Our Banner Vol. 2 1875 - Reformed Presbyterian Historical Archives

O U R B A N N E R ,
DEVOTED TO THB PRINCIPLES OF
The Reformed Presbyterian Church.
"FOR CHRIST'S CROWN AND COVENANT."
' We will rejoice in thy salvation, and in the name of our God we will set up our
banners."—PsALM XX. 5.
NEW YORK:
J. C. K. MILLIGAN, J. H. BOGGS, DAVID GREGG,
EDITORS AND PROPRIETORS.
"VOI-iTJlS^E II-
PHILADELPHIA :
PRINTED BY THE "CHRISTIAN STATESMAN ASSOCIATION.'
1874,

CONTENTS OF VOLUME IL
Pao«
Our CONTRIKUTORS.
Our Contributors.
.\ddress to Congregation of Walton,
Salutations ui R. P. Church in
Installation . . . 354
Ireland, . . .261
AtHlciions Sanctified . . 429
South Carolina, Reminiscences of
Bear ye one another's Burdens . 465
Church in . . . . 341, 391
Bible Wine, The . . . 425
Thomson, Elder John . 172
Britain, Notes from 304, 349
j Tithe, Questions Relating to the 381
Britain, Revival in . 267
i We.stern Trip, A . . ... 270
Christ in Prophecy . . . 461
j Westminster Assembly, Work of . 3
Christian Confederation, National 421
I Wine and Excess, . 466,496
Christian Dogmatics, Oosterzcc's . 48
j Wine, The Bible . . 425
Churches, Dedication of ... 161
I Unaervaluing Gospel Blessings, . 352
Church Professors, Inconsistencies
Our Pulpit.
of, &c. . 306
The State and the Sabbath. By Rtv.
College, Geneva . 12
J. R. Thompson, 25
College, Our . , ... 121
Partaking of other Men's Sins. By
Cuthbertson, Linn, and Dobbin 81
Rev. Isaiah Faris, . . 104
Dedication of Churches, The 161
God a Father. By Rev. W. P. John­
Dobbin, Cuthbertson, and Linn . 81
ston, . . .13s
Dogmatics, O isteizee's Christian 48
Shall the Dead Rise ? By Rev. A.
Elder John Thomson, 172
M. Milligan, 179
Feed my Lambs, . . ... 301
Our God, By Geqrge Kennedy . 284
Fraternal Salutations of R. P. C. in
Brotherly Love. By Rev. R. J.
Ireland, . 261
George, . 308
Geneva College, 12
The Dignity of the Christian Ministry, 357
Giving to God, Law of 41, 85, 125, 165
'•Jesus Only. ' By Rcv. Dr. Burchard, 395
Gladstone versus Popery . 8
Jephthath's Vow and Offering. By
Gospel, Undervaluing Blessings of 352
Rev. J. C. K. Milligan, . . . 430
Hindrances to Sabbath Sanctification, 306
The Ancient Landmarks. By Rev.
Installation Address . . 354
Jobn Newell, D. D., . 472
Lambs, Feed my 301
Home Reading.
Law of giving to God for Religious
Assurance, Finding . . 144
Purposes, ..;... 41, 85, 125, 165
B aptised Children Members of
Linn, Cuthbertson, and Dobbin, 81
Church, 399
National Christian Confederation, . 421
Centenarian, A . 316
Notes from Britain, . . . . 304, 349
Cheerfulness, , . . 55
Qosterzee's Christian Dogmatics . 48
City of God, The . ... 274
Our College, . 121
Communion at the Lord's Table, . 366
Patronage Act of 1874 and Scotch
Covenanters, An Eloquent Tribute to 477
Assemblies, , . , 174
Discipline, Family 273
Pastoral Letter, , 386
Elders can do. What ? 362
Practical Questions on the Tithe, , 381
Faith and Works, ... 52
Popery, Gladstone versus . 8
Family Discipline, . 273
Reminiscences Revival Sabbath Prophecy, South Sanctification, in Carolina Christ Britain, of in R. The P. Hindrances . Church . 341.391 , in to . 461 306 267 Giving, Family Gideon; Worship, The The Christian Gospel . . Law according . of . ... to . 479 39S
143

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Page
Home Reading.
Editorial,
God's Geometry, . 439 Collections for Theol. Seminary, 63
Growth in Grace, . 93 Communion at Latakia, .
150
History in a Name, ... 91 Covenanter Pictures, The . . 62
Holding fast our Profession, . 141 Enlargement of OUR Banner, 24
Lord's Table, Communion at 366 Judah, The Sceptre of .
100
Mystery of Godliness, The . 145 Kansas, Destitute . . . 62, 64
Night of Sorrow, A . . . 477 Law of Liberality, The .
153
Parental Duty and its Reward, . 187 Popish Mexico, Barbarity The Gospel hastening in . its . Doom, IS' 324
Prayer, Cameron's, 93 Plague Psalm Books, of Locusts .... stayed. The 325 322
Prayer, Models of . . 438 Publisher's Note, ...
445
Preach the Gospel, Go . 363 Ritualism, Another Blow at . . . 152
Profession, Holding fast our 141 Sabbath Instituted for Perpetuity, The 20
Roots Don't Disturb the . 317 Subscribers, To Our ,
323
Salt is Good, .... . 275 Synod, The Meeting of . . . . 281
Shepherd, In the arms of ihe . 314 Term of Communion, The Fourth . 444
Sick, Conversing with the . 189 Turkey, The Correspondence.
Christian Outlook in . 149
Smokers, Attention! . . . 365 Turkey, The Insurrection in .• 371
European Travels, 31, 109, 139, 184. 325
Sorrow, A Night of 478
360
Stranger, The . . 51 Gleanings among the Sheaves.
.Suffering Patiently, 13
The Rev. J. R. Willson, D.D , 29
Sun an Emblem of God, The . . 14 The Rev. Moses Roney, . 106
Test Questions, . . . 14
The Rev. Wm. Gibson, . . 445
Witness, The faithful . 94
The Presbyterian Elements in uur Na­
Children's Bread.
tionality, . 486
Alphabet,The , , 276
Church News.
A Letter, ... . . 441
Anniversary at While Lake, . 492
Baptisms in Syria 403, 443
Appointments of Lakes and Iowa
Baptisms, Register of, 19,60, 100, 149, 195
Presbyteries, . . 40
280, 321, 370, 403, 443, 485
Assembly, Presbyterian General . 295
Bible, Reading the . 15
Awakening in Vermont, Religious . 376
Boy, A poor .... 56
Bethel Congregation, ... 156
Big Bi.ys and their Mother, 318
Calls, The M ideration of 70, 114, 492
Boys u-ing Tobacco, . 368
Church Register for 1875, . . 494
Boys, Take care n^ the . 400
College, West Geneva and the . 329
Communicant's Token, The . 95
Grasshopper Locust, The .... 408
Egypt, How God brought Israel from 191
Installation ot Rev. S. M, Stevenson, 64
Farragut at Ten, . 440
" Rev. R. J. George, . 293
Father's face. The . 277
" Rev. D. M'Allister, . 293
Jesus, The Boyhood of . 58
Kansas, The Church in . . 6 4
John and the Postage Stamp, . . . 400
Kansas Relief, . . . . 197
Little Charlie and the Basket of Eggs, 367
Liberal Congregation, A . ... 408
Mackail, The last words of Hugh . 59
Ministers of R. P. Synod in North
Night and Day, . . 440
America, . , 37
Sabbath Hippodrome, A . 146
Minnesota, The Church in . , 328
Sabbath ? Why not on . 145
Moody and Sankey in Brooklyn, . 454
Sailor, The old 277
Ordination of S. R. Wallace, . 66
Sceptic and the Birds Nest, The . . 318
" " J. F. Crozier, . . 112
Scripture Art Gallery, 18.59,99,147, 193
" R. C. Wylie, . 330
278, 319. 368, 401, 441. 483
" J. A. Speer, . . . 331
Storm at Sea,-A .... 97
" " T. J. Allen, . . . 493
Temperance in the Bible, . 18
Organization of Ballibay Cong., 378
What Willie's Puppy Did, . . 276
Editorial.
" Church Baptisms, Winter Youth, Cardinal, Advocate, Evenings, The Magazine An The Sins The" American Register of in How . every 103 . to of . spend, . Fam'ly, . . . . . 481 482 152 103 61 Pastor Pastors Presentation with Encouraged, his atBready Flock, . The . , . ,68 157
67

ML P'.C.E
Contents of Volume II.
CTHrch News.
Presbyterian Alliance, 373
Presbytery of New York, .'288, 332, 451
" " Philadelphia, . . . 291
" " Rochester, . 292, 406
" " Pittsburgh, . . 69,196, 449
" Ohio, 196, 4116
" Lakes, . . 197, 406
" " Illinois, 379, 448, 494
" " Iowa, , . . 292, 449
" " Kansas, . . . 450
Presbyterial Visitation . 492
R. P. Synod of Scotland, (N. S.) 294
" Church " " 333
" " Items, 404
State of Religion in N. Y. Presbytery, 288
Sustentation Scheme Illinois Presbytery,
. . 448
Theological Seminary. Cloung Exercises,
.... . . . 154
Theologicai Seminary. Opening, . 407
U. P. Church, . . , 334
Willing People, A . 493
MiNUTis of Synod,
Appointment of Delegates to Ami
Secret Convention, . . . . 215
Appointment of Delegates to Presliy
ttrian Conference in London, . 243
Causes of Fasting . . . 209
" Thanksgiving. . . 210
Collections Ordered, . . . 226, 240
Committee to prepare Pastoral Letter
on State of Religion, . 244
Commiltee, Standing . 295
Constitution of Synod, 202
Correspondence.—Letter from Synod
to Ireland, ... . . 227
Correspondence,—Letter to Synod in
Ireland, , , , 229
Decease of Rev, Daniel Reid, . 208, 232
Delegate from U. P. Assembly, . 304, 206
" to " 213
" from R, P. General Synod,
208, 217
Delegate to R. P. General Synod, . 244
" from R. P. Synod in Ireland,
208, 217
Election of a Moderator and Clerks, 204
" Trustees, . . . 207
" Members of Seminary
Board, 254
Election of Members of Board of Education,
... . . . 220
Election of Professor of Theology, 206
Publication Life Papers Presbyterial Order, Insurance, Received, and of Rep Digest Testimony, irts 206, 213, of 207, 220, Laws, Rules 208, 231, , 234—238 211, 206, 244, 214, of 212 239 226 253 215
Minutes of Synod.
Page
Report of Board of Church Extension,
206, 220, 221
Report of Board of Education, . 214, 215
216, 219
Report of Board of Foreign Mission, 208
245—249
Report of Board of Home Mission, 208
249—253
Report of Board of Superintendents
of Seminary, ... . 207, 253, 254
Report of Board of Synod's Trustees, 206
207
Report of Commission in Syria, 208, 248
249
Report ol Committee on Claims of
Rev. J. Crozier, . . 207, 213, 217
Report of Committee on Collection
and Digest of Laws,. . . 213
Report of Committee on Completion
of System of Order, 214
Report of Committee on Confederation
of Presbyterian Churches, 214, 216, 242
243
Report of Committee on Devotional
Exercises 205, 207
Report of Committee on Disciphne, 205
239
Report of Committee on Finance, 205, 222
" " " God,s Judgments,
215 218,240
Report of Committee on Homestead
Oath, , , . . 214
Report of Committee on Memorial
Fund, . . . . , 214, 222
Report of Committee on Missions, 205
220, 244
Report of Committee on National Reform,
, , , . 240
Report of Committee on Presbyterial
Reports, . . . 205, 212, 232
Report of Committee on Records of
Presbyteries, .... 205, 206, 207, 216
Report of Committee on Signs of the
Times, . . 209
Report of Committee on Temperance, 214
231,243
Report of Committee on Terms of
Communion, . . . 214, 217
Report of Committee on Theological
Seminary, . . . . 205, 253
Report of Committee on Tithe, . 211, 212
Report of Committee on Traveling
Fund, . . . . . 205, 230
Report of Committee on Unfinished
Report Resolution munion Reform, the Business, Locust of Synod's in on . Plague, behalf Fourth . AgCiit of . Term Sufferers on of National 205, Com­ from 211, 241 240
239 214

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Minutes of Synod.
Page
Current Litei Ik Page
-School Trustee, .... . 217, 239 Plymouthism and Revivalism, . 120
Statistical Reports, . . . 256—260 Sermons by Martin Luther 417
Sustentation Scheme, . . . 214, 254, 255 The Relation of the Church to Secret
Synod, Place of next Meeting, 215, 226 Societies, . ... . 4'7
242 Thoughts on Self Examination, . 120
Voting vs. License to sell liquor, 211, 239 Tracts on the Shorter Catechism, . . 120
Home Missions.
Obituaries :
A Peep at the South, , ..... 70 Mrs. Rachel Armstrong, 80; Mrs, Jane
Annual Report of L.M.A,, Pittsburgh, 74 Adams, 339; Willie J, Acheson, 340;
Appeal on behalf of Dora. Mission, 455 James Alton, 418 ; Maggie A. Bennock,
Letters from Rev. L. Johnston, . 73, 158 80; Robert Bates, 379; Mrs. Margaret
Letters from G. M. Elliott, . . . 297, 338 Bates, 379; Mrs. Isabella Cannon, 379;
Ladies'Miss^ Soc. of Manchester, &c., 410 Mrs. George Donnan, 340; Elder Henry
Ordination of Elders at Selma, . 200 George, 340; Mrs. Margaret Hughes, 80;
PurchaseofMissionBuiiaing at Selma, 36 John Knox Houston, M. D,, 119; Samuel
The Reformation in Mexico, . 455 HoUiday, 419; Charles Lone, 299; Sarah
Foreign Mission,
Mag'ffin, 118; Miss M. F. Mackie, 119;
Correspondence of Levant Her?ld, 414 Mrs. M. McKnight, 160; Mrs. Margaret
Letters from Mrs. Metheny, 76, 199, 411 McGee, 160; Deacon Wm. McClelland,
459 380; Miss Mary S. McQueen, 380; Nellie
Letters from Dr. Metheny, . . 336, 412 E. Miller, 419; Rev. John Newell, D.D.,
Letters from Mr. Easson, . 116, 335 419; Mrs. A, M. O'Neill, 299; Mrs.
Letter from Mr. Beattie, . 336 Margaret Peoples, 118; Rev. Daniel
.Letter from Miss Wyhe, 458 Reed, 300 ; Mrs. Jeannette Rogers, 339 ;
Missionary Call, The . . . 114 Sarah Jeannette Robb, 380; William
New outbreak of Mohammedan Fury, 200 Stewart, 299; Jlrs. Jane L. Thompson,
Notes,, 36 80; John ic. Trumbull, 118; George
Progress of Christ's Kingdom. 415 Thomas, 160; Anna Blanche Thompson,
Retrench, Shall we ? ... 115 299; Mrs. Mary Torrens, 380; William
State of the Mission, The . 116 Wylie, 160; Mrs. Eleanor Wyhe, 299;
Suadiyeh Mission, The . 75 Mrs. Margery Williams, 340; Narcissa
Turkish outrage at B'hamra, . 77 Elizabeth Wilkin, 418.

O U R B A N N E R .
Vol. II. January 15, 1875. No. i.
THE WORK OF THE WESTMINSTER ASSEMBLY.
BY THE REV. JOHN LYND, BALTIMORE, MD.
IT might be said that the first work of the Assembly, was the subscribing
of the Solemn League and Covenant. The members of the
Asseinbly had scarcely taken their seats when the English Parliament sent
deputies to Scotland, asking for aid in the war against the king. Negotiations
were entered into, resulting in an alliance between these powers,
of which the Solemn League and Covenant was to be the basis. There
was at first some difference of opinion as to what should be the nature
of the bond. The English, whose civil liberties had been endangered,
wished for a bond which should have special reference to these. The
Scotch, who had for j'ears been contending for scriptural truth and freedom
of worship, and whose religious liberty had lately been imperilled
by the attempt to force Laud's Liturgy upon their nation, desired a bond
which would unite England in the same reformation work, and in the
same hostility to religious despotism. A compromise, or rather an amalgamation
of the two ideas was the result; and the Solemn League and
Covenant was drawn up as the bond of union between England and Scotland,
binding both nations to the protection and defense of civil and
religious liberty, and to the advancement of reformation principles in the
two countries. It was drawn uo by Alexander Henderson, who, five
years before, had taken a prominent part in preparing the National Covenant
of Scotland. After having passed the private committees, the
Covenant was submitted to the Scotch General Assembly, and subscribed
most heartily, then to the Convention of Estates, where it was endorsed
with the same spirit. It was immediately afterwards despatched to the
^ 3

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English Parliament and Assembly, and after some slight verbal alterations,
and the extension of it so as to include Ireland, it was subscribed
by both bodies, on Sept. 25th, 1643. Next month it was subscribed
by the House of Lords. With the action of the English Parliament and
Scotch Convention, ordering that the Covenant should be subscribed by
all classes of persons, we have here nothing to do. But, concerning the
Covenant itself, a few words. Perhaps no international or ecclesiastical
transaction has been more unjustly censured, or more undeservedly lauded.
Its enemies speak of it as a persecuting instrument. True, in ordinary
circumstances, it would be persecution to call in State machinery, or
use national power for the overthrow of an erroneous system of religion.
But popery has ever been more than this,—has been, and is still a mischievous
political power. Prelacy was then the same. It was more than
a proud heterodoxy: it was the enemy of constitutional freedom. And
these were not mere potential, but active forces at that time. So that,
under the circumstances, England and Scotland had the same reason to
say, "We will have none of these," that the United States had to say
"We will not have secession."
On the other hand, the eulogiums which have been passed upon it, by
some of its friends, seem, to be inordinate. It was doubtless an expression
of Scotch sentiment, but not of English, England would have been
content, had there been no reference to religion in the Covenant, She
wanted military aid, and, to obtain that, accepted the terms which the
Scotch proposed. We do not regard this Covenant, by any means, so
"nobly born" as the National Covenant of Scotland, The latter was
the embodiment, the crystallization of the feelings of the Scottish people.
The scene in Greyfriars' churchyard is no cold formality. There
is an intense reality there, as names are signed in blood, or have "till
death" appended. The Solemn League and Covenant stirred but feebly
the hearts south of the Tweed, except as they knew that by it they gained
the required aid.
Shortly after the signing of the Covenant, the Assembly, which up
to this time had been engaged in revising the Thirty-nine Articles, were
directed by Parliament "to confer and treat among themselves of such
a discipline and government as may be most agreeable to God's holy
Word, and most apt to procure and preserve the peace of the Church at
home, and near agreement with the Church of Scotland and other Reformed
churches abroad," The direction was complied with, and we
have the result in "The Forra of Presbyterial Church Government,"
Owing to the fact'that the Assembly was composed of men of different
opinions regarding the polity of the church, the drawing up of this
Form was the most tedious part of its work. For about four years this
subject dragged its weary length along through the mazes of controversy.
On the matter of Presbytery, the Independents opposed the doctrine

1875-] The Work of the Westminster Assembly. 5
embodied in the Form of Government; their theory being that each
congregation had complete control over all questions of order and discipline
which may arise within its bounds; and that from the judgment
of the congregation there could be no appeal to any higher court. The
Presbyterians contended that the Scriptures teach the right of appeal
from such decision to the assembled rulers of the Church; and that
these, in their corporate capacity, have a power more than merely advisory,—a
governing power.
The Independents contended again in the matter of Ordination, that
any company of Christians can choose one of their number to be their
pastor, and to administer the sacraments, without his being set apart to
such work by any previously appointed officer. The Presbyterians contended
that only those who are in office already have the power to ordain.
While the battle was fought with the Independents on one hand,
it had to be waged with the Erastians on the other, over the disciplinary
power of the church. These would refuse to the church all power of
censure for offences against morality, or the order of the church; and
vest all authority, ecclesiastical as well as civil, in the hands of the magistrate.
Such a theory, carried into effect, would be anarchial and mischievous,
as well as unscriptural. Every corporate body, to maintain
existence, must have a disciplinary power over its members. But in
those days men had grown accustomed to the idea that the civil ruler
should exercise an official power in the church. And possibly their experience
of prelatic tyranny would lead them to prefer trial before a
civil, rather than an ecclesiastical tribunal, if they offended.
The Parliament took part with the Erastians, and when these had been
defeated in debate in the Assembly, refused to sanction the power
claimed by the church. But finding that the Assembly would abate nothing
of their rights, and desirous to conciliate the Presbyterians, who
had become numerous around London, and the Scotch to whom the king
had fled, the opposition was withdrawn; and in October, 1647, Parliament
established the Presbyterian form of government experimentally
for one year. Before the end of that period, however, the Parliament
had sunk under the power of Cromwell, whose policy was to establish
no denominational religion. His policy and conduct have been severely
censured by Presbyterians. They should rather be thankful to him.
The history of establishments has not been such as to make us desire to
see Presbyterianism lie under the incubus of state patronage. And with
the ideas and practices which were then prevalent, we must look upon
it as fortunate that Oliver Cromwell saved the Presbyterian church from
the peril of using, and being used by the civil power.
While the form of Church Government was being matured, the Directory
for Public Worship was drawn up, occupying about six months
of the Assembly's time. After this and the Forra of Government had

Our Banner. [January 15,
been completed, the Confession of Faith was drawn up. There was
greater unanimity in this than in the previous part of the work, and it
advanced more rapidly. The doctrine of Election was not moulded,
however, into the form in which it stands in the Westminster Confession
without considerable debate. That taught in the Chapter on
"Church Censures" had to encounter the hostility of the Erastians.
But despite opposition, the important point was gained, that " The Lord
Jesus Christ, as king and head of his church, hath therein appointed a
government in the hand of church officers, distinct from the civil magistrate."
The chapter on "Synods and Councils," also that on "the
Civil Magistrate," had to pass through the alembic of controversy. Some
think that all the Erastian dross was not purged out of these. But the more
we consider the ideas which were then prevalent, and the circumstances
under which the Assembly met, the more do we wonder at the freedom
frora Erastianism which is visible in all its productions. Parliament requested
that Scriptural proofs should be appended in support of the doctrinal
statements, and, this being done, approved the Confession, March
22d, 1648. Tire Catechisms, Larger and Shorter, were drawn up about
the same time; and after being carefully perused by Parliament, were
ordered to be printed for public use, September 15th, 1648.
The work of the Assembly was now virtually at an end. They maintained
a formal existence, however, till the beginning of the following
year, when they were changed into a committee for the examination of
such as sought to be ministers. They met for this purpose once a week,
till March 26th, 1652, when the long Parliament being forcibly dissolved
by Cromwell, that committee broke up without any formal dissolution,
and as a matter of necessity.
Perhaps no body of uninspired men ever did so much for the sacred
cause of truth, and the good ofthe Church. An imperishable monument
they have left behind in those documents which have since become
" household words," among Presbyterians. All honor to those patient
workers who toiled for five long years and more, laying, deep and broad,
the foundations upon which we hope, ere long, to see a still taller and
more stately column rise in a Confederation of all Presbyterians throughout
the world.
On the value and excellence of these standards of our church, several
articles might be written. And some one, more thoroughly versed in
them than the present writer, might do good service to the church by
rousing the young, particularly, to a more thorough appreciation of them.
There are several excellencies to which I may merely point. The comprehensiveness,
and completeness of the Confession must strike every
thoughtful reader. In the system of theology every part is treated
with due proportion,—nothing fundamental passed lightly over, and no
matter of less importance unduly magnified, while its logical arrangement

^^7S-J The Work of the Westminster Assembly. 7
is visible frora a survey of the contents : The Holy Scripture first, as
fountain of all our knowledge of divine things; then God,-^his nature
and work; afterward raan,—his sin and the method of salvation from it,
through a Redeemer; then the conduct of those who profess to be God's
people, as individuals, and as communities, ecclesiastical and civil; and,
finally, the future state. The deliberate judgment passed upon former
controversies,—not by stating and refuting the error, but merely setting
forth the antagonistic truth,—cannot fail to strike the s;udent of church
history. And, considering the fact that there is very little new error new,
only the old in new dress, this is a very important element in the
Confession. When we see here the thorough grasp of the truth, the
systematic exhibition, and the clearness of thought and precision of
language with which it is presented, we cannot but feel " there were
giants in the earth in those days."
With the "Shorter Catechism " we becorae acquainted before we can
appreciate its excellences, and in too many cases we '' have forgotten "it,
when we raight be able to understand these. We have in the first thirtyeight
questions the most complete compend of revealed truth which can
be found in the same space—or twice the space—of printed matter ; each
question following the previous in regular, logical order, each part dovetailing
into the adjacent with wondrous fitness', God, man, and redemption
are the subjects treated in a speculative manner in this part. The
second division, from the thirty-ninth question, to the end is practical,
and is perhaps best understood by supposing a person inquiring, "What
must I do to inherit eternal life?" to whose inquiry it is the answer.
There is the law, obey it. But all fail to do so : "no mere man " can
keep it; " wrath and curse " are the consequence. Is there no escape?
Yes, repent, and believe, and use the means of grace. Then receive the
seals of the covenant, and live by communion with God in prayer.
Let us honor the raen who gave us, in the Confession and Catechisms,
not the shavings of sentiment, but good sound chips of doctrine ! Let
us honor the work of those who so honored the word of God. Let us
honor this word by studying in these standards its systematized teachings.
God's people are ardently loved by Him; they are His jewels; He
protects, blesses them, and considers the favors bestowed on them by
others as conferred on himself. Even so small a gift as a cup of cold
water to the humblest of them He notes and rewards, " God is not
unrighteous to forget your work and labor of love which ye have showed
towards his name, in that ye have ministered to the saints, and do
minister." Heb, vi, 10,

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GLADSTONE VERSUS POPERY.
BY THE REV. JAMES KERR, GREENOCIC, SCOTLAND.
T H E political atmosphere is at the present moment deeply agitated.
Atheism has scarcely been struck to the earth by the defenders of
Revelation against the impious theories of Darwin, Huxley, and Tyndall,
when, by a right valiant stroke. Popery, as taught and expounded by the
Papal chair itself, is made, in corapany with it, to bite the dust. Far
above the joy felt by multitudes as they commeraorate at this Reason (sth
November) the discovery of the Gunpowder Plot, is that joy which is
now filling the hearts of all Christians and Patriots at the masterly exposure
and scathing condemnation just made of the Romish Conspiracy
against British liberties,—-an exposure and condemnation by the foremost
of British statesmen, the Right Honorable William Evvart Gladstone.
In consequence of the position the Ex-Premier took in Parliament in
relation to the Public Worship Regulation Bill,—a position which seemed
to betray some leanings to Ritualism and Rome,—he felt constrained to
communicate to the public, through the Conteitipcrary Review, his views
on the former of these subjects. But in the course of his article on
Ritualism, he is led to raake reference to "the question whether a
handful of the Clergy (Church of England) are or are not engaged in an
utterly hopeless and visionary effort to Roraanize the Church and people
of England." In reply to this "question," Mr. Gladstone thus wrote:
" At no time since the bloody reign of Mary has such a scheme been
possible. But if it had been possible in the seventeenth or eighteenth
centuries, it would still have become impossible in the nineteenth : when
Rome has substituted for the proud boast of semper eadem a-policy of
violence and change in faith ; when she has refurnished and paraded anew
every rusty tool she was fondly thought to have disused; when no one
can become her convert without renouncing his raoral and mental freedom,
and placing his civil loyalty and duty at the mercy of another ; and
when she has equally repudiated modern thought and ancient history,"
We are quite prepared to hear that Roman Catholics made this passage
a subject of expostulation with its honorable author. In answer to these
expostulations, Mr, Gladstone has issued a pamphlet with the title,
" The Vatican Decrees in their bearing on Civil Allegiance : A Political
Expostulation," In a brief and conclusive manner, he adduces proofs
from the most trustworthy sources, the Syllabus, the Encyclical, and the

1875 ] Gladstone versus Popery. c/
Decree of Infallibility, in support of every statement, generally, in the
above passage. The great object of the treatise is to show that the late
CEcumenical Council has laid down "principles adverse to the purity and
integrity of Civil Allegiance," and, consequently, to demand that if the
Romanists of Britain would seek to be regarded as loyal subjects, they
ought to issue a "Demonstration," not in "vague and general assertion,"
but in the "most specific form and clearest terms," that
"Neither in the name of faith, nor in'the name of morals, nor in the
name of the Government or Discipline of the Church, is the Pope of
Rome able, by virtue of the powers asserted for him by the Vatican
Decree, to make any claim upon those who adhere to his communion of
such a nature as can impair the integrity of their Civil Allegiance;" or
that,—
"If and when such claim is raade, it will, even although resting on the
Definitions of the Vatican, be repelled and rejected; just as Bishop
Doyle, when he was asked what the Roman Catholic clergy would do if
the Pope intermeddled with their religion, replied frankly, 'The consequence
would be, that we should oppose him by every means in our
power, even by the exercise of our spiritual authority,' "
In the absence of any explicit assurances respecting either of these
required declarations, we "should appear," says Mr, Gladstone, "to be
led, nay driven to the conclusion, that the Pope claims, and claims
from the month of July 1870 onwards, with plenary authority from every
convert and meraber of his Church, that he shall place his loyalty and
rivil duty at the mercy of another: that other being himself,"
Again and again, throughout the pamphlet, the writer expresses his
convictions in the boldest and most sweeping manner of the disturbing
tendencies of the Papacy, its conscience-enslaving despotism, its libertydestroying
tyranny, its readiness to seize every opportunity to obtain
success, even by the "road of force," for its favorite projects; its policy
as an "incentive to disturbance;" and, at the conclusion, asserts indirectly
the existence of a Roraish Conspiracy against the progress of the British
nation, when he says "which (progress) it does not rest with all the
rayrmidons of the Apostolic Chamber either openly to obstruct or
secretly to undermine,"
Mr, Gladstone, it is true, does not hold that previously to 1870
Romanists placed their "civil duty" at the mercy of another. Then
they were few and could render an undivided allegiance. But now, according
to Mr. Gladstone, all is changed. In our opinion, this view is
not creditable to a statesman of such capacities. Rome has been always
the same; the only difference brought about being the formal promulgation
of dogmas hitherto believed, taught, and acted upon by the highest
authorities in the Romish Communion. Does not history tell Mr, Gladstone
what the sentiments of Rome have been on the superiority claimed

Our Banner. [January 15,
by her own Kings and Emperors? What was the conduct of Pope
Gregory VII, toward the Emperor Henry IV.; of Paul III, to Henry VIII,;
or Pius V, to Queen Elizabeth? Did not these Popes attempt a "policy
of violence?" And if they claimed a right to depose kings, this claim
surely involved the lesser claim of absolving subjects from their allegiance.
Besides, Popery is continually declaring that it has not changed,
"As for showing," says the Catholic Standard, "that the Popery of today
is a radically different thing from the Popery of 24th August, 1572,
(Bartholomew's Massacre) we have not the least desire of attempting any
such impossible task. The Popery of 1872 is the sarae Popery as that of
1572, Rorae has not changed."
Nor is it creditable to Mr. Gladstone that he proposes, as a way to
satisfy the well-grounded suspicions of Protestants that Romanists are
fettered in their allegiance, that Romam Catholics should make a clear
demonstration that they put no faith in the late Vatican Decrees. Does
Mr, Gladstone imagine for a moment that to his charge that they cannot
give an undivided civil allegiance to the British Sovereign, they will plead
guilty? Does he not know also that all that, in the narae of the British
people, he requires, can fully be given,—given in full consistency with
Rome's principles, that "faith is not to be kept with heretics," and that
Pius the Infallible can bestow "Dispensations" ad infinitum for falsehoods
the raost enormous; yea, make the most audacious falsehood a
virtue to be coveted? Notwithstanding these drawbacks, and another
to be just mentioned, this manifesto will inflict a more galling stroke
upon the Papacy than the enactment against it of many penal laws,
Mr, Gladstone's argument, that Romanists place their "loyalty and
civil duty at the mercy of another," is surely unanswerable. But, this
being the case, Mr, Gladstone must take another step, and argue that
those who have surrendered their civil freedom should be denied all
offices of trust and rule under Britain's Throne. Does not the merest
child see, with the clearness of a sunbeam, the naturalness and necessity
of such a conclusion? Does not the State possess the right of self-protection?
Should not the State exercise that right, even though the cry
of persecution be raised, by prohibiting those whose civil loyalty has been
surrendered to a foreign prince from seeking political honors? Are any
of the "secret inspirers of Rome's policy," whose aira is to subvert
British liberty at all hazards, to be allowed quietly to occupy the vantage
ground of office, whereby facilities are furnished them of carrying their
"policy of violence" into speedy execution? Are any of the "rayrmidons
of the Apostolic Charaber," who are resolved "either openly to
obstruct or secretly to undermine " the stability and growth of the British
throne, to be allowed to join in the formation and administration of British
laws? And further, are those who have previously sworn allegiance to
the Pope of Rome to be allowed to perjure themselves by swearing

1875-J Gladstone versus Popery. ii
allegiance to the Sovereign of Britain? If Mr, Gladstone would take
the practical step inevitably flowing frora his expressed convictions, he
raust now agitate for some such measure as the Repeal of the Catholic
Emancipation Act.
Mr, Gladstone is not blind to the practical questions that will naturally
suggest themselves to all who weigh the political bearings of his arguments.
When he confessed that he is no longer able to say that "there
is nothing in the necessary belief of the Roman Catholic which can appear
to impeach his full civil title,"' he is led to put the question, " What then
is to be our course of policy hereafter?" How shall he answer this
appropriate and critical question? Will he have the strength of conviction
to raeet and answer it manfully? Ah, he seems to think that the
exclusion of Papists from power would be impolitic and disastrous! He
sees the precipice, as he would call it, and avoids it. He sees the higher
path of duty, as a Christian patriot would call it, and refuses to' take that
path in practical vindication of the principle he maintains, and of the
rights of a free and independent nation. In the following dreamy sentences,
he answers the above question : " First, let me say that, as regards
the great Imperial settlement achieved by slow degrees, which has admitted
men of all creeds subsisting among us to Parliament, that I conceive
to be so determined beyond all doubt or question, as to have become
one of the deep foundation-stones of the existing Constitution. But
inasmuch as, short of this great charter of public liberty, and independently
of all that has been done, there are pending matters of cotnparatively
minor moment which have been, or may be, subjects of discussion,
not without interest attaching to them, I can suppose a question to arise
in the minds of sorae."
Oh, lame and impotent conclusion to an argument so sound and powerful!
The " foundatioii-stone" bearing the admission to power ofthe
avowed enemies of civil.Wberty is false and insecure. If statesmen allow
it to reraain, the national temple shall go to ruin, A favorable opportunity
is now provided for removing it. If this be not embraced, our
glory may go captive into the hands of Rome, and Britain shall learn,
but too late, the truth of Daniel's brief description of Popery—the abomination
that maketh desolate.
To those who hold the Reformed Presbyterian principles, the views
on " the Mystery of Iniquity" at present publicly maintained by eminent
statesmen in Britain and elsewhere are re-assuring. It is matter of devout
thankfulness that their eyes have been opened thus far, and that, by the
platform, and the press, and legislative enactment, they have been led to
do so great execution against this terrific delusion. And though we may
imagine that they have only got the length of the man, who, with his
eyes half opened, saw men but as trees walking ; yet, deeply grateful for
this so great a change, let us hope and pray that, as by the hands of Jesus

Our Banner. [January 15 >
operating upon him, the man was restored and "saw every man clearly,
so by the good hand of God upon them, our rulers, and all kings and
rulers on the earth, may be led to see clearly the doctrine of Messiah's
head.ship over all the nations, and the obligations irest'ing upon rulers
and people to serve the Lord and his Anointed. Surely " His salvation
is nigh them that fear him, that glory may dwell in our land."
GENEVA COLLEGE.
BY THE REV. PROF. J. M'CRACKEIf.
] hope and think that the whole company of pupils and teachers are
doing good work. There has been a large amount of hard study done
this terra, and fair progress made in each department. Of course,
among so many, there will be great differences of perceptive and comprehensive
ability, as well as of application and perseverance; yet, we feel
pleased with, not to say proud of, our students.
Besides the regular studies, they are indefatigable in self-imposed labor
in the composition of essays, orations, declamations, and discussion of
selected topics, in connection with their two spirited and valuable literary
societies. Between these three is a healthy emulation in a cordial
good fellowship, that proraises the best results to their diligent and
earnest members.
There is already a considerable number of regular students in the
undergraduate course, although the larger number are in the preparatory
and academic departments. This involves a lat^rnumber of classes and
greatly increased labor in teaching, as compar^:^Pth the number of students.
We are not disposed to complain; but i't is a source both of anxiety
and regret, that our shortened raeans do not permit the employment
of a sufficient number of instructors. This fact,'^oupled with the lack of
necessary illustrative apparatus and books, trammels us at every step.
True, some provision has been made to'supply the want of apparatus,
but owing to the necessary absence of the Professor of natural science,
and tardy remittances, no purchases have yet been made; and as the subscription
available for this purpose is limited to apparatus for natural
science, other departments, equally needy, must suffer; we find no pleasure
in proclaiming our poverty to the world, yet, when we read of the
showers of munificent gifts to other schools, we cannot but wish that it
would begin to sprinkle a little on the arid fields of our plantation. We
need, urgently and immediately, ist, Apparatus, 2d, More books of
reference. Our college does not need a vast library, but-it needs a well-

i875-J Home Reading. 13
stocked first-class library of solid, fresh, thorough treatises, 3d, Money
to pay current expenses, to keep us out of debt and free from care; and
we promise an honest return for what we receive.
Through you, friends of Our Banner, we solicit investigation, especially
by the brethren of the eastern congregations, and if the result be, as
we hope, a reasonable measure of satisfaction, we respectfully and earnestly
ask favor and support, both moral and material. We have entered
112 students, during the term just ending, and expect an increase next
term, which begins Dec, 3, 1874,
Northwood, Nov. 3jtk, 1874..
HOME READING.
SUFFERING PATIENTLY.
Of the nine beatitudes of the Sermon on the Mount, eight belong to
the suffering, submitting, patient side of character. It is there that nature
is the weakest, Christianity the strongest To the active virtues there
are many powerful, natural impellents. Many men who borrowed no aid
from religion, have practised and excelled in them. The greatness that
is commonly idolized is the greatness in the display of one form or
other of active energy. It is the great soldier, the great statesman, the
great orator, the great scholar, whora raen call upon us to adraire. It is
another kind of greatness—at once higher and diviner, more difficult,
and more God-like—that the religion of Jesus calls us to admire and imitate.
To be poor in spirit, meek and humble in heart, to be still and
know that it is God, to rest in the Lord, and to wait patiently for hira,
to bow and say, " Not my will, O Lord; thy will be done;" to hear all
kinds of disappointment, bereavements, provocations, insults, injuries,
unraurrauringly, uncor^miningly, unresentfully, forgivingly, here it is
that nature chiefly fails^nd that grace wins her noblest victories. Nor
let us think these victories are easily won. Within the entire compass of
human achievement, nothing tests raore the whole capabilities and energies
of the huraan spirit,-' It is a mighty power put forth within that can
alone establish it in the great virtues of meekness, and patience, and submission.
That power has to work alone—none of the coramon stimulants
to come in to aid it, pride, or ambition, or covetousness; no honors
to be reached, no reward to be won, no applause to cheer on to victory.
In the; silence and seclusion of the spirit, all these passions that produce
irritation, impatience, resentraent, have to be struggled with and
overcorae. But if the most arduous, is itnotthe most honorable struggle
in which we can be engaged, because the one that draws us into the fullest
sympathy with and moulds us into the nearest likeness to hira, who
in nothing appears more raised above the ordinary level of our humanity
than in the meekness of that patience, with which he endured the cross,
despising the shame, reviled but reviling not, suffering but threatening
not, giving throughout his earthly life, the one and perfect exhibition

14 Our Bamier. [Ja?,-uarv 15,
and embodiment ofthe apostolic description of Christian love—an exhibition
and embodiment so complete, that for "charity" you may substitute
his name, and read the passage thus: "Jesus suffered long and was kind,
Jesus envied not, vaunted not himself, was not puffed up, did not
behave himself unseemly, sought not his own, was not easily provoked,
rejoiced not in iniquity, but rejoiced in the truth, bore all things, believed
all things, hoped all things, endured all things," He lived incarnate
love on earth ; he reigns the same in heaven,—Hanna.
TESTING QUESTIONS.
HAVE I MORE PLEASURE
In Studying my Bible, than in a novel or a newspaper ?
In contemplating the righteousness of Jesus than mine own ?
In the prayer-meeting, than in the pleasure-party ?
In mortifying sin, than in indulging it?
In clothing the naked, than in adorning my person ?
In feeding the hungry, than in gratifying my appetite ?
In doing good, than in paying trifling visits?
In speaking a word for Christ, than in gossiping?
In praying for an erring friend, than exposing him ?
In the company of the pious, than of the worldly ?
In seeking to save souls, than in saving money?
In living humbly, than at the expense of others ?
In the approbation of God, than of my fellow-men ?
Reader, if thou can'st not answer these inquiries intelligently in the
affirmative, why deceive thyself any longer with the idea that thou art " in
Christ," or in the way to heaven ? You may be professor of the gospel,
but be assured you are not "born again," Ye must he born from above,
John iii. 3, otherwise ye shall never go thither.
" Saith Jesus unto his disciples. If any man will come after me, let him
take up his cross and follow me."
"Be not conformed to this world; but befye transformed bythe
renewing of your mind, that ye may prove wliat is that good, and acceptable,
and perfect will of God,"
THE SUN AN EMBLEM OF GOD.
"The Lord God is a sun," conveys a striking and impressive truth
when we think of the sun only in his obvious character, as a source of
light and heat. • But what new energy is given to this magnificent emblem
when we learn from astronomy that he is a grand centre of attraction,
and when we, in addition, take in that sublime generalization
that the sun is the ultimate source of every form of power existing in
the world ! The wind wafts the commerce of every nation over the
mighty deep; but the heat of the sun has rarefied the air, and set that
wind in motion. The descending stream yields a power which grinds

i875-] Children's Bread. 15
your grain, turns your spindles, works your looms, drives your forges;
but it is because the sun gathered up the vapor from the ocean, which
fell upon the hills, and is finding its way back to the source whence
it came. The expansive energy of steara propels your engines; but the
force with which it operates is locked up in the coal (the remains of extinct
forests stored araong your hills,) pr is derived from the wood that
abounds in your forests, which now crown and beautify their summits.
Both these primeval and existing forests drew their subsistence from the
sun: it is the chemical force resident in his rays which disengaged their
carbon from the atmosphere, and laid it up as a source of power for future
use. The animal exerts a force by muscular contraction ; he draws
it from the vegetable on which he feeds; the vegetable derives it from
the sun, whose rays determine its growth. Every time you lift your arm,
every time you take a step, you are drawing on the power the sun has
given you. When you step into the railway-carriage, it is the sun power
that hurries you along. When gentle breezes fan your cheek, and when
the resistless tornado levels cities in its fury, they are the servants of the
sun. What an emblem of Hira in whom we live and move, and have
our being!—Prof. Greene.
CHILDREN'S BREAD.
READING THE BIBLE.
That it is our duty to read the Bible no boy or girl will deny. We are
very willing to admit what our f^uty is, even thougli we are negligent in
doing it. Is not this the case in our reading of the Scriptures? I do not
wish to begin the year by finding fault with the youthful readers of Our
Banner, Still I feel that I must faithfully tell them I fear the Covenanter
boys and girls of to-day are not as close students of their Bibles as their
fathers and mothers were. And yet we would expect to find them more
diligent in the study of the Scriptures. They have been taught to read
raucli earlier in life than their parents were, and they have double the
number of Bibles. There is scarcely a child but has two or more Bibles
which have been received as gifts upon some occasion. It is to urge you
to make a proper use of your Bibles that we introduce this subject. The
beginning of the new year is a good tirae to make a fresh start in your
daily reading of God's book.
Is it considered a hard task to read the Bible ? If so, then remember
this : The Bible is but one book—a coraplete book; nothing shall ever be
added to it nor taken frora it. It shall never be made any larger or any
smaller. If God had intended to make our study of his-revelation hard
and tedious, he would have made the Bible double its size, or he would
have written raany large books and have commanded us to read them.
But he has given us one book which contains in small space all that we
need to know in order to be saved, and this one hook can be read and
re-read many tiraes during our life. How different God is Irom those who
have charge of our schools! These men bring raany text-books into use.

16 Our Banner. [January 15,
There are children in our schools who recite from five to six books ever
day, and each lesson is long and hard. How different God is from the
authors of to-day ! These men aim at multiplying the books, but he
gathers his great thoughts into as small bounds as possible.
Is it considered a dry task to read the Bible ? No one who has read the
Bible properly or who understands its nature will say so. You cannot
find an intelligent child that would think it uninteresting to stand with
the Israelites at Sinai and hear God speak to the people out ofthe smoke
and fire that were about the top of the mountain. What God said upon
that occasion is written in the Bible. You cannot find a Christian child but
would say he would like to have heard Jesus speak, when he took children
in his arras and blessed thera. What Jesus said at that time is written
in the New Testament. Remember the company to which the New Testament
introduces us. It makes us acquainted with the great and good
men of the past, whom we will meet in heaven, and with whom we will
spend eternity, if we are God's children. It describes these so vividly
that we have them all before our minds from Adam down to John, who
wrote the last book of the Bible. Reraeraber the scenes which the Bible
gives us. Its scenes are so true to life that we becorae as interested in
them as though they transpired before our eyes. Take the scene of
David slaying Goliath. From the very beginning we take David's
part, and feel as though we would like to help hira. As we look
at the great Pnilistine, we are almost afraid that he will crush the
youth. We cannot bear the thought that David may be killed. We
go with David in thought when he goes to the brook, and look
carefully at the five smooth stones which he chooses, as though we had
to select them. And how we watch him, on the morning of the battle
as he goes forth to meet the giant! We see him put a stone in his sling,
we see the sling whirl around him, and the stone flying like an arrow
through the air, striking the great giant in the forehead. When the
giant falls to the ground under the wound made by the stone, such is
our joy that we could lift our voices and give cheer upon cheer lor David,
Those boys and girls that say it is dry work reading the Bible, do not
know anything about the scenes which it brings to us. Remember the
places through which the Bible takes us. We have not the time or the
raoney to take a steamer from New York and travel over eastern lands.
The Bible saves us this ej^pense. It takes us in thought to cities that
are now buried in ruins. It takes us all through tbe great temple of
Solomon, which the enemy destroyed. With Adam we can walk in the
garden of Eden. With Jacob we can go down to Egypt in the wagons,
to see Joseph. With Moses we can pass through the Red Sea. With
the disciples of our Lord we can walk through Jerusalera. With Paul
we can sail along the Mediterranean to Rome. Tlie Bible takes us to
all the noted and interesting places in the ancient world, and in this
way gives us the benefit of the most expensive travel.
Is it considered a profitless task to read the Bible ? The fact that God
commands us to "search the Scriptures," will lead all to answer in the
negative. Allow me to illustrate this question by an incident from life.
A good man once entered a house in Germany, and found it very
wretched,—no fire, no furniture, no food. Everything bore the appearance
of poverty. But, glancing around, he saw in a neglected corner,
a copy of the Bible, and when he went away he said to the poor inmates,
"There is a treasure in this house, that would make you all rich." After

1875-J Children's Bread. 17
he had gone the people began to search the house for what they thought
must be a jewel, or a pot of gold, and finding nothing, they went to
dig up the very floor, in hopes of discovering the hidden store of wealth.
All in vain. One day after that, the mother lifted up the old Bible,
and found written on the fly-leaf of it—taken from its own pages, these
words, "Thy testimonies are better to me than thousands of gold and
silver." "Ah !" she said, "can this be the treasure the stranger spoke
of?" So she told her thought to the rest; they began to read the Bible,
became changed in character, and a blessing came in to stay with them.
The stranger came back to find poverty gone, contentment and peace in
its place, and a hearty Christian welcome; while, with grateful joy, the
family told him, " We found the treasure, and it has proved to us all
that you said it would." Have you ever examined the old family Bible
which has come to your father as an heir-loom ? It once belonged to his
grandfather, and has been read by the children of three or four generations.
It will repay you to examine it, for the marks of use which it
bears are a testimony of the value which your ancestors put upon it. It
is thumb-worn : leaves are turned down at the corners: some of its
words and sentences are marked with a pencil to indicate something interesting
about them. As you corae to verses full of love and tenderness
like this verse, for exaraple, " God shall wipe away all tears frora their
eyes: and there shall be no raore death, neither sorrow, nor crying,
neither shall there be any raore pain,", you find upon the page the
tear-marks, left by some one who wept while bending over the book to
read. If reading the Bible be not a profitable exercise, why is it that
the good people whom we respect and love are ever found with theii
Bible in times of sickness and trouble? If you would enjoy the benefit
which the Bible is capable of affording you, if you would find it the help
which it has proved itself to be to God's children in all ages, you must
begin early to read it and to coramit to memory its truths. It may
not be amiss for us to drop one or two hints in regard to the way you
should read. Read from the beginning, and take chapter after chapter,
and book after book, until you reach the end. Some read only selected
chapters and favorite books, and lose all the valuable thoughts of the
rest. For there are many gems of thought found even in those chapters
which seem to be filled with proper names that we have to spell out.
Read with regularity. A good tirae is at raorning and evening when you
are about to engage in private prayer. Do not say you cannot find time
to read your Bibles twice in one day. You find time to do a great raany
things that are not half so important, and will not repay you half so well.
By reading two chapters each day during the six days in the week, and
by reading from eight to nine chapters upon the Sabbath when you have
all your time for religious purposes, you will be able to read your Bible
through once every year. Every child who can read readily ought to
try and do this, and the boy or girl who cannot read readily ought to
divide this plan so that the Bible will be read at least once in two years.
How many of our young readers are going to begin the year 1875 on
this plan? We will open our roll book and see, and all under seventeen
years of age will be entitled to place their narae on the roll of honor.
Let those who intend to read the Bible through this year, send us their
names at once, and if at the end of the year they can say they have
carefully done as they intended, we will find a good Christian who will
present them with a fresh new Bible as a reward. To children from

18 Our Banner. [January 15,
twelve years and under who carefully read through the New Testament,
will be given as a reward the New Testament.—Ed.
TEMPERANCE IN THE BIBLE.
I. Who was the first drunkard? Gen. 9. 20, 21,
2, Who took the first temperance pledge? Judges 13. 13, 14,
3. Did anybody mentioned in the Bible ever take the pledge of his
own accord? Dan. i. 8.
4. Was he any healthier or wiser in consequence? Dan, i. 15-17,
5. Ought kings to drink wine? Prov. 31. 4.
6. Ought ministers to drink wine? Lev, 10, 9,
7, Ought we to raake companions of drunkards? i Cor, 5, 11,
8, Can any drunkard enter thfi kingdom of heaven ? i Cor. 6. 9, 10.
g. Does God pronounce any woe upon drunkards? Isa. 5. 11-22,
10, Why has he pronounced this woe? Isa, 28, 7, 8,
It, Are drunkards likely to get rich? Prov, 21, 17,
12, What are the consequences of drinking? Prov. 23. 29, 30.
13. How may we avoid the consequences ? Prov. 23. 31.
14. What will be the result if we disregard this advice ? Prov. 23.32.
15. Is it wise to tamper with strong drink? Prov. 20. i.
16. Where was the first temperance society? Jer. 35. 6-8.
17. What blessing did God pronounce. upon the first temperance
society? Jer. 35. 18, 19.
18. Is intemperance a vice ? Gal. 5. 21.
19. When is temperance a virtue? Gal, 5, 22, 23,
20, Is there anything in the Bible that covers all intemperate habits?
Rom, 14. 21,
SCRIPTURE ART GALLERY.
KEY TO THE ENIGMA OF DECEMBER,
'Twas O-badiah, kind and good.
That gave the prophets promised food, i Kings xviii. 4.
By brave U-riah's hand was sent.
What proved to be his death-warrant. 2 Sam. xi. 14.
Delighted R-hoda labored hard
To introduce the angel's ward. Acts xii. 14.
The wily B-alaam doctrines lewd
The church with tears and blood imbued. Num. 25; 18-31: 16.
Had A-dam kept his solemn vows.
He never would have blamed his spouse.
Wise N-icodemus Christ did choose,
Although he may have feared the Jews. John iii. 2.
N-aomi, sunk in grief and fear.
Her pretty name refused to hear. Ruth i. 20.
She, with E-limelech life did choose.
Answer to But mental R-uth must scene all of her December, sorrow soothe, Paul's Ruth entry iv, into 15, Rome. J. B.
We see that these initials spell
Our Banner, and we love it well,—Com,

I875-] Cliildrens Bread. 19
SCRIPTURE CHARACTER.
The initials of the following, form the name given to a valley where the children of
Judah celebrated a signal deliverance from their enemy.
I. A Gentile who foretold the coming of the Messiah.
2. An Ethiopian eunuch who was instrumental in saving the life of one of the pro'
phets.
3. The scene of a battle between the children of Israel and the Amalekites.
4. A king who deposed his mother from being queen on account of her idolatry,
5. The god worshipped by the Moabites.
6. One whose fervency in prayer was mistaken for intoxication.
7. A city built by the children of God on the bank of the river Arnon.
8. An Agagite who was slain by the instrument of death intended for the destruction
of another.
BIBLE CLASS QUESTIONS.
Key and proof in next number. J. B., Tallahassee, Fla.
I. Where is the thoughtless tranquillity of worldly men compared to the fixed unbroke
surface of fermented liquors ?
2. Four distinct methods of separating grain from the husk in the East are referred to
in a verse in one of the prophets ?
3. What distinction is there in the title given to Jehovah in the books written before
the captivity from that given to him in those written afterwards? Ibid.
Note,—The following names were received after the last number was prepart d.
They Vere signed to correct answers to the characters and scenes of November. R, Knox
Young, Deal Street, Phila.; K. J. A., and H. J. W , Phila.; Mary A. John.ston, and
Rosie E. Johnston, Elliota, Minn. The following names were signed to correct answers
for November and December: AUie Guthrie, York, N. Y; Jennie George, Rushsylvania,
Ohio.
We still solicit contributions to the Children's Department from our friends.
REGISTER OF BAPTISMS.
And of Zion it shall be said. This and that man was born in her."—Ps. Ixxxvii. 3.
CONGREGATION. MINISTERS.
David Lindsay,
Peter & EUzabeth, Dec, 6, 1874, 3d New York, David Gregg.
Peter Lindsay, :
James R. & Eliza J......
James Lindsay,
Nov.
Robert & Mary
Wm. James Knox Dunn,
Sept.
Sarah,
Nancy RebeccaMcCracken
Oct.
Richard & Sarah J.,.
Mary EUen Mawhinny,
Oct. .. 18,
J. H. & Maggie,
Margaret Ann Eliz. Ma-l
John & Margaret
whinny, J
July
Isaac & Nancy.
Sarah Rebecca Boyd,
Jan.
Josias A. & Lxicinda,....
Samuel Edwin Hunter,
May
James & Eliza T.,
Catharine Evaline Murray,
June
John G. & Maggie A ,.
Samuel Thomas Carson,....
Aug,
William,
Fred Leon Keenan,
Nov
,JohnR. & Lizzie K......
Ida May Scott
Dec.
Samuel & Christiana,,...
15,
John Cargill Slater,
Oct.
John &Maitie J.,
18,
Luther Knox Peacock,
July Oct. z6.
Charles & Jane,
Wilbur John McBurney,....
Feb.
John & Mary
Jno.DavidHarrisonGeorge,
May
Edward W, & Agnes A.,
Wm, John Slater Taggart...
John M. & Margaret,.,.,
Margaret Ann Stewart,
John E. Miranda, ,
William Adam
Audley Jesse • Mary William Wm. R. For Burt J EUen Venner ohn the George S. Kernohan Mc Lowry Scott Pastor. Kirk,.... Lead Gault, Spragg,.. Davis,... George, W.
Rev,
R, M. S
R.
andS and
J.
Mary K
& M.
C,
R. H
Barnet, D, C, Faris.
Brookland, R, Reed.
Elkliorn, D. G. Thcmp?on.
Topsham, D, C Faris.
Miller's Run, W. Slater.
2d Bob ton, D. McFalt.
Poland &N, Jack R". J. George.
H, P. McClurkin.*
R. J, George,

Our Banner. [January 15,
EDITORIAL.
THE SABBATH INSTITUTED FOR PERPETUITY.
The infidelity of the world is waxing bold, and steadily assails the
Christian features of society with the avowed purpose of erasing every
one of them frora our civilization. Ttiis surprises us only because of the
boldness of the avowal, and the confident tone and air which are everywhere
assumed by a mere handful, numerically considered, of freethinkers
who scoff at all religion. But the reason of this audacity is not
far to seek. It is the fact, which becomes every day more apparent, that
the nominally Christian church, and even the more evangelical bodies,
are becoming deeply tainted with the virus of infidelity. We see it in
the prevalent indifference to the claims of the Lord Jesus, and of our
holy Christian religion; in the open avowal of infidel theories of .civil
government by prominent ministers and laymen; buj'most ofall, perhaps,
in the failure to observe the Sabbath and maintain the sanctity of its
character. In every part of the land the Sabbath laws, which our fathers
put upon the statute book and enforced, are become a dead letter, or are
formally repealed. The Government, public corporations, and multitudes
of individuals steadily profane the Sabbath by travelling, transacting
ordinary business, and thronging the places of pleasure and public
amusement. And to all this the Christian church, her ministry and
members, tamely submit with scarce a word of remonstrance. Nay, many
of these are chief in the profane breach of the Sabbath ; or preach and
teach that it is not sinful to violate its sacred hours by work and pleasure ;
or, at least, by silence sanction the profanation and admit the violators
to all the privileges of the church. The fountain and origin of all these
evils is the belief expressed or cherished that the Sabbath was Jewish and
has passed away with other ceremonial institutions of that dispensation.
Guided by this principle, professedly Christian ministers, in answer to
those who would stop the cars or close the theatres on the Sabbath, declare,
"I don't see how the law can interfere, I don't see the ground
on which you make that distinction, to violate the right of the people to
conduct theraselves according to their own best judgment. Blessed be
they who shall lift man out of the hardness of the I^ord's Day; that shall
lift him into purer air and better associations, to some idea of taste and
beauty, something more of manhood," And to these sentiments crowded
pews say, Amen, with shouts of applause. We must, then, go back to
the beginning, and show that the Sabbath is moral in its nature, perpetual
in its obligation, and divine in its authority; and that, therefore, it must
be obeyed and enforced by all people and nations, under the penalty of
divine judgments which shall desolate the land, and thus allow it to
enjoy its Sabbaths,
God instituted the Sabbath for Himself at Creation. Gen, ii. 2, 3.
" And on the seventh day God ended His work which he had made; and

i87S-] Editorial.
he rested on the seventh day from all his work which he had made.
And God blessed the seventh day, and sanctified it; because that in it
he had rested from all his worke which God created and made." Here
we have an inspired record, infallibly true. It relates two facts : the one
that God, having finished all his work in six portions of time, rested on
the seventh; and the other that he solemnly devoted the seventh portion
as a sacred, separate and distinct period of rest, for the explicit reason that
in accordance with the eternal perfections of his being, and in the sovereign
exercise of his own will, he had so rested. A remarkable statement
in Exodus xxxi. 17, " In six days the Lord made heaven and earth,
and on the seventh day he rested and was refi-eshed," throws light upon
this record of the institution of the Sabbath. The expression "was refreshed,"
is only in this place applied to God. It is, literally, took breath,
and is used in Ex. xxiii. 12, to denote the effect of the Sabbath upon man,
and in 2 Sam. xvi. 14, of men, when weary and exhausted with protracted
effort, needing and seeking the means of restoration to their accustomed
vigor. Confessedly the Sabbath does give to man not only rest for the
body, but by its religious exercises invigorates and developes his mental
and moral nature, and, through these, re-acts positively in restoring and
strengthening the physical powers. But the phrase under consideration,
thus expressly identifies God with man made in his own image, in the
moral necessity and advantage of the Sabbath; and clearly shows that
it was not only instituted by God, but for him, and that though "He
fainteth not, neither is weary," yet his spiritual nature seeks for itself
and enjoys spiritual refreshing in the hallowed exercises of the Sabbath.
This is more intelligible to us, when we remember that " all things were
made by the Word," the second Person of the Trinity, that his delights
were from eternity with the sons of men, and that he is now and shall
remain forever in our nature. But, whether we understand it or not, it
is true of each of the three Persons, they are refreshed by it, and instituted
it for this purpose, that they might be glorified by the revenues of
praise it should bring to them, " He (Jesus) that is entered into his rest,
he also hath ceased from his works, as God did from his," And thus it
is clear that the Sabbath is based in the nature of God, and must remain
while he endures.
But the revelation of the fact that God rested upon and hallowed the
SaDbath must have been in the nature of a law, for a holy creature has its
highest delight in imitating the Creator: he has and can have no other rule
arid guide than his word, God commands, "Be ye holy for I am holy,"
Chribt, our perfect example, ever said, "Not my will, but thine be
done;" and every renewed man says, "Thy word is a light to my feet,
and a lamp to my path," When the Sabbath was instituted, the Jew and
the Gentile of all the ages were one in their first parent, and in him unfallen
kept with God that first Sabbath, shouting for joy with the sons of
light, and glorifying the Creator and Lord ofall. The Jew was only selected
and separated to peculiar privileges and relations because the Gentile world
refused and would none of them, and must needs be brought back by the
Messiah ofthe Jews, "lifted up and drawing all men to him," And just
in proportion as men are by grace renewed in the image of God will they
"call the Sabbath a delight, the holy ofthe Lord, honorable;" shall they
" honor him, not doing their own ways, nor finding their own pleasures,
nor speaking their own words, shall they delight themselves in the Lord."
The Sabbath then was given to man, as man, in the generic fountain;

Our Banner. [January 15,
was blessed and made a blessing to the human family, not to the Jew only
but to every race; for all are made of one blood, in the same image, and
alike realize that the "commandment is holy, just, and good."
But to evade the force of this otherwise irresistible argument, it is said
that the history quoted from Genesis is anticipatory oi the law which was
to be given hundreds of years after at Sinai, and is not an historical
record. One might as well assert that the prohibition to eat of the tree
of knowledge, recorded in the same chapter, and the story of the fall
of man, were written in anticipation of the law promulgated on Sinai and
broken at its base, and had no reality until that period. By the same
process the record of the creation itself, and the whole book of Genesis
will become a prolepsis. a history written beforehand to make the scene
at Sinai intelligible. The assertion does violence to the language, which
is a simple history of creation, the earliest and only formal record of it,
and inseparably connects the Sabbath with the origin of our world.
Besides, though the history of centuries is crowded into a few pages,
there is collateral evidence that the human race were from the beginning
cognizant of and kept the Sabbath. Ancient nations knew and observed
this weekly division of tirae who could not, or would not probably, copy
it from Israel. Noah twice waited seven days, or a week, before sending
forth the dove. Laban, Gen. 29: 27, 28, recognized the week as a division
of time in his dealings with Jacob. Israel, before the giving of the law
on Sinai, were enjoined (Ex. 16,) to hallow the Sabbath, and gather a
double portion of manna on the sixth day. The word "Remember," in
the 4th commandment, implies the reviving of an old but oft forgotten
institution, and guards against future neglect by calling to mind its origin
and reason in the divine Sabbath at creation. If then the Sabbath was
ordained at the foundation ofthe world, is based in the moral nature of
God, and meets a natural and moral necessity of man made in his image,
it follows beyond peradventure that there must ever be a Sabbath for God,
and for the creatures who conform to his unchangeable example and
will.
Again : The Sabbath is enjoined among the moral and perpetual laws of
the Ten Co?nmandments. Some laws were in their form and nature addressed
to Israel, and are obligatory on them alone. Other laws instituted
symbolical representations of the coming Saviour: these, fulfilled
by Him, have passed away. But others are founded in the immutable
nature of God, and in the permanent relations of men to Him and to
one another; and, not being local nor peculiar to any one nation, are
moral and perpetual. The Decalogue is evidently of this last class.
For, though written by the finger of God on the two tables of stone at
Sinai, it was only a reproduction of what, at first, was written on man's
heart, and was known and regarded as to each of its precepts long before.
Even in the meager records of Genesis we have clear evidence of
this. Thus the different results of the worship of Cain and Abel, and
Jacob's putting away of strange gods and images, and erecting an altar
at Bethel, can only be accounted for on the theory that they knew and
were required to observe the ist, 2d, and 3d commandments. The
4th commandment we have already traced in the history. The stories
of Hagar and Ishmael, and of Jacob and Esau, show the obligation,
breach, and penalty ofthe 5th Commandment, Cain's murder of Abel
and the Noachic covenant exhibit the enforcement ofthe 6th, Pharaoh's
taking of Sarai, Abram's wife, reveals knowledge and regard for the 7th,

18 75-] Editorial. 23
Rachel stole her father's gods, and was conscious of guilt, while Jacob
invokes death as the penalty for the brearh of the 8th, Jacob at his
mother's instance, coveting a brother's blessing, lied to his father, and
son and mother were sorely punished. But in their nature we see only
what is permanent and essential in the very being and relations of God
and man. To have another god, to worship images, or blaspheme the
name of God must be immutably forbidden by an ever jealous God.
The relation of parent and child is as universal as man: every man's
life is sacred since he was made in the image of God; marriage is a law
of nature and concerns the race; the right of property and the law of
truth are universally claimed as essential; and covetousness is but the
animating spirit whose restraint makes the prohibitions of both tables
imperatively necessary. Moreover, the decalogue is promulgated without
any limit in the address : " And God spake all these words;" while the
Book of the Covenant and the ceremonial laws are all formally addressed,
"Thus shalt thou say unto the children of Israel."
Among these moral and perpetual precepts the 4th commandment is
found, no less solemnly spoken, alike engraved on the enduring tablet
by the divine Author, enforced by the heaviest penalty, and equally in
its language without limitation to time, or place, or people. It would
be an anomalous incongruity, were it alone temporary and national in a
system of moral and perpetual precepts. Like the other commandments
we find it elsewhere connected with ceremonial and Jewish regulations,
which were temporary and local; but, like them, it remains when these
are gone. In formal terms it is claimed as "the Sabbath of the Lord
thy God;" and as He remains immutably the same, it must continue
inalienably His. It is grounded expressly on the divine work and rest
at creation, of which it is a sign and memorial; and as the fact cannot
cease to be true, the unfailing recurrence of the day should remind of
the fact and recall the obligation as unceasingly as the appearance of the
rainbow reminds us of the flood, and recalls the promise of G9d, which is
unchangeably sure and assuring. As a creature, man universally owes
worship to God, and needs the time as a spiritual being for the exercise
of his higher faculties; and what time so suitable as that which regularly
recalls the fact of his creation and the reception of the Spirit which
made him a living soul? Physiologists and statesmen acknowledge the
necessity of the Sabbath for man's corporeal and moral welfare. And
mercy demands that even the brute creation, which is expressly mentioned
in the commandment, should enjoy its physical rest. Moreover,
it is universally extended : "Thou, nor thy son, nor thy daughter, thy
manservant, nor thy maidservant, nor thy cattle, nor thy stranger that
is within thy gates," as well as for a reason that is universally true.
Wheresoever the commandment goes, whosoever comes within its sound,
there and to him its solemn "Thou and thy" Jare uttered with definite,
distinct, and imperative voice. Thus instituted and promulgated, the
Sabbath must be moral and perpetual in the design and intent of the
great Lawgiver, At another time the question of its abrogation by
Christ, and the morality and perpetuity of the reasons enforcing it, will
be considered.

24 Our Banner. [January 15,
ENLARGEMENT OF OUR BANNER.
Reformed Presbyterians by their profession occupy the highest place
among the sister churches of Protestant Christendom, They accept in
full, the attainments of the second reformation in doctrine and practice;
take the Bible as alone the standard of faith, and only rule of conduct in
personal, ecclesiastical, and civil relation; live persistently in public protest
against and dissent from all, in church or state which does not conform
to the requirements of the Holy Scriptures; and are formally
pledged and sworn in covenant to labor to bring the whole world up to
this high position. For this noble platform of principles they are indebted
to godly ancestors ofthe i6th and 17th centuries, whom the Holy
Spirit enlightened and anointed with a double measure of gifts and
graces. The early fathers, in the terrible conflicts they waged against
anti-christian errors in the church and despotic power in the state, consecrated
in a baptism of blood, the principles which they had been divinely
taught, and bequeathed them to their children whom they bound
by tbe oath of God to their maintenance and dissemination. Accepting
this legacy of truth, and occupying this blood-bought inheritance, we are
under the most solemn obligations to carry out our principles to their legitimate
conclusions, to display a Banner in their behalf, to proclaim them
to the whole world, and to command them to the acceptance of our fellowmen.
To do this, we must ourselves practically adorn them by a life in holy
conformity thereto; we must give a wise and loving answer to every one who
asks the reason of our faith; we must give the widest circulation to the statement
and defence of our scriptural platform and must evince our sincerity
and zeal by self-denying efforts to bring our principles in a worthy
manner before the world, and so as to attract men to read and receive
them as their own.
Believing that Covenanters desired to have a Magazine which, as far
as possible, should meet these ends, be worthy of our church, and a
suitable ativocate of its principles, we started out a year ago, resolved
to give our readers the largest, best and cheapest religious Monthly,
which the liberality of its patrons could provide, attractive in exterior
and rich in full and varied contents. Thus far we have only been disappointed
in the unexpected forwardness and liberality which have been
manifested in every part of the church, to contribute pecuniary and
intellectual assistance to our enterprise; and in the large measure of
favor we have received in written expression and practical form. Our
pecuniary success would have surprised us in the best times; but coming
in a year which has hardly, if ever, been exceeded in monetary stringency
and financial hardness and depression, it assures us that we have the
heart of the church and their liberal co-operation with us in unfurling
a "Banner for Christ's Crown and Covenant," Assured that the necessary
outlay will soon be met by our steadily increasing subscription
list, we have determined to give forty pages with each monthly issue

i87S-] Our Pulpit. 25
for the ensuing year, thus adding four pages to its capacity for newa and
discussions. We shall pay the iPostage, which, with the quality of paper
we shall continue to use and the large number of pages we furnish, is
largely in excess of Magazines of the same class. Our Printers will
continue to bring out Our Banner in the splendid style of art which
marks them as equal to the best. Brethren in the ministry and earnest
laymen will fill its pages with their varied contributions.
This addition will make Our Banner the largest religious monthly
which is published for one dollar, as it is already without a peer in paper
and typography. With our admirable corps of Contributors and new
ones who will yet appear, with the latest and fullest news of our church
and general religious intelligence, with fresh discussions of the living
questions of our day, and with a make up in the different departments
adopting it to every class of readers, we shall labor to make it more and
more acceptable and profitable in every family into whose circle it comes.
Fearlessly discussing every moral question in the light of God's Word;
avoiding personalities and offensive sectarian strife; standing firmly for
the attainments of the church in her purest times, and pressing forward
to those which are yet before; advocating the claims of Christ as Head
of the Church and Ruler of the Nations; and demanding in everything
conformity to the Law of Christ, we shall endeavor to approve ourselves
to God, secure the help and blessing of Christ, and make our Magazine
a welcome visitor to every man who loves the truth as it is in Jesus and
labors for the reformation of society.
OUR PULPIT.
THE STATE AND THE SABBATH.*-
BY THE REV. J. R. THOMPSON, NEWBURGH,
' What evil thing is this that ye do, and profane the Sabbath day ?" Neh. xiii. 17.
The recent decision of a New York judge on the Sabbath question, by
which the vilest of the theatres are opened on the Christian Sabbath, is
one of the many illustrations of the conflict that is going on between the
secular and religious theory of civil government. That decision, so
startling in its character, has aroused the pulpit and the press, to the
discussion of the claims of the Sabbath and the duty of the State in
reference to its observance. As the Sabbath is a strong bulwark of
Christianity, and sends a vitalizing influence through all our social institutions,
it is of the highest importance that it be preserved intact, and
our nation saved from the inevitable ruin that follows in the train of Sabbath
desecration.
That the State, as well as the church, has a duty to perform in relation
to the external observance of the Sabbath needs to be kept prominent
•Synopsis of a sermon delivered in Westminster cliurch, Dec. 6.

2 6 Our Banner. [January 15,
before the eyes of our nation at the present time, when an insidious
effort is put forth to eliminate from our civil institutions all religious
features. Strange as it may seem. Christians are found who give aid to
infidelity, by denying to the State the right to secure to the citizens a
quiet observance of the Sabbath; and thus attacks are boldly made upon
those laws that have thus far preserved this divine institution.
That it is the duty of the State to promote the observance of the Sabbath
is evident from the nature of that institution. The Sabbath is not a,
church institution, for it was instituted by God for society, before there
was a necessity for a church, and would have been observed if there
never had been a church on earth. It is an institution that has its
sanction in natural law, that grows out of a necessity of man's nature,
and would have had claims on man had the decalogue never been given
to Moses, It is not a ceremonial institution, for it had a recognized existence
before the ceremonial dispensation began. For twenty-five hundred
years before the ceremonial laws were given to man, the Sabbath
was observed ; for the sons of Adam brought their offerings to the Lord
"in the process of time," on the Sabbath; the Israelites were not
allowed to gather manna on the Sabbath, and that before the decalogue
was given on Sinai; and" "the strangers within thy gates" were bound
by the law of the Sabbath ; all showing that it was not a ceremonial institution.
There is no evidence that Christ abolished it; on the contrary,
He says " the Sabbath was made for man ;"—not for the Jews, but
for humanity, the race. Besides, the fact that the law of the Sabbath is
a part of the moral decalogue, proves that it is not ceremonial, but
morally binding on men of every age. The Sabbath, then, being a social
institution, and possessing a civil as well as a religious character, and
not peculiar to any particular age, comes properly under the cognizance
of the State that is morally bound to promote its observance. It is an
institution of which the State is a public guardian.
The fact that the chief magistrate is God's minister to execute the law
of the Sabbath also confirms our position. The civil ruler represents the
people, but receives his authority from God, in whose name he "beareth
not the sword in vain," As a ruler, he holds in his hand a law
enacted by the eternal God, and cannot shrink from its execution, Nehemiah,
a civil ruler in Jerusalem, felt it his duty to enforce the law of
the Sabbath, and thus left a noble example to all civil rulers. Jeremiah,
in the name of the Lord, rebuked the kings of Judah for Sabbath violation,
plainly showing that the execution of the Sabbath law legitimately
belonged to civil rulers. The fourth commandment was, moreover,
addressed not only to individuals, but to the Jewish nation, a moral person,
which, in its national character, was under the law of the Sabbath,
The very same reasons that required the Jewish rulers to enforce the law
ot the Sabbath exist to-day. Christianity does not give license to men
to violate the law of God, or rob the State of the right to enforce those
laws on which the welfare of society is based. It gives a new sanction
to these laws and increases the obligations of the State to execute them.
The duty of the State, in this regard, is confirmed by the fact that the
very existefice of the State depends largely on the observance of the Sabbath,
A nation has a right to preserve its own life, either from a foreign
foe, a civil insurrection, or those corrupting elements that eat out its
very existence. That Sabbath violation is destructive of the life of a
nation is patent to all who read history. The lack of a Sabbath was no

i87S-] Our Pulpit. 27
small element in the destruction of those mighty nations whose wrecks
lie along the stream of time. If it be true that "without the Sabbath
the Church could not exist on earth," it is equally true that a nation that
has no Sabbath stands on perilous ground. Infidel France, not daring to
abolish the Sabbath, changed it to the tenth portion of time, but was
soon constrained, in order lo preserve its own existence, to return to
the divinely appointed day. The Sabbath is one of the corner-stones on
which the State rests; and in preserving this it strengthens its own foundation.
The welfare of the individual citizens reits to 3. grtdX extent on the observance
ofthe Sabbath. Man's physical nature requires a Sabbath; and
statistics show that the man who keeps the Sabbath will be strong, do
more work, and live longer than the man that has no Sabbath. His intellectual
nature also requires a Sabbath. Said a distinguished merchant
once, "Had it not been for the Sabbath, I should have been a maniac long
ago." And it is an attested fact that many of our prominent men come
to an untimely end by overwork on the Sabbath. But morally and
spiritually, too, man needs the Sabbath to put a restraint upon worldly
indulgence, to lift his soul out of the secular atmosphere and up into the
holy presence of his Maker, where both the spiritual and external side of
his nature may be more fully developed. Our Sabbaths are like the mountain
peaks along the pathway of life, that purify the atmosphere and
generate those refreshing showers of blessings that raake glad our heritage.
Said Coleridge, "I feel as if God, by giving the Sabbath, had given fiftytwo
springs to every year." Every Sabbath is a spring-day to the Christian,
the church, and the nation, and therefore the State should guarantee
to its citizens this heavenly boon. The public good demands it as a right
from the State.
It is, moreover, evident from the penalties annexed to the violation of
the Sabbath that it is the duty of the State to prompte the observance of
this day. In the Bible, and in the laws of Christian nations, there are
penalties for Sabbath violations. These penalties cannot be inflicted by
the Church, which can only apply discipline; nor by a private individual,
for he cannot execute the penalty himself nor delegate that right to
another. It is the State alone that has the authority to impose penalties;
and if it fails in this duty, then these penalties remain unexecuted, and
acknowledged Sabbath law becomes a nullity. The very existence of those
Sabbath laws on the statute book implies the right and the duty ofthe
State to execute them by inflicting the penalties.
The will of the moral and religious portion of the community, which in
our country is the majority, should have some weight in the decision of
the question. True, it would not be right to submit the question of
keeping the fourth commandment to the vote of the people, any more
than it would be right to submit to the uncertain decision of a popular
election the law of the sixth, seventh, eighth, or any other commandment
of God. The popular verdict in favor of violating any of the precepts
of the decalogue would not make it right. Yet, when the great
mass of our citizens demand a quiet Sabbath for rest and divine worship,
the state is under a moral obligation to protect them in the enjoyment of
this sacred right by enforcing the Sabbath laws. The judgment of the
minority, and that minority largely ofthe worst class of society, should
not, in the decision of the State, overpower the expressed will of the intelligent
and religious majority.

28 Our Banner. [January 15,
The fact, too, that there is no reasonable excuse for the prevalent violation
of the Sabbath is another consideration urging the State to guard
this palladium of our civil and religious liberties. It is well known that
Congress sometimes adjourns two or three weeks for pleasure during the
holidays, and then at the end of the session sits on the Sabbath to finish
up business that raight have been done during its days of pleasure. Our
President, too, not unfrequently makes long journeys on the Sabbath, for
which there is not the slightest excuse. The business interests of society
do not require the running, on the Sabbath, of railroad cars and steamboats,
or the carrying of the mails and the opening of Post Offices,
Thousands of our best business men never patronize these public conveyances
nor visit the Post Office on the Sabbath, and are not injured in their
business by regarding this holy day. Nor do the private wants of our
citizens require the butcher shops to be open on the Sabbath, nor our
peace on the morning of that day to be disturbed by the rumbling of the
milk wagons and the shouting of their drivers. For all these violations
of the Sabbath, and that too by many professed Christians, there cannot
be any valid excuse given at the bar of conscience or at the judgment seat
of Christ, Every interest of society emphasizes the command, "Remember
the Sabbath day to keep it holy," and calls loudly upon the state
to vindicate the majesty of the law by throwing the shieW of its protection
around this institution of the Sabbath, In accordance with the
principle that we have been illustrating, we have a report of a committee
of the House of Representatives, made some years ago, when the Sabbath
law was before them, in which it is said,—"The coraraittee believe that
a proper observance of the Sabbath is calculated to elevate the condition
of society. In accordance with the recorded example of the Creator of
the Universe, and enforced by Scripture precepts, one day in seven should
be abstracted from ordinary business and devoted to moral and religious
exercises. In recognizing, by official acts the duties and obligations of
religion, the National Governraent has acted in conformity to public
opinion, and, as was believed, within the legitimate boundaries of its
powers." This and other testiraony could be easily furnished to show
that the State does and should proraote the observance of the Sabbath,
The Sabbath question has now become a practical one; and the
assaults made upon this citadel of our welfare call upon all good citizens
to arise and push the conflict to the very gates of the enemy.
Infidelity and foreign licentiousness must not be allowed to undermine
our religious institutions and subvert this nation, which has long
rejoiced under the smiles of the Sabbath sun as he opens the golden
gates of the morning, and spreads his, benign influences over the
weary millions that long for a day of rest and peace. We invoke the
aid of the church and the strong arm of the state for the defence of
the Sabbath in this hour of its trial. It must and shall be preserved.
To-day,—Enjoy the present, whatever it mav be, and be not solicitous
for the future; for if you take your foot from the present standing and
thrust it forward to to-morrow's event, you are in a restless condition:
it is like refusing to quench your present thirst by fearing you will want

1875-J Gleanings among the Sheaves. 29
to drink the next day. If to-raorrnw you should want, your sorrow
would come time enough, though you do not hasten it: let your trouble
tarry till its own day comes. Enjoy the blessings of this day, if God
sentis them, and the evils of it bear patiently and sweetly, for this day is
ours. We are dead to yesterday, and not yet born to to-morrow.—-Jeremy
Taylor.
GLEANINGS AMONG THE SHEAVES.
THE REV. JAMES R. WILLSON, D.D.
BY THE REV. JOHN FORSYTHE, D, D,
Dr, Willson was pastor of the Reformed Presbyterian congregations of
Coldenham and Newburgh, I cannot recall the time when I first heard
him ; but, though too young properly to appreciate his preaching, I distinctly
remember how eager I was to accompany ray parents whenever
they attended his church. There was nothing in the forms of his service
to attract rae, there was no well-trained choir, nor organ, "breathing its
distant thunder notes, or swelling into diapason full." Our Reforraed
Presbyterian brethren, as you know, abjure such aids ^ to devotion, as
savouring of will-worship. The preacher was the great attraction, and
you will agree with me that his eloquence must have been of no raean
kind, when it could draw a mere child, as well a the crowds of men and
woraen who thronged his church.
When I was old enough to appreciate him, Dr.|Willson was in the full
maturity of his powers, physical and mental—a man of imposing presence,
with a bodily frame capable of enduring almost any amount ot work or
of study, and in neither respect was he sparing of himself. He had
attracted attention in Philadelphia, before he came to Newburgh, and
Dr. Ely, who was then on terms of intimicy with him, in a review of one
of his publications, (Willson on the Atonement,)described himasa "man
of genius, whose fancy sometimes runs away with his judgment, but a
man of fervour, faults, and powerful intellect." The whole passage sounds
like an outburst of admiring friendship, but those who knew Dr. Willson
will recognize the truthfulness of the descrip;ion ofthe raan. He had
some of the essential elements ofthe orator. It has been my good fortune
to hear Melville, of Chamberwell; Neale, of Liverpool; James, of Birmingham;
Candlish and Guthrie, of Edinburgh ; Monod and Coquerel,
of Paris; and I can honestly say that, in power to arrest and fix the attention
of an audience, the ablest of these distinguished divines were
scarcely superior to Dr, Willson, The first tirae I heard Adolphe Monod,
his style of speaking remindedmeof my old Newburgh friend. Both were
eininently natural in manner. In the exordium and the expository parts
of his discourse Dr, Wilson was quite colloqual, though never vulgar in
his tone,—a tone which he maintained until he reached some elevating

3° Our Banner. [January 15,
sentiment. Then he began gradually to rise on the wings of a fine imagination,
like a bird, so perfectly conscious of its mastery over its pinions
as to seem unconscious of the least effort in using them. There were no
violent transitions, no sudden outbursts of passions, no extravagant
emphasis, nor overstrained declamation. You rose with the preacher as
high as he wished to go, and were then brought down to the ordinary
conversational plane of the discourse. Soon again, and almost before
you were aware of it, you found yourself borne away on a second and
somewhat higher flight. And so it went on, the levels, if I may so use
the word, becoming shorter, and the flights higher as you advanced, until
the sermon ended in a prolonged and grand climax. Such, in the main,
was Dr. Willson's style of speaking, even in his ordinary services, but it
was on the evening of a sacramental Sabbath, or when discussing " the
signs ofthe times," or the predicted glories in the future of the church
of God, or the Millennial reign of Messiah the Prince, that the qualities
of the preacher were best brought out, both in the matter and manner of
his discourse; and then he exemplified the kind of eloquence described
by Cicero, " Quod non solum delectat sed etiam sine satietate delectat."
You were sorry when he said. Amen.
Let me add that in private life he was no less attractive than in the
pulpit. His conversational powers were of an unusually high order. He
had a pretty large acquaintance with public men. He had travelled extensively
in our own country and the British Provinces, and no object of
interest, physical, agricultural, educational or religious escaped his notice.
He examined them not only with the curiosity coraraon to travellers,
but with the eye of a man of science. He was a zealous student of Natural
History and Chemistry, and his reading took a wide and various
range. The bent of his own mind and his habits as a Covenanter had
made him specially observant of the " Signs of the Times " in the old
world and the new, in politics, literature and social movements. A
tenacious memory gave him perfect command of the materials gathered
from so many fields. Then, too, he was of a companionable temper,
dignified in bearing, but never starched, his talk plentifully seasoned
with wit, humor, anecdote, so that his hosts or his guests would find their
converse kept up with such interest that midnight had come and gone ere
they were aware, and they were ready to say of him what Dr. Ely said
to him—"Thou man of genius."
His published discourses, if collected, would make a handsome volume.
Most of them, if not all were written out for the press after their delivery
in the pulpit. None of them, however, would give the mere reader a proper
conception of his abilities as a preacher. Though he wrote a great deal
on various subjects, scientific and theological, the style of his sermons is
somewhat stiff and dry, as if the author was not rauch accustomed to
handling the pen,—a fact all the more noticeable, considering his copious
and felicitous use of language on the platform and in the pulpit. I
will only add that the savour of his ministrystill survives, and his memory
is cherished by raany who "for a season rejoiced in his light," though
they were never under his pastoral care.

18 7 S • ] Correspondence. 31
CORRESPONDENCE.
EUROPEAN TRAVEL.—No. IH.
Paris, Sept. 7th, 1S74.
From London to Paris is a journey of over 250 miles, and is generally performed in
about ten hours. There are several routes, but we preferred going by Folkestone and
Boulogne. We started in the morning, taking the tidal express train at the magnificent
Charing Cross station. Our course lay through one of the most highly cultivated portions
of England, and the charming landscape views that presented themselves on every
side in panoramic succession formed a refreshing, contrast to the heavy and dingy appearance
of London. Arriving at P'olkestone, we found a steamer waiting to convey us
over the channel. The passage of the English Channel is the horror of European
travellers, and few ever cross without giving up to sea sickness. Fortunately for us,
however, the day was beautifully bright and clear and the water perfectly calm, so that
our trip was one of unexpected pleasure. At Boulogne the novel appearance of everything;
the speaking of a different language, the running to and fro of many gaily uniformed
officials, and the French flag floating to the breeze, told us that we were in
another country, and we realized we were in France. Here we again took train, and
passing through a number of stations, the principal of which was Amiens, famous for its
treaty; we arrived in Paris in the evening. It is impossible in a single letter to give
any adequate description of this magnificent city, to trace its history from its orgin,
involved as it is in obscurity, or to write in detail of the thousand places within its
limits, which afford so much pleasure to an American visitor.
Any one who has read Lamartines' " History of the Girondists," must be impressed
with the picture which the historian draws of the French Capital during the " Reign of
Terror" embracing the stormy period of the brilliant court of Louis the l6th, down to
the times of the States General and the Directory. Here, on these very Boulevards,
the Rue St. Honore, the Rue Rivoli and the Place du Carousal, where I walk in perfect
peace, were enacted those scenes which made France the theatre of mourning and
thrilled the world with woe. From the windows, of my apartments on the Rue St.
Honore, I can take in at a glance an area, bounded by the ruins of the once magnificent
Tuilleries, and the river Seine, where go years ago the populace of Paris were maddened
into fury by the lawless Jacobins, where King and Queen, philosopher and
statesman, drenched the guillotine in human blood. The vandalism of the people during
those tearful times had converted into heaps of ruins some of the grandest monuments
of refinement that distinguished the reigns of the 13th and 14th Louis. Not until
Napoleon Bonaparte assumed the Consulate and Empire was a check put to this barbarism.
Notwithstanding the disasters incident to the late Franco-Prussian war, Paris is still
the " gayest capital in Europe." The people yet give themselves up to the worship of
the " goddess of Pleasure," and everywhere around can be read in unmistakable characters
the frivolous motto " Vive la bagatelle." Parisian society has a decidedly vicious
aspect, and in truth it must be said that socially Paris rests upon a foundation of moral

32 Our Banner. [January 15,
degradation. I have never visited a city where virtue seems to be at such a discount,
or where the noblest instincts of human nature are apparently so rare. However, in
Paris there are many objects to awaken one's admiration, many pageants to please the
eye, splendid music to enchant the ear, delicacies from every clime to tempt the most
fastidious taste, and many works of magnificence, the consideration of which fills the
soul with wonder. Judging the French people by their natural politeness, and in regard
to the amenities that surround external refinement, we must accord them the first
rank in modern civilization. The tide of travel is flowing continually towards Paris,
and of our countrymen alone it is said there are more than 20,000 living there permanently.
One of the principal objects of interest here is the Palace of the Louvre. It
consists of a number of grand buildings enclosing an immense square court, and is
near the Tuilleries, with which it is connected by the long Gallery of the Louvre.
These buildings cover an area of sixty acres. It was from the windows of this building
that Charles gth commenced the massacre of St. Bartholomew by firing npon the
Huguenots. The East and South fronts consist of 28 and 40 Corinthian columns respectively,
and it has been said of them that they are unsurpassed in modern times for
elegance and propriety. In 1871 the communists applied the torch to the Louvre, but
succeeded only in destroying the Library of Art. The collection of antiquities, curiosities,
and works of art is perhaps the finest in Europe, and its completeness is due
in a large measure to the late Emperor. Within the walls are to be found statuary of
every time and country, paintings, original drawings of the masters, and specimens of
Etruscan and Grecian art, Egyptian and Phoenician sculpture, and later works of the
Christian and middle ages. Ascending a grand staircase, we enter the Salle La Cage,
containing a collection ot pictures presented to the nation by the late M. I^a Caze, and
among which are several notable works by Rembrandt. From this we enter another
large hall, whose- walls are hung with works by native artists who have given individuality
to the modern French school. Here again we enter the gratid vestibule where
Henry 4th died, and through a pair of massive steel doors we enter the Galery d'Apollon,
originally built by Charles gth. This apartment was destroyed by fire during the
reign of 14th Louis, restored by Louis Philippe, and finally completed by Napoleon 3d.
This gallery is profusely decorated with the most elegant ornamentation, and upon its
walls hang a series of costly portraits of celebrated French artists in Gobelin tapestry.
The ceilings are elaborately decorated with frescoes by Delacroix. From one of the
windows there is a fine view of the Seine, with its beautiful bridges. The Bijoux collection
of Renaissance plate and ornaments, the finest in existence—is arranged here
with the greatest care. It consists of specimens of all kinds of precious stones, rich
jeweley, rare enamels, and articles of personal ornament. A very curious looking and
heavy metal box is deposited here and guarded with special care because it is said to
con tain an arm of Charlemagne.
Anothor portion of the Louvre is called Salon Carre, and its walls are covered
with splendid paintings, by artists belonging to the Italian, Flemish, Spanish, and
French schools. These paintings are considered so fine, that separate catalogues for
each school are issued, and in order to appreciate them, it is necessary to spend days in
studying them. In going through this place, one becomes familiar with such names as
Corregio, Murillo, Raphael, Paul Veronese, Titian, and many other eminent painters.
Murillos' " Assumption of the Virgin,'' is a most glorious painting, and in looking upon
it I was rapt in admiration. It represents the beautiful Virgin surrounded by Itttle
angels, standing on the crescent moon, according to the words in the twelfth chapter and
fifth verse of Revelation, "And there appeared a great wonder in the heaven ; a woman
clothed with the sun, and the moon under her feet, and upon her head a crown of twelve
stars.'' This painting was purchased over twenty years ago, from Marshals Soult's col-

18 75-] Correspondence. 33
lection for one hundred and twenty-five thousand dollars in gold, which is the largest
amount that has ever been paid for any one painting. The largest painting in the
Louvre, is the " The Marriage in Cana," by Paul Veronese, It is thirty-two feet long
and twenty-two feet high, Christ and his mother are in the centre, and many of the surrounding
figures are not ideal, but genuine portraits. The bride is represented by Eleanor
of Austria, and the groom by Francis ist. Queen Mary, ofEngland, also appears, dressed
in gorgeous attire, and in the foreground, the painter, Veronese himself, stands clothed
in white, playing upon a musical instrument. The conception and execution of this
painting is really wonderful, and shows what a remarkable imagination the painter must
have possessed.
Next we visited the Great Gallery of the Louvre, which is 1320 feet long. Standing
at the entrance, and taking in the view from end to end, is something I cannot describe,
but must leave entirely to the imagination. Here are hung nearly two thousand magnificent
paintings, any one of which is worthy of separate study. Here we find a picture
of " The Sitting of the Council of Trent," " Christ and the Disciples at Emmaus,"
•' St, John, the Baptist, and the preaching of St. Stephen," " David playing on the
Harp." " Esther fainting away in the presence of Ahasuerus." The latter is a large
painting, and the gorgeous richness of the coloring, comports well with the magnificence
of the scene represented.
Next we entered a large gallery devoted entirely to portraits of eminent personages.
The finest portrait ever painted, is Philip IV. on horseback, and is by Van Dyke. It is
the most like-life representation I have ever seen, and, for a moment, I almost imagined
I could see the horse and his rider moving and breathing. " Lot leaving Sodom, attended
by Angels," is one of the finest productions of the imagination of Rubens. It bears
the signature of the painter, by his own hand, and this circumstance is considered to
add greatly to its value. The life and times of Maria de Medicis, have been made the
subject of a series of twenty-one paintings, by Rubens and his pupils, and were finished
in the beginning of the 17th century. I raight go on thus enumerating painting after
painting that are to be found in the endless collection in Paris, but what I have mentioned
must suffice. I am told that in Dresden and Munich, the collections there surpass
those in Paris, but I cannot credit this until I see for myself. I am surprised beyond
measure, that these old painters knew so much about the Bible, and that their
master pieces represent scripture subjects almost invariably. I cannot but think, however,
that they looked upon the Bible not so rauch as the inspired word of God, but as
a vast ocean of ideas, in which their imaginations loved to plunge, and bring forth
things glorious to be spoken of.
One portion of the Louvre, overlooking the River Seine, in honor of the late Emperor,
is called, Musee Napoleon III. This is a great storehouse of antiquities, rich in
the monuments of other days. Here, in great profusion, are arranged Roman paintings,
ancient glass, old pottery, terra cotta vases, sculptured inscriptions from Asia Minor and
Palestine. Many of these are decorated by artists of their day, and form a striking contrast
to similar productions of our own times. Here are to be seen strange vases, black
in color, and most curiously wrought in relief frora ancient Etruria. Several rooms
are set apart for the display of Egyptian curiosities, and these rooms are splendidly
fitted up, and the ceilings most elaborately frescoed. In this collection are exhibited
jewelry worn by the queens of Egypt, bronzes and inscriptions in hieroglyphics, record-
.ng the achievements of earth's great ones, thousands of years ago. One very peculiar
:ewel represents a hawk's head in fine wrought gold, and is said to have been found in
[he tomb of the sacred bull that was worshipped as a divinity in those days. Very
interesting were immense tombs hewn out of solid rock and weighing many tons, in
which had been deposited mummied remains of eminent persons who had figured on

34 Our Banner. [January 15,
the stage of life when Moses was writing laws for the children-of Israel, and ce
before " burning Sappho loved and sung among the isles of Greece." Surrounded here by
such varied, such curious objects calling up such an endless train of memories ofthe mighty
past, one can scarcely realize the present, can scarcely appreciate the reality around him.
Another object of interest in Paris is the Tuileries, which has been the principal
royal and imperial residence. Its site was once a tile yard, (tuile) and hence its name.
It was coramenced by Catharine de Medicis about 300 years ago, and on many occasions
has been the scene where the mobs of Paris have rioted and spent their fury.
Napoleon ist took up his residence here when he was ist consul. After the coup d'etat,
the late Emperor, with his beautiful Empress lived here for many years. The Tuileries
have had a most troublous history. Five times have they been captured and pillaged
by infuriated raobs. In 1871 the insurgents of the commune darkened all the infamy
of their predecessors by destroying with fire this noble edifice, and now it exists only
in ruins. The Tuileries gardens are quite extensive, and are bordered by the Seine on
one side. From the ruins of the Palace is had one of the noblest views in Europe.
There can be taken in at a glance, an area, extending for a great distance, and including
the.gardens of the Tuileries the Place de la Concorde, the Obelisk of Luxor, the
Champs Elysee and the Bois de Boulogne. The Place de la Concorde is a grand, open place,
at the corners of which are erected fine statues in white marble of beautiful woraen,
emblematic of the principal cities in France. It was in this place that the guillotine
was erected, and here, Madame Roland, and the fearless Charlotte Corday were executed.
In the centre of the Place de la Concorde stands the obelisk of Luxor, surrounded
by massive bronze fountains. The obelisk of Luxor is one of the interesting
objects of Paris. It is a magnificent monolith of red Egyptian granite, and at one
time, with its mate, stood at the entrance of the great temple of Thebes, where it was
erected by Rameses the Great, about fourteen centuries before the Christian era. It
was presented to the French government by Meheraet Ali, Pasha of Egypt, who also
presented its fellow to the English, who have never taken it away. It is covered with
hieroglyphics recounting events in the life of Rameses. It is 75 feet high, and weighs
240 tons. The removal and erection in its present position of such a mass reflects great
credit upon the skill of French engineers. Eight hundred men were employed in this
work. A vessel was specially constructed in France for its transportation from Egypt.
To place it where it is, cost over 400,000 dollars. It was erected in 1836 in the presence
of Louis Philippe and 150,000 spectators.
, The Place Vendome is a handsome square, arranged so as to make the houses that
surround it look like one immense building. In the centre is the famous Column
Vendome. It is a column of stone one hundred and fifty feet high, and encased
in bronze made of the cannon captured from the enemies of France during the
victorious campaigns of the First Napoleon. It was thrown down and broken by the
Comraunists, but has since been restored.
The bridges over the Seine are worthy of notice, and are beautiful structures. They
are 26 in nuraber, and some of thera are very costly. There are many sad associations
connected with the bridges of Paris, for many suicides occur here. Nearly every morning
one or more bodies of unfortunates are found in the Seine, who the day before
have been wandering the gay streets in sadness. Their history is the old, old story.
Self condemned by a constant course of sin, they drown themselves in the cruel waters
of the Seine, preferring " to fly to those ills they know not of, rather than endure
those they have." Suicide in Paris is frequent, and alraost araounts to a propensity,
so little is huraan life valued.
The churches of Paris are raany of thera fine specimens of architectural beauty, but
are given over to false worship, being mostly Roraan Catholic. Notre Darae Cathedral

18 75-J Correspondence. 35
the metropolitan church of Paris, has played an important part in French history. It
was founded in the 12th century. It is a grand church, has a magnificent altar, and
has upon its walls fine frescoes, representing scenes in the life of our Saviour. It
also contains the tombs of three Archbishops of Paris •fi\ia have been killed by raobs.
Visitors are shown numerous sets of costly priestly vestments and sacred relics, such as
thorns from the crown of the Saviour. During the Revolution, this church was known
as the Temple of Reason. The " Feast of the Goddess " was celebrated here when
Madame Momero seated on the high altar impiously received the devotion of her worshippers.
La Madeleine and St. Roche are the most fashionable churches, and on Sabbath
the major portion of the service is taken up by the perforraance of splendid
music. The Protestant churches are mostly Episcopal, and the services being in English,
are attended by the Americans and English who raay be visiting Paris.
That which impressed me most in Paris was the Tomb of Napoleon, in the Hotel des
Invalides. The luvalides is a pile of buildings fronting the Seine, and includes an
immense hospital for the accommodation of disabled heroes of France. The library is
a large building, and contains twenty thousand volumes. The church is a fine edifice,
with a massive gilded dome, and is one of the prominent objects that meet the eye on
entering the city. That which gives the greatest iraportance to the place, however, is
the fact that under the dome repose the remains of the great Napoleon. Beneath the
dome a circular balustrade surrounds a depression, in the centre of which stands the
sarcophagus. It is of a single block of polished granite, frora Northern Russia, and
weighs thirteen tons. It is polished like a gem, and has no inscription whatever. The
marble floor upon which it rests represents the sun shining in raid-d.iy glory, and
around the edges of the rays are inscribed the names of victories which have placed the
name of the great Eraperor araong the foremost of conquering heroes. The vault
itself is behind and beneath the high altar of the chapel, and on either side are sepulchral
urns of Marshals Duroc and Bertrand, faithful friends, who seldom left the Em.
peror during his life, and are not separated from him even in death. Over the vault is inscribed
in siraple letters the following touching sentence taken from the will ofthe Emperor:
" I desire that ray ashes may repose on the banks of the Seine, in the midst of
that French people whom I have so rauch loved." In this presence visitors are overawed.
A feeling of sadness seeras to pervade the place, and no one can take leave without
being impressed with the wonderful influence this one man exercised upon the world's
history.
Attractive and interesting as Paris is by sun-light, she is no less so by gas-light. In
fact, it may be said of her, " there is no night there." For as soon as,the sun goes down
a flood of artificial light appears, and a scene of animation is presented which continues
on to the dawn of day. All Paris seems to turn out after sundown. The streets are
thronged, the cafes and restaurants are crowded, each one seems to meet every one he
has ever known, a perfect carnival seems to be going on, and this repeated every night.
The boulevards by gaslight are like a realization of a description in the Arabian Nights.
Long rows of closely stationed gas lamps line the sides of the footways. The streets are
filled with thousands of vehicles, each of which is obliged by law to carry two lamps.
These are of many colors, and the drivers are urging their horses at a most rapid rate.
The fronts of the stores are nearly entirely of glass and brilliantly lighted up. The shop
windows are dressed with a taste and attractive beauty that we know nothing of in
Araerica. The illurainating gas in Paris seems to be more brilliant than that of any city
I have ever visited. People from all quarters of the globe are in the throng and speaking
different languages, and we almost imagine we are in Babel, amidst the confusion
of tongues. The places of amusement keep up very late, and are always crowded to
suffocaticin. The excitement and turmoil of the place is but an index of the frivoUty and
fickleness of the French nation. We are surprised to find at all hours such crowds of

36 Our Banner. [January 15,
people, apparently walking round in idleness. We see very little of the operatio
industry, and yet we know that the French are a great producing people. In advanced
scientific pursuits they are eminent, and in the manufacture of beautiful and artistic
articles, which require good taste or delicacy of execution, they stand second to none.
Their resources are great, and the rapidity with which they have paid off the indemnity
inflicted by the victorious Germans, has surprised themselves and forced their enemies to
look upon them with apprehension.
The Palace of Saint Cloud was beautifully situated on the outskirts of Paris, but is
now in ruins, having suffered destruction during the late war. From the gardens a
commanding view is obtained of the city, which stretches out before you almost as far as
the eye can reach.
Versailles, about ten miles off, is famous for its magnificent palace and gardens, and
is at present the seat of government. Days might be spent in viewing this grand place.
The fountains are a great feature, and play once a raonth on Sabbath during the summer
season, when a display is presented which is beyond description. Returning to Paris
by way of Pere la Chaise, we get charming bird's-eye views of the city, the Seine, the
Bois de Boulogne and Saint Cloud. I might fill your pages with accounts of scenes,
upon which my eye delights to linger, but I fear I have already transgressed upon your
space. I leave Paris with reluctance, but will write you again, when I shall have visited
sorae places of note in Switzerland, Austria, and Germany. c. M. B.
MISSIONS.
HOME.
purchase of a MISSION BUILDING IN SELMA, ALA.
The Central Board of Missions have been watching since Synod for an
opportunity to procure suitable mission premises in Selma, Alabama,
Having learned that the property now occupied by our Southern mission
school in that city was to be sold at sheriff"'s sale, on December 21st,
they sent Elder John A, McKee and Rev, A, M, Milligan to attend the
sale and purchase it, if in their judgment it should be found suitable and
the price reasonable. The committee went as directed, and purchased
the buildings and grounds for ^1,500.
FOREIGN.
The last letters received from the mission, give no new items, but
simply relate the details of events we have already published. The condition
of the six captives remains unchanged. The Board has requested
the Church to remember these in prayer, in an especial manner. This
request is signed by the chairman and secretary of the Board, and also by
Rev. Josiah A, Chancellor, of Belfast, Ireland, From the Religious
Press, we learn that some of the schools under the American Board have
been interfered with. The work of persecution is only beginning.

i87S-] Church News. 37
Turkey is becoming alarmed for its hollow institutions, and is determined
to save them from the pressure of Christianity, lest they collapse. The
Christian Statesman, gives an account ofan interview with Lord Derby,
granted to Rev. Messrs. Chancellor, McDonald, and Dr. Martin. In his
remarks to our brethren. Lord Derby shows how little is in the boasted
treaty of the Five Powers favorable to us. We have been led to believe
that any of these Powers could stop the persecution on the part of the
Ottoman Government, by a simple appeal to the treaty. He says,
"Although in one of its clauses, the Sultan agreed to tolerate Christianity
in his dominions, and recognized the duty of protecting his Christian
subjects, no authority was given to other interested powers to interfere,
if the promise was disregarded. There was indeed a clause protecting
the Sultan from any interference in religious matters, or in the
internal administrations of the country,"
In one of the letters received, reference was made to "hard times" in
Syria, and the suffering of many from want of food. Confirming this, a
telegram as late as January 2, has been received from Constantinople. It
reads, "Late accounts from Asia Minor show that the distress from the
famine is increasing. There is much disease and many deaths daily.''
Last winter our missionaries fed, in one day, between 2,500 and 3,000.
Their kindness now, in this time of need, may open the hearts of many
of the natives, so that they will at least give a respectful hearing to the
gospel. We are not surprised to hear of a famine, when the Turkish
Government, by unjust taxation, eats up the products of the land, and
makes agricultural labor unremunerative to its subjects.
CHURCH NEWS.
MINISTERS OF THE R. P. SYNOD IN NORTH AMERICA.
I. Thomas Sproull, D.D., ordained April 4, 1833, Pittsburgh and Allegheny; O
13, 1868, Prof of Theology.
2. John Crozier, ordained April 4, 1833, Monongahela; April 12,1865, without charge.
3. John Wallace, ordained April 14, 1833, Muskingum and Tomika; April 4, 1855,
without charge.
4. Armour McFarland, ordained in fall of 1837, Utica; Jonathan's Creek in 1855.
5. James Love, Hcensed April 1838, ordained June 27, 1839, Londonderry and
Greenfield; installed in Albia, (Hickory Grove,) in summer of 1866.
6. Andrew Stevenson, D.D., licensed May 15, 1839, ordained Nov. 14, 1839, Second
New York,
7, James Wallace, licensed May 10, 1838, ordained July 13,1840, Old Bethel; May
15, 1867, Home Missionary.
8. Robert Hutcheson, licensed May, 1839, ordained Sept. 29, 1841, Brush Creek;
May 21, 1856, Home, Missionary,
9. Robert Johnson, ordained Aug. 4, 1842, in Ireland; installed Nov, 4, 1852,
Toronto; Nov. 7, 1859, Vernon, and Jan. 7, l868, Kossuth.
10. S. O. Wyhe, D.D., licensed June I, 1842, ordained May 17, 1843, Greensburgh
and Clarksburgh; installed Dec. 5, 1844, Second Philadelphia.
II. Jaraes Kennedy, ordained May 18, 1843, in Ireland; installed Nov, 13, 1870,
Fourth New York.
12. Jaraes Neill, licensed April 6, 1842, ordained May, 1843, Southfield; Oct. 6,
1851, without charge.
13. William Slater, licensed June I, 1842, ordained May 24, 1843, Miller's Run.

38 Our Banner. [January 15,
14 J. J. McClurkin, licensed April, 1841, ordained June 2d, 1843, Princeton and
Walnut Ridge; Sept. 8, 1854, Springfield, &c.; Oct. 14, 1873, without charge.
15. John Galbraith, licen.sed June I, 1842, ordained June 28, 1843, Union and Pine
Creek; Oct., 1873, North Union.
16. James M. Beattie, ordained May, 29,1844, at Coldenham, installed June 20, 1844,
Ryegate and Barnet.
17. James W. Shaw, licenced April 11, 1843, ordained Miy 2g, 1844, Coldenham.
18. Joshua Kennedy, licensed May, 1844, ordained Nov. 6, 1845, Conococheague;
Jan. II, 1865, Bovina.
ig. Samuel Bowden, licensed Oct. 29, 1844, ordained Dec. 30, 1846, York.
20. R. B. Cannon, D.D., Hcensed May 7, 1846, ordained May 5, 1847, Greensburgh
and Clarksburgh; Dec. 1854, Rehoboth, Iowa; June, 1872, Vernon.
21. John C. Boyd, Hcensed May, 1846, ordained May 13, 1847, Sandusky; Nov. 26,
1856, Utica and Sandusky; Nov. 6, 1867, Utica.
22. Josiah Dodds, ordained Oct. 6, 1847, Beechwoods and Garrison; Nov. 7, 1868,
Winchester.
23. A. M. Milligan, D.D., licensed April 1847, ordained Nov. 24, 1848, New Alexandria;
Dec. 8, 1853,Third Philadelphia; May 6, 1856, New Alexandria, Greensburgh
and Clarksburgh; May, 1868, Pittsburgh.
24. Samuel Carlisle, licensed in Ireland, ordained Nov, 15, 1849, First Newburgh.
25. John French, licensed Sept. 5, 1849, ordained Sept. 23, 1850, Cedar Lake.
26. H. P. McClurkin, licensed April 20, 1848, ordained Ojt. 15, 1850, Salt Creek or
New Concord.
27. J. B. William?, licensed Oct. 1849, ordained Nov. 14, 1850, White Lake.
28, John Newell, D.D., Hcensed in Ireland, ordained May 7, 1851, Syracuse; May,
1853, Prof, in College.
2g. Joseph Hunter, licensed April 16, 1850, ordained April 13, 1852, Wilkinsburgh.
30. A. C. Todd, licensed April, 1851, ordained July 2g, 1852, St. Louis; i860,
Elkhorn; August 21, 1874, Evans.
31. N. R. Johnston, licensed April 2g, 1850, ordained Nov. 10, 1852, Topsham;
May, 1865, Home Miss,
32. W. F. George, licensed April 24,1851, ordained May 12, 1853, Macedon; March
5, i860, Churchill; May, 1872, Staunton.
33. J. C. K. MiUigan, Hcensed April 16, 1852, ordained May 12, 1853, First Miami;
June 16, 1858, First New York.
34. WilHam Milroy, Hcensed June 10, 1851, ordained Oct. 12, 1853, Second Miami.
35. J. S. T. Milligan, licensed April 16, 1852, ordained Nov. 11, 1853, Southfield;
Oct. 8, 1872, North Cedar.
36. Robert Reed, Hcensed April 16, 1852, ordained June 21, 1854, Brookland and
N. Washington.
37. David McKee, licensed April 8, 1851, ordained July 5, 1854, Fourth Philadelphia;
Sept. 20, 1862, Clarinda.
38. J. R. W. Sloane, D.D., Hcensed Oct. 21, 1852, ordained January, 1855, Rushsylvania;
May 26, 1856, Third New York; Oct. 27, 1868, Professor of Theology,
3g. P. H. Wylie, licensed April 12, 1854, ordained April, 1855, Lake Eliza; Nov.
i860, Rushsylvania and Macedon.
40. D. J. Shaw, licensed April 12, 1854, ordained May 22, 1855, Bethesda.
41. B. McCullough, licensed April 16, 1852, ordained Sept., 1855, Detroit and Novi;
April, 1871, without charge.
42. J. R. Thompson, licensed April 16, 1852, ordained Dec. 19, 1855, Second
Newburgh.
43. Joseph Beattie, Hcensed May 26, 1856, ordained Sept. 23, 1856, Missionary to
Syria.
44. Matthew Wilkin, Hcensed May 17, 1855, ordained Oct. 25, i8i;6 Sterline- Mav
8, 1874, Pleasant Ridge. s. ;•
June nati April 1S59, 47. 46. 48, 49. 45. and 1867, ID, J. St. David T. H. Joseph M. Xenia; M. Louis; H. 1866, Syracuse; Armour, Elder, S. George, M'Crac'Kcn, Faris, without Nov. Sept. licensed D. Hcensed Sept. licensed 5, 2, charge.
D 1872, 1874, licensed , 9, April licensed Oct. April 1873, President Professor 20, May 9, without 16, 1855, 1858, June 13, Geneva 1852, ordained 4, ordained 1853, charge. 1857, ordained CoHege. College. Ordained Oct. ordained May Sept. 7, 11, 1857, Oct. June 23, 1859, 29, Bethel, 1857, 23, 1856, Rehoboth, 1858, Craftsbury Clarinda; Cincin­ Pa. '

1875-] Church News. 39
50. J. A. Thompson, licensed July 22, 1857, ordained Aug. 31, 1859, Brownsville;
Oct. 3, 1866, Londonderry. '
51. W. W. McMillan, licensed April 18, 1859, ordained Dec. 26, 1859, Baltimore;
May, 1873, Olathe.
52. WilHam Graham, licensed Nov. i, 1859, ordained July 11, i860, First Boston.
53. J. L. McCartney, licensed April 21, i860, ordained Nov. 12, 1861, First Miami.
54. Daniel Reid, licensed April 17, i860, ordained Dec. 19, 1861, Oil Creek.
55. Robert M. Somerville, Hcensed Oct. i860, ordained Dec. 1861, Wolfville, Nova
Scotia; Nov. 1873, without charge.
56. A. J. McFarland, licensed April i86i, ordained Feb. 5, 1862, Salem.
57. T. P. Stevenson, licensed April g, 1862, ordained May 5, 1863, First Philadelphia.
58. R. D. Sproull, licensed April, 1861, ordained May 14, 1863, Rochester.
5g. J. C. Smith, licensed April, 1862, ordained May 16, 1863, Slippery Rock, etc.
60. D. McAllister, licensed May 20, 1863, ordained Dec. 16, 1873, Walton; Sept. 6,
1871, Agent National Reform.
61. C. D. Trumbull, licensed April 1863, ordained Jan. 29, 1864, Lind Grove; April
14. 1874, Morning Sun.
62. N. M. Johnston, licensed April 14, 1863, ordained April 14, 1864, Little Beaver.
63. W. P. Johnston,licensed April, 1862, ordained Aug.4,1864, Baltimore; Oct. 10,
1873, Washington.
64. S. M. Stevenson, licensed April 14, 1863, ordained Oct. 5,1864, Washington and
Amboy; Oct. 30, 1874, Tabor.
65. John H. Boggs, licensed April 12, 1864, ordained Dec. 14, 1864, Brooklyn.
66. Robert Shields, licensed May 17, 1855, ordained Aug. 1865, Ramsey.
67. R. M. C. Thompson, licensed April g, 1862, ordained Sept. g, 1865, Lake Eliza.
68. J. C. K. Faris, licensed April 18, i85g, ordained Dec. 6, 1865, Muskingum and
Tomika; Dec. 2, 1874, Topsham.
69. J. O. Bayles, licensed April 26, i860, ordained Jan. 10, 1866, Kortright.
70. R. J. Sharpe, licensed April 12, 1865, ordained April 6, 1866, Third Philadelphia.
71. J. W. Sproull, licensed April 14, 1863, ordained April 10, i866, Monongahela;
April 24, 1871, Central Allegheny.
72. D. H. Coulter, Hcensed June 28, 1864, ordained April 11, 1867, Maquoketa; Dec.
2, 1874, Newark.
73. Joseph Hamilton, ordained November 7, 1867, Garragh, Ireland; January, 1873,
without charge.
74. T. A. Sproull, licensed May 21, 1867, ordained June 17, 1868, New Alexandria.
75. A. W. Johnston, licensed April ig, 1867, ordained August 5, i868, Craftsbury;
October 31, 1871, without charge.
76. J. A. Black, Hcensed May 21, 1867, ordained Nov. 18, 1868, Clarksburgh.
77. J. M. Faris, licensed May 26, 1868, ordained Sept. i. 1869, Topsham; June ig,
1873, Churchill.
7,8. David Gregg, Hcensed April 14, 1868, ordained Feb. 23, 1S70, Third New York.
79. R. J. George, licensed April 13, 1869, ordained May 19, 1870, Poland and N.
Jackson.
80, Isaiah Faris, licensed May, 1869, ordained Sept. 21, 1870, Walnut City.
81. D. B. Willson, licensed April 14, 1868, ordained Nov. 29, 1870, Allegheny.
82. William McFarland, licensed April 12, 1870, ordained May n, 1871, Lisbon.
83, D. McFall, licensed April 12, 1870, ordained May 18, 1871, Oil City; July 11,
1873, Second Boston.
84. T. P. Robb, Hcensed April 12, 1870, ordained May , 1871, Garrison; July 6,
1874, Sharon.
85. T. C. Sproull, licensed April 12, 1870, ordained Oct. 3, 1871, Monongahela.
20, 89. 88. go. gi, 86. 87. 92. 93, 94, 1874, J. John D. S. P, D, Henry D. R. J. P. C. G. Metheny, C, Old Hill, Lynd, Faris, Thompson, Martin, Boyd, Crowe, Easson, Bethel. licensed M.D., licensed Heensed Hcensed licensed Hcensed licensed April May, April May April and 11, 1873, April l86g, 12, and ordained 12, 11, 1871, ordained 12, 1870, 1871, ordained 1871, Oct, ordained Sept. Dec, June 15, ordained May 1872, May 4, 10, 25, Nov. May 1873, 10, 1873, I873, Oct. Missionary 22, 7. 21, 1872, Baltimore,
1872, g, Missionary 1872, Barnet, 1872, Southfield. Princeton. Cedarville; New to Elkhorn. Syria, to Castle. Syria, July

40 Our Banner. [January 15.
95, J. C. Taylor, Hcensed May, 1872, ordained Dec. 17, 1873, Craftsbury.
96. J. C. McFeeters, licensed April 8, 1873, ordained June 19, 1874, Manchester
and Parnassus.
97. E. G. Elsey, licensed April 14, 1873, ordained Aug. 14, 1874, Rehoboth, Iowa.
g8. Lewis Johnston, Hcensed April 8, 1873, ordained Oct. 13, 1874, Missionary to
Selma, Ala.
99. J. F. Crozier, licensed April 9, 1872, ordained Nov. 18, 1874, Rehoboth, Bear
Run, and Mahoning.
100. S. R. Wallace, licensed April 2, 1873, ordained Dec. 8, 1874. Syracuse,
The foregoing is a complete list ofthe Reformed Presbyterian Ministers at present
connected with the Synod of North America, It shows that at the close of our Centennial
year, 1874, we had reached the round number of one hundred mmisters; all but two
of whom are still actively employed in the Master's service; seventy seven as pastors,
five as professors, three as foreign missionaries, four as home missionaries under the
Central Board in fixed locations, and nine fulfilling appointments of Presbyteries in
vacant congregations and mission stations. The early records are very meagre and
often indefinite, but after careful search we are able to give in nearly every case the date
of licensure, the date of ordination; the date of installation in subsequent charges, and
the present relation of each of these one hundred ministers.
7%r« of the hundred began their ministry before the Division of 1833, having been
ordained in April of the same year; only one of these is disabled, one is without charge
and one is a theological professor. TiLe fourteen whose names are next in order were
ordained within the first eleven years after the division; ten of these are still pastors, and
five of them in the same charge in which they began their ministry, three are actively
employed in home mission labor, and one is disabled. The following twenty received
ordination in the next decade. Of these eight are still in their first pastoral charge, six
in their second, and four in their third, one is a college professor, and one is a home
missionary. Twenty-eight were ordained in the third decade; among these there are a
foreign missionary, a theological professor, two college professors, one agent of national
x&iovca., four without charge, and nineteen pastors, of whom twelve are in their first, and
seven in their second charge. Thirty-five were ordained in the last decade; of these
two are foreign missionaries, one a missionary to the freedraen, two are without charge
and thirty are pastors, of whom twenty-three are in their first charge and seven in their
second.
APPOINTMENTS FOR LAKES PRESBYTERY,
Owing to the settlement of Rev, J. C. K. Faris, and of Mr. S. R. Wallace, both of
whora were assigned to labor in the bounds of the Lakes Presbytery, the Interim Committee
of Supplies have made the following appointraents :
Cedarville.—.ffw. J. M.Armour,']m. ist and 2d Sabbaths; Rev. P. IT. Wylie, Feb.
3d Sabbath; Rev. B. McCullough, April, ist and 2d Sabbaths.
Cincinnati.—y?fi'. J. McCracken, Dec, 4th Sabbath; Rev. P. H. Wylie, Jan., 3d
Sabbath; Rev. J. M. Armour, Feb., ist and 2d Sabbaths; Rev. B. McCullough,
March, ist and 2d Sabbaths.
Garrison.—.ffcz;. B. McCullough, March, 3d and 4th Sabbaths; Rev. J. French, April,
1st and 2d Sabbaths.
Dec. 17, 1874. P. H. Wylie, Chairman.
APPOINTMENTS FOR lOWA PRESBYTERY.
Lind Grove.—Elsey, Jan,, 2d Sabbaih; W. P. Johnston, Jan., 4th and 5th Sabbaths;
Robb, Feb., 2d Sabbath; R. Johnson, Feb., 4th Sabbath.
T. P. Robb, Chm'n Com.

O U R B A N N E R .
Vol II. February 15, 1875. No. 2.
IS THERE ANY LAW OF GIVING TO GOD FOR RE­
LIGIOUS OBySCTS?
BY THE REV. JAMES KENNEDY, NEW YORK.
IN the domain of science there is no more important idea than that of
law, to ascertain which all kinds of phenomena are raost carefully
studied, and to establish which, all nature is ransacked by the raost searching
investigation. And it may be truly said that the results of the more
perfect knowledge of natural law which has in this way been obtained,
have been wonderful not only in enlarging our conceptions of the magnitude,
grandeur, and admirable construction of the universe, but in increasing
the power which we can put forth in "nature's vast domain." Turning,
however, to another field of investigation, we will find it just as profitable,
clearly to ascertain and fix the laws that prevail in the domain of,
morals, which shape the phenomena of moral existence, and which will
ultimately determine the character and destiny of every one of God's
rational and intelligent offspring. This will be the more apparent when
we consider, that, however plain the moral enactments given for our
direction in the word of God raay appear, yet it is safe to say that there
are problems in morals still requiring solution, and facts and applications
of moral law, in relation to which, even Christian men are far from being
agreed. For example, are we under obligation to observe the Christian
Sabbath by the law of the fourth commandment? Is the use of alcoholic
liquors forbidden to the Christian in the Bible? Such questions, and
many others, as to the lawfulness of certain practices, employments, and
amusements, and the habitual use of certain luxuries, are points in the
application of moral law, where inquiry is still needed, and where judicious
investigation would lead to practical results, more extensively and
3* 41

42 Our Banner. [February 15,
beneficially affecting the life of man, than any of the modern laudable
attempts to unravel the mysteries of the heavens, or discover the secrets
of the deep.
The question at the head of this paper, " Is there any law of giving to
God for religious objects?" and if so, what are the extent and applications
of that law ? may be regarded as among the unsolved problems of
morals in our day; for, although the tendency of religious thought on
the subject is assuredly in a certain direction, yet we are still far from
being fully agreed. Even good men, who desire to do their whole duty,
are found to hold, and practically to act on, very different rules of morals
in this respect. And yet this is a question deeply affecting the Church's
welfare, and, having a more important bearing than perhaps any other in
our day, on her successfully going forward with the great work wherewith
she has been intrusted. And if the governments of this world have not
hesitated of late to fit out expensive expeditions to distant lands, to determine,
by astronomical observations, the exact distance of the sun from
our planet, and thus secure some important practical advantages to navigation,
and all the human interests connected therewith, will it not be
worth our while, nay, is it not every raan's bounden duty, to seek the
solution of a question having a far higher application, and which, when
once fully understood, and practically applied, will be productive of far
more important results.
It is obvious, however, that the investigation of such a question
has its difficulties. Some may have impressions and prejudices from
the past practice of the Church, and the modes and standards that have
hitherto prevailed in raising raoney for religious objects. Others may
not be disposed to see the truth or force of any arguraent which would,
in its application, conflict with the worldliness and covetousness of the
human heart; whilst others may have favorite theories, and may be impatient
at once to rush to ultimate conclusions, without waiting deliberately
to reach them by legitimate argument. Now, in what we have to
advance on this subject, we desire, beginning with first principles, to lead
our readers step by step, calmly and logically, up to as clear a view as
possible of the mind of the Spirit. And
First, We do not think that the Scriptures sanction the principle on
which many seem to act, that in giving for religious objects every man is to
be a law to himself. However unwilling to avow it, yet, in religious giving,
many really adopt the principle of law advocated by Professor Tyndall,
namely, that when we speak of laws of nature, we are not to suppose
that any body of laws exists outside, or independent of the objects of
which these laws are predicted. In other words, law is nothing more
than the properties of objects acting uniformly, in identical circumstances,
according to the same invariable rule of natural agency. Hence,
according to him, we cannot conceive of law apart frora phenomena, as

i875-J TLaw of Giving to God for Religious Objects. 43
law is always something inside, not outside of what it rules. Now, to a
materialist, who recognizes no outside power in the production and
government of the universe, this raay all appear quite satisfactory, but to
the Christian, who believes that all the laws that prevail anywhere are
the volitions of a first great intelligent cause, and that they had a place
in the wisdom, goodness, power and purposes of God, before they had
an embodiment in created beings, this view of law will be wholly inadmissible.
But when the Professor pushes his principle into the domain
of morals, and with Epicurus, finds in the requirements of man's nature,
and not in any positive code of divinely revealed enactments, the only
law by which ourmoral being is to be guided, and thus makes every man
a law to himself, he takes ground subversive of all responsibility, and destructive
to all ideas of moral governraent.
And yet, in relation to some of the duties of religion, and especially in
that of giving of our worldly raeans to God, how often do men practically
proceed precisely on the principle of law endorsed by the materialist
! Let us see if we cannot find illustrations of this fact. Examples :
One man does not hesitate to tell you, "My property is my own; I made
it by hard toil and honest industry, and have a right to do with it just
what /please, and give for religious objects just what /see fit, and I do
not wish any one to interfere betwixt me and my own, by opinion, law,
or anything else." Is not that setting himself up for law in the matter?
Again : another gives just according to the temper he may be in at the
time. If he happen to be pleased and satisfied, or excited and melted,
he may, under the impulse of the moment, give liberally; but, approached
when in an unfavorable state of raind, or at an unpropitious moment,
why, he begs to be excused. He also "is a law to himself." Again:
another would have given largely, but something about the plan and
management does not please him, and he tells you, "If they had only
taken my way, but—well—as it is—in fact I won't give anything." So
we have another church-member a law to hiraself. And so on, according
to the various types of human character.
Nor perhaps is the Church without sin in doing often, when putting
forward her claims for pecuniary means, what is calciilated to foster and
cherish this false principle of giving. How often have her appeals been
ad hominem, rather than to duty and the law of God, For example, how
often we have appeals made to the pity, sympathy, and kindly emotions
of the man, trying to work upon his feelings, or addressed to his friendship;
praising the while his well-known liberality; and administering
homoeopathic, or larger doses of flattery, as it is supposed he can bear it,
carefully timing our approach to the most propitious moment, when we
are likely to find him genial, on the principle which has passed into a
proverb: "If you want a favor of a man, ask it after, not before he has
dined," Sometimes, also, we seek to stimulate into action the elenlents

44 Our Banner. [February 15,
of ostentation and pride. We point out what others have done, and
seek to excite a spirit of emulation and rivalry, which we fear is often
very human in its character. Or, not to speak of the grosser things
which some churches tolerate, some pleasant little device, not wrong in
itself, is found necessary, so that good church-going people may give their
money without feeling hurt, A gentle pleasing chloroforming is performed,
so that in giving, persons may almost be unconscious of the
operation. In all such things, however, are we not acting as if there
were no law for giving to God outside of the man himself? Ah! what
we need in this, as well as in every other part of practical godliness, is
that God would "put his law in our hearts, and write it in our inwardparts,"
and then we will give upon a right principle, and in a just proportion
without any artful and artificial manipulation of human nature.
Anything short of this, in inculcating the duty of giving is injurious
rather than otherwise, recognizing more or less the principle that man is
to be a law to himself in either the stated or occasional performance of
one of the noblest services of our holy religion.
Secondly. The Scriptures clearly inculcate the duty of every one professing
the Christian religion giving at least S07nething statedly for religious
purposes. This we regard as beginning at the very lowest point of
law practically on this subject. It is a sort of first truth which will meet
with general acceptance. The law that all should give statedly of their
worldly means to God for religious objects, is embodied in the Scriptures
in precept, promise, and example. It is the subject, first, of many moral
precepts, such as, "And none shall appear before me empty," which is
three times repeated, and that in respect to different forms of approaching
God, to give it greater emphasis and impressiveness. So also, "Bring
an offering and come into his courts," and, "as every man hath received
the gift, (worldly means,) even so minister the same one to another."
Thus, being so largely inculcated in precept, the Scriptures teach us that
religious giving is a duty. But religious giving is also encouraged by
raany promises, as, " Honor the Lord with thy substance, and with the first
fruits of all thine increase; so shall thy barns be filled with plenty, and
thy presses shall burst out with new wine"; "The soul of the liberal shall
be made fat" : to teach us that it is also a privilege. But in addition to
all this, giving to the Lord for religious objects enters into the recorded
example of God's saints as exhibited in Scripture, blending and mingling
with the other features of religious character, to teach us that it is s. grace
—an indispensable element in the new obedience of all the members of
the household of faith. Therefore, Paul speaking of liberality in giving,
enjoins, "See that ye abound in this grace also," And there is something
profoundly wise as well as supremely beautiful, in God's always
presenting this along with the other elements of new obedience as something
inseparably connected with a life of religion in the character of his

i875-J I^aw of Giving to God for Religious Objects. 45
saints as photographed in the Bible, The truth thus reaches us more
effectually by presenting giving as a grace, not in abstract principle alone,
but in concrete examples—a form in which we can always raore fully
realize the bearing and importance of any truth. It teaches us, moreover,
what we are to regard as indispensable, or otherwise, in Christian character,
and what is of absolute and universal application as distinguished
from what may be limited and exceptional. As the spectroscope in the
prismatic order in which the lines of refracted light arrange themselves
according to the substances from which the light proceeds enables us to
determine that, whilst in our own and other planets there may be wanting
elements of matter found in the sun and other luminaries, yet that
there are many substances common to all, that enter into the composition
of every luminary, and of every world, and are, therefore, regarded as
universal and indispensable, so it is in what is recorded of the saints. As
one plant or flower may possess properties of color and fragrance that
are peculiar to itself, and, therefore, limited and exceptional; while there
are other properties common to all vegetable productions, and indispensable
to the existence of vegetable life. By an examination of the concrete
cases of gracious character that have a place in the Bible, we find
it exactly so in the spiritual world. One saint may shine in the splendor
of some exceptional attainment, such as the glories of a fiery translation,
or the seclusion of a forty days' sojourn in the visible presence of God,
or in the rapt ecstacy of a visit to the upper paradise with all the unutterable
impressions it would leave indelibly impressed on the mind; but
these are not common or indispensable to the Christian life. Such light
does not come from every star in the Lord's firmament, nor are such
colors and fragrance to be found in every flower in the Lord's garden.
But there are other things common to all, the possession of which makes
up the very life of God in the soul of man, and the want of which, or
even a serious defect in which, renders the reality of our religious character
doubtful, and liable to very grave suspicion.
Now, the grace of habitual giving to God is one of those universal and
indispensable elements in the gracious character of God's children.
From every star in the spiritual firmament have we this line of light in the
prism of Scripture story. In the antediluvian saints, Abel, Enoch, and
Noah ; in the patriarchal fathers, Abraham, Jacob, and Joseph; in the
whole tenor of the civil and religious provisions of the constitution given
to God's people at Sinai; in the royal munificence in the cause of God
by David, Solomon, Jehoshaphat, and Hezekiah ; in the princelyprofusion
and hospitality of Nehemiah in promoting God's work in his day; not
only in the costly gifts ofthe wealthy Joseph, and Nicodemus, and Mary;
but in the widow's two mites, and the deep poverty of the Macedonians,
"abounding to the riches of their liberality;" in all these, and in innumerable
other cases, we see this grace at work. In the churches in Jeru-

46 Our Banner. [February 15,
salem, Macedonia, Corinth, and Philippi, this feature of Christianity is
seen so blended with the operations of the other graces, that, if you would
try to blot it out, you would spoil the whole picture. Nor is it hard to
understand why this grace is so frequently represented as indispensable.
What is the object of any grace but to raise up and perfect us in likeness
to God? Now, one ofthe most striking features in the divine character
is his readiness to give. " He giveth to all raen liberally." His love is
ever active in bestowing gifts, and as our love is essential to his, not only
will we feel an unquenchable yearning towards God, which finds its
habitual expression in, " What shall I render to God for all his gifts to
me?" but as the living water of such gracious desire keeps welling up
from the hidden fountain of a regenerate heart, it will soon make itself
channels of active beneficence, in giving to God's people and cause.
Thus giving, in some form or to some extent, is to the child of God, not
only a duty and privilege and grace, but a necessity of his nature, as far
as it is renewed into the image of God.
Thirdly. A law of giving for religious objects, found in the Bible, is
that it should be based on some fixed and definite principle. In none of the
duties and exercises of a religious life does God leave us without the
guidance of definite principles, and rules of action, in the application of
which we may intelligently serve him. When he enjoined obedience
upon our first parents, he told them how it was to be rendered; and
when he gives us privileges, or bestows grace, he indicates for what practical
purpose they have been conferred. Thus, in prayer, fasting,
thanksgiving, Sabbath-keeping, enjoying the privileges of his house and
the fellowship of saints, we have definite principles to guide us. And
may we not expect that, if giving for religious objects be a part of Christian
obedience, we will have, in relation to it also, defiaite principles
upon which to proceed, and not be left to the impulse of the raoment,
or the hap-hazard influence of circumstances, in what concerns the glory
of God, and the keeping of a good conscience? Such, we think, we
have in that perfect law which teaches us how we "should frame our
life."
First. We have this definite principle about giving to God presented in
Scriptures that it is not a secular act, but a strictly religious duty and an
act of divine worship. Abraham evidently regarded it as such, when he
offered his gifts through a priest. Jacob presents the same thought when
he vows, " I will surely give the tenth unto thee," on the ground, " Then
shall the Lord be ray God." Thus, moreover, were the Israelites taught
to regard this act when they were commanded "to bring an offering
and come into his courts." And such Paul clearly teaches it to be when
he enjoins, "But to do good and to communicate forget not, for with
such sacrifices God is well pleased;" and when he assures the Philippians
that the contribution which they had sent by Epaphroditus, to aid in

i875-] Za!» of Giving to God for Religious Objects. 47
his missionary work, was an " odor of a sweet smell, a sacrifice acceptable
well-pleasing to God." Here, then, we have a great principle, that
giving of our substance to God is as rauch an act of worship as prayer
or thanksgiving; as rauch an element in our practical piety as any other
Christian service.
This clearly leads to a second definite principle to regulate our giving,
namely, that it should be stated and systematic. If an element in our personal
religion, then necessity requires that a definite place be assigned to
it, and that its performance be systematic and continuous. And yet, how
seldom is this principle kept in view ! How often is our giving for religious
objects either liberality under the excitement of the moment, or a
spasmodic effort undersometemporary pressure which soon exhausts itself,
and leaves its subject prostrate, till time enables him to recuperate from
the effects of his unusual exertions? Or, perhaps, oftener still, it is what
Dr. Duff", raany years ago, said appeared to him to be the principle on
which many of the wealthiest members of the church in Scotland contributed,
namely, " I want to spend all that God has given me upon
myself; and when self, in every indulgence, has been satisfied, if there
should happen to be a sraall driblet left, I will give it to God," If,
however, giving be a duty at all, it should surely be stated and systematic.
And a third principle, often referred to, to guide us in our giving, is
that oi stewardship and accountability. "As every man has received the
gift, even so minister the same one to another, as stewards of the manifold
grace of God." By this figure, as well as by the parable of the vineyard
let out to husbandmen, the truth is enforced, that as stewards hold in
trust for their employers the property which they handle, are accountable
for the use they make of it, and when the proprietor, in any legitimate
claim, says, "Send me ofthe fruit ofthe vineyard," they cannot rightly
refuse, so are we in relation to earthly things. As stewards, too, we should
make stated returns, and beware of claiming to do what we please with
what is not our own, but cherish a deep sense of accountability to Him
who will soon " corae to reckon with his servants,"
Thus, in the fact that the Bible teaches us that giving to God is a religious
act, and as a part of practical piety, that it should be systematic
and continuous, and based on a sense of our stewardship and accountability,
we have principles, sufficiently definite and plain, to guide us in
this whole matter. In another paper we propose to inquire, " Do the
Scriptures inculcate any law oi proportionate giving? and if so, do they
define what the proportion should be ?

48 Our Banner. [February 15,
"OOSTERZEE'S CHRISTIAN DOGMATICS.'
BY PROF, J. R. W, SLOANE, D. D., ALLEGHENY, PA,
PROFESSORS Smith and Schaff" have conferred an inestimable benefit
upon students of Theology, by the publication of their "Philosophical
and Theological Library." The series opened with "Ueberweg's
History of Philosophy," a complete repertory of philosophical
thought from Thales to Sir William Hamilton. This invaluable work
has been followed by one in the department of Theology, not less valuable,
and still more deeply interesting to the students of Dogmatic Theology,
The author, Dr, van Oosterzee, is Professor of Dogmatic Theology
in the ancient and celebrated University of Utrecht, Holland, He
is known in this country as the author of the commentaries upon Luke
and the Pastoral Epistles in the Lange series, and of a small work upon
the "Theology of the New Testaraent." "Christian Dogmatics" is
the author's last and greatest work, and fully justifies the sober declaration
of the editor's preface: "It gives the mature results of long-continued,
earnest, and devout study of the articles of our Christian faith."
The work is thoroughly systematic and scientific, saturated with learning,
and at the same time profoundly scriptural,—the whole pervaded by a tone
of evangelical piety, which is as beautiful as it is refreshing. The
learning of the author does not appear in a long array of foot-notes and
references, which are quite as frequently the evidence of "vast misinformation
" as of a solid learning, but in such a method of treatment as
testifies to a thorough mastery of the whole field of valuable thought upon
the special point in hand.
We think Dr. van Oosterzee has been happier than any of his predecessors
in the method which he has adopted. We quote his own
words, "We escape, however, all these difficulties when we place another
thought in the foreground, that of the kingdom of God and of
heaven. With this as the starting point, we find ourselves in happy
agreement with the words and spirit of Holy Scripture, and especially
the New Testaraent.
In this direction the Theocracy under Israel already points, as well as
the voice of the prophets and the whole religious economy. John the
Baptist came forth preaching this. Jesus himself started from this point
in his popular instruction, and returned to it; and even in the writings

i875-J "Oosterzee's Christian Dogmatics." 49
of the apostles this idea everywhere occupies a by no means unimportant
place. The gospel itself is a gospel of the kingdom and of Christianity,
a method of salvation not for the individual only, but for the
entire comraunity. Different dogmatists have paid greater or less attention
to this cardinal point, and yet we do not know of one scientific
work on Christian doctrine in which it serves as a mode of treatment, or
"commune vinculum " of all the leading parts. As we deterraine upon
this, the word of the Lord in Matt, xiii, 2, rises up to our view, and we
place the great thought of the kingdom of God as a bright light on the
entrance of the sanctuary. That light breaks of itself before our eyes
into a sevenfold ray :
I. God, or the sovereign King of this kingdom,—Theology.
II. Man, the subject,—Anthropology,
III, Christ, the Founder,—Christology,
IV, Redemption or the character,—Objective Soteriology,
V. The Way of salvation, or the fundamental law,—Subjective
Soteiiology,
VI. The Church, or the training school.—Ecclesiology.
VII, The coming of the Lord, or the corapleting of the kingdom.—
Eschatology,
While it will be seen that this is substantially the method of all our
orthodox standards and theologies, " the kingdom of God, taken as the
"commune vinculum,'' imparts a special harmony and beauty to the system,
Our author's treatment of theology proper, the, doctrine concerning
God, is entirely free from any Pantheistic taint, which is more than can
be said of many, even of the most evangelical of the Germans, although
it is cheering to observe how in Germany theology is freeing itself from
the entanglements of a merely speculative philosophy. The statement of
his views of inspiration is so satisfactory in these days, when many are
playing fast and loose with Holy Scripture that we make a long extract:
"In like manner the Theopneustia has reference, not only to the things
taught, but also to the words, yea, to the whole style of speech in Holy Scripture.
' To wish to maintain the inspiration of the subject matter without
that of the words, is a folly; for everywhere are thoughts and words inseparable,'
(Rothe,) The reluctance of the earlier supra-naturalism to
think ofan inspiration ofthe words, as well as that of the things taught,
arose from the fact that the opinion of that day had not yet broken^from
the mechanical theory. Yet it is evident, upon a little reflection, that
we raust either accept or reject both alike, since form and contents cannot—least
of all in this domain—be separated from each other. And we
dare to accept both, without fearing the reproach of entertaining a view
opposed to sound reason. If the Holy Spirit were the guiding principle
in the apostolic life, his influence must be manifest not only in the choice
and presentation of the facts, but also in that of the words. If the true

50 Our Banner. [February 15,
poetic spirit enables one to seize at once, and as by intuition, the exac
and only suitable word for that which one desires to express, how much
more shall the power of the Holy Spirit, Not even the Archaisms, Solecisms,
or other peculiarities which may present 'themselves, need prevent
our seeing in the language of Holy Scripture a creation of the Holy Spirit,
The Holy Spirit is no language-master, in the vulgar sense of the word,
any more than the exponent of his mind was an automaton or a flute. It
is thus conceivable that the latter expressed himself in words which the
Holy Ghost taught, and yet that they none the less bore the traces of
human imperfection. That, nevertheless, the language of Scripture is a
language of Divine Majesty, no one will deny who possesses a truly spiritual
ear."
His views upon " total depravity " may be inferred from the following
remark: " Stronger even still than such separate expressions does the
whole spirit of Holy Scriptures p^ead for the doctrine of the complete
corruption of huraan nature,"
The person of Christ is treated with great caution and carefulness of
statement, but without any leaning to the modern doctrine of the
"Kenosis," viz,: that the divine nature of Christ was contracted to the
limits of a merely human soul, and that apart from this Christ had no
human soul. This heresy is modern only in form, being a modification
of Apollinarianism, and has obtained pretty extensively in our own
country, and has been unfortunately accepted by raany who were ignorant
of its origin and of its tendency. On this subject, however, we find sorae
statements by our Author to which we by no means assent,—but which
we cannot delay to discuss.
On Predestination and Election he holds the following language :
"When we speak of Predestination, we express the confession that every
believer who is saved is saved in accordatice with the will of God, who has
called and elected him, as distinguished from the unbelievers, to eternal life.''
The italics are the author's. Again : to the question, " Does there exist
any ground for speaking in such a sense of a fore-ordaining to eternal
life ? We cannot possibly, after a little reflection, give any answer but
Yes. Holy Scripture, at any rate, speaks here in such a manner that all
doubt becomes impossible to any one who attaches importance to its <
utterances." But we feel that we are doing injustice to a great work by
selecting these isolated passages. They may help, however, to indicate
the general current of thought, and stimulate a desire to know more of
our author, who writes thus on the fundamental doctrines of grace.
While we feel that we cannot do justice to the richness of these volumes,
and greet thera with unalloyed satisfaction, as an evidence of a return, in
the country in which they originated, to evangelical truth, we are compelled,
at the same tirae, to enter a decided protest against some of the
views which they contain. Our author's views upon the atonement are

I875-J Home Reading. SI
almost identical with what we term in this country New Schoolism,
scattered here and there; also through these volumes we find many expressions
from which we withhold our assent. These are, however, spots
on the sun, Dr, Candlish somewhere remarks, that "The mischief which a
weed may do depends much upon the soil in which it grows, and we must
not make too much of a few tares amid this field of golden grain."
HOME READING.
THE STRANGER.—Rev. iii. 20; Heb. iii. 15.
Loud howls the tempest.
Madly and shrill;
Down sweeps the storm-wind,
Over the hill;
The swollen brook is dashing.
The bent trees are crashing.
The lightning is flashing.
Deadly and chill;
But there is a stranger
Stands at the door.
Wounded and weary,
Lone and foot-sore.
And 'mid the wild mocking
Of terapest'5 raad rocking.
That stranger is knocking,
Persistently o'er!—
—"Open! open! 'tis I! 'tis I!
I come to warn of danger nigh.
Danger broods on the tempest's wing,
I hear the spirits of evil sing!
Open, or woe will be your lot!"
He waited—But they opened not.
Rushed had the tempest
Out from the dell;
Softly the moonlight
Gliraraered and fell;
The damp leaves were flittering.
The moonlight drops glittering.
The sleepy birds twittering,
" Rest now, all's well!"
But that lonely stranger
Stands at the door.
Restlessly knocking.
Still o'er and o'er ;—
" If 'mid the storm's rushing.
And water-spout's gushing.
And mountain-streams' flushing.
Ye heard not before—
Surely, surely ye hear me now.
I wait; the night-rain dews my brow ;
.•^torms are past; but the moonlight's
glare
Is heavy with ru'n ! beware ! beware !
Open and fly this fated spot!'
He tarried—But they opened not.
Drear is the dawning
After the night;
Cold breaks the morning
Into gray light;
The torn water-lily
Lolls, drooping and chilly.
In crushed masses hilly.
Drear to the sight.
But lo ! the lone stranger.
Knocking there still.
Bending with sorrow.
Constant in will!
And while he is steeping
The sod with his weeping.
They seem to be sleeping
Soundly their fill,
" Open! open ! to me ! to me !
I've waited long and patiently.
Danger comes with the morning gray,
I'm weary; open without delay.
Pity my woe, my weary lot!"
He pleaded—But they opened not.

52 Our Banner. [February 15,
Dull was the noontide.
Sultry with heat.
Pouring its fevers
Down through the street.
Then came an appearing.
An unspoken fearing.
That danger was nearing.
With hurrying feet.
But where is that stranger
Stood at the door.
Wearily knocking.
For hours before ?
BIBLE STUDIES AT HOME.
Ah! now they are flinging
The portal, and bringing
Their wail, loudly ringing;
But he waits no more;—
" Opened ! opened I but he's not there!"
Peals the shriek of mad despair,
" The danger comes; we thought he'd
wait;
We've opened the door too late, too
late !"
Ruin has burst upon the spot.
They open—But he waited not.
—Halifax Chronicle.
FAITH AND WORKS,
Sabbath evening always passed pleasantly in the Elder's horae. After
tea came the catechism and questions passed around twice. Family worship
followed, and then the little ones who usually fell asleep during the
prayer were carried off to bed. The older children, five in number,
ranging in age frora nine to twenty years, sat before the open grate or
around the table, each with a Bible ready to turn to the passages that
would be referred to during the evening. There was no Bible lesson
given for these Sabbath evenings. The Elder thought the children had
work enough in the thorough preparation they were required to make for
the Sabbath-school, and, while he was anxious that the evening should
pass profitably, he was careful that it should not be anticipated as a
season of wearisome study. A question asked or a remark dropped in
conversation usually suggested the Scripture to be examined. On the
evening in which we first introduce our readers in this family circle, the
conversation was opened by Martha, the eldest, who referred to her impression
ofthe sermon of that afternoon, "I never before felt so rauch
the necessity of doing sometMng for Christ. I believe that none of us
do as rauch as we should."
"Martha would make a good Methodist," says Willie, a bright lad of
fifteen, " She is always wanting to work out her salvation,"
"Well, how can we be saved if we do not work?" asked the brother,
" By faith," Willie answered proraptly, "And is not faith a work?"
"Well, I don't know; anyhow, it is not that kind of work that Martha
wants us all to be busy at,''
"John, here," addressing the eldest son, "can tell us what faith is,"
said the elder, John answered, " Faith is believing," "Well, what is
believing?" John thought for a raoraent and then said, "Believing is
an act of the mind. When we accept anything as true then we believe."
"But," Martha objected, "I do not think any mere act of the mind is
ever going to save us. We may think all right, but if we do not do that
which is right we will never be saved."
"James will help us out of this difficulty," said the Elder, addressing

1875] Home Reading. 53
the youngest lad, who was gazing abstractedly in the fire, " James, what
must we do to be saved? Corae, now, give us a Scripture answer,"
James thought, but his mind was not working well, " Believe in," said
the Elder, and then he quickly caught up the text, " Believe in the Lord
Jesus Christ, and thou shalt be saved," "That's my doctrine," says
Willie, " and there is nothing said there about works. I do not believe
that all this fuss about missionary societies, and aid societies, and Sabbath-school
meetings araounts to anything. If we believe in Christ, that
is all; we will be saved." "That is enough, if you only believe in
Christ," said the Elder,
" But, father," asked Martha, " does it not say some place in the Bible
that we are saved not by faith only, but also by works?" Mother, who
had been marking some texts, turned to Jaraes ii, 24, and read the text
correctly,
" Now, John, how would you reconcile these two texts ?" "I do not
know that I can," he answered, " I have often heard it explained; but I
do not think I can make it clear," "No, not with the definition you
have given us of faith : there is where the difficulty is, John," said the
Elder, "Your definition," he continued, "does not cover the whole
case. Saving faith is an act of the mind that is felt in the heart, and
that moves the will, and sets the believer in motion ; moves the tongue
to a public confession of Christ, the feet to run in the way of His commandments,
and the hands to do the work of Christ, Faith, in the true
believer, is like the soul in the body making the heart beat and the lungs
play, and the lirabs move,"
" Now," says Lizzie, who was looking over the first chpter of Jaraes,
"I see what this text means, • faith without works is dead,' When the
spirit is gone, then the body does not move," "Yes," answers her mother,
"when we see no raanifestation of life, then we say the person is
dead,' and just so where we can see no good works, we say that professor
is a dead Christian,"
"Mother, I know who is a dead Christian," said James, "that's Deacon
Right, for father says they never can get him to do anything about
the church," "My son we must not judge hastily," said the Elder:
"it is sometimes difficult to tell just when life is extinct, yet we must
confess there are sorae cases that appear to us hopeless,"
"Mother, did I understand you to say that works was the life of
faith?" asked John, "No, I said works manifested the life of faith,"
she answered, " More than that," added the Elder, " they are the only
proof of faith. When we all corae to stand before God in judgment,
the question will not be what have we believed, but what have we done.
Our faith will be decided by our works. Children, turn to Matt, xxv.,
and read from the 31st verse to the close."
When they had finished reading, Martha remarked, "If Willie had
not seen that in the Bible, he wouldhave said that some Methodist had
written it,"
"Now I want some more passages about the judgment,—turn to all
you can find," These were given and read; the Elder in each case
calling their attention to the fact that nothing was said about faith but
that the judgment was upon the works; Rev, xxii, 12; xx. 12; Ecles,
xii, 14; Rom, xiv. 12; Matt. xii. 36, 37; 2 Cor, v, 10,
"You see," the Elder continued, "we are told to believe on the
Lord Jesus Christ, and we shall be saved. Now, when we come to be

54 Our Banner. [February 15,
judged, we are not asked the question. Have you believed ? but this ques
tion. How have you lived? Our works will prove our creed. The great
Judge does not ask us to bring to his judgment seat our articles of faith,
or the books in which we have written our confession and catechisms
and covenants, but he opens the books He has written and kept, and
according to our works, as he has recorded thera, will he decide on our
faith. It will be seen what we have believed, and how rauch we have
believed, by what we have done. The works will witness to the truth."
" Father, you do not say," asked Willie, " that good works save us ?"
" Oh no, ray son ! they are the witnesses on the trial. Witnesses never
save or condemn any one; they merely furnish evidence : it is the innocence
or the guilt of the party that condemns or frees him. When one
is brought into Court on trial, the Court does not accept his own statement
of the matter; he must prove it; and so he calls in his neighbors
and friends to testify to what his true character is. You cannot go to the
judgment seat of Christ and say, 'Lord, Lord, I have been a Reformed
Presbyterian, and have sworn the Covenant.' The Judge calls for the
evidence. You might show a certificate of membership, but that would
not do. It is not the fact that you were in connection with the visible
church that is questioned,—you could find witnesses enough to prove
that;—but have you, while in the church, been a true believer; your works
are the only evidence that can establish this. If you have been doing
the will of Our Father who is in heaven, then it appears that you are
his child. If it is seen that you have the Spirit of Christ, then you are
declared to be one of His,"
" When Mary came to live with us she did not, when I asked her for
her reference, show me a paper filled with texts of Scripture about honesty,
truthfulness, and fidelity, saying, ' These are my principles, sir,'
She gave me a note from the last place she lived, saying that her employer
had found her faithful and honest. It was not what she professed
but what she had done that commended her unto us. And thus it will
be in the last judgment, ' according to their works,' ' Faith worketh by
love,' The Judge will test the faith by the work,"
" I used to think," said James, " that at the judgment day we would
have to say our Questions without missing a word," "And what do
you think, now?" asked his mother. "Why, we will not be asked one
question of the Shorter Catechism." " What then is the use of learning
the Catechism," inquired Lizzie, " Must we not know," answered her
mother, "what God requires us to believe and to do before we can have
faith and works?" " If we are to do the will of God perfectly, added
the Elder, "we must know,it perfectly. The Judge will inquire if we
have learned the Questions by heart." It is tirae to retire,—Ed.
Christian Union,—It is sweet to think of the nearness and inseparable
imion of believers. Being each united to Jesus, they must be to one
another; and all Satan can do, he can not separate them. The life which
runs in them is the same, the pulse of which beats in the breast of Jesus—
crumbs of the same loaf. As long as the question is. Who can separate
from the love of Jesus? it is, Who can separate from one another? In
waiting for him, we wait for his saints ; for they shall come with him.

i87S-] Home Reading. 55
and the I,,ord's Supper is his "yea and amen" to these blessed, blessed
promises. We are not sailing into port, alas ! as one family embarked
into one vessel; yet we are all united as shipwrecked together, and though
one may be on one board, and another on another, yet we are all making
to, and shall surely arrive at the same shore—-not seeking our own safety
by sinking our neighbor's board, but helping one another with all the
energies of love,-—Lady Powerscourt.
CHEERFULNESS.
It is possible to cherish and encourage this spirit of cheerfulness, even
where it is not the result of natural temperaraent. Consider what it is
that depresses you and makes you gloomy. If it is the consciousness of
sin often confessed, never heartily forsaken, appeal to Him who can
purify as well as pardon: raaster for a single week the teraptation to
which you habitually yield, and you will find yourself in a new world,
breathing clearer air, and with a cloudless heaven above you. If it is incessant
thought about your own personal affairs, escape frora the contracted
limits of your personal life by care for the wants of others; determine,
too, to think more of what is fair, and generous, and noble in
human nature, than of what is contemptible and selfish. Those who
distrust the world and think meanly of it, can never be happy. There is
sin enough, no doubt, both in ourselves and others; but there is more of
heroic goodness, raore of saintly self-sacrifice, more of geniality and
kindness than some of us seem to suppose. It makes ray heart "merry"
to think of the patience and courage with which many that I know are
bearing heavy troubles; the generosity with which some of the poor
relieve the distress of those who are raore wretched than theraselves; the
firmness which some are showing in the presence of great temptations to
wrong-doing; the energetic devotion of others, to the highest welfare of
all whom their influence can reach; and I believe, that a generous, hearty
faith in the real goodness that adorns and ennobles mankind is one of the
best aids to that cheerfulness of spirit which will enable us to add to the
general sum, at once of the happiness and virtue of our race. Christ
has not come into the world for nothing. His work has not been a failure.
We may recognize in multitudes, the bright image of His own perfections.
The invisible Spirit is revealed in the visible excellences of innumerable
Christian people, who add to their faith, virtue, knowledge,
temperance, patience, godliness, brotherly kindness and charity. The
morbid anatomy of human souls is not a pleasant study, I doubt whether
it is very profitable; I am sure it is very depressing, I prefer to thank
God for the spiritual health and strength of those in whom I see His
promises translated into facts; and if sometiraes it is necessary to dwell
upon the moral evil which clings even to good men, and upon the terrible
depravity of the outcasts of Christian society, I find in Him a refuge
from the sore trouble which the vision of sin brings with it. He is ready
to pardon the guiltiest, and to bring horae to hiraself those who have
gone farthest astray.
Why should those who have seen God's face be sad? "In His presence,"
on earth and in heaven, "there is fulness of joy,"—R. W. Dale.

5 6 Our Banner. [February 15,
CHILDREN'S BREAD
A POOR BOY.
A capital game at marbles was going on in the street, Charles Stewart
and Henry Holcombe were playing, and they were both rather clever.
They had plenty of marbles in their pockets, and plenty of money to
buy more if they were wanted, for these boys had fathers who were able
to supply all their wants. While they were playing, another boy came
up and watched them eagerly. His eyes brightened as he looked, and
so interested was he in the game, that once when Charles was especially
successful, he could not help exclaiming, "Capital!"
After a time, Henry whispered to Charles, " Shall we ask him to play
with us?"
"Oh, no," said Charles; "let hira look on: he is only a poor boy,"
I am sure he did not intend the subject of his remark to hear what he
said : but he did hear, and it brought the color to his face. It was quite
true. Frank Johnson was a poor boy. He could not help it—indeed,
he would have been glad to do so if he could, for it was not pleasant to
be poor. But Frank was fatheJ-less, and his mother had so little money
that Frank never had so much as a half-penny with which to buy marbles.
And yet he was rich, for wealth does not consist alone in money. Do
you wonder what it was that Frank had ? I will tell you.
He only waited a few minutes to watch the other boys at their play.
Soon his tirae was up, and he walked away with a quick step, to a large
shop. Every day he went there to see if he was wanted, for he sometimes
earned a few pence as an errand boy.
He entered the shop and lifted his cap when he saw the master,
"Is there anything which I can do, if you please, sir?"
" Yes, there is, Johnson, Step this way, I want you to go to the bank,"
"Are you going to trust that boy with all that money? asked a gentleman,
who was talking to Frank's employer.
" Yes, I would trust him with five times the sum. Frank Johnson is a
thoroughly trustworthy boy,"
You see from this sentence, that one of Frank's possessions was the
entire confidence of his master; and a boy who has not that, is poor,
even though he should have a sovereign or two in his pocket.
" Frank, take this money to the bank."
"Yes, sir."
" I need not tell you to take care of it, for I am sure you will do that;
but perhaps you may as well know that the packet contains nearly two
hundred pounds."
"All right, sir," said Frank, but a shade of anxiety rested on his face,
until he had safely delivered the money that had been intrusted to him.

1875-J Children's Bread. 57
As he was returning to the shop, he saw a little girl making her way
along the street. Suddenly a large dog came with a bound down the
steps of a house. The girl started and looked frightened. The dog was
so happy, because he was going out with his owner, that he did not
notice the child. In his joy he sprang against her, and as she was small
and he was heavy, the force knocked her down. She was not much hurt,
but was terribly frightened. She cried and trembled, and could not get
up. But Frank was by her side in a moment,
"Nevermind," said he lifting her up, "The dog has gone now; I
do not think he meant to do it. Are you hurt ? Sec what a pretty picture
I have ; would you like to have it?"
Frank's manner was so gentle and kind that the child was soon soothed
into quietness. He stayed with her until she was laughing and happy
again, and then he said " Good-by," and hurried back to his work. But
as he went, a lady who had watched, said, "That boy looks poor, but he
has some wealth too, for he possesses kindness of heart and gentleness
of manner,"
He went off" to the office,
"Frank," said the master, "lam going to leave you in charge for
half an hour,"
He had not gone long, when a rough, strong man came in, " Where's
the master?" he said,
" He has gone out," said Frank.
" I want to see him," said the man.
"He will be back in twenty minutes."
" But I cannot wait. Never mind ; you will do as well. He owes me
half a crown. There is plenty of money in the till, as you know; just
give it to me, will you?"
" No, I cannot give it to you; you must come again, when Mr, Dodman
is in,"
" I shall do nothing of the kind. Give me the money, or I shall make
you wish you had,"
"I will not give you the money," said Frank,
" Then I will help myself."
" No, you will not. If you try to do so, I shall call for help."
The man stepped towards the desk,
"Now, then, no nonsense!" he said, lifting his hand, threateningly.
But Frank was not afraid. He stood still, with his hand on the bell, and
the raan seeing that he looked calm and resolute, went away, and so a
robbery was prevented, I think you will admit that Frank had what
some boys have not, for he was rich in courage.
When the evening came, Frank went home. He was glad to go, for
he had worked all day and was tired. He was hungry, too, and wanted
his supper. So he walked briskly until he carae to a little house. He
opened the door, and went in, and his face became so bright that the
look of weariness quite passed away.
"Here is Frank! I am so glad," said a girl, who was so like hira, that
any one could have recognized her as his sister,
"So am I, dear Frankie," said his little brother.
So was the baby, though he was too little to say so; but he laughed
and kicked for joy, and held out his little fat arms to Frank.
The itiother knew what the merry sounds meant, and she came running
down stairs.

58 Our Banner. [February 15,
" My dear boy, I am glad you have come. You shall have some toast
and tea directly. Are you very tired?"
"lam rather tired, mother, but that is no wonder, is it? because
night has come and all the work is done."
" Come and sit in the chair by the fire."
As Frank took his place, his mother put her arms around her boy, and
kissed him so fondly, that it was quite certain that, though a poor boy,
he was rich in love.
Frank enjoyed his tea, and when it was over he had a little game with
his brothers and sisters, and then it was bed time,
Frank said "Good-night " to all, and then he went to his own little
room, and closed the door. But he did not at once go to bed. He sat
down and opened a little Bible which lay on his table, and read a chapter.
He did not hurry over it, but read it in a way that proved that he
loved the words. When it was ended, he knelt down by his bed and
prayed to God, not fearing to call Him his Father, He asked Him to
forgive all the sins of the day, and to bless him and his mother, and all
whom he loved, and then he said, "And, oh Lord, please make me a
really good boy, for Jesus Christ's sake," and then he got into bed, and
in a very few minutes was fast asleep.
So Frank, the poor boy, had true riches, for he had the peace of God
in his heart,
Charles and Henry were mistaken, I think Frank was really the richest
boy of the three.—London Christian World.
THE BOYHOOD OF JESUS.
His outward life was the life of all those of his age and station, and
place of birth. He lived as lived the other children of peasant parents
in that quiet town, and in a great measure as they live now. He who has
seen the children of Nazareth in their red caftans and bright tunics of
silk or cloth, girded with a many-colored sash, and sometimes covered
with a loose outer jacket of white or blue—he who has watched their
games, and heard their ringing laughter as they wander about the
hills of their little, native vale, or play in bands on the hillside
beside their sweet and abundant fountain—may, perhaps, lorm some
conception of how Jesus looked and played when he too was a
child. And the traveller who has followed any of those children—
as I have done—to their simple homes, and seen the scanty furniture,
the plain but sweet and wholesome food, the uneventful, happy, patriarchal
life may form a vivid conception of the manner in which Jesus
lived. Nothing can be plainer than those houses, with the doves sunning
theraselves on the white roofs, and the vines wreathing about them.
The mats, or carpets, are laid loose along the walls; shoes and sandals
are taken off at the threshold; from the centre hangs a lamp, which
forms the only ornament of the room; in some recess in the wall is
placed the wooden chest, painted with bright colors, which contains the
books or other possessions of the family; on a ledge that runs around
the wall, within easy reach, are neatly rolled up the gay-colored quilts
which serve as beds, and on the same ledge are ranged the earthen ves-

1875-J Children's Bread. 59
sels for daily use; near the door stand the large common water-jars of
red clay with a few twigs and green leaves—often of aromatic shrubs—
thrust into their orifices to keep the water cool. At meal-time a painted
wooden stool is placed in the centre of the apartment, a large tray is put
upon it, and in the middle of the tray stands the dish of rice and raeat,
or libban, or stewed fruits, from which all help themselves in common.
Both before and after the meal the servant, or the youngest member of
the family, pours water over the hands from a brazen ewer into a brazen
bowl. So quiet, so simple, so humble, so uneventful, was the outward
life of the family of Nazareth,—Farrar's Life of Christ.
THE LAST WORDS OF HUGH MACKAIL.''
FROM LAYS OF KIRK AND COVENANT.
" Farewell! thou eartii, and all delights. Farewell! thou moon and sun.
Farewell! clear days and starlit nights. The pilgrim's rest is won !
Farewell! my earthly father's love ! Farewell! my mother's kiss!
Faint shadows from my home above—true foretastes of my bliss!
F'arewell! light cross of God's own Son ! Farewell! reproach and shame I
Farewell! dear work for Jesus done—sweet suffering for his name !
Farewell! the courts of God below—all rich refreshments there !
I take my leave of sin and woe, and I have done with prayer!
Now welcome ! O my Father—God ! my Brother ! Saviour ! King !
Welcome ! thrice precious staff and rod—thrice goodly robe and ring!
Welcome ! O Holy Ghost, thy breath in rich effusion given!
Welcome! the bitter sweat of death, and welcome ! opening heaven!
SCRIPTURE ART GALLERY.
Key to Scripture Character of January.—The initials form the name of Berachah.
2 Chron. xx. 26.
I. B-alaam, Num. xxiv. 15-17.
2. E-bed-Melech, Jer. xxxviii. 7-13.
3. R-ephidim, Ex. xvii. 8.
4. A-sa, 1 Kings xv. 11-13.
5. C-hemosh, i Kings xi. 33.
6. H-annah, I Sara. i. 13.
7. A-roer, Num. xxxii. 34, and Deut, 2: 36,
8. H-aman, Esther vii. 10.
J. B., Tallahassee, Fla.
*This young miniBter suffered martyrdom in Edinburgti, Dec. m, 1666, at ttie early age of twenty-
Rix. after being liorribly tortured with the boot. There was not one dry cheek upon ali the street during
the hour of his execution. Samuel Allen, London, Mercer Co , Pa.
yan. 14,1S7S.

6o Our Banner. [February 15
Correct answers to Scripture character for January, were sent by Lizzie H. Wylie,
West Geneva, Ohio ; M. B. K., Shady Grove, Pa.; J, C, C, Wilkin.sburgh, Pa. ; Jennie
George, Rushsylvania, O.; M. J. F., N^w York.
Answer to Bible Class Questions.—ist. Zeph. i. 12. 2d. Isa. xxviii. 27. The:
methods referred to are: the flail, the wheel, the drag, and the treading of catlle. 3d.,
God is called the Lord of Hosts in the books written before the captivity, and the God'.
of Heaven in those written afterward. See 2 Sam. vi. 2; Jer. x. 16; Zech. ii. 9; Ezra
V. II, vii. 12; Dan. ii. 18, 19. Ibid.
A ItfENTAL scene.
Near an eastern town a large assembly have gathered. The young ladies of the corapany
enter into the enjoyraent of the dance, according to the custom of that day. The
dance is suddenly broken up, by the interference of desolate men, who are seeking
partners for life. Such is the earnestness of these strange lovers, and such the method,
of their courtship that they will not take NO for their answer. The result of this interruption
is the rebuilding of raany homes in Israel. J. C. B., Shearer's X Roads.
REGISTER OF BAPTISMS.
And of Zion it shall he said. This and that man was born in her."—Ps. Ixxxvii. S-
NAME.
PARENTS.
DATE.
CONGREGATION.
MINISTERS.
Hattie Louisa Anderson,... Adoptedby Wm. &Roena Jan. 29, 1874. Craftsbury, J. C. Taylor.
Charles Robert Young, William & Catha ine,
George H. & Julia,
Dec. 28, 1874,
Nov. 22, 1874, Ryegate iBarnet J. M. Beattie.
Robert Andrew Sharpe, Wm. Rev. R.J. N. &MaryC., & Martha J., Dec. 6, 1874, 3d Philadelphia, S.O. Wylie.*
Adult Robert & Jane, Dec. 27, 1874,
Samuel John Anderson William & Martha, Sept. 8, 1874, Pine Creek.
t.
S. J. Crowe.
Hugh Patterson Wylie) Hugh & Martha
Miller, 1
Oct. 12, 1874, Newcastle, t
Agnes Girzena Boggs,
Dr. T.J. & Sarah M.,... Nov. 8, 1874,
Sarah Margaret Gal-1
John S. & Agnes T. B.,.. April 12, 1874, Cincinnati, R. M. Somerville.
Hattie braith Maud Blackwood, Newell> J
Benjamin & Peninnah,... May 24, 1874,
Irving Demilt Hunter,
Prof.J.R &ChristianaW Oct. 25, 1874,
Princeton,
Rachel Mary Martin, Thos. J. & Isabels., June 16, 1873,
D. G.Thompson.*
T iilu Dell Litile William andM. L., Oct. 20, 1873,
George Adam Charlton, Rev. Thomas D. and C. Mary and L. P.,... M.,...
Rehoboth, Iowa,
May 4, 1874,
E. G. Elsey.
Thomas C. Humphrey, Thomas andM. E.,
Clarinda,
H. W. and R
Nov. 2, 1S74,
David McKee.
t
John F. and Mary, Dec. ao, i8>4,
t
Mary Jane Walkinshaw,...
JohnH. andS. E., Mar. 22, 1874.
"
James Renwick Brown, R. andM..
Nellie A Bailey
D.D. andE. J., April 27, 1874,
t,
.t
May 17, 1874,
t
W. J. an M.,
John and Florence, April 7. 1874,
t
Oct. 11, 1874,
t
ft
Mary Elizabeth Weir, David and Margaret J.,. Oct. 25, 1874, Pleasant Ridge, M. Wilkin.
* For the Pastor.
Dec. 27, 1874,

1875-J Editorial. 61
EDITORIAL NOTES.
A Church Magazine in every Family.—A Religious Periodical is the
medium of communication between the different parts of the Church,
and when well conducted is invaluable in many ways. It contains a
record of God's dealings with the different congregations and schemes,
and is thus a treasure-house of facts which prove the Providential care
of Jesus. It draws out careful discussions of the questions which continually
arise in connection with the interpretation of Scripture and the
varying phases of duty; and spreads before its readers the results of the
combined wisdom of the church. It is a pulpit from which the living
words of the ministry, matured and adapted to the wider sphere, are
uttered, not to scores, but to hundreds and thousands. Their sermons
reach the readers, not merely on the Sabbath, and in their times of health
and presence in the sanctuary; but come to them in their own homes,
and, every day, at any hour, and especially when doubt or affliction impels
them to seek instruction and consolation, they are at once accessible
as the living minister cannot be.
Every pastor feels the need of a church magazine in every household
to supplement his efforts among the people of his charge. Many of our
pastors show it by their earnest and effective efforts in securing subscribers
to Our Banner, One of our most successful and devoted pastors
writes to us, "I would be glad to see a copy in every family, I am doing
all I can to extend your circulation. In attending to "• family visitation'
I have urged all the families to subscribe for one of the magazines, and
as many as can, for both," Another pastor sends us a list of twenty-five
names, and says, "Those of your agents who are pastors, are well paid
for their trouble, by getting their members to read Our Banner, ''
But there are many in our congregations who are unable to subscribe
for even one periodical, and large families often grow up without its advantages.
In a few cases, liberal persons have sent us the subscription
price for such a family, and there are no doubt others who will do the
same when it is brought to their notice. To encourage such we propose
to send Our Banner at half price, and for fifty cents each, we will send
it postpaid for one year, to any worthy family whom any of our pastors
or subscribers may designate, sending us the cash with their name and
address. Or if any of our members are unable to pay the dollar, and will
send us fifty cents with their address, we will accept it as payment in full.
Here is an opportunity for public-spirited individuals to confer a continuous
blessing upon a deserving family. Pastors may readily secure
frora able and liberal members of their congregations, a sum sufficient to
supply a copy to every family, which is for any reason in straightened
circumstances. In the providence of Jesus the poor are always with us,
and it is the glory of Christianity that to such the gospel is preached.

62 Our Banner. [February 15,
This honor may everyone have according to the means which God has
given him. As we have freely received, let us freely give, and at the last
day we shall have the commendation of Jesus, "Inasmuch as ye did it
to the Ifeast of these, my brethren, ye did it unto me,"
The Covenanter Pictures,—We have received the following truly
Covenanter letter: "Avery, Iowa, December 28th, 1874, I was very
much pleased with your editorial on the scenes of former days. I have
nearly all of the books which you mentioned as having come down to us
from those early times, and I almost venerate them. In my judgment,
there never was a generation of men like these fathers of the Second
Reformation, since the days of the Apostles. If their writings were more
admired and read by the older men and women, as well as by the youth,
I should be glad. To the majority of our people, they are a dead letter,
and this ought not to be. I urge our people to read and study them and
often lend my copies, though I fear that even then, they are not always
read. Sometimes it is a question with me whether a man ought to be a
member of the Covenanter Church, until through their writings he has a
knowledge of these men, of their labors, and of their sufferings for the
great principles which they advocated, I wish you to send me the pictures
of the Conventicle and the Battle of Drumclog, If I can, I will send
for the others also. Yours, for the cause of Christ, Wm, Chisholm."
Our earnest friend may be extreme in his devotion to l>he fathers, but
a thousand times better such an extreme, than the opposite, which he so
justly laments. We all need the heroism for Christ, and the willingness
to do and suffer for His name and cause, which these worthies exhibited,
WeU will it be for us, and well for the world, if there shall be a speedy
revival among us by the Holy Spirit, of their self-sacrificing devotion to
" the kingdom of God and His righteousness."
We are sorry to say that our copies of the pictures are all exhausted,
and we have some orders still unfilled. Our friend, Mr. David Stevenson,
of Boston, through whom we obtained them, will soon return to Scotland,
and will do all he can to secure us additional copies of any or all of
them. Those who may desire them will do well to send us their orders
at once, and on his return we will fill these in the order of their reception
as far as possible. Orders may be sent for the set or for single copies.
The Law of Liberality,—The Sharon congregation presented a memorial
to the last Synod on the question of giving the Tithe to the
Lord. This was referred to a Committee, which unanimously reported
in substance, that the truth was divinely enjoined under the Old Testament;
that Christ and His Apostles speak of it as still obligatory; and,
that, with the superior privileges of the New Testament Church, and
the higher claims of Christ, the tenth is the smallest proportion of his
income which the Christian should ordinarily consecrate to the Lord.
This report was laid on the table, and will come up at the next meeting
for consideration.
The question is so vital at all times to the prosperity of the church,
and the fact, that with hard times there is now a falling oif in the contributions
to our Public Schemes, while there is very little, if any, diminution
in the use of the luxuries of life, except among the suffering poor,
makes it so present and pressing, that its discussion seems imperative

i875-] Editorial. 63
lest we fall under the divine condemnation, "Is it time for you, O ye,
to dwell in your ceiled houses, and this house to lie waste?" At
our request, an esteemed contributor has written the article which appears
on the first page of this number, and will follow it next month
with another. We trust that his clear and candid statement of the
divine obligations laid upon us in this regard, will receive the prayerful
consideration of all our readers. As it is desirable to have the matter
discussed from different standpoints and in its various aspects, we invite
others to show their opinion. Avoiding personalities, which we cannot
admit in any case, any of our earnest thinkers and writers will be welcomed
to our pages in the discussion of the Christian duty of liberally
supporting the Gospel of Christ. We will be especially pleased with
practical suggestions as to the mode of securing the largest and most
general beneficence,
Collections for the Theological Seminary,—The Treasurer of the
Theological Seminary sent us the following note with his monthly acknowledgment
of receipts, dated January 20th, 1875 :
" The Treasurer respectfully calls the attention of the church to the
fact, that of the $3,000 required by Synod for the current expenses of the
Serainary, but ;^ 1,144 have been received. Every dollar of the remaining
$1,856 will be needed before the meeting of Synod, in May next.
It will be well for the congregations, which have not yet reported for this
fund, to do so"at an early day, as there are not $50 in hands at this date.
The Treasurer also begs to state that the final payment on the Seminary
Memorial Building, of $10,300, falls due March 4th, next, which the
Trustees have decided to pay, as the mortgage cannot be renewed except
at a high rate of interest. There is now in the treasury for this purpose,
$1,945.36, leaving a balance of $8,354.64 to be provided for. Prompt
remittances from all who have not yet contributed to this fund, or from
any who may desire to add to former contributions, are respectfully requested.
William Wills, Treasurer, no Market St., Pittsburgh, Pa."
It is plain, from this communication, that without immediate and
earnest effort to meet these claims, the obligations of Synod will be dishonored.
Many congregations have not taken up the annual collection
for the Seminary, Let the pastors and sessions see that none fail to do
it now. But, owing to hard times, many have done less than in former
years, and others will be able to do but little. Here is a case where the
wealthy congregations and members have additional responsibility put on
them, and where the numerical proportion or quota is utterly faulty and
unjust, if it be not so in every case. The poor should not withhold their
mites because they are small; but God has given the rich their abundance,
that in such a day they might bring munificent offerings from their large
stores to supply the lack of others. Is there no Barzillai nor Abigail
among us now to meet our New Testament David in this time of need ?
Is there any like the " great woman of Shunem," who provided for Elijah,
now to make provision for the wants of the Seminary ? As for the Memorial
Building, we have only to say that it will be a memorial of our dishonor,
and a blot not easily removed will stain the records of our church,
if the full amount required be not forthcoming at once. But the records
of years prove that there are "pockets converted," which were not
reserved in the day of our oath to God; and this call will not appeal to
such in vain.

^4 Our Banner. [February 15,
Destitute Kansas.—To our great regret, the article on the Church
in Kansas was crowded out last month. Since it was written, the destitution
is more and more manifest. An appeal came to New York from
our brethren, and has been responded to with money and clothing.
"Blessed is he that considereth the poor; the Lord will deliver him in
time of trouble," "As we have therefore opportunity, let us do good
unto all men, especially unto them who are of the household of faith,"
The following letter was written before any of the aid sent was received,
except a remittance which was sent immediately, and shows that
all that is yet done is only a drop in the bucket of the great need. All
our Kansas Congregations are suffering, but Clay Co, is especially afflicted.
"We have organized a Society to aid the destitute in this County.
We thought at first we would have little to do, but our work is too
great for us unaided, Mrs, Stevenson is the Treasurer of the Society,
and this brings a great many destitute to our door, and we have supplied
them as far as we are able. There were reported to our Society 132
families in Clay Co,, which are either entirely destitute of food, or will
be in from 10 to 20 days. They have no means, and cannot get work
to earn anything. We must have supplies from the East, or many families
will starve, A man came in yesterday whose children had been
without food for 24 hours, Mr, David Torrens sent me from New York
$100, which I divided among the most needy Covenanters in the Tabor
and Republican City congregations. It came in a good season and
rendered a number of families comfortable for the time. Our farmers
have most of their land ploughed, and ready for sowing in the Spring;
but unless they are furnished with seed wheat, corn, and potatoes, there
will be thousands of acres in this part of Kansas which will remain unplanted,
S, M, Stevenson, Cor. Sec. Clay Co. Aid Society.
Clay Centre, Kansas, Jan, 20, 1875,
CHURCH NEWS.
THE REFORMED PRESBYTERIAN CHURCH.
THE CHURCH IN KANSAS.—BY THE REV. J. S. T. MILLIGAN, NORTH
CEDAR, KANSAS.
The letter of Rev. S. M, Stevenson in Our Banner, for November,
reminds me of my promise to send you some items from this field of the
Church, I have again traversed it from east to west, have seen the land
and the people, and am more confident than before that there has seldom,
if ever, been a better land occupied by the friends of Christ's Crown and
Covenant, nor, on the whole, a better people occupying acountry forthe
Church and his glorious Head.
The Grasshopper Plague
has been a heavy infliction, but its worst ravages were farther west tha
the bounds of our people. In this region the calamities began last year

i87S] Church News.
with a long-continued, cold, rainy spring, followed by a summer of
excessive heat and prolonged drought, which made the crops of the last
season very short. This year we suffered first from drought and hot
winds, and afterwards from chintz-bug and the grass-hoppers. Clay
County, which is our western border, was visited earlier by the grasshoppers
than the eastern counties, and the damage done there is consequently
far greater. Their corn, potatoes, garden vegetables, and fruit
were all annihilated. But God had in great mercy given them fine crops
of fall and winter wheat, so that man, and beast, and fowl, notwithstanding
the failure of other crops, are literally, as yet, all fed upon " the
finest ot the wheat," and with the assistance they have received, and
should yet have, they may possibly hold out till another season without
much real suffering.* In our County, (Jackson,) the drought and chintzbug
wrought great injiiry, still there were some wheat and oats, but no corn
at all, and scarcely any potatoes. Though they came too late to work
us the sarae harm as farther west, the grass-hoppers fairly ate up every
green thing that was left. The wheat, though a light crop, was gathered,
and the fruit was so far forward that they did not injure it as much as was
feared. They ate all the leaves, but left many peaches and apples,
though these were of little value, being small and bitter, on account of
the drought. Tne fall came in favorably with abundant rains, which
made the trees put forth their leaves again, and the grass to grow finely,
giving food for cattle.
Installation of Rev. S. M. Stevenson in Tabor Congregation.
The Commission appointed by the Kansas Presbytery, to install the
Rev, S. M. Stevenson in the pastoral charge of Tabor congregation, was
convened on the 30th October. Having formally accepted the call and
answered the queries, he was installed by prayer in his new relation,
and charges were given to him and the congregation. This day was the
fast before the coramunion, at which I assisted. The occasion was every
way pleasant and gratifying. Two persons united with the church. One
of these was from the world. I heard her exaraination, which gave satisfactory
evidence ofan inteUigent and believing acceptance of Christ and
of his cause and truth. Her baptism on Sabbath morning was an interesting
and solemn sight. She is manifestly an earnest and sincere Christian,
The congregation of Tabor now numbers thirty-two raerabers.
They are reduced by the removal of quite a number, who were driven
from their bounds by the calamitous season, either forthe tirae or permanently.
But the cause will live in Clay county. Those that remain
are earnest, laborious, God-fearing, and God-//'aj-A'/z§- Covenanters. The
Lord has surelygiven Brother Stevenson both courage and encouragement,
in undertaking his charge. One of his members informed me, that he had
told the people that he would preach to thera a year without charge. He
is an appreciated educator, and will support his family this year by teaching.
There were four school-teachers at the comraunion table, members
of the congregation. The liberal spirit of the congregation will show
itself in the largest measure of gospel support which is possible in their
circumstances. For my services they gave me in money raore than sufficient
to pay ray expanses, which is more than can be said of sorae congregations,
farther East, on similar occasions and in better times,
* At last accounts the need is already pressing. Help has been sent and is stil
5

66 Our Banner. [February 15,
The Congregation of North Cedar
still raakes progress, though we have suffered from the hard times. We
have lost twenty-five members, owing to the singular and sore invasi()n
of the grasshoppers, and all are raore or less crippled financially. Still
we have much encouragement. Our fall comraunion was a season of
enjoyment and spiritual refreshing. President H, H. George assisted in
the administration, and his presence and labors were highly appreciated.
Twelve persons united with the congregation at this time. The following
notice of us was published in the Grasshopper Falls paper, over the
signature of the Rev, L. Prentice, a Methodist minister of the county:
" TIPPINVILLE AND THE COVENANTERS."—On Sunday, the 26th ult., being seven
miles north-west of Grasshopper Falls and wilhin four miles of Tippinville, we concluded
to go to the latter place to church. The country about Tippinville has improved
wonderfully since the Covenanters settled there. Both there and at Winchester they have
shown themselves an intelligent, industrious and thriving people.
As we neared the church all seemed to be astir, preparing for or going to church. I
thought what a striking contrast between that comrtiunity and those where the people
lounge away the time, or spend the Sabbath in visiting or hunting. When we reached
the cliurch, about half of the congregation had assembled, and a number of teams were
standing about the yard. As they have two services, each team was unhitched and
turned around to the wagon, so that they could be fed and fight off the flies.
They have family sittings, the oldest having first choice, and not he who has the
heaviest purse. The congregation was respectable in number, and appeared intelligent,
orderly and deeply interested. The exercises were opened by the pastor, Mr. Milligan,
by reading and briefly commenting on the 112th Psalm, which was sung by the congregation
; then followed a long but earnest and appropriate prayer. Instead of a regular
sermon the pastor read and commented at length on the 8ist Psalm, occupying perhaps
an hour or more, in a very interesting and instructive manner. Arminianism and our
Godless Constitution received a passing rap. The doctrine of election was clearly discussed,
and, in conclusion, the Psalm, or so much of it as had passed under review, was
song, the benediction pronounced, and the people allowed an intermission of ten
minutes, when the Sabbath-school was to follow.
While the theology of this people is rigidly Calvinistic, (and this is the only form of
Calvinism that is consistent with itself,) and appears objectionable and repulsive, when
viewed from an Arminian standpoint; yet tliere are many things, in connection with
this people, that are worthy of the highest commendation. The faithful instruction of
their children in the doctrines of the Bible, their strict observance of the Sabbath, in
these days of growing indifference, under the influence of imported infidelity, are truly
commendable; and it would be well if other American Christians would practise their
punctual attendance of Divine service, and the interest they take in it. They respect
their religion, and are willing it should cost them something to maintain it.
I believe they refuse to vote under our godless constitution, and seek a change. They
are also opposed to secret societies. These people are tenacious in relation to their reigion,
and are worthy ORDINATION of credit for the OF jealousy REV. S, with R. which WALLACE, they guard its interests.
Rev, Their Samuel church Rutherford edifice is large Wallace and was commodious ordained for and the installed place, but in not the particularly costly
in Reformed form and finish. Presbyl;erian The same Church, may be said Syracuse, ofthe parsonage, on December which is Sth, the 1874, most imposing The
dwelling Commission in the of place. the Rochester Presbytery met for this purpose at two P,
M., While and these was people constituted seem to with be somewhat prayer exclusive by the Moderator, and clannish, Rev, their moral S, Bowden. and religious
There zeal, were their present intellectual Revs. zeal, Bowden, their intelligence Sproull, and enterprise, McFarland, must with make elders them of
great Crockett value to of the Sterling, country," McMillan of York and Speer of Syracuse. The

1875-] Church News. 67
candidate delivered a lecture on Rom, xii, i, 2, and a sermon front
Heb, vii, 25, and was examined in Hebrew, Greek and Theology, ThtS
discourses and exarainations being unanimously approved as trials, the
Commission deterrained to take order for his ordination, at seven P, M,
Rev, W. McFarland preached the ordination sermon from part of
Heb, xi, 4, "God testifying of his gifts," The Moderator propounded
the queries and led in the ordination prayer. Rev, R. D. Sproull addressed
the charge to the Pastor, and Rev. S. Bowden to the people.
After a hearty greeting by the members of the Comraission and by the
congregation and friends, the young Pastor closed the services by the
singing of a Psalm and with the benediction.
The large audience, which came together, waited upon the services with
the deepest interest, manifestly realizing the solemnity of the occasion.
The congregation has passed through many trying vicissitudes, but has
come out of all with ardor unabated, and their faith the stronger.
Though only organized in 1850, the congregation has now received its
fourth pastor. Rev, John Newell, D, D,, was ordained and installed
their pastor May 7, 1851, After his removal from them, the congregation
lost its organization, and was reorganized in the fall of 1858, In
May, 1859, Rev, J, M, Johnston was ordained and installed as their
Pastor, and remained in that relation until August, 1866, The next
spring they made a call upon Rev, J, M, Armour, who was installed in
June, 1867, Having been again vacant from Sept, 9, 1873, they have
now received from Christ an under-shepherd to go out and in among
them. They have a good church building, though it stands in the outskirts
of the city. Their present membership is 63. Arrangements have
been made for the dispensation of the Lord's Supper on the 2d Sabbath
of January, The pastor will be assisted by Rev, W, McFarland,
Mr, Wallace is the son of Elder David Wallace, of New Concord,
and the grandson of the late Rev, Robert Wallace, whose evangelistic
labors during a long and laborious ministry were greatly blessed of God,
and through whose instrumentality the Reformation Principles were
widely disseminated and many societies organized through the region
now embraced in the Pittsburgh, Ohio, and Lakes Presbyteries, May
our young brother have a double portion of the spirit of his honored
ancestors, and, abounding in gospel labors, have raany and rich sheaves
for his reward !
THE PASTOR WITH HIS FLOCK,
The congregation of Syracuse, N, Y,, having secured Rev. S, R,
Wallace for their pastor, have entered upon a new life.
On the evening of the ordination and installation there was a large
assembly and a cordial welcome to the new pastor. At a pleasant meeting
held on New Year's eve, the congregation distributed presents to each
of the teachers and scholars of the prosperous Sabbath-school connected
with the church. The young and diligent pastor, who had already done
much to revive the spirits of the members and increase the interest of all
friends, was not forgotten; a beautiful, costly, and very comfortable
chair for his study was kindly presented.
The first communion in this new relation was anticipated with interest.
Many months had passed since they last enjoyed the ordinance of t.ie
S'jppar; many who were bereaved were waiting for this comfort, and

68 Our Banner. [February 15,
anxious ones were looking to this occasion as a season of light and
strength. As the time drew near the Session carefully removed difficulties;
adherents were visited, and faithful appeals were made to the youth.
When, on Sabbath, Jan. loth, the congregation met around the table
of the Lord, six were seated for the first time as followers of Christ in the
defence of the Reformed Presbyterian Church. Three of these were heads
of families. Although the day was cold and cheerless without, there was
joy and gladness within. Assisted by the Rev. Wm. McFarland, the
pastor led the flock to the top of the mount, where they were fed from a
table furnished indeed by the Master of assemblies. His banner over
thera was love. The/ sat down under his shadow with great delight;
and his fruit was sweet to their taste.
The absent were not forgotten : one of the Elders in Florida, another,
an aged father, detained by distance and infirmity, another stricken by
sudden sickness, and several of the members too weak and feeble to endure
the cold and fatigue, these were remembered in earnest prayer that
they raight be made partakers with us in this precious consolation.
The field on which our brother enters is wide. The vineyard is already
bearing its fruit. We trust his quiver is full of arrows prepared for the
hand of the mighty. May this people, united, strong, ancl faithful, do
valiantly as workers together with our Lord Jesus Christ.
Wm. McFarland.
PASTORS ENCOURAGED.
A Pastorate of Twenty-five Years.—Rev. Samuel Carlisle
dained and installed in the Pastoral charge of the first Congregation of
Newburgh, N. Y., on Nov. 16, 1849. His rainistry, by the divine blessing,
has had many fruits, and the congregation has made him the recipient
of many tokens of their love and regard. On this occasion they
manifested their esteem by the unostentatious present to hira of a silver
tea-set consisting of seven pieces, with a salver appropriately inscribed.
Our Brother is still young and vigorous, and may live to celebrate the
fiftieth anniversary of his pastoral relation. We pray that he may have
long life and prosperity, still greater success in his ministry, and the
abiding presence and blessing of the Master upon himself, his faraily,
and his congregation.
Presentation to Rev. R. M. Somerville.—The second congregation
of New York succeeded in handsoraely surprising the Rev. R. Somerville,
who labors araong thera during their pastor's absence. Mr. Somerville
was at first employed merely to assist the pastor, but, when afterwards
it became necessary for the pastor to leave and seek a milder
climate, the entire labors of the pastorate devolved on Mr. Somerville.
These he accepted without a murmur, and has been discharging them to
the entire satisfaction of the congregation. As a remuneration for these
extra services, they presented him, on January 12, 1875, ^''^ a purse
containing $450, which they desired him to accept, not at all as a donation,
but as Zijust recompense due to hira, and as a mark of their appreciation
of his raost acceptable labors.
The occasion was a fitting one: an entertainraent given by the Young
Men's Literary Union, had called together alraost the whole congregation,
besides many of the brethren from sister congregations. The exer-

1875-J Church News. 69
cises, consisting of essays, orations, declamations and music, both vo
and instrumental, were of the highest order, and were listened to by a
large and appreciative audience. In a future nuraber we hope to give
our readers an oration, delivered raost effectively, by T. E. Greacen. At
the close of the first part of the programme. Rev. D. McFall, of Boston,
presented the portmonnaie containing the money, with a few words on
behalf of the congregation, to which Mr. Somerville replied in select and
happy terms.
It is pleasant to krlow that this congregation, although for the tirae
deprived of its pastor, is still fed to the full with the words of life; and
it is also refreshing to find a people who, though not under the law, but
under grace, are yet mindful of the good old statute, " Thou shalt not
muzzle the mouth of the ox, when he treadeth out the corn," and know
how to he just and generous at the same time. We congratulate Brother
Somerville, who has won golden opinions from all who have waited upon
his earnest presentations of the gospel, during his sojourn in our city.
Letter from a Pastor's Wife.—Messrs. Editors : As a family we have
received so much kindness since coming to the congregation of Rehoboth,
that we feel it due to the people that sorae suitable acknowledgraent be
raade, which, with your permission, we will do through Our Banner.
During the past eight raonths of our settlement here, we have received
many free-will offerings from this generous people. Last Wednesday
many of the members of the congregation gathered at our home. The
ladies presented rae with a very nice sewing raachine, together with other
useful and valuable articles. A suinptuous feast was prepared by the
ladies. The kindness received, and the social enjoyraent of this day will
long be remembered. We were, indeed, cheered, and desire to devote
ourselves to God's service that we raay be more useful araong his people
here. Mrs. E. G. Elsey.
Columbus City, Jan. 10, 187^.
A Home Made Comfortable at Newark.—On the evening of Jan.
5th, Rev. D. H. Coulter, and his wife and family, entered their new house
in Roseville, Newark. It was an agreeable surprise to Mrs. Coulter, who
had just arrived from the West, to find her home furnished and the hous?
set in order by the generous friends who welcomed her. The people in
Newark from the beginning have been devising liberal things; and by
liberal things shall they be established.
MEETING of PITTSBURGH PRESBYTERY.
Allegheny, Pa., Jan. 12, 1875
Pittsburgh Presbytery held a special meeting to hear discourses from
the students under its care, and sat afternoon and evening. In the afternoon
Mr. J. W. Dill, delivered an exercise and additions upon i Cor.
XV. 24-28; and Mr. A. Kilpatrick, read an essay on Chutch History, subject,
"The Synod of Dort." These were trials for licensure, and were
sustained as highly satisfactory. They also handed in to Presbytery,
Latin exegises, which were put into the hands of a committee, consisting
of Rev. J..W. Sproull, and J. Hunter, and Dr. Jno. Newell, to report
upon at next Presbytery. In the evening, Messrs. G. M. Elliott, W.
McKinney, J. L. Pinkerton, W. M. Shanks, delivered specimens of im-

70 Our Banner, [February 15,
provement, which were commended. Presbytery appointed committees
to visit all the congregations under its charge presbyterially, and report
in writing at next meeting of Presbytery.
CALL FROM MAQUOKETA CONGREGATION.
Rev. C. D. Trumbul raoderated in a call in Maquoketa congregation,
on Jan. i8th, which resulted in the unanimous choice of R. C. Wylie,
The congregation entered into a bond fixing the salary at $800.
MISSIONS.
HOME.
A PEEP AT THE SOUTH. BY THE REV. A. M, MILLIGAN,
Alltgheny City, Dec. 31, 1874.
Supposing that the readers of Our Banner take an interest in our
Mission in the South and its surroundings, I have taken a few notes of
my visit, which I place at your disposal.
Crossing the Ohio at Cincinnati, we came into the region in which
slavery has left its footprints. Passing through Kentucky, Tennessee, and
Northern Alabama, we had a fair opportunity to judge of the effects produced
by the peculiar institution. The most casual observer could not
fail to notice the marked contrast between the well cultivated fields, comfortable
homes, and intelligent people of Ohio, and the slovenly, squalid,
uninviting region into which you come, and through which you pass
nearly the whole journey, I was prepared to see the negro hut, the half
tilled fields overgrown with briers and brush; but expected to see also
here and there the stately mansion and fine grounds of the planter. But
in this I was sadly disappointed. The great majority of the better class
of houses consist of two rooms, with an open space between them covered
by the roof and floored; with outside chimneys at either end. Occasionally
this building would be two stories high, with the inevitable outside
chimney, and perhaps green window shutters and a porch, but entirely
innocent of any other ornaments, while the great majority of dwellings
consist of apparently but one room, and raany of them but miserable log
huts. No barns, no stables, no stacks of either grain or hay are to be
seen, nor even straw ; nothing on which man or beast might live, except
shocks of corn standing through the fields. Very few animals are to be
seen, except mules and horses, which we saw in large numbers hitched to
the trees and fences about the village groceries, with army saddles on their
backs. Here and there a cow or two might be seen, and from nine to a
dozen little black pigs, with the skeleton of their maternal ancestor in
their van.
From the appearance of the soil, a Pennsylvania farmer would think
the prospect of making a living very slight indeed. No sod upon the
fields, the red clay about the color of old tan bark washed into deep ruts.

18 75-J Missions. 71
or fields of barren sand everywhere meet the eye; while a very large proportion
of the country is covered with forests of small pines or scrub oak,
with only occasionally a tree that would invite the woodman's axe. Probably
the best timber has been culled out along the line of the railroad.
The villages along the route partake of the nature of the surrounding
country—a number of such houses as I have described, huddled together
without reference to order, with a grocery, a blacksmith's shop and a
dram-shop. Mules and horses tied in the rear, with groups of whites and
negroes in the front, very little difference in appearance, except the complexion
and feature, clad in calico and Kentucky jean of every hue, the
butternut and gra^ always predominating. Frequently we saw colored
ladies in white dresses of unbleached muslin, which would have passed
readily for under garments, except for the consciousness that they as well
as the " calico gowns " have to perform the part of outer and inner robe
both, from the time they are first put on until they come off of their own
accord. Of course these will be now in the height of the fashion, as the
latest accounts from Paris state that ladies dress in such manner as to display
as much of the form as possible. Can it be that they have taken
the style from these Southern belles ?
After sitting at our car windows and watching things with eager interest
for hundreds of miles through parts of those States, ray travelling
companion. Elder McKee, said, " What a God forsaken country this is !"
My answer was, that it did not look as though God had ever yet visited
it in raercy. The exceptions to this are the large cities and their suburbs.
The city of Louisville is a beautiful place. Its principal streets are wide,
with Nicholson pavements, side-walks flagged, and fine buildings. There
are sorae very fine country seats in the suburbs. Nashville is also a fine
city, but we saw less of it. Bowling Green utterly disappointed us. Is
was a Bowling Green without the green or anything else of note.
When we came within twenty-five or thirty railes of Selraa, we caue
down frora the raountainoijs and woody region into what is called the
cotton belt, which is about thirty railes in width, extending to the Mississippi,
called also the Black Belt, because of the dense ne^ro population
inhabiting it. The' name is'also descriptive of the color of the cotton
fields, when stripped of their white fleeces. The land is level and sandy,
and well adapted to cotton raising.
In the raidst of this belt stands the city of Selma, the greatest inland
cotton raarket of the South. The city contains about 8000 inhabitants,
rauch the larger proportion of whora are blacks. Indeed, nine out of
every ten persons whom you raeet in the streets are colored. The city
is nicely laid out, streets very wide, two rows of noble trees on either
side of the principal ones. Neither the streets nor the side-walks are
paved, except that in the business portion, which is a small portion of
the city,—the sidewalks are paved. The sand soon absorbs all the
rain, so that there is very little mud even in wet weather.
The dwellings are large and handsome, standing in the midst of lots
containing about an acre, with shrubbery and flowers in front, and in
the rear small houses for the servants,—while on the back streets and
lots are large spaces closely packed with negro huts, many of them
miserable and wretched in the extreme. In these huts you will find one
or perhaps two beds covered with filthy rags that never were immersed
in a wash tub, a box, and perhaps an old chair, and an iron pot for
culinary purposes. This constitutes all the home comforts of from 7 to

72 Our Banner. [February 15,
12, or 13 of a faraily. If any of thera are sick and dying, they can
rarely obtain medical aid, having no raoney to pay a doctor. Many of
them are utterly iraprovitlent, and are raore destitute of outward comforts
than when under the power and care of their old masters. The
provisions on which raany of thera live are of the raost raiserable and
raeagre kind, sometimes nothing but corn cake and boiled cabbageleaves.
But for the warm climate raany of thera raust perish with hunger
and cold. We found it so warm that on the night of Dec. 28th we could
not sleep for the heat.
Such are sorae of the surroundings of our mission. In the midst of
such a population our missionaries are laboring. Their day-school contains
nearly as raany as they can attend to. Some who cannot attend
in day time they instruct at night. I conversed with quite a nuraber of
the most influential men of the city,—men prominent in church and
state, men who fought desperately in the confederate army, and I heard
but one report regarding our missionaries. They have secured the goodwill
and confidence of all. Southern men feel that former relations unfit
them for the work, and yet they see that it must be done, that it is the
only hope for the South, and they welcome us to the field, and will cooperate
to some extent in the work. One man told me "he had done
all for our missionaries that he thought it prudent to do."
Three successive failures of their crops, have left the south in poverty;
and the wretched misrule to which they have been subjected has driven
them almost to despair. The present crop and the change in politics
have somewhat replenished and revived thero. Still there is almost no
raoney nor hope in the South. They are suffering a terrible retribution,
and they know and acknowledge it. Indeed, their description of their
situation would raove the heart of an old abolitionist into syrapathy for
their pitiable plight. They are taxed by carpet-baggers and scallawags,
until their property becotnes a nuisance, and is mortgaged for far raore
than it is worth, and when it is sold, no one is-able to buy, and it goes
for a song.
The property which we have bought for our raission contains an acre
of ground, with the School building 52 by 36 feet, one story high, and
a dwelling suitable for a residence for the missionaries, having 5 rooms
with space for two raore in the attic. It is situated at the corner of two
principal streets in the N. W. quarter of the city. This property was
purchased two years ago at $3,300, and considered a bargain at that.
It was sold under the Sheriff's hararaer last Monday to us for $1,500.
It is in the most suitable part of the city for our work, and the School
building could not be erected on it to-day for the money it cost. As it
is to be used for church and school purposes, it is exempt frora taxation.
Everything looks raost encouraging for our mission. Our separation
from politics is greatly in our favor, comraends us to the confidence of
the intelligent white people,'and is by no means so great a drawback
with the blacks as we had supposed. We heard Psalms and Catechisras
recited in the Sabbath School very well indeed, and some seven to ten
are even now nearly ready to be received into the communion of the
church. In haste, your Bro., A. M. Milligan.

18 75-J Missions. 73
letter FROM REV. LEWIS JOHNSTON.
Selma,-Ala., jfan. 11, 187^.
Since our last communication several important events have occurred
which we hope and pray may result in the prosperity of our Mission in
this place. The first one I mention with deep humility, and heartfelt
gratitude to God. It is that on October 14th, 1874, it pleased the Lord
to bestow on me the honor of being ordained a gospel minister by the
laying on of the hands of the Pittsburgh Presbytery. As I am the first
colored Covenanter Minister, there is in it honor enough to satisfy the
highest ambition; and I desire to "be not high-minded, but fear," lest,
by forgetting my covenant vows and the solemn responsibilities which
rest upon me, I do dishonor to my high office and harm the cause of
Christ in which I occupy so honored a place.
In November a class of catechumens was formed in the Sabbath
school with a view to their preparation for entering the church, and thus
securing an organization. Thus far we have great cause for thankfulness
at the measure of success secured. The class consists of eleven, seven of
whom have been brought to Christ through our rainistry, and intend to
connect with us. They show great diligence in exaraining the Word of
God and our subordinate standards, and by their close attention and
reverent perforraance of duties give evidence of their piety.
On December 25th, we were favored with a visit from Rev. A. M.
Milligan, and Elder John A. McKee. They were sent by the Central
Board of Missions to secure for us the Mission property, and on the 28th,
in the kind providence of God, they had successfully accomplished the
object of their mission ; and this valuable property, in the heart of the
city of Selma, belongs now to the Reformed Presbyterian Church. The
moral influence of their visit has been no less beneficial to us and to our
cause. Hitherto the distinction as blacks and whites and the prejudice
resulting from it, have been an almost insuperable barrier in our way.
Araong the whites they did for us, in a single day, the work of years, in
removing this barrier. In every way they have greatly strengthened our
hands and our hearts, and doubtless have gained information which will
be of great use to the Board in the future.
Our public worship and Sabbath-school are now united as one service,
and occupy frora 2^ to 5 P. M. They are conducted in the way that is
usual in our church. Many of the old seceders meet with us, anxiously
enquiring if we sing Rouse's version of the Psalms, and they seem pleased
with our affirmative answer. Several of their rainisters and members have
incouraged us with assurances of success. We have the key of Promise,
which unlocks Doubting Castle, and all our unbelief vanishes when we
look to Hira who has the hearts ofall raen in his hand, and has proraised
to raake the little one a thousand, and the small one a strong nation.
The school st^ll continues to give favor. We have pupils who come
ten and even twenty miles. The Catechism and Psalms are recited daily.
Some have finished the Catechism, and before the close of Feb. all those
in the 3d, 4th, and 5th reading classes, with some of the 2d class, more
than fifty in all, will have finished it. The work in the Sabbath-school
is not so satisfactory. The time is too short, and the interval between
lessons too long to accomplish much. Besides, the number of teachers is
entirely inadequate. Our day-school is, therefore, the chief hope. It

74 Our Banner. [February 15,
opened in September with twenty-nine scholars. In December we had
222. After the holiday vacation we have opened again, and though last
week was rainy and chilly, we had ninety-nine at the beginning, and
a hundred and seventeen at the close of the week. The prospects are
very favorable. Mr. Boxley, Mrs. Johnson and I are the teachers, and
we are kept very busy. There is little rest, but our labor is for our suffering
people and for the cause of our Redeemer, and we are content. Through
God's blessing we are growing in the favor of those around us, and our
work begins to show fruit.
Yours in Christ,
Lewis Johnson.
annual report of THE LADIES' MISSIONARY ASSOCIATION OF R. P. CONGRE­
GATION, PITTSBURGH, PA.
During the past year we have had ten regular monthly meetings; besides
these, the ladies for some time raet weekly for work, of which meetings
no minutes have been kept. We have had an accession to our number
of nine raerabers during the year, and have great reason for thankfulness
that none of our members have been removed by death. The
society undertook to relieve some of the destitution occasioned by the
visitation of God's providence in our country, and for this purpose collected
$163. Dry goods to the amount of $12, were contributed, and
were made up into garments, and distributed among the destitute. The
collection taken up at the anniversary meeting, amounted to $24. Interest
on invested money, $22; Initiation fees collected, $5; The regular
monthly contributions of the members for the year, amounted to $73.80.
Clothing donated by members to the amount of $30. Total receipts in
money and goods during the year, $329.89. Of this amount the Society
contributed to the sufferers in Kansas from the grasshopper plague, $125 ;
To the destitute in our midst, $25; To Mr. Elliott, our theological student,
$100, his annual remittance. For Home Destitution Society, contributed
in money and goods to the amount of $67; Testaments purchased
for distribution, $2.25; Deficit in treasury at last year's report, $1.64;
Paid for advertising, $1.50; Total amount distributed, $307.39. Leaving
a balance in treasury, of $22.41. Besides this amount, the society has
invested at interest $240, the interest of which is applied to current expenditures.
Thus God has blessed our feeble effort to accomplish something that
shall redound to his glory and the good of our fellow-men. We are
especially gratified to see in the very encouraging re-establishment of our
southern raission, some of the fruits of our efforts, and trust in God that
though the beginnings be sraall, the latter end shall greatly increase.
Coramending our work to God, and asking from our Christian friends
the continuance of their aid, we thank God and take courage.
Respectfully submitted.
Anna M. Milligan, Secretary.
Mrs, McNaugher, Treasurer.

i87S-] Missions. 75
FOREIGN.
Elder John Caldwell, of Philadelphia, sends us the information : " On
January 21st I received a letter from England informing rae that a Deputation
appointed by the Evangelical Alliance are now on the way to
Constantinople to present a Memorial to the Sultan of Turkey, to grant
religious liberty to Christians in Turkey and Syria, It is said to be a
very influential Deputation, and they are assured by Earl Derby that an
audience will be granted. They are expected to arrive in Constantinople
on the 23d inst," Accompanying this was a request for prayer,
sent by the Council of the Evangelical Alliance, in behalf of this deputation.
King Jesus is on the throne, and in answer to the earnest
prayers which go up to Him continually, will answer our prayers by
taking out of the way every hindrance to the establishment of his cause
and kingdom.
THE SUADIYEH MISSION. BY THE REV, S, O, WYLIE, D, D,
Suadiyeh is the Selucia of the New Testaraent, It was the first place
at which Paul and Bariiabus preached the gospel after they had been
chosen and ordained as missionaries at Antioch, by the direction of the
Holy Ghost, (Acts xiii, 4.) It is situated at the mouth of the Orontes
river, and not far from Antioch, where the disciples were first called
Christians, The mission in this place, with its property of several
acres of ground, buildings, &

76 Our Banner. [February 15,
We have been told by friends who have been there, that they appear to
be a more intelligent people than the Syrians in other parts. They are
the direct Christian descendants of those who were first called Christians,
and they are free Christians, seeing the faults of their churches,
and seeking in the Bible, whether these things ought to be so; none
making, thera afraid. I believe the mission is to be a very valuable one,
and I have guarantied ^^300 a year to Dr. Beattie, and I trust the committee
will supply the pastor, and other things that raay be requisite over
and above this sum. The premises have to be rebuilt after the earthquake
which did not destroy. Therefore the stones are ready. Twice
did my dear husband and myself remain in Suadiyeh for a season; and I
love the people, and wish to do thera good,—I believe it may be a centre
for a Reformed Eastern church: with these thoughts my heart is lighted
up with joy, to think it should be in the hands of so able and earnest a
body of Christians. With much esteem and respect, believe me, gentlemen.
Yours in Christ, A. W. Yates.
LETTER FROM MRS. METHENY,
Latakia, Jan. j, 187s.
I wish you were with us to enjoy the lovely weather we are having. It is mild and
pleasant as a spring day. We have required fire in the sitting-room only in the mornings
and evenings of a few days during the storm. The recent storm that carried the
Doctor past on the steamer was so severe that it blew down a house in town, in which
a man, his wife and two children, and a neighbour woman were sitting at supper. The
man had his back broken, his wife was found dead, bending over her youngest child,
which she had caught up in her arms, while the child was safe. The oldest child was
severely injured. The neighbor woman was unhurt. The building is moving on nicely.
We have now a permit from the government for its erection and completion. Immediately
after the first story was built, a new law was passed requiring all to obtain
permission from the government ere they could put up a building. We applied for said
permit from the former governor of Latakia, but it was not given. The present governor
seems disposed to be friendly, and two hours after the Doctor made application to him
for a permit the papers were duly made out. Poor Daoud is still undergoing the trial of
his faith. The last news we had from him was through a returned soldier, brother of
one of the girls in the school. He saw Daoud in Constantinople. He said Daoud
had been beaten on the face until his face had suppurated in five places. He was not
allowed a musket or taught the drill. He had been offered a bribe if lie would become
a Moslem, He said they might blow him from a cannon's mouth, but he would not
forsake his religion. Yusif and Saleem are in the same service in Damascus, from which
they escaped. Ibrahim is in the artillery, and Assad has been put in the dragoon service,
and was sent to Horam to help to put down an insurrection. Halell,the youngest
of those who were taken, was fortunate enough to draw a white paper, which released
him. When released in Damascus he was without money to pay his expenses home,
some kind friends there supplied him with a suit of clothes, which he badly needed, and
the missionaries on the route gave him some money. He is now with his friends on the
mountains. The commander, who arrested him, met him on the street in Latakia, and
said to him, " We will have you yet." Halell is under age, and, according to Turkish
law, cannot be drafted into the army. I raust give special honor of mention in this
letter to the Messers. Peoples, 300 Great Howard Street, Liverpool, and also to their

18 75'] Missions. 77
sister. They have merited the gratitude of the whole church, and have the warmest
affection of all the missionaries. They have spared neither time, money, or labor to
have the case of our prisoners brought before influential men in England.
Inclosed you will find two extracts from the Levant Herald, of Constantinople :
THE OUTRAGE AT B'HAMRA.
" M. Baracry, second dragoman to the legation of the United States, left on Tharsday
last for Beyront and Latakia, to make inquiry into the recent violent proceedings adopted
by a body of the Turkish troops, at the American mission-house, near Latakia. On
this subject Mr. Boker, the American Minister, addressed himself directly to the Grand
Vizier, and demanded satisfaction. His Highness expressed himself extremely vexed
at the occurrence, and promised that the guilty parties should be sevely punished. Instructions
have been already sent by telegraph to Essad Pasha, Voli of Syria, as Commander-in-Chief
of the 4th army corps, to have all the soldiers engaged in the matter
arrested, pending a full investigation."
THE FOREIGN SCHOOLS IN SYRIA.
" At a meeting ofthe Evangelical Alliance, held in London, on the 6th November, at
the office of the English branch, 14 Pall Mall, it was resolved " to adopt an energetic
line of action in favor of the Christian schools in Syria, which, according to a recent
telegram, had been arbitrarily shut up by the governor of Syria."
Since I have written the above we have received word that the governor of Jebili,
who caused the arrest of Yusef, Daoud and Saleem, made a trip to B'hamra this week,
accompanied by forty horsemen. He quartered his men on the villagers and consumed
nearly all their winter supplies. The object of the visit was to see the chief men
of the village, and request them to open our school in B'hamra, which has not been
opened this fall, on account of the order and the fear of the villagers, to have it opened.
We have heard also that the French and Prussian Consuls have orders from their governments
to investigate the B'hamra affair. Behold how the interest in our trouble grows !
May we not entertain strong expectation of good from this providence ?
Emma Gregg Metheny.
THE TURKISH OUTRAGE AT B HAMRA,
The Rev. Dr. Jessup, an American Missionary at Beirut, Syria, has
written a letter to the N. Y. Evangelist, bearing date Dec, 10, 1874.
We extract the following interesting portion:
The following testimony of eye-witnesses will be read with painful interest by all who
love the kingdom of Christ, and pray for the work of the gospel in this land of the
Bible, On the examination of this testimony, which was taken down by Dr, Metheny,
assisted by the dragoman of the British Consular Agent, who also sent a copy to his
sueprior officers, several points will appear,
I, That a regiment of Turkish troops violated an American domicile in B'hamra,
contrary to treaty, on the 15th of October last, by scaling the wall, entering the school
and summer retreat of the American missionaries in Latakiah, breaking down the door,
and searching every room in both school and residence (which are in the same court,)
without permission from the American Consular Agent,
II. The soldiers broke open all the Protestant houses, ^.tiA.pillaged them.
III. They did not go to the village for the purpose of taking the conscription; and
no conscription took place for weeks afterward.
IV. They did not go into or molest the house of any except Protestants.
V. They did not demand the surrender of thieves, robbers, or outlaws, or taxes.

78 Our Banner. [February 15,
VI. They said they were seeking deserters from the army. But why this brutal violence?
They urged Yusef and Selim to run away from Damascus in the summer; and
they went in broad daylight through the country, openly and unquestioned, and had
been living openly in their village for two months. The Government could have taken
them any day without violence or resistance.
VII. The officers who committed these outrages threatened to return and break down
the house and school, which has been long known as American property, and which has
paid taxes regularly, and taken the Government receipts therefor, and they threatened
to do the same with the American school premises and residence in Latakiah.
In giving this testiraony, I will omit the names, in order to save the
individuals mentioned, from personal violence, Mr, , Principal of
B'hamra sehool, testified under oath:
On the morning of Oct. ijlh, I was awakened by the barking of a dog. Hearing a
noise, I arose and looked from the south window of my apartment. I saw the indistinct
forms of many persons approaching the house. I opened the door, and descending the
steps, I saw, I suppose, about sixty or seventy Turkish soldiers, who had climbed over
the wall, and were in the court of the house. On approaching them I was ordered to
halt and return, or they would shoot me. I asked the commander why they thus
entered the place in this unlawful manner. He said he was empowered to do as he
pleased. He said he had a force of six hundred men with him. Demanding admission
to the rooms, I opened the kitchen, dining-room, as also the store-room, which he and
some of his soldiers examined. The adjoining room door was ajar. Selim Khalify aud
his brother Ibrahim bad been sic'ic for several days, and were there under treatment.
The soldiers bound them. He demanded admittance to the school. I told him I could
not give him the key; he must obtain permission from the proprietors. He said he had
a key, and proceeded, by the assistance of his soldiers, to break in the door. Asaad
Canaan, Khalil Rajeh, and Yusef Jedid were found inside. They had entered in the
night without my knowledge, nor did I know that they were there till they were apprehended.
The commander then went up stairs into my room, and searched it, pulling
the clothes from the bed on which my wife was lying ill. All this time they indulged
in the use of abominable and filthy language, cursing me and my wife and our religion,
and uttering fearful threats. Having accomplished their purpose, they departed.
, wife of •, (being a Nusairy Pagan, she was not sworn) testifies : While
in my house on the morning the soldiers entered B'hamra, I heard a noise, and went to
the door and opened it. I saw soldiers there, one of whom pointed his gun at me, and
told me he would shoot me if I came out. I returned and waked my children. It was
dark. After a while they entered the house. They cursed me. One of them jerked off
my head dress, (a vaii; tasboosh and scarf,) examining each article in quest of money.
He took my zennock (a silver chain with pendants, which passes around the head and
under the chin, securing the cap in its place,) and my breast-pin, and broke open my
trunk, taking all its contents. They left nothing in the house except a tanjera, (copper
•cooking utensil,) and then departed.
The sworn testimony of wife of : I was asleep in my house, when before
daylight I heard a noise. On going to the door, a soldier pointed his gun at me,
and told me to return or he would shoot me, I returned. The soldiers called to one
another, " Burn the house over their heads." Afterwards, not being able to set fire to
the house, they opened the door and entered the house. They cursed me, they cursed
my pastor Mr. Beattie, cursed my religion, and swore they would make an example of
Protestants and their schools. They said they were going to break down the schotolhouse
at B'hamra and at Latakiah. One soldier seized my hand and examined it to

18 75-J Missions. 79
see if I had any rings on my fingers. When they saw that I was not dressed in the
dress of the mountaineers, they began to tear my garments from ray person, and I
feared that they might do even worse, but God restrained them. They used the vilest
language and beat me, frequently pricking me with their bayonets. They proceeded to
pillage the house, breaking open the box containing our clothing, and rifling it of all
its contents. They did not leave anything in the house that they could carry off. They
poured out the wheat on the ground, and poured out the olive oil on it, and tramped
upon it to make it useless to any one. After taking everything they could, they, with
many curses, left me alraost entirely nakedand badly bruised.
This woraan is a Protestant, in full standing in the Church. The above
testimony Dr, M. believes to be entirely true. She further testified,
that none but the houses of Protestants were entered.
testified that the commander of the troops said that he should return after
Ramadan and burn and break up this house, as also the house and school of the missionaries
in Latakiah, saying, " We will not allow schools."
, wife of one of the Protestants, testified : The soldiers entered my house. One
of them told me to give up my shoes, or he would strike rae with his gun. I took off my
shoes with my own hands, and gave them to the soldiers. He saw on ray finger a stoneset
ring, at which he grabbed, and gave me great pain in his endeavors to pull it off. I
entreated him to let me take it off for him, which he did, and gave it to him. Around
my person was a new mazar (overskirt.) The soldier endeavoured to loose it and take
it. I entreated him not to injure my unborn child, nor the sick little one I was holding
in my arms. He then allowed me to unloose it myself, and received it from me. While
he was thus engaged, other soldiers were plundering the house. They broke open our
box, and took everything in it, and also every other thing in the house. My child was
born four days after this.
The testimony of the Sheikh of the village indicates that the objects of the troops was
to arrest every Christian, and break up the school, but I refrain from giving it, as it
might cost him his life,
Dec, 14th. ^It is refreshing to hear that our energetic Minister, Mr. Boker, in Constantinople,
is awake to American interests, and has already demanded satisfaction from
the Turkish Government for the outrages on American rights at B'hamra. He has sent
a special commissioner to .'^yria to investigate the case, and the Turks are promising to
arrest and punish the offending soldiers. Mere punishment of the rank and file, without
touching the officers, would be a manifest injustice, and yet I imagine that the officers
themselves had orders from Constantinople to do their worst, and even if they are openly
reprimanded, will be secretly applauded. We have already rumors that the new Governor
General of Syria is a friend to education, and wishes it understood that he is
friendly to Protestant schools. He has the reputation of being a shrewd and able man ;
and, if so, he must see the immense strides the country has made since he left Syria
fourteen years ago, and know that the advance is largely owing to Protestant schools.

8o Our Banner. [February 15,
OBITUARIES,
Mrs. Margaret Hughes, member ofthe R. P. congregation of Baltimore, died. May
39th, 1874, aged fifty-eight. Emigrating from the North of Ireland in early life, she
came to this city, and connected herself with the Covenanting Church. Her religion
was practical, manifesting itself in the faithful management of her household; in counsel
and assistance to her husband; in the instruction of her family, whom, by word and by
example, she sought to train in the knowledge of divine truth, and in obedience to the
divine law; in her steadfast attachment to the church of which she was a member, and
regular attendance upon the services of the sanctuary; and in her deeds of kindness to
all. Those who knew her best, esteemed her most highly, and feel her loss most keenly.
It would b; well for our churches now, and well for the rising generation, if there were
many such women and mothers. After a protracted, but comparatively painless illness,
during which her faith was manifest by her cheerful submission to the divine will, she
passed
Mrs,
away,
Rachel
to enter
Armstrong,
upon the
wife
"rest
of
that
Thomas
remaineth
Armstrong,
for the
died
people
August
of God."
6th, 1874,
J.
in
L.
the
73d year of her age. The subject of this notice was born in Ireland, and brought up in
the principles of the Reformed Presbyterian Church. She emigrated to America in the
year 1833, and after a short residence in the congregation of Miller's Run, she finally
settled in the bounds of Brookland congregation and under the ministry of Rev. H.
Walkinshaw. Here she was united in marriage to Thomas Armstrong, by whom .she
had one child, an only son. Mrs. Armstrong was a subject of long and prptracted sickness,
yet she bore her affliction with much patience and resignation to the will of her
heavenly father. She loved the house of GoJ, and was, notwithstanding her infirmities,
a regular attender on the ordinances of his grace. Some time before her death her
afflction greatly increised, yet her mind was calm and unclouded; and she looked
with earnest expectation to the time of her departure, knowing that for her " to die was
gain." Having extiorted hasbmd and son to prepare fjr that end that knows no
change, she fell asleep. Thus another saint, redeemed and washed in the blood of
Jesus, Maggie has entered A. Bennock, into rest. another "Hi member shill enter of Baltimore into peace congregation, ; they shall"-rest on Sept. in gth, their "fell beds,
each asleep one in walking Jesus," aged in his twenty-two. uprightness." Deceased was the last member of the family. R, Her r.
parents died while she was a child, and their other children have all been dead seven
years. "Our Father" cared for the orphan. She was adopted by one of the families
ofthe congreg.atioa, and by her qaiet, ,unobtrusive. Christian character, gained the
esteem and friendship of those who knew her. As life drew slowly to a close through
the wasting of consumption, her desire to depirt became stronger, and faith in tne
future brighter. Her latter end was peace. J, L.
Mrs. Thompsom.—Departed this life in Newburgh, Oct. 30, 1S74, aged 79 years,
Mrs. Jane Lawther, widow of the late William Thompson. Tne deceased was a
member of the Reformed Presbyterian church in Newburgh, for about fifty five years;
and was the last of that little band that were Reformed Presbyterians in Newburgh,
during the ministrations in that city, of the Rev. J. R. Willson, D D. Darinu her whole
life, she adorned herself with "the ornament of a meek and quiet spirit, which is in the
sight of God of great price."

O U R B A N N E R .
Vol. II. March 15, 1875. No. 3.
CUTHBERTSON, LINN AND DOBBIN.
by the rev. DAVID GREGG, NEW YORK,
W E do not attempt an exhaustive history of the raen whose names
head this article, for our space is limited and our material scarce.
At best we can only glean a few facts relative to them, incidentally introduced
into the biographies of others. The historical part of our Church
Testimony gives us merely their names. But naraes are easily forgotten,
and by themselves are not very satisfactory. They are only full of meaning,
and bring before us a distinct personality when they are connected
with the events of life. The historian whose works help us to fix in our
memories the naraes of forraer times, is he who writes under a conviction
of this fact. Charles Dickens, in his '-Child's History of England," is
an example. He surrounds the names of those who play their part in
public events with real life. He tells us what we would notice, were we
looking upon the scenes described, or at the persons introduced. He
gives us the color of Elizabeth's hair, the shape and length of her nose,
her build and her carriage, so that, from the moment she is introduced,
we have her person before our mental vision. When her name is mentioned
we mentally see her, and are able to fix her place in history. You
may smile at the thought we present, yet we maintain that it has force.
There is something in ffte ^mention made by the historian that James
Renwick was a youth, Renwick is remembered on this account, and our
interest in him is increased. Can anything be said of those men who
constituted the first Reformed Presbytery of Araerica—of their persons, of
their surroundings, of the incidents of their lives, that will give them
more reality in our memory than the mere historical mention which they
receive ? This is tl:\e question to be answered in the following words :
5 8z

S2 Our Banner. [March 15,
The Rev, John Cuthbertson, who is first named in this list of the
early ministers of the American Church, was a Scotchman by birth. The
history of his childhood and youth is a blank. It is said upon reliable
authority that he received his education for the rainistry under the direction
of the Rev, John McMillan, who, in 1707, united hiraself to the
Society people, as the Covenanters were then called. In the year 1752,
Mr, Cuthbertson left his native land to engage in raissionary work in
Araerica, He reached the colonies just as he was entering into the
fulness of his manhood, being thirty-two years of age. His chief place
of labor was in Pennsylvania, near Octorara, although he travelled extensively
for twenty years throughout the thirteen colonies. As he was the
sole minister laboring among the scattered societies, it will be easily seen
that his tim.e was fully occupied, and his life one of exposure and toil.
When entering his fifty-fourth year he was joined in the work by the Rev.
Messrs. Linn and Dobbin. In conjunction with these, he formed the first
Reformed Presbytery of America, and gave the church a visible organization.
This was in 1774. Eight years after this date, he, with his copresbyters,
entered into a union with the Associate Presbytery, and in
1782 organized the Associate Reformed Church, He was now sixty
years of age, but his work was not finished. He labored t»s a pastor in
his old charge, and occasionally visited localities where Covenanters were
settled. In these visits he preached, as was his wont, to all who were
favorable to the union. While visiting during his later days, he lost his
reputation for temperance, and ihe fama clamosa that injured his influence,
"was brought to the notice of Synod by the Presbytery of New York.
He rested under a suspension of his own Presbytery for four weeks, and
was made the subject of a formal rebuke." His earthly career ended
March 10, 1791. He died at Octorara, in his own home, in his seventyfirst
year.
The Rev. Matthew Linn, whose name is second on our list, was born
in County Antrim, Ireland. He received his education in Glasgow, and
at the age of twenty-eight was ordained and installed pastor of a church
near Coleraine. He came to America after thirteen fears of ministerial
experience, in the forty-second year of his life. Immediately upon reaching
the new world, he was settled in Dauphin Co., Pa. An incident
occurred during his pastorate at Coleraine, which some have thought
induced him to leave his native land, and answer the call from America
for ministerial help. The incident was this :—He was charged with
officiating in the clandestine marriage of a young gentleman of high birth
and expectation to a farmer's daughter, Nnt much of a crime in our
tiraes of democratic feeling, but a grievous sin in his land and in his day.
Public opinion prejudged him guilty so soon as the rumor was set afloat.
He strenuously denied all knowledge of the marriage. His Presbytery
appointed a committee to investigate the case. Two men appeared be-

875-] Cuthbertson, Linn and Dobbin. 83
fore the committee claiming to be witnesses of the ceremony, and gave
their testimony against him, but he was able to prove an alibi, by showing
his whereabouts upon the evening the marriage was averred to have
taken place. Ecclesiastically acquitted, the public still held to the conviction
of his guilt. He was finally vindicated, but not until years had
passed, and he had left his native land. An elder of his former charge,
near Colerain, was called one night to the death-bed of an old neighbor,
who was notorious for wickedness. Great was his surprise at the revelation
which that neighbor made. We give the dying man's own words :
"I am dying, but I cannot die without making to you a staternent that
will surprise you. You have often, no doubt, remarked the very striking
resemblance between myself and the Rev. Matthew Linn. You remember
also the report that he had married—(naming the parties)—and how
earnestly he denied the charge, Mr, Linn was innocent—-I am the person
who committed the offence. For a bribe, and under the strongest obligations
of secrecy, I personated Mr. Linn. I dared not reveal the truth
until now. I leave it with you to use after my death ; for you will use it
wisely." We have found these words in a biographical sketch of the
Rev. John Linn, a son of the Rev, Matthew Linn, We are here told that
this incident is given on the authority of the Rev, Dr, Stanley, who resided
in the immediate vicinity. We have, however, a later confirmation
of the incident, Draring the month of December last, one of our highly
respected elders of New York, while travelling in the West, met with
some of the descendants of Mr, Linn, who related the incident as we
have given it, and certified it as true, Mr, Linn was twice married.
His first wife was a cousin of Robert Fulton, who built the first steam
vessel, in 1807, and launched it from Jersey city in the presence of thousands
of spectators who gathered upon the banks of the Hudson, to see
what they called "the Fulton folly," After the union of 1782, Mr,
Linn moved to Franklin county. Pa,, where he exercised his ministry in
the vicinity of Chambersburgh and Greencastle until 1797, During this
year, he fell from his horse while in the discharge of duty, and in consequence
of the injury he received, was obliged to resign his congregation.
He died in the sixty-eighth year of his age, April 21, 1800,
The Rev, Alexander Dobbin, the last mentioned in our brief list,
was born in Londonderry, Ireland, 1742, In early life he gave evidence
of future prominence, and was noted for his piety. He received his classical
and theological education in the College of Glasgow. On leaving
Glasgow, he was immediately licensed and ordained, that he might preach
the gospel in Araerica, "He was licensed, ordained, and married, and
started for Araerica,—all in the short period of six weeks," Upon reaching
this land, he was settled near Gettysburgh,'Pa,, and continued here
throughout his life. For culture and finish, Mr, Dobbin was highly esteemed,
and his scholastic attainments and reputation were of great value

Our Banner. [March 15,
to him. Unable to send his family abroad for an education, he opened
a school in his own house. The doors of this school were open to any
who wished to becomfe students, and soon the rooms were filled with the
youth of different churches far and near. Many of those who studied
under his tuition, became eminent in after years, in different professions,
and no less than twenty-five entered the ministry. One of his pupils has
paid him a loving tribute, in the form of a short memoir. From this
memoir we are able to glean a brief description of the man, personally,
socially, and officially. He was rather small in stature, and was by no
means iraposing in his appearance. His face, like his heart, was benignity
itself, his features were always lightened up with a smile, and he
could not open his lips, but you felt you were in contact with a most
loving spirit. He had a large, pointed nose, and a bright, black eye.
He adopted the dress of his day, wore a wig, and also the knee-breeches,
with long stockings. In his intercourse with his people, he was most
friendly, and did not hesitate to join with them in their field-sports.
Being naturally of a cheerful disposition, bis company was always acceptable
to the families in which be visited. In the pulpit, his manner was
highly pleasing, his voice was strong and sonorous, and his gestures striking,
and occasionally eccentric. His method of sermonizing was, to
make a brief outline of his subject, and after mature reflection, to trust
to his feelings in the delivery for the appropriate language. The matter
of his sermons was highly evangelical, bearing on Christian principle and
a holy practice. Oh communion seasons, he was especially appropriate
and excellent. Mr. Dobbin continued his labors until 1808, when he
ruptured a blood vessel, and was rendered unable to preach. His disease
settled into consumption, and terminated fatally, June i, 1809, He died
in the sixty-seventh year of his age, and in his death, gave evidence that
he felt the power of the gospel which he had preached to others.
How rapidly have we passed over the events in the lives of these men!
how quickly have we told all we know of them ! The fact impresses us
with the brevity of huraan life, and the limited labor we are able to perform.
The minister enters the field a young man, in a few years we see
his head white with age, and in a few more, we are called to read his
obituary, in which some one or two of his labors are recorded. Shall we
say his life is in vain ? By no means. He has started trains of thought
and formed centres of influences that will never cease to bring glory to
God, He has lived, and has been a power. He still lives, and is still a
power in the thoughts which he formulated, in the character which he
exhibited, and in the works which he executed. His record, though
brief in our church books, fills page after page in God's great book of
remembrance.

i87SO Law of Giving to God for ReUgious Objects. 85
IS THERE ANY LA W OF GIVING TO GOD FOR RELI­
GIOUS OBJECTS?
BY THE REV, JAMES KENNEDY, NEW YORK,
Continued from Page 47.
DESIRING to proceed deliberately and logically in the consideration
of one of the most important practical questions, which, in our day,
have a bearing on the church's success in prosecuting her great work in
the world, we have endeavored in a former paper to show, first, that it is
neither scriptural nor reasonable to constitute every man a law to himself
in the matter of religious giving: secondly, that it is a positive law in
Christ's kingdom, confirmed by precept, promise and example, that
everyone claiming a place and position therein should at least be giving
something of his worldly means to God; and thirdly, that this giving
should be on some distinct and definite principles, and not left to the haphazard
influence of outward circumstances. Three principles were specified
as always connected in Scripture with the right performance of
'this service, namely,—that giving for religious objects should always be
regarded, not as a secular, but as a spiritual act, and part of the worship
which we offer to God ; that such giving, like every other religious duty,
should be systematic and continuous; and that such giving should always
be based on a sense of our stewardship, and responsibility as to
what we possess. We are now prepared to proceed a step farther in the
argument, and lay it down as a distinctly recognized principle in the
Scriptures,—
Fourthly, That our giving to God for religious objects should be in
proportion to our worldly means.
In everything reproductive, that is, which is expected to yield a return,
the law of proportion is, among men, one of natural and universal
application. If a merchant invest largely in capital in any business,
and perhaps, besides, devote to it personal attention and labor,
he expects that both money and time will yield a return, proportionate
to their extent. If by superior cultivation and richer manuring the
farmer expends more liberally on the soil, he expects a more abundant
harvest to repay him. If we provide our children with special facilities
for learning, in teachers, books, and time, we expect that their progress

86 Our Banner. [March 15,
will be greater, and their education more thorough and complete. If
we treat a servant or steward with greater confidence and liberality, we
expect in return, on his part, greater diligence and faithfulness. And
so in every sphere and walk of huraan life, we not only expect, in all
such cases sorae proportionate return, but we feel disappointed and unhappy
if we fail to realize it. It is a sort oi jus naturce that rules the
hopes and expectations of all men, from the savage to the sage, and by
which, as a rule, we do not hesitate to judge of, and pronounce upon the
actions and conduct of others.
Now, God often refers to this principle of natural equity, as a law of
his own moral government. Thus, after describing the extraordinary
favor and privileges bestowed upon Israel, (Is, v. 3-4) he asks. "And
now, O inhabitants of Jerusalem, and men of Judah! judge, I pray you,
betwixt me and my vineyard. What could have been done more to my
vineyard that I have not done in it ? Wherefore, when I looked that it
should bring forth grapes, brought it forth wild grapes?" that is, made
no suitable and proportionate return, such as the coraraon sense of justice
in man would admit to be just and reasonable to expect. We also
find the same principle in its application recognized by Paul: " For the
earth, which drinketh in the rain that cometh oft upon it, and bringeth
forth herbs raeet for them by whom it is dressed, receiveth blessing from
God : but that which beareth thorns and briers is rejected, and is nigh
unto cursing, whose end is to be burned," But not in the providential
kingdom of God alone has this principle an application. In the kingdom
of heaven, which Christ carae to establish, it also finds a place. Thus
the special culture and care which the great Husbandraan bestows on the
i ranches of the true vine have for their object that these branches may
" bring forth more fruit," and in a yield proportionate to his care and
culture, the husbandman is glorified when they "bear much fruit,"
(John XV, 2, 8.) This principle, too, our Lord strongly impresses on
the minds of his disciples, as one approved both of God and man, and
to be exemplified at his coming, when under the figure of servants and
their responsibility, he announces his rule of judgment to b ', " For unto
whomsoever much is given, of him shall much be required, and to whom
men have committed much, of him shall they ask the raore," And in
the whole gist and bearing of one of the parables, that of the talents,
he illustrates the carrying out of this principle. He, to whom much
had been intrusted, is there exhibited as accepted of his Lord in a larger
return; and he to whom less had been committed is equally accepted in
a smaller return; whilst he to whom least of all had been confided is
condemned, not because from little means he had yielded little, but because
being a "wicked and slothful servant," he had made no suitable
return at all. The rule of the kingdom of grace, then, is not merely 3
return, but zproportionate return,—a return corresponding to the amount

i875-J Law of Giving to God for Religious Objects. 87
of favor, privileges and talents, conferred upon us severally by the great
Proprietor of all.
But does this principle apply to our giving of our worldly means for
religious objects? We think that the fact, already established, that
giving to God of our worldly means is a religious duty, and as much a
part of our practical godliness and new obedience as prayer or meditation,
coupled with the fact that we are responsible for the use we make
of our worldly possessions, and warned against being "unfaithful in the
unrighteous mammon," will supply an answer to this question. The duty
of giving evidently comes under all the laws of the kingdom as much as
any other duty, and we hold that where this grace of the Christian character
and element of new obedience, is either altogether wanting in
any, or wholly out of proportion, or so little developed as scarcely to be
discernible at all, this fact renders the true piety and godliness of such
just as doubtful as the absence of any other duty or grace necessarily
wonld. We think, therefore, that the inquiry, said at one time to have
been made by John Wesley, was perfectly pertinent and legitimate.
When it was reported to this great apostle of Methodism that a certain
gentleman of his acquaintance, noted for penuriousness, was converted,
he asked, "Tell me, is his purse converted?" When a man is the subject
ofthe new birth, "Old things are passed away, and all things are become
new." Regeneration not only gives a new direction to the mind
and thoughts, but it makes new work for the hands and the feet, and
other members of the body, as they become "instruments of righteousness
unto holiness," It will, therefore, change the man in the use of his
worldly means, as well as in everything else, and convert the purse as the
result of the conversion of the heart. In this sphere of Christian obedience
also, will a work of grace evidence its reality and power. Witness
Zaccheus: "Half of my goods I give to the poor," And many similar
examples might be cited,
A scene from the life pictures of our Lord's public rainistry will illustrate
his application of this law of proportion in religious giving, and at
the sarae time will convey a moral. On a certain occasion it is said of
him, "And Jesus sat over against the treasury, and beheld how the people
cast money into the treasury; and many that were rich cast in much.
And there came a certain poor widow, and she threw in two mites, which
raake a farthing. And he called unto him his disciples, and saith unto
them, Verily I say unto you, that this poor widow hath cast more in, than
all they which have cast into the treasury. For all they did cast in of
their abundance; but she of her want did cast in all that she had, even
all her living." (Mark xii, 41-44.) When we recollect that this scene
took place in his "Father's house," that the treasury here mentioned
was the temple treasury, and that the money cast in was for religious
objects, it is impossible not to feel that the whole scene, with its inci-

Our Banner. [March 15,
dents and record, were arranged in infinite wisdom, and designed to
subserve the most valuable purposes in the church in all tirae to come.
It was designed, no doubt, first of all, to impress our minds with the
fact, so magnificently presented in the opening vision in the first three
chapters of the Apocalypse, that he "whose narae is the Branch," and
who "builds the temple of the Lord and bears the glory," and of whom
it is written " the zeal of thy house hath eaten me up," that he has an
eye on every service performed in his Church; notes the manner in
which every offering is presented, and whilst his eyes " like a flame of fire "
penetrate into everything pertaining to the purity, zeal, and faithfulness
with which we do our duty, he is reminding us continually, " I know thy
works," But more particularly it was intended to intimate to the Church
in all time, that he, who is her Head, notes how the treasury is served
by those who frequent his courts, and that he has a standard of judging
in this matter very different from that generally prevalent among men.
And as we are to be judged by his standard, not our own, how important
it is that we should get a true idea of "the mind of Christ" in the
matter of religious giving! Well does this scene show us that while men
fond of ostentatious display, and ready in the covetousness of their heart
to over-estimate the value of earthly things, are liable to be dazzled by
the largeness of the donation, and ready on that account to trumpet its
praise, while they treat the driblet which the poor can give as of no account,—not
so our Master, His standard of judging, as here exhibited, is
not so rauch the amount given, as the proportion which that amount holds
to our worldly raeans; not how rauch is cast in, but how rauch remains
behind ; not whether the gift is in itself so large as to excite adrairation
and elicit applause, but with what self-denial and self-sacrifice the contribution
has been raade. Not one of those wealthy worshippers who
cast in rauch, would feel in the least inconvenienced, nor want a necessity,
nor even a luxury in consequence of his donation, whereas to that widow
her gift left pinching want for days, or perhaps for weeks, in regard to
the supply of her raost urgent natural necessities. Judged, therefore, by
the divine standard—the law of proportionate giving—her liberality was
incalculably in excess of that of the wealthiest donors on the occasion,
while her forgetfulness of self, and her readiness to sacrifice her own
comforts in the interests of God's house attested the sincerity of her devotions.
And as "whatsoever things were written aforetime were written
for our learning," surely we should frora this scene learn what is the rule
of judgraent by which God will accept us in any sirailar service.
Now, as hinted above, it is impossible not to feel that this scene has a
moral. In the light shed by it on giving as a religious duty "acceptable
to God through our Lord Jesus Christ," it is impossible not to have
grave thoughts suggested as to the manner in which this part of sanctuary
worship is often performed in the Church in the present day. It is a fact

18 75-J Zazc of Giving to God for Religious Objects. 89
that every religious body, claiming to be a Church of Christ, keeps up
the practice of collecting money each Lord's day, in some part of the
public service, and that this practice extends as far back as we can trace
church history. We think it indubitably evident that this practice has
come down to us from apostolic times, according to the words of Patll in
I Cor, xvi, 2, and that it has always been the teaching of the Church that
giving of our worldly means to God is part of the religious worship
which we should offer him. We think it not to be doubted that this
practice passed into the New Testament Church from the Old, in which
worship was expressed in language which we yet employ, "Bring an
offering and come into his courts;" and that the principle iraplied in it
is a moral and spiritual element of all dispensations, since the day when
"Cain brought of the fruit of the ground an offering unto the Lord,
and Abel, he also brought of the firstlings of his flock, and of the fat
thereof." Such being the case, it is impossible not to feel the force of
two very grave and soleran questions pressing themselves upon our attention
in relation to this practice, as we fi.id it now kept up in the large
majority of Christian congregations:
First, Do the members of the Church really pay any respect whatever
in this service to the principle inculcated by our Lord, that religious
giving is acceptable to God, as it is in proportion to our means, or do
they not rather overlook the duty of proportionate giving in their worship
altogether? It would be found, we fear, in all the churches, that
many members, wealthy and prosperous in worldly things, conducting,
perhaps, large business concerns, or owning valuable farms, or possessing
real estate, and having large amounts at their bankers, that these members,
after invoking in terras most devout that Christ would be present
to see and accept their sanctuary service, will be found, when they come
to the treasury, worshipping God in a manner very inconsistent with
their high professions of love and regard—worshipping him with a
cent, a five cent piece, or a dime! Men who not only have all the
necessaries and comforts of life in the greatest abundance, but who can
afford to spend considerable sums in various forms of luxurious indulgence,
and who in their religious exercises are often heard confessing
that they are daily receiving from him blessings of unspeakable value,
and often sing, "What shall I render to the Lord for all his gifts to me?"
these men will worship God with a sum such as they would fling to a
beggar. Worship, did we say ? We have no desire to use offensive terms,
but if we had to select a word to characterize such a thing as that, it
would not be the word "worship" which we would employ. If the other
offerings of such worshippers, their gratitude, praise, love, and spiritual
desire be on the same Lilliputian scale, they cannot be congratulated as
having attained a high standard or degree of religious experience.
But, secondly,—the question also is suggested,—May we not be in

90 Our Banner. [March 15,
danger of corrupting the worship of God by the way our giving is sometimes
performed? If giving be an act of worship, and if God has given
us a rule to direct us therein, should we not be as zealous for scriptural
purity of worship here as in any other department of his service ? And
are we ? Alas, how many would be horrified at the idea of corrupting
the worship of the sanctuary, by the use of hymns, or of written prayers,
and who could not hear a sermon read frora a manuscript, who yet, in
worshipping with their worldly means, pay as little regard to the will of
Christ, and proceed as unscripturally, as if they offered their praise in the
strains of Wesley or of Watts? Speaking from his seat over against the
treasury, the Lord declares that the rule he approves in the case is, give
in proportion to your means; and Paul, speaking of the same first day of
the week service, directs that it be performed by each worshipper " as the
Lord hath prospered him." Therefore, when wealthy members of the
Church put themselves in this service on a level, as to the amount contributed,
with the indigent widow, or the ordinary workingman, and
overlook the plainest directions of the word in a religious duty, we fear,
that in justice it can be regarded as nothing short of corrupting the worship
of God.
And before leaving this part of our subject, and passing on another
step in our argument, we cannot forbear noticing, that, as the days of
our Lord's sojourn on earth, so still the greatest derelictions of duty in
this respect are chargeable to the rich, not to the poor. Indeed, in every
forra in which church raerabers contribute to religious objects, it will be
found, if we take the trouble to examine, that those in the Church least
wealthy, who, perhaps, by daily toil, are never able to reach any thing
higher than the bare necessaries of life, support the cause of Christ on a
scale of liberality, when judged by the Redeemer's rule, immeasurably
above that exemplified by the more wealthy, and those of independent
means. To some of our readers the following illustration of the fact
may be familiar, but it is the best which occurs to us just now. The
agent of one of the most successful missionary societies in England, once
stepped into the office of a merchant, a meraber of the Church, to solicit
assistancejp as the funds were low. After hearing the agent's statement,
and listening to a moving appeal, the merchant, a Christian raan, answered,
" Oh, yes, I must give you my 7nite." "Do you mean the widow's mite,"
queried the visitor, " Oh, yes, of course, the widow's mite," was the reply,
" But," said the agent, " I do not ask 'so much as that; in fact, I
would not receive from you so much as that, nor even half so rauch,"
The merchant, with a look of surprise, asked what his visitor could mean
by such a statement, and was answered by the question, "How much are
you worth?" "About ;^75,000," (^375,000) was the reply, "Well,"
said the solicitor, "the widow's mite in your case, would be ^^75,000, for
she cast in all she had, even all her living, whereas, I would not ask, nor

1875-J Home Reading. 91
accept even half so much from you," And so still. Men use language
without thinking, and compare theraselves with others, on an entirely
false rule of judging, which Christ will not sustain. According to Christ's
rule, we can hardly expect ever to see the rich as truly liberal as the poor.
The apparently small amount, which a poor workingman raay be able to
give, may to some appear scarcely worth naraing or notice, but it may
mean self-denial and want to himself and loved ones of even necessaries
for a tirae; and giving to Christ, under such circumstances, has a moral
grandeur, and likeness to Christ's own spirit, to which the rich man will
not aspire, and which he cannot reach. To him belongs not the honor
to know what it is to be hungry, or thirsty, or naked for Christ, as some
of his poorer brethren may sometimes be; but the great necessity in every
church in the present day is, that the more wealthy portion of her members
try, at least, to corae nearer the right standard and rule of giving.
We say the necessity in every church, for who can read the financial statements
and facts brought before the world during the past year, and not
have noticed that, in almost every religious connexion, the Church has
been hampered in her work, and often compelled to contract rather
than expand the sphere of her operations, in laboring to extend the kingdom
of God, because funds are not available. How many open doors
have been shut, how many a promising field abandoned; how many
scheraes of missionary work hampered and narrowed down in their effective
working ? Why ? Because as yet we are so far in every church frora
having adopted a right standard of giving to God, To this, however,
we shall have occasion to refer more fully in a concluding paper, when
we come to consider the question,—Do the Scriptures fix the proportion
in which we should give to God for religious objects ?
HOME READING.
HISTORY IN A NAME.
Agate Bissell was the stern child of a severe experience. Her father
was poor, and would have been industrious, but for an unfortunate habit
of drinking. Her mother was a woman of decision, of pride of character,
of high moral feeling, but subject from childhood to hard work, with only
a little education. She grew up a kind of patient warrior against trouble.
She had known trouble from her childhood. Poverty before, and poverty
after her marriage were but minor evils. The third child, but first-born
daughter, was Agate. Her mother was an earnest reader of the Bible,
In her continual trouble she resorted to it literally as to a refuge. Isaiah,
above all writers, had fired her imagination. There was something in the

92 Our Banner. [March 15,
hopefulness of the stern prophet amidst abounding troubles that seemed
peculiarly congenial to her. In particular, she dwelt upon the fifty-fourth
chapter. So often had she read it; so often had she stayed her sorrow
in its exultant promises, that it had come to seem like a voice sounding
out specially for her, and had her own name appeared in it, she would
scarcely have been surprised.
Here she read, till they mingled with her waking and sleeping thoughts,
those words of sublime consolation. Naturally high-minded and sensitive,
every aspiration had been almost cherished. Her husband, a goodnatured
man, could not be redeemed from his cups, and to her proud
spirit it seemed as if she were bound to a dead body. Awful thoughts
rose up in her, a horror of temptation, which sent her flying as from a swiftpursuing
hawk. There she would read, " For thy Maker is thy husband ;
the Lord of Hosts is his name., . . . For the Lord hath called thee
as a woman forsaken and grieved in spirit. . . . For a small moment
havel fo rsaken thee, but with great mercies will I gather thee.''
On sorae days the clouds came low down, and there was no horizon of
hope: her little children were hungry, her husband drunk, her own
strength giving way, and all the future like an on-coming storm. Then
she would read, " For the mountains shall depart, and the hills be removed
; but my kindness shall not depart from thee, neither shall the
covenant of my peace be removed, saith the Lord that hath raercy on
thee. O thou afflicted, tossed with terapest, and not comforted, behold,
I will lay thy stones with fair colors, and lay thy foundations with sapphires.
And I will make thy windows of agates, and thy gates of cariDuncles,
and all thy borders of pleasant stones. And all thy children
shall be taught of the Lord, and great shall be the peace of thy children."
Thus touched to the quick, for her husband there remained only the
sentiment of duty. But all her garnered and wounded affections were
poured forth upon her children. If by a living death she could save
thera, and gain a firm foot-hold for each of them in honorable life, she
would willingly have died deaths daily. On her feet in work, wrestling
against poverty, on her knees in prayer, wrestling against temptations
and despair, she reared her children, hoping in them, at least, to find
an end of sorrow and a beginning of joy.
When Agate was just born, she looked upon her face with anguish.
She seemed to see all her own miseries stored up for this child. She
hardly wished to look into her face. Long before the minister sprinkled
this little new-coraer, her mother had dispensed her with tears.
As soon as she could sit up,—there was little difference in the twentyfour
hours, except that the night was darkness ploughed with dreams,
and the day was darkness ploughed with g'ooray thoughts—the first day
that she could read, her eldest boy brought her well-worn Bible to her.
It opened of itself to her favorite chapter. The leaves were like a
travelled road. Let the book fall open a hundred times, and every time
it would open at the same place. Then she read, " I will raake thy windows
of agates." A window is that by which light comes through upon
our inward darkness, or by which we look out of darkness into light.
If a window of God is made of agate, then she thought an agate must
be something more clear and beautiful than glass.
What agate was, she knew not, but it must needs be something glorious
and hopeful. "And all thy children shall be taught of the Lord."
That was the very anguish-longing of her heart! She seemed to have

1875-] Home Reading. 93
it borne in upon her that children are the Lord's windows, through
which mothers look forth out of pain and darkness into hope and happiness
! She seized the happy thought; I will ca'l her Agate. Perhaps
the Lord will make her like a window to my darkness," Thus she was
named!
We smile at names. We weigh them in the scale of the ear for sweetness
or smoothness, we cull sorae, we reject others. We laugh at men's odd
and awkward names, and quite justly too, it may,be, since capricious
whims and flagrant fancies, or mere carelessness, so often select them.
But sometimes a name is a history, it is like a pictured vase. We see
the figures without thinking in what furnace those colors were fastened,
and by what fire the glazing was fused ! Is there in any history a record
of the heart more touching and simple than that of oli? "And it
came to pass as Rachel's soul was departing, for she died, that she called
his name Ben-oni, (Son of my sorrow,")—Norwood.
GR O WTH IN GRA CE.
The work of grace is progressive. Not that the believer is every
instant advancing in the Divine life. Alas, there are many times when
he feels as if all spiritual life within were withering and dying. But even
then he 'is like the plant in winter, with some lite and substance, ready
for the first genial approach of spring. The believer, on the whole, is
making progress, just as the healthy and vigorous tree does frora year to
year. His course is like that of a streara, it raay at tiraes be a crooked
and perplexed one, at times it may seem a backward one; but it is all
the time pursuing its way, gathering contributions in its very turnings
and windings, and widening and deepening as it moves on. The Christian
has often been compared to a traveller. The traveller on his way to
the summit of a mountain may meet with deep valleys, down which he
has to descend in order to his farther ascent, but on the whole he is rising
higher. So it is with the believer, he may meet on his journey with valleys
deep and dark as those of Baca; but on the whole he is rising nearer
and nearer to perfection, and as he mounts, he bteathes a purer and more
ethereal atmosphere, and gains a wider and a nobler prospect.—McCosh.
CAMERON'S PRAYER.
More than any in the circle of our friends, than any others of our children,
they that are unconverted need to be spared; though spared to
poverty, sickness, sorrow, and even by their misconduct to wound
our hearts and plant sharp thorns in our pillow, till they are brought
to Christ, Has disease invaded our home? is death now heard knocking
at the door? No prayer so appropriate then, as one offered by a
preacher in the days of the Covenanters, and on th-; eve of battle, God's
suffering people were met for worship, in a wild, sequestered glen, with

94 Our Banner. [March 15,
watchers posted on the neighboring hill-tops. Suddenly, an alarm is
given, and the foe appears coming down like a whirlwind on their scattered
ranks; but not to sweep them away, as withered leaves in the autumn
blast. Men who had calculated on danger and calmly counted
the cost, and knew how to fight as well as pray, closed their Bibles,
and unsheathed their swords, when the preacher—all there was time for
till the volley rang—then held up his hands to heaven, and cried, "Lord,
spare the green, and take the ripe !''
And when disease like a thunder-cloud, hangs over our horae, our
neighborhood, the circle of our friends, our congregation, what prayer,
as we wait, trerabling, to see where and on whom the stroke shall fall,
so suitable as that battle-cry, " Lord, spare the green, and take the ripe?"
—Dr. Guthrie.
THE FAITHFUL WITNESS.
In this soft and unheroic age it is very necessary to remind good men
that the "wisdom which cometh from above is first pure—then peaceable,"
It is not our suprerae duty to live in "ingloriousease," Neither
the State nor the Church will be saved by men who shrink from conflict
and let things take their course, through an ignoble sensitiveness and
moral effeminacy. We want raore iron in our blood, and more courage
in our hearts, to do the work these agitated and perilous times require.
We are no longer called to the old romantic forras of martyrdom, but
those to whom God has revealed a truth are bound at any cost to bear
witness to it. And the penalties of fidelity are, perhaps, sometimes as
hard to bear in our day as they were in the days of our fathers. To incur
the open and violent hostility of bad and cruel men is in some respects a
less severe test of loyalty to conscience and to God than to endure the
suspicion, the censure, the misconception, the hard words of men whom
we honor and love, and whose kindly feelings and confidence it would be
a happiness to preserve. But the cause of charity as well as of truth,
sometimes requires us to subject ourselves to the charge of uncharitableness;
and however it raay be in politics, it is certainly very often true in
other provinces of human activity and thought, that an honorable and
lasting peace can only be secured by war.
But it is possible to have a peaceable spirit even when engaged in sharp
struggle for what we believe to be right and good. In contending for
great principles it is not necessary to give way to bad passions. And it
is perfectly easy to remain on good terms with some people, though you
and they differ on very grave questions; while it is very hard to keep
right with others frora whom your differences are comparatively insignificant.
Everything depends on the spirit in which truth is maintained,
A peaceable man will avoid whatever can justly provoke personal hostility.
He will not seize accidental advantages which have no real
connection with the principles at issue. He will take all the care he can
to understand the real position of his opponents, that he may not even
unintentionally misrepresent thera. He may appeal to passion—for passion
is sometimes the best ally of truth and justice—but he will never
appeal to prejudice, nor to any passion that is not noble and generous.

i87S-J Children's Bread. 95
He will never wish to humble, ridicule, irritate, and pain the conscientious
advocates of error; the firmest hostility to false oppression is perfectly
consistent with hearty esteem for the raen who profess thera.
Even if they seem to him unfair and ungenerous in the weapons they use,
he will not judge them too severely; he will be raore ready to suspect
himself than to censure them ; he will be more anxious to keep himself
free from blame than to brand their faults. Famous soldiers have been
chivalrously generous ; and, with a courage that no storm of battle could
shake, have had a heart as kindly and soft as the south wind; and some
of the most peaceable men I have ever known are men whose allegiance
to truth has forced them to engage in severe and protracted controversies,—Good
Words.
CHILDREN'S BREAD,
THE COMMUNICANT'S TOKEN.
It is now the tirae for our Spring administrations of the Lord's Supper,
On these occasions inquisitive youth ask many questions, which parents,
teachers, and ministers ought kindly and intelligently to answer, that
thus the Holy Spirit, who prompts their inquiries about the solemn forras,
may lead them to a true and believing observance of this divine institution.
The token given to communicants excites rauch curiosity. What
did our pastor give you ? What is a Token ? Why is it given ? Cannot
I have a Token ? are questions asked all in one breath by hundreds the
first time they notice the ceremony. We shall try to answer some of
these questions.
There is no direct Scripture for giving tokens, but God has charged us,
I Cor, xiv, 40, "Let all things be done decently and in order," This
means arrange the church services so that they may move on like an army
in which every raan keeps step, and may be pleasing and attractive as the
worship of God ought to be. This justifies the using of some things not
positively prescribed by Chtist, if only they are in harmony with and
necessary to the orderly and effective observance of divine institutions.
Accordingly Paul, for the guidance of the Church in every place and in
all ages, prescribes, by inspiration, the forra of observing the Lord's Supper,
I Cor. xi. 23, etc., in all essential parts. But remembering that there
were minor things to be arranged according to the local and temporary
circumstances, and trusting to the ordinary grace and wisdom promised
to the ministry, he says, verse 34, " But the rest will I set in order when
I come." Thus far the Lord Jesus has given command, the remaining
order man can determine as each cass requires.
We do not know that tokens, or anything in the place of them, were
used by the early Christians. Our use of them began in Scotland in the
early days of the Reformation, and in persecuting times. Then Protestant
Christians were few and widely scattered. Communions were
rarely enjoyed, and generally the participants were gathered from distant
parts,—an assembly of mutual strangers. Often pretended Covenanters,—
wolves in sheep's clothing,—came to act as spies and inform the persecu-

96 Our Banner. [March 15,
tors of those who loved Jesus, and at the risk of life sought communion
with Him in the wild moors and dark caves of Scotland. The true
Covenanters had to use every care for their own safety, and to exclude
these spies from profaning the Lord's Supper by eating and drinking
with lying lips. One of their plans was to require a token of every one
who sought admittance to their company. They had their little prayermeetings
in every neighborhood, and the true followers of Christ were
thus well-known to those of their own society. By general agreement,
each society before a Communion season gave to each of its members,
who desired to attend it, a token of some kind which could not be evidence
against thera if captured, but which the persecuted would know
as proof of their character. Thus, when they raet together around the
symbols of Christ crucified, they were able to know as far as is possible
to man, that those who ate of their bread and drank of their cup would
not lift up the heel against thera, nor designedly betray Christ,
The same necessity does not now exist; but that which in the Providence
of Jesus was forced on the church in the day of adversity, still
serves important ends in the time of prosperity and peace. The tokens
are given by the minister and elders as a Court judicially acting in the
name and by the authority of Christ, Before they are given, the minister
explains the terms, or states the doctrines and duties which Christ
requires to be believed and performed. Those who assent to these principles,
and consent to these practices are asked to come and receive the
token. As each comes solemnly before the session, their profession of
the truth is renewed and a formal covenant is raade in the giving and
receiving of the token, that they will hold fast their profession, and live
a holy life in the service of their Redeemer. Thus this simple ceremony
is a public pledge of Christian fidelity to one another, to the Church
and to the Saviour, and at the threshold of the highest ordinance of
Christ places the most solemn sanction which man can use to secure its
purity.
It is also ofgreat use to the recipient.' After this public and formal
recognition by those who represent and act for Christ, their peaceful approach
to the table of the Lord is guarantied against every effort which
caprice or malice may put forth. With their token in hand, the sign
and proof of their covenant with Christ and His Church, no man can
forbid them to eat the bread, and drink ijhe cup which their divine
Saviour and Lord extends to them. But every intending communicant
examines himself, and is searched by the Spirit in the Fast-Day serraons,
the Explanation ofthe Terms, and in the Fencing of the Tables, and
comes humbly and trembling as a penitent sinner fearing unworthiness,
and doubting his right to the children's bread. In earnest prayer he
cries, " Show me a token for good," and as the lowing kine once revealed
God to the Philistines, so now the little token in his hand helps him to
an answer of peace. It assures hira of the approval of his pastor and
rulers. Their act in giving it was a message from the Master saying to him.
In me there is righteousness and peace; believing thou art worthy come
in thou blessed of the Lord, The tDutward sign is a help to his faith,
and he goes forward with gratitude, singing praise to Him that has
washed him in His own blood. The late Prof. J. M. Willson said to the
writer, "Though Rev. ii. 17, 'I will give him a white stone, and in the
stone a new name written which no man knoweth, saving he that receiveth
it' is not to be understood literally, but spiritually, yet as the

i875-] Children's Bread. 97
Apostle uses a custom of the Roman Courts to illustrate a great truth,
and help the faith of his readers, we are assured that the analogous act of
a Court of Christ in giving the token, is a proper outward sign of the
spiritual fact there promised by Christ, and may be so employed."
We fondly hope that all the children who read, or may hear this read,
have been earestly asking, " What mean ye by these rites?" and are desiring
a token of admittance to the Table of the Lord. Ask your parents
and teachers to instruct you; study the Bible carefully to know your
duty and privileges ; and ask God for Christ's sake to admit you to this
solemn feast. And if you love Jesus and are trying to do His will, if you
know what is meant by the bread and wine, by the breaking and giving,
and by the receiving and partaking of them ; then you may and ought to
come and eat and drink with Christ, at His table, Jesus Himself says to
you, " They that seek me early shall find me," "Suffer the little children
to come unto me, and forbid them not; for of such is the kingdom
of God," "Whosoever will, let him take the water of life freely,"
Then, when for the first time you receive the communicant's token from
your earthly pastor's hand, your faith, looking to Jesus, the heavenly
Shepherd, will read His promise, "I will give you the white stone," And
as again and again you eat and drink the precious symbols received on
presentation of your token, you will go on from strength to strength in
full hope of admittance to the eternal table in the heavenly rest,—Ed,
A STORM AT SEA.—THE RESCUE.
" Mother, you will let me go?"
A terrible storm is sweeping along the wild coast of North Devonshire.
The Dynmouth life-boat is prepared to raake its way to a foreign
vessel, which, at some short distance from the land, is showing signs of
dire distress. The life-boat crew is complete, with the exception of one
man. Young Will Carew, a Dynmouth fisher lad and an expert sailor,
is offering to fill the vacant place. At first he bends down gently to a
woman, who stands beside him on the dreary shore, and it is his clear,
brave voice that we hear above the raging of the storm. ' Mother, you
will let me go?" The raother has been a widow only six short raonths.
Her husband was a fisherman; he put out one bright day last spring, for
the last time in a fishing-boat, upon a delusively calm sea. A sudden
squall came on; broken fragments of the boat were seen next morning
on the beach, but the fisherman returned no more to home and love.
And now the son asks permission to brave the horrors of the sea, which
his father found so pitiless.
A fierce passionate refusal rises to the woman's lips. But her sad eyes
move slowly toward the distressed vessel; she thinks of the many loved
lives in jeopardy within it, thinks, with a sudden pang of agonized pity,
of many distant, dear homes in peril of bereavement; she turns to the
boy, and her voice is calm and courageous as his own : " Go, my son.
And may God Almighty go with you, and bring you safe back to your
mother's heart." Hurriedly she leaves the beach, hurriedly seeks her
desolate home, and alone she wrestles with the pain of her old sorrow

98 Our Banner. [March 15,
and her new fear. Morning dawns again. The storm has spent itself.
Sullenly the waves are tossing their haughty heads, but the sea's worst
fury is over at last, A gallant vessel has gone down upon the waters,
but the Dynmouth life-boat has nobly fulfilled its noble task, and all
hands on board the vessel have been saved.
Why does young Will Carew linger in hesitation outside his mother's
door ? Bravest of the brave he has shown himself throughout the night.
Why does he shrink from the proud welcortie that awaits him from the
heart nearest to his own ? Beside him stands a tall, worn man; a man
whom he has rescued from a watery grave; a man whose eyes full of
tenderness never leave his own. Around the two throng Dynmouth villagers;
many hands are thrust toward the man in happy recognition,
" Who will dare to tell her ?" So speaks a voice well-nigh choked with
emotion, "I will," And Will Carew makes his way through the awestruck
crowd. Another moment and he is in his mother's arms. He
feels and knows, for the first time, the whole depth of that wondrous
maternal love, which Love Omnipotent has chosen as its best earthly
token,
"Mother, listen, I have a tale for your ears. May God teach me how
to tell it right. One of the men saved last night was a Dynmouth fisherman,"
The boy's voice is soft and grave, but it is evident that he
steadies it only with a strong effort. " A fearful storm had overtaken him
upon the sea, one day, not many months ago. He was observed and
saved by a foreign vessel. The vessel was outward bound. Away from
home, from wife, from kindred, the man was forced to sail; and by wife
and kindred he was mourned as dead. He arrived at the vessel's destined
port, only to set sail again with the first ship bound for England. Last
night he found himself within sight of home ; but a wild storm was raging
on land and sea, and once more the man stood face to face with a
terrible death. Help came in his need ; help, God-sent, God-directed,
And—" The boy breaks down now. On his knees, by his mother's
feet, he clasps her hands convulsively in his, and his voice comes only
through his thick sobs: " Mother, darling, try to bear the happy truth.
When your brave heart, a heart which, in the midst of its own sorrow,
could feel for the sorrow of others, sent me forth last night to the succoj
ofthe distressed, you knew not—how should you know?—that you sent
me to the rescue of my dear father's life, God gave him to me. God
has given him, mother, back to our grateful love,"
Not another word is spoken. Locked in each other's arms, mother
and son pour out their hearts in a flood of unspeakably happy tears, A
step is heard; the rescued man stands by his own fireside, remembering
with deep emotion, that his place there had been won for him by the skill
and courage of his son. With a cry of wild joy, the mother rushes forward,
and her head finds its long lost place upon her husband's breast.
Ah ! Love, supreme, unutterable! Strange, indeed, are the paths
through which Thy Divine wisdom leads Thy children to pure happiness!
In mute reverence we bow before the mighty tenderness which crowns
and blesses earthly love,—Olive Leaf.

1875-J Children's Bread. 99
SCRIPTURE ART GALLERY.
Key to Mental Scene of February Number,—The children of Benjamin securing
wives. Judges xxi. 16-25.
A LANDSCAPE.
The name of the landscape where the children of Judah routed more than a million
of their enemies, is composed of the initials of the following:
I. A term applied to one who bears false witness.
2. A false prophet whose calamitous death was foretold by Jehovah.
3. A chancellor who resided in Samaria.
4. The one who slew Goliath's brother.
5. A covenant spoken of raore than once in the Old Testament.
6. To whom the saints are likened.
7. A term applied to Christ in the Hebrews.
8. A term applied to the day of judgment.
Answer in next number. Friends at Walton, N. Y.
BIBLE CLASS QUESTIONS.
I. How is it that Methuselah was the oldest man, when he died before his own
father? Jennie George, Rushsylvania, Ohio.
2. Who was the raost eminent and glorious type of Christ, because uniting in himself
the three offices of Prophet, Priest and King ?
3. How many scripture characters exercised two offices such as Prophet and Priest,
or Prophet and King, or Priest and King, etc. ? D. Kilpatrick, Northfield, Iowa.
4. What woman mentioned in the Bible was the daughter of a king; the wife of a
king; the mother of two kings ; the mother-in-law of a king; and the grandmother of
a king, all in her own lifetime. Mis. E. J. Pattison, Newcastle, Pa.
NOTES.
We have received some fifty or sixty letters during the past month from our young
friends, which have given us much pleasure. Like our Master, we delight in hearing
the voices of the children, and ask no greater honor than that which they confer upon
us. We set great value upon the soul of a child, and recognize this as an axiom, that
if we can Christianize the children of the world, the Christianization of our globe is only
a matter of time. Our aim is to make their department of Our Banner a model one,
after which our friends and neighbors in the press can copy with profit. The communications
which we have received will be carefully noted, and used. We still solicit
items of interest from all who love to make child-life pleasant. Questions, scenes,
characters, enigmas are welcomed by the children. The preparation of these is no less
a benefit to our contributors than their unravelment is to the children.

100 Our Banner. [March 15,
2. The following names should have been published in the last number, with those
signed to correct answer of scenes and questions: Elma McCartney, Cambridge, O.;
John K. McKnight, Philad'a. The following have sent correct answers to the mental
scene of February, viz , K. C. S., New York ; M. I. W., Second Reformed Presbyterian
Congregation, Philadelphia; W. T., Desmoines, Iowa, and J. Clem. Smith.
REGISTER OF BAPTISMS.
And of Zion it shall be said. This and that man -was born in her."—Ps. Ixxxvii. j".
PARENTS. CONGREGATION. MINISTERS.
George W. McCutcheon,.. John & Sarah,
June 22, 1874, Man.& Parnassus J.C. McFeeters.
Newton Deacon " S. M. & M. W., Oct. ir, 1874,
James Newton Nelson John & Mary, Nov. 22, P874,
Robert Newton Anderson, J. D. & R. A., Dec. 27, 1874. Oil City, J. J. McClurkin.
Amanda Agnes Rowan, W. J. & Rachel, Sept. 27, 18-/4, New Concord, H. P. McClurkin.
Jesse Edmund Magee, H C. &M.
Nov. 22, 1874 Kossuth, R. Johnson,
Margaret Isabella Doque,. Daniel & Martha J., Dec. 3. 1874 Walnut Ciiy, Isaiah Faris,
Walter Melville Kilpatrick S. A. & Annie, Dec. I3» 1874, Tabor, S- M, Stevenson,
Sarah Jane Milligan, , William & Kate Aug. 31, 1874; West Hebron, S. Carlisle.
Nov. 15, 1874
Sumner Sanderson Thomas & Lizzie,.... Jan. 17, 1875, Brookland. R. Reed.
Samuel R. Tippin, Robert & Jane, Feb. 7, 1875, 2d New York, R. Somerville.
Jessie Greenlee,
Aduli,
Jan 7. 1875 ist New York, J. C. K. MiUigan-
Caroline McFarland, Jas. P. & Anna M.,.. Feb. 7» 1875, 3d New York, David Gregg.
Nancy Mary McQueen, Hugh G. & Rachel,.. Nov. 26, i874j
Rachel Eliz. Dennison Samuel & Elizabeth,
Samuel Jacob McCrum, Joseph & Matilda,...
Wellington Calvin Wray,,., John & Elizabeth,...
Leah Donnelly,
Christina Dewar,
William & Ann, EDITORIAL.
James & Ellen,
James Logan Forbes,
Margaret Brown,
John Thomson Silver,
Robert & Martha,...
THE Andrew & SCEPTRE Jane, OF JUDAH.
A Sabbath-school teacher asks us to "reconcile the prophecy of Jacob,
Gen. xlix. 10,—'The Sceptre shall not depart from Judah, nor a lawgiver
frora between his feet, until Shiloh come,' with the historical fact
that the Jews, for years before the coming of Christ, were subject to the
Rotnans, and had no king in the line of Judah."
The difficulty arises from a misunderstanding of the prophecy. It is
assumed to mean freedom from subjection to others, and the possession
of supreme regal authority over other tribes. This was not true, save
once or twice for a short period, until the time of David; and after that,
was often untrue before the subjection of Judah to the Romans, and the
substitution of foreign rulers for princes of David's line. The government
of the nation of Israel, was not originally in Judah, but was, at least
formally, established by Moses, the Levite. Joshua, an Ephraimite, and
not Caleb, of the tribe of Judah, subdued the Canaanites, and first swayed

18 75-J Editorial.
the sceptre of national government over the land of their inheritance.
Of the fifteen judges who ruled the nation, only Othniel was of Judah.
Saul, the Benjamite, inaugurated the monarchical government. And
when, in David, Judah was exalted to regal headship, it only continued
for two generations over all Israel, and was never afterwards regained.
Thenceforward, the royalty of the house of David was limited to the tribe
of Judah and to individuals of the other tribes who followed their fortunes.
But even this limited jurisdiction of David's family was often
exercised in dependence upon the kings of Israel and of the neighboring
nations, by whom they were raade tributary. In Babylon the subjugation
of Judah and the degradation of their kings was coraplete. Daniel's
lineage can only be conjectured. Neheraiah was as probably a Levite, as
of Judah; Ezra was certainly a Levite. The Maccabees, who restored
somewhat of Judah's glory, were Levites. If, then, we interpret the prophecy
by the historical fulfilment, it did not predict suprerae and independent
authority over the other tribes, nor yet over the tribe itself.
The connection will help us to understand it. Dying Jacob is blessing
his twelve sons, who are alike subject to their father, but as brethren, with
families of their own, are mutually free and independent. The blessing
is expressly said to " tell you that which shall befall you in the last days,"
and viewed each as the distinct representative head of all his descendants
through the generations. For the first time in their history the word
tribe is applied to them, and much of the language of the blessings can
only be explained in reference to the tribes designated by their names
into which Israel was divided. But verse 28 distinctly declares that the
blessing was given to " the twelve tribes of Israel," and implies that this
division and designation was now made by divine inspiration, and that
the blessing was God's revelation of their distinct tribal character and
destiny. In verse 16, Dan, who was only a son ofthe concubine Bilhah,
and might be deemed unworthy of this high dignity, is in express words
exalted to the dignity and invested with the authority of a tribal head
over his own family: " Dan shall judge his people, as one of the tribes of
Israel." This, with as rauch plausibility as the other, might be interpreted
as a promise of supreme authority; but is confessedly only a promise of
independent tribal sovereignty as a part of the nation. So too the blessing
of Simeon, Levi, and Zebulon indicates the distinct and separate
destiny of those tribes. The context, then, which shows the two sons of
Joseph, with the other sons of Jacob to be distinct integral parts of the
future nation of Israel, and reveals their tribal destiny, would lead us to
expect in Judah's blessing his destiny as distinct frora the others, and
the future not of one family, though it were even David's, but of all the
families united as one tribal organization.
The use of the word " sceptre'' must be considered. Originally, it was
a staff or rod of wood. It is used to denote the rod of correction, the
staff of a shepherd, the-instrument of power Ps. ii. 9, and cxxv. 3 ; the
sceptre of royalty, Ps. xiv. 6, and a tribe, because tribes were like
twigs or branches from a central stem, Ex. xxiv. 4, and xxviii. 21 ;
Deut. xviii. i, and xxix. 21; Josh. vii. 16; Judges xviii. i; i Kings, xi.
13, 36, ancf many other places. In this chapter the word occurs three
times, translated in the text, v. 10, sceptre, but in verses 16 and 28,
tribes. So that we may read verse 16, " D m shall judge his people as
one oi Xhe sceptres oi Israel," and verse 28, " All these are the twelve
sceptres of Israel." Or we may read the blessing of Judah in verse 10,

Our Banner. [March 15,
" The tribe shall not depart from Judah." From which it is evident that
the sceptre denoted tribal as well as regal authority, and that " the
sceptre of Judah " raeans no more than the sceptre of Dan, or that of any
other of the twelve tribes. The sarae word " sceptre " occurs in Num.
xxiv. 17, where it evidently denotes the supreme royalty of Christ, yet
it is not a simple, but a star-crowned sceptre distinguished from all
others. It appears also, from Num. xvii. 2, that when the rebellion of
Korah called in question the seat of supremacy among the tribes, by
divine direction each tribe brought a rod with the tribal name written
upon it, as a symbol of its organization, authority, and power. The
divine decision was not given by the one rod swallowing the rest, that
there might be only one; but, leaving the eleven rods intact, by giving
blossoms and almonds to the other, as the token of its supremacy. True
the word for rod is not the same as this, but it is a kindred one, which also
is translated rod, sceptre, and tribe, and in Num. xviii. 3, is used with it
interchangeably, both being translated tribe. We conclude, then, that
" the sceptre of Judah," which should not depart until the coming of
Christ, was not absolute royalty lodged in Judah, nor the independent
sovereignty of David's house; but the tribal organization and authority,
and this not as independent and sovereign, but distinct and subordinate.
This view of the prophecy, not only removes at once all the historical
difficulty, but presents a singular fact peculiar to Judah, and distinguishing
his destiny from all the other tribes, and serves as a proof and demonstration
that Jesus of Nazareth was born at the very time that the
Shiloh should come. Judah held a high and honored place araong the
tribes from the first of their history. At the accession of David it took
the highest place. When the Ten Tribes seceded from allegiance to
Judah's King, in divine judgment upon their many crimes, they soon
lost both their separate national and their tribal organizations, and are
blotted out of being, so far as known. Benjamin, which joined with
Judah in fidelity to the house of David, for some reason disappears altogether
in its tribal character, except as the genealogical tables of its
families were kept distinct, and has no form of government separate from
the centralized kingdom of Judah. But Judah, through all vicissitudes,
though tributary to neighbor kings, captive in Babylon, and sub ect to
the Romans, continued still as a tribe, retained its tribal law-givers or
scribes who expounded the law, and had its Sanhedrim of seventy elders
who administered justice and directed their internal affairs as a governing
council. Herod the Great was their first foreign ruler, and even he
ruled as a native sovereign, and a few months before his death, Jesus,
the Shiloh, was born in Bethlehem. Archelaus succeeded his father as
king of Judah, but shortly after, about A. D. 8, he was deposed by the
Roman Emperor, and his kingdom, annexed to Syria and governed by
a Roman procurator, was dismerabered forever. Thenceforward they
could truly say, "It is not lawful for us to put any man to death." John
xviii. 31. The Jewish civil polity had ceased; they had no more a
sceptre nor law-giver, their Sanhedrim and priests were mere spiritual
guides, and even they were appointed and removed at the will of a
Roman magistrate; and the hated tax-gatherer, or publican, with his
wasting exactions revealed the fact that the last shadow of self-government
had passed away. The sceptre has departed from Judah, and the
law-giver from between his feet, for the Shiloh has come, and the gathering
of the people is to Him.

i875-] Editorial. 103
The Register of Baptisms.—It is encouraging to know that our
Register of Baptisms is regarded by our readers as a very interesting and
valuable feature of this magazine. Brethren in the ministry have very
fully acknowledged the importance of this public record, aud promptly
furnish the names and dates. We are assured that this work is already
bearing fruit. Not only have Church officers been prompted to greater care
in keeping their record, but in some instances a register has been opened
for the first time. Moreover, attention has been called to the relation of
baptized children to the Church, and pastors are encouraged to deal with
them, not merely as adherents, but as enrolled members of the visible
Church. Beyond the bounds of our own congregations, this register we
publish has been noticed, and its importance appreciated. The Christian
Intelligencer, in a recent editorial, emphasizes very strongly the necessity
of carefully keeping the Baptismal-Book. We make the foUowing extract:
"The Church-book, in which is registered the names of the baptized
children, and the time when the seal of the covenant was impressed upon
them, is of priceless value. A fire to-night may burn up your treasurer's
book, which contains the money matters of the Church, and thousands
of dollars may thereby be lost. But if the baptismal-book be saved, pastor
and elders, deacons and brethren, that is saved which contains the
record of your true and enduring treasures. Read that record over often,
and seek to know where the lambs are. What has become of them ?
Have any of the pieces of silver been lost ? Has one been lost ? O,
Mother, the Church, the Woman of the Parable, seek it with the lighted
candle of the truth, and great will be your joy when you find it."
The Advocate.—We welcome The Advocate to our list of exchanges.
This isa "Bi-monthly Magazine, in behalf of Reformation Principles,
Missionary enterprise, and the revival and extension of True Religion."
The editors are the Rev. John McDonald, B. D., of Loanhead, and the
Rev. James Kerr, of Greenock, Scotland, well-known to our readers by
his communications to Our Banner. It will be published on alternate
months with The Witness, edited by Rev. R. Wallace, and with it will
give to our Scottish brethren a monthly publication of forty-four octavo
pages.
In the variety of its departments, general arrangement, and aims. The
Advocate is more nearly allied to OuR Banner than any of our other
contemporaries, and all the more cheerfully we bid it God-speed as a
friendly rival in the service of our divine Redeemer. Judging by the
merits ofthe first number, which has just been laid upon our table, and
by what we know of the ability and tried integrity of the editors, as ministers
ofthe R. P. Church, we can and do cordially recommend it to our
readers who may desire to receive fresh and full information concerning
our brethren in Scotland, and to have in their families the moulding influence
of a living and earnest Covenanter magazine. The subscription
price is two shillings per annum, which, with the postage on the six
numbers, will make its yearly cost, at the present rate of exchange, about
ninety cents. Communications should be addressed, Editors of " The
Advocate," care Mr. W. Munro, 81 Virginia St., Glasgow, Scotland.

104 Our Banner. [March 15,
We take this occasion to congratulate our brethren in Scotland, and to
say that we hail with satisfaction the evidence of their life, and zeal, and
prosperity furnished in the fact that they can publish and sustain two such
magazines as The Witness and The Advocate. With their able advocacy
ofthe Crown Rights and Prerogatives Royal of Christ Jesus, and in answer
to the believing prayers of their readers, there will soon come a revival of
the Covenanted work of Reformation which was once the glory of Scotland.
The Lord hasten it in His time!
OUR PULPIT.
PARTAKING OF OTHER MEN'S SINS.*
BY THE REV. ISAIAH FARIS, WALNUT CITY, IOWA.
Tim. V. 22: "Neitller be partaker of other men's sins."
Timothy was an Evangelist, one part of whose work was to ordain fit
persons to the exercise of office in the church. The Apostle Paul
warned him to be careful how he attended to this duty, lest, by rashly
" laying hands " on such as were unworthy of official trust, he should be
the occasion of promoting error, and of working evil in the church.
While the text has this special application and warning, to which we
ought to take heed, still, it also contains a very important general principle,
overlooked by many and denied by sorae, viz., that we may be responsible
for the faults of others.
We BECOME PARTAKERS OF THE SINS OF OTHERS :
I. By Representation. Thus we are all guilty of Adam's sin. "By
one raan's disobedience many were made sinners." Rom. v. 19. Thus
the people are held responsible for the sins of their rulers. "The Lord
plagued the people, because they made the calf which Aaron raade."
Ex. xxxii. 35. God sent a plague upon Israel because David caused
them to be numbered. 2 Sam. xxiv. 15. And thus succeeding generations
are involved in the guilt of their forefathers. " I, the Lord thy
God, am a jealous God, visiting the iniquity of the fathers upon the
chiltiren unto the third and fourth generation of them that hate rae."
Ex. XX. 5. "We have sinned with our fathers, we have committed
iniquity, we have done wickedly." Ps. cvi. 6.
But it raay be said, we cannot avoid being partakers of these sins, and
therefore the text has no bearing upon us, in reference to them. It is
true, that by nature we cannot avoid the guilt of Adam's sin; but by
grace we may, and God has raade it our duty to accept of Christ as our
Representative, and thus, on the same principle, we are delivered from
* The following note came with this_ outline. " As the Statesman publishes Thanksgiving sermons,
it has occurred to me that it would be interesting aUo to publish in the Ctiurch Magazines the sermons
of the Fast Day. that we may see the different subjects and different views of the same which occupied
the minds of our various congregations. I send you an outline of my sermon of yesterday which you
may use as you see fit.—Isaiah Faris." Jan. 8, 1875.

1875-J Our Pulpit. 105
the penalty of our guilt in Adam, and become partakers of our Redeemer's
righteousness and heirs of his eternal salvation. We cannot be free
from the guilt of our immoral civil rulers, except as we dissent from unscriptural
government, protest against every unrighteous act, and labor
to prevent their repetition and counteract their evil effects. This, tbe
Lord Jesus invites us to do, with promise of immunity. "Come out of
her, my people, that ye be not partakers of her sins, and that ye receive
not of her plagues." And for this he breaks the rod of the wicked, and
overthrows the throne of iniquity. "He shall bring upon them their own
iniquity, and shall cut them off in their own wickedness; yea, the Lord
our God shall cut them off." Ps. xciv. 23. We can only escape from
the guilt of the sins of our fathers, by confessing, forsaking, and asking
mercy " for the Lord's sake." Thus Daniel found deliverance during
the Babylonish captivity. (Daniel, chap, ix.) And God reveals Himself
in the Second Commandment, not only as visiting the iniquities of the
fathers upon the third and fourth generation, but also as "showing mercy
unto thousands (of generations) of them that love me, and keep my commandments."
II. By official power wickedly or negligently exercised. The principle
that the controller is responsible for the acts of those he controls, is universal,
and extends even to irrational and inanimate agents. The owner
of the unruly ox was punished for the injuries it might inflict. The builder
of a house was responsible for the lives lost for want of a battlement. He
that kindleth a fire, must make restitution for all the destruction caused
by its breaking out. How much more is this true of God's ministers in
the State and in the Church, who are solemnly by Him invested with
authority, and intrusted with power "for the punishment of evil-doers,
and for the praise of them that do well!" Thus, the members of church
courts are guilty, if they carelessly ordain unfit persons to office; if they
receive unworthy members into the fellowship of the Church; or if they
fail to administer discipline impartially, to reprove, to rebuke, to exhort
with all-long suffering and doctrine. And thus pastors are guilty, if they
do not declare the whole counsel of God, or give themselves wholly to
their work. Ezek. xxxiii. 1-9. So also civil rulers, who are not only
clothed with the power of the sword and physical control over their subjects,
but are authorized and required to secure moral and religious instruction
for all, in order to the better securing of good order in society,
(Deut. vi. 1-9, and xvii. 8-20,) are held responsible for every crime which
they do not restrain or punish. Deut. xxi. 1-9. If they legalize wrong,
if they exclude the Bible from the common schools, if they do not guard
against the comraission of evil, if they do not search out and punish the
criminal, God holds them responsible for, and as partakers of the sins
into which the people fall, in consequence of such fault or negligence.
In the same way parents, likewise, partake of the sins of their children.
III. By complicity. " When thou sawest a thief, then thou consentest
with him." An accomplice justly receives punishment with the actual
perpetrator of crime, and " the partaker is as bad as the thief." Even
the innocent buyer of stolen goods loses all he pays for them. Having
confederates in sin is so far from lessening the guilt of each individual,
as is generally supposed, that it increases it, each being partaker of the
sin of all the others as well as guilty of his own.
IV. By countenancing the sinner. '' Who knowing the judgment of God,
that they which commi,t such things are worthy of death, not only do
!

io6 Our Banner. [March 15,
the same, but have pleasure in them that do them." Rom. i. 32. " He
that biddeth him God speed, is partaker of his evil deeds." 2 John 11.
V. By tempting others to sin. This may be done either directly, Hab.
ii. 15, or indirectly, 1 Cor. viii. 1-13. The strong terhpt the weak when
tliey eat meat sacrificed to idols or drink intoxicating wine. Rom. xiv.
21. People terapt their pastor to neglect his duty, when they do not
enable hira to give his time to it, nor keep him free from worldly care.
Pastors are responsible for the sins into which their example leads others.
The rich should not dress in an extravagant style to lead the poor, who
are foolish enough to follow them, to go beyond their means, and thus
defraud raen, and " rob God in tithes and offerings." This is especially
true of church dress.
VI. By letting sin pass without reproof. "Thou shalt in anywise rebuke
thy neighbor and not suffer sin upon him." Lev. xix. 17. " Now
we comraend you, brethren, in the name of our Lord Jesus Christ, that
ye withdraw yourselves from every brother that walketh disorderly."
2 Thess. iii. 6. We must withdraw from corrupt churches, but still treat
them as brethren, verses 14 and 15, " And if any man obey not our word
by this epistle, note that man, and have no company with him, that he
may be ashamed; yet count him not as an enemy, but admonish him as
a brother."
VII. By notdoingallwe can to reform others. "Say ye unto your brethren,
Amrai; and to your sisters, Ruhamah; plead with your mother, plead."
Our reforming efforts are not to be limited to our kindred, but are to be
employed with friends, neighbors, and society generally. As good Samaritans,
we should treat every man as neighbor or brother. Every moral
reform should have our sympathy and co-operation. As Covenanters, National
Reform has peculiar claims upon us. But we must seek the reformation
and unity of the church on a Scriptural basis ; and not rest until
we shall have no need to say to any one, " Know the Lord, for all shall
know Him." "Ye are the salt of the earth, the light of the world; a
city set upon a hill which cannot be hid."
Let us each make a personal application of these soleran truths, and
prepare to meet our God in judgment.
GLEANINGS AMONG THE SHEAVES.
THE REV. MOSES RONEY.
BYTHE REV. S. O. WYLIE, D.D.
My acquaintance with the Rev. Moses Roney extended through a period
of fourteen years, beginning in 1842, at his own house in Newburgh. I
had known him by reputation for years before ; but this was the time and
place of our first meeting. Subsequently he was often in my house, and
I often in his; and our correspondence by letter was constant up to the
time of his death. I can truly say that I had no more esteemed and
valued friend.

i87S'] Gleanings amoug the Sheaves. 107
The personal presence of Mr. Roney was more than ordinarily commanding.
He was about six feet in height and large in proportion. His
form was erect and remarkably well developed. His complexion was
dark, eyes full and jet black, forehead high, face broad, and the whole
expression highly intellectual and full of benignity and kindly feeling.
His gait was advised and deliberate—he never seeraed to be in a hurry.
He had fine gentlemanly manners, and in every position was completely
at his ease. He was extremely affable, inviting confidence and freedom
from all whom he met. I have often been struck, in walking with him
through the streets of Newburgh, to notice with what a large number of
persons he seemed to be acquainted. He was singularly free from every
thing like respect of persons. He had a salutation for every one; and it
was offered as cordially to the man in tattered garments, covered with the
dust and sweat of toil, as to the man of opulence and refinement. This
polite deference which he showed to others did much to secure for him
universal esteem and good-will. As an evidence of the respect entertained
for him, I may mention that when he was on the eve of leaving Newburgh
for Allegheny city, several persons, outside his congregation,
attended the sale of his furniture, and purchased small articles to be kept
purely as mementoes. His social qualities were admirable. His house
was always open to his friends, and his numerous visitors always felt assured
that he was glad to see them. He was gifted with rare powers of
conversation, having in this respect few equals, and scarcely a superior.
Mr. Roney gave early indications of an uncommonly vigorous mind.
When a student in Jefferson College, his proficiency merited and received
the commendation of his teachers, and his example was recommended by
them to the imitation of others. It is known that his very rapid progress
arrested the attention of the President of the college, the Rev. Dr. Brown,
who spoke of him as a youth of remarkable promise. His mind was distinguished
for strength and keenness, rather than originality. He possessed
a large fund of general knowledge. He was remarkably well read,
and was accurately posted as to current events at home and abroad. He
was ready in debate, and could detect and expose a sophism with most
damaging effect to an opponent. In the pulpit he appeared to excellent
advantage. His manner was graceful; his gestures appropriate ; his voice
sonorous, well tuned and of large compass; his eye brilliant and his
countenance, at times, wonderfully expressive. He possessed, in a high
degree, the elements of the pulpit orator, and, prior to the failure of his
health, almost every sermon was marked by'occasional bursts of impassionate
and thrilling eloquence. It was a fault, perhaps, that occasionally,
in his moments of fervid utterance, his voice seemeti to be upon a strain.
He belonged to the class of extemporaneous preachers. He seldom, and
in the later period of his ministry perhaps never, wrote out a discourse.
He did not even use notes in the pulpit. His sermons were commonly
logical in their arrangement, always instructive, and thoroughly evangelical.
The Royalty of Messiah was a favorite theme with hira, and he
insisted much on his claims as "Prince ofthe kings of the earth," and
the duty of nations to acknowledge and submit to Him, and receive the
law of God from his hand. He was a true patriot, loved his country
ardently, but was not blind to its faults. The omission to incorporate
into the Constitution of the United States a formal recognition of the
being of God, of the supremacy of His law, and ofthe dominion of Christ,
he deemed highly criminal; and not unfrequently, in his public dis-

io8 Our Banner. [March 15,
courses, he inveighed against the compromises of the Constitution in the
interests of slavery. I have heard him say that the fearful guilt of slavery
would be washed out by the best blood of the American people.
As a pastor, Mr. Roney was greatly beloved. He was unwearied in his
efforts to do good to his people, and to promote their teraporal as well as
their spiritual welfare. Having considerable knowledge of medicine, his
advice was often sought and cheerfully given, though it was a point with
him never to stand in the way of the physician, but rather to encourage
application to him. Cautious and sagacious, he was an eminently wise
counselor of the church. There was no better presbyter; his knowledge
of ecclesiastical law and forms of precedure was accurate and extensive;
on these points he was looked up to as an authority. In church courts
he occupied the floor less frequently than many others; but he was gifted
with the faculty of knowing at what time to speak, so as to make his influence
tell to the best advantage. He seldom failed to carry his point.
Before entering the ministry, and after the dismission of his pastoral
charge, on account of shattered health, he was engaged in teaching. I
have been told by those who had the best opportunity of judging, that his
competency, as a teacher, was unsurpassed. The Rev. Dr. Sproull, of
Allegheny city, one of the Trustees of Westminster College, an institutution
of which Mr. Roney had the charge, assured me that he never
knew an instance in which a teacher commanded, to an equal extent, the
reverence of his pupils.
Mr. Roney was a lively and growing Christian. His piety was earnest
but not obtrusive. Everything like ostentation in religion was disgusting
to him. With intimate friends he conversed freely in regard to
personal religion, and in his private correspondence often referred to it.
In prayer he breathed a filial spirit, and was happy in adapting himself to
particular cases and circumstances. His patience under afiliction was extraordinary.
In this regard he had, as much as any one I ever knew, the
mind of Christ. During the latter years of his life, he was greatly afflicted
with difficulty of respiration, often gasping for breath; but ask him how
he was, and he was always "very comfortable," or " very well for me."
No one, I believe, ever heard a murmuring or complaining word escape
from his lips. As his disease advanced, the difficulty of breathing was aggravated
to such a degree, that it was found necessary to keep him from
sleeping more than a few minutes at a tirae, lest suffocation should be
induced. He was corapelled to sit most of the time in his chair. In this
posture he was when death came to his relief, and found hira rapt in
vision as was Stephen, whose dying words he raade his own,—" Lord
Jesus, receive my spirit!"
Biographical Note.—Mr. Roney was born September 20, 1804, in
Washington Co., Pa. He graduated at Jefferson College, 1823, bearing
off the first honors of his class. After teaching for a season in the city of
Baltimore, he began the study of theology, and was licensed to preach
June 8, 1829. June 8, 1830, he was ordained and installed pastor ofthe
Reformed Presbyterian congregation, Newburgh, N. Y. After a pastorate
of nineteen years, he resigned his charge because of ill health. In 1849
he removed to Allegheny city. Pa., and took charge of Westminster
College. He remained in this place until his death, which occurred
July 3, 1854. His body was interred in the grave-yard ofthe Reformed
Presbyterian Church, Coldenham, N. Y.—Ed.

i87S-] Correspondence. 109
CORRESPONDENCE.
LETTERS FROM EUROPE.—No. IV.
Constance, Switzerland, Sept. 21st, 1874.
We left Paris in the evening, by the Paris, Lyons and Mediterranean
Railroad, and, after a ride of fifteen hours, arrived in Geneva. By this
route we passed through the famous wine-producing district of Burgundy,
skirting the towns of Dijon and Macon, in France, and entered Switzerland
at Bellegarde, where passports were asked for, and baggage examined
by custom-officers. Switzerland having maintained, for many centuries,
her republican form of government, amid monarchical surroundings, is
particularly worthv the regard of Americans. Thousands of our countrymen
visit this country during the travelling season, and ever afterwards
have a kindly sympathy for the romantic little republic.
Geneva is the metropolis, and is one ofthe capitals. The city "stands
most beautiful," being situated on the shore of Lake Geneva or Leman,
and on both banks of the river Rhone, in full view of the snow-clad
' Alps. The population numbers about 50,000, nearly two-thirds of whom
are Protestants. The principal industry of Geneva, is the manufacture of
watches, of which the annual production is about 100,000. Messrs.
Tiffany & Co., the Broadway jewellers of New York, have a watch factory
here, and their time-pieces are said to be equal in every respect to those
of other manufacturers. We were shown througn the establishment of
Messrs. Patek, Phillipe & Co., and had the pleasure of seeing and having
explained to us the various processes by which watches are made.
On Sabbath, we attended the Scotch Presbyterian service in the Cathedral
of St. Pierre, which is 800 years old. Within its walls, the eloquent
voice of Calvin has often been heard; for here the great Reformer
preached during his residence in Geneva. A chair which was used by
him is yet among the furniture of the pulpit. His house is in the immediate
neighborhood, and, like John Knox's house, in Edinburgh, is an
object of great interest. His bones repose in a neglected cemetery, but
the exact spot is unmarked, for he expressly forbade that any monument
should be erected over him. Such a man needs no monument to perpetuate
his memory, for wherever Christianity prevails, the story of his
life will he most fitly told by his literary works, which, by their number,
accord him the distinction of being, perhaps, the most voluminous writer
of any age. In addition to Calvin, the names of many other distinguished
personages are connected with the history of Geneva. Rousseau,
Necker, Madame de Stael, were born here, and D'Aubigne and Sir
Humphrey Davy resided here. In a prominent place is erected a fine
monument to the memory of Jean Jacques Rousseau. Geneva is one of
the seats cf refinement of Europe, and rejoices in the possession of many
institutions of learning. The most famous of these is a college founded

no Our Banner. [March 15,
by Calvin, and which has connected with it a library of 40,000 volumes.
It will be remembered, too, that it was in this impartial republican
city, that the Geneva Arbitration held its sittings. Here was achieved
that glorious victory for America, known as the "Treaty of Washington,"
to which we can point with pride, as a notable exaraple of the truth of
the assertion, "That peace hath her triumphs, no less renowned than
those of war."
From Geneva we obtained our first glimpse of Mont Blanc and the
Alps. A fine road runs along the shore of the lake, and beyond the
waters, and far off in the distance rises in bold, towering grandeur this
mighty monarch of the Alps, 15,800 feet high. His summit is clothed
with perpetual snow, as are also the summits of the neighboring peaks.
The b'aze of the mid-day sun upon such spotless whiteness produces an
effect that is dazzling. Some one has compared this spectacle to that
vision spoken of in Revelation of " the great white throne surrounded by
the four and twenty elders." This view, with its striking diversity, is
one in which the beautiful, the sublime, and the picturesque in nature are
presented in most harmonious combination. The waters of the lake
spread out before us are of that peculiar deep blue that no one has yet succeeded
in describing; the Italian sky above of that matchless tint that no
painter has ever transferred to canvass ; the raountains round about rising
in majesty severe, and, over all, the clear blue sunlight of nature. Such
a scene photographs itself upon one's mind in lines of symmetry and
beauty, and can never be effaced from raemory. Doubtless, when. Calvin
looked upon such scenes, his soul was filled with admiration for the works
of God, and they were to his mind a fruitful source from which he drew
"those thunderbolts of eloquence" by which he enunciated and defended
his system of faith. This view, which is the chief attraction of
Geneva, can be enjoyed in such varied aspects that on this account many
take up their residence here. We looked upon it when all the elements
of nature were in calm repose, and when the beautiful queen of night was
dispensing all around her holy light. What must be the effect when a
furious storm is raging, when the winds of heaven are let loose ; when,
amid the dreadful convulsion of the elements, the awful avalanche with
deafening roar is coursing down the mountain, dispensing destruction
and death ? From such an imagination we would fain turn away.
From Geneva we came to the village of Chamounix, through the
"sweet vale of Chamounix," and remained there all night. The journey
is about fifty miles, and is performed in ten hours by diligence. A diligence
is a remote ancestor to the modern stage-coach, is two or three
stories high, and is drawn by five horses, harnessed together by threes and
twos. Our driver was a reckless fellow, and drove his horses at their
utmost speed over a road where were many frightful precipices, and hence
our experience partook of considerable excitement. There were four
diligences started from Geneva together, and we all arrived at Chamounix
about the same time and were immediately attacked by a numerous company
of guides, commissionaries, etc. All along the road we had most
charming views of Mont Blanc and his snow-clad brethren.
The village of Chamounix is at the very foot of Mont Blanc, and is
shut in on all sides by towering peaks. Only a limited view of the
heavens can be had, and it is said that in certain parts of the valley the
sun-light is so much excluded, that sometimes even in mid-day the stars
are distinctly visible. We are now in the glacier neighborhood. The

1875-] Correspondence.
Mer de Glace and the Glacier de Bossons are in the immediate vicinity.
We decided on a visit to the former. Leaving Chamounix in the early
morning, long before sun-rise, mounted on mules, and attended by a
guide, we first ascended Montanvert, 6,300 feet high. Here we took
breakfast, after which we started across the Mer de Glace. This glacier,
as its narae indicates, is a great sea of ice. It looks as if a mighty ocean
had been calmly flowing over and down the mountain, and being suddenly
attacked by the most intense cold, been frozen solid in a moment.
It fills a great gorge in the mountain, is hundreds of feet deep, solid ice.
and in freezing has assumed all sorts of grotesque shapes and positions.
A trip across is attended with considerable danger; for a false step might
precipitate the traveller down into the chasms, where he would be literally
going into the jaws of death. At several points there are descending
steps cut in the ice, denoting the safest route. After we had
crossed, we turned and looked back, and were glad we had performed
our journey in safety. Descending the mountain, we came to the road
again, where our mules were awaiting us, and we took up our journey
for Martigny. Our course lay through the Tete Noire, one of the passes
of the Alps. The road meanders over and around the mountains, and
overlooking the charming " Vale of Chamounix " with the narrow river
Aar like a thread of silver flowing through, and huge raountains forraing
the back ground, presents scenes of surpassing beauty that have made
the valley famous. Martigny is a small village, which, on account of
the surrounding scenery, is quite a summer resort. It is also the starting
point of tourists to Lago Maggiore over the Siraplon Pass, or to Aosta
over the Great Saint Bernard Pass. The latter is noted for its monastery,
and we were anxious to make it a visit. Starting early in the morning,
we took a carriage and a guide, and commenced the ascent. At a village
half way up the mountain, we left our carriage, and mounting
mules, we rode up the balance of the distance, and passing through another
Alpine village, we arrived at the Hospice, "amid snow and ice,
as the shades of night were falling fast." The Hospice of the Great
Saint Bernard is a monastery, situated at the summit of the pass, at an
elevation of 9,300 feet above the level of the sea, and is the highest
winter habitation on the Alps. The convent was founded in the loth
century, and its object is to receive and accommodate strangers in the
summer season, and to minister to the wants of those travellers in the
winter, who may lose their way in the snow, or need assistance on account
of the intense cold. In the summer, tourists are entertained by
the monks, and on departing are charged nothing, but are expected to
contribute to the funds of the establishment. On our arrival, we were
received most courteously by one of the monks, who showed us to a
dormitory. Soon after, we came down to the dining hall, where we sat
down to a sumptuous dinner, at which was served the finest wine to be
had in Europe. The monks take turns in entertaining strangers, and
the one in charge during our visit was a most dignified and courteous
gentleman. In the morning we were shown the morgue, where are kept
the bodies of those poor unfortunates who have perished in the snow in
attempting to pass into Italy during the winter. In their efforts to save
life, the monks are assisted by the famous dogs of St. Bernard. They
are splendid specimens of the canine race, are very large, and their expressive
countenances betoken intelligence and faithfulness. In the
clear mountain atmosphere, the bark of these dogs, it is said, can be

Our Banner. [March 15,
heard at the distance of a mile. They are sent out in the winter wim
a rug strapped to their backs, and a flask of liquor tied to their collars,
in search of lost travellers. Thus, by the instinct of these noble animals,
many lives have been saved. One faithful old dog had been instrumental
in saving the lives of at least nine persons. He lived to becorae
quite venerable, and when he died his skin was stuffed and placed in the
museum at Berne, and his bones were buried in the mountain pass amid
the scenes of his exploits of charity and faithfulness.
It was through this pass that Napoleon, with his army and artillery,
crossed into Italy. The fierce battle of Marengo was fought soon after,
and the gallant Marshal Desaix was among the slain. At the Hospice
a fine bas-relief in marble is erected to the memory of Desaix, who was
buried here, according to a promise of Napoleon, at the death-bed of the
general, to bury him at the highest point in the Alps reached by the
array in its victorious march into Italy. The descent of the mountain
was accomplished in about seven hours, and we reached Martigny in
time to take an early afternoon train on our way to Lausanne. This is a
most interesting route, passing through Villeneuve, Chillon, Montreux
Vevay. These places are suraraer resorts, beautifully situated on Lake
Leraan, and during the season are crowded by Americans and English.
Byron loved to sojourn in these :owns, and some of his finest poems were
written on the shores of Lake Leman. At Vevay we took steamer for
Ouchy, the station for Lausanne. Lausanne occupies a commanding
situation back frora the lake on Mont Jorat. Here we have a prospect,
which includes Lake Geneva and a panoramic view ofthe Alps of Savoy.
Lausanne is not particularly interesting of itself, but many visit it because
it was'here Gibbon wrote his splendid " History of the Decline and Fall
of the Roman Empire." The house occupied by the historian is now
the Hotel Gibbon. Most tourists stop here, and are shown a summerhouse
in the garden, where the concluding lines of that matchless literary
work were penned at midnight of the 27th June, 1787.
CHURCH NEWS,
THE REFORMED PRESBYTERIAN CHURCH.
ordination of THE REV. P. F. CROZIER.
The commission of Pittsburgh Presbytery, appointed at the last regular
meeting to ordain and install John F. Crozier pastor of the Congregations
of Bear Run and Mahoning and Reholioth, raet at Mahoning
church, Nov. i8th, 1874, and was constituted with prayer by the chairman,
Rev. P. Crozier. Ministerial raerabers present. Revs. J. Crozier
and A. J. McFarland ; Elders John McConnell and John Beatty ; absent,
Revs. J. Galbraith, T. A. Sproull, J. A. Black, T. C. Sproull, and Elder
Wm. Finney. A letter was read from T. A. Sproull assigning satisfactory
reasons for his absence.
Mr. Crozier presented trials for ordination, after which he was examined
in Theology, Church History and Church Government. The trials and

1875-] Church News. 113
dxaraination were heartily sustained. Rev. J. Crozier preached the ordination
sermon, and led in the ordination prayer. Rev. A. J. McFarland
gave the charge to the pastor and the people. After the commission adjourned,
the members of the congregation and friends present came
forward and cordially welcomed their new pastor.
Brother Crozier's charge consists of three branches, known as Bear
Run, Mahoning, and Piney. These were originally a part of the extensive
congregation under the pastoral care of Rev. R. J. Dodds, and after
he was chosen missionary to Syria were for a short time under the pastoral
care of Rev. T. M. Elder. About the year i860, it was divided into
two congregations, one retaining the old name of Rehoboth, comprising
the two branches Mahoning and Piney; the other, called Salem, now
under the pastoral care of A. J. McFarland, comprising three branches,
Sandy, Warsaw, and Bear Run. Brother Elder remained pastor of the
Congregation of Rehoboth- for some years, when at his request he was released
from it. It continued vacant from that time to the present.
Meanwhile, in the Spring of 1870, Bear Run branch of Salem Congregation
was, at the request of the pastor and with the concurrence of the
people, made a missionary station, and the following year was united with
Mahoning and Piney, forming the congregation now under the pastoral
care of Brother Crozier. A. J. McFarland.
Editors of Our Banner:—Will you please publish the following? We
have sometiraes thought that a brief notice of our congregation would
not be iraproper. We are organized and working, and, by the blessing of
God, we hope to prosper. Though soraetiraes struggling under difficulties,
and cast down in spirit, we have not been destroyed. We would say to
those in the Church, wishing to change their location, either for a
better farraing country, or because deprived of the ordinances of the
house of God, inquire further of Princeton, before settling elsewhere.
Princeton is the county seat of Gibson Co., Indiana. A town of about
2,500 inhabitants; on the line of the railroads. There are excellent
schools, graded and normal. This country produces all the varieties of
crop found in the eastern and middle States, and rauch more abundant.
Twenty-five to forty bushels of wheat per acre, is the ordinary yield.
One man threshed 3,100 frora 103 acres. For corn, we are not far behind
the rich western prairies. Lying between the two great cities, Cincinnati
and St. Louis, our raarkets are often equal to theirs. Iraproved farms can
be bought here at twenty-five to fifty dollars per acre. Some are now
selling their old farms in eastern States, and purchasing here, for the benefit
of more and better land, and railder climate. For further information,
inquire of William Peoples, J. E. Carithers, William Lawson, or Samuel
Davis, Princeton, Gibson Co., Indiana.
The first annual meeting of the Temperance Alliance of the Third
Reformed Presbyterian church, N. Y., was held on Friday evening, Feb.
19. There was a good audience present. Addresses were delivered by
Rev. Stephen Merrit, Oliver Tims, E. J. Wright, and others. Singing
by Madame lima, Spinola, and Prof. Frederic Sheck.
7*

114 Our Banner. [March 15,
The Young People's Association, of the Brooklyn congregation, gav«
a very interesting musical entertainment, on the evening of the tenth of
February. The church was well filled, and the young ladies and gentlemen
acquitted themselves with much credit.
The congregations of Union and Pine Creek have united in a call
upon Rev. R. J. George of North Jackson. They promise him ^1,100.
On Febiuary 22d, the Rev. R. D. Sproull presided in the moderation
of a call in the Congregation of Sterling. Mr. T. J. Allen, Licentiate,
was the unaniraous choice of the electors. The Bond promises him
^700. per annum, with the use of the parsonage.
MISSIONS
FOREIGN.
the missionary call.
The following verses of "The Missionary Call," were sung by Doctor
Metheny and his wife, during their recent visit among us; and it is at the
request of many friends who heard them, that we give them a place in
our pages. They reveal the reigning sentiment in the raissionary heart.
We are only sorry that the whole Church could not have heard our missionaries
render "The Call " as we have heard them; for many would
be stirred with a new sense of raissionary duty.
" My soul is not at rest. There comes a strange and secret whisper to my spirit
Like a dream of night, that tells me I am on enchanted ground."
" The voice of my departed Lord, ' Go, teach all nations,'
Comes on the night air and awakes my ear."
" Why live I here? The vows of God are on me: I may not stop lo play with shadows
or pluck earthly flowers,
'Till I my work have done, and rendered up account."
" The voice of my departed Lord,' Go, teach all nations,'
Comes on the night air, and awakes my ear."
" And I will go ! I may no longer doubt to give up friends and idol hopes.
And every tie that binds my heart to thee, my country!"
" Henceforth, then, it matters not if storm or sunshine be my earthly lot, bitte
my cup,
I only pray God make me holy, and my spirit nerve for the stern hour of strife!"
" And when I come to stretch me for the last in unattended agony beneath the coco
shade.
It will be sweet that I have toiled for other worlds than this."
'^ And if one for whom Satan hath struggled as he hath for me, should ever reach
blessed shore,
O, how my heart will glow with gratitude and love!"
" Through ages of eternal years, my spirit never shall repent.
That toil and suffering once were mine below."

18 75 • J Missions. 115
Latest.—The deputation from the English Evangelical Alliance to
remonstrate with the Sultan of Turkey, in regard to the persecuting of
Christians in his dominions, consisted of Lord Conyngham, M. P., the
Hon. and Rev. E. V. Bligh, the Rev. J. S. Blackwood, D. D., the Rev.
Mr. Davis, Secretary of the Alliance, and Messrs. Gurney, Johnson, and
Fowler. They had not obtained a personal audience of the Sultan, but
were received by the Minister of Foreign Affairs. The Dragoman Sandisan,
in introducing them, said that, as their mission had reference to
Ottoman subjects and the internal government of Turkey, the British
Ambassador had instructed him to state that he -was not appearing in an
official capacity. Safoot Pacha replied to their complaint, that the governraent
was not aware of any religious persecutions; that their policy of
universal toleration was unchanged ; and that, though unnecessary, he
would forward fresh instructions to the provincial governors, insisting on
their strictly adhering to the principles of equal justice to the whole population,
irrespective of creed. A recent telegram from Constantinople
states that the Dragoraan of the American Legation, just returned frora
investigating the Syrian outrages, reports that the first accounts were exaggerated
and the stories of ill-treatraent by the soldiers unfounded.
The sworn testimony given in Our Banner last month, shows the utter
falsehood ofall these statements, and what the "unchanged policy and
equal justice " of Turkey raeans. Evidently the British and American
representatives in Constantinople are trying to blind the Christian world
to these outrages by varnished statements and fine phrases. Bat the Lord
Jesus reigns and will make the wrath of raan to praise Hi.n, and restrain
the remnant of it. '
On January i8th the Lordls Supper was observed by the Mission.
Forty seven participated, of whom eight were added to the Church at
this tirae. The winter has been cold, and there has been great suffering
among the poor.
shall we retrench ?
"The occasional .book, the weekly religious newspaper, the contribution
to the church or to benevolent societies is foregone, while the expenditure
for tobacco, dress, and amuseraent, receives no check."—Christian
Statesman.
Ought it" to be thus? Mission boards are in debt, and complain of
empty treasuries. I have seen children half-clothed—nay, less than half
clothed—in all the filth and squalor of the poorest poverty, hungry and
cold, and utterly ignorant of the simplest truths of God's eternal plan of
salvation—nay, ignorant of the very being of a Creator, come to the
only place in all this region where they could be fed, clothed, and taught
the religion of Jesus Christ. I have seen them come, and my heart has
longed to take them in, but stern necessity knows no law—already we
were straitened for want of room. In the last day, how many of these
souls will be required of us and oi you. Christians at home, who have the
means to make room for them? The other day, a little boy said to me,
"Auntie, I want everybody to go to heaven, even the heathen." "But,
my dear boy," I said, "they can't go while they remain heathen. No
one can go to heaven who does not know Jesus and believe in him."
"But how can they know, if no one tells them?" Ay, ho'f! can they

ii6 Our Banner. [March 15,
know, if we love our poor frail bodies better than we love our Saviour;
if we retrench in things pertaining to our soul's welfare—for what we do
for the salvation of others, is also a gain to our own souls—and never put
a flounce or inch of trimming less on a dress than the requirements of
fashion allow; or deny ourselves the indispensable cigar?
O, brethren, sisters ! for the love of Christ, I beseech you to consider
where this love of self will lead us. Shall we not retrench our follies, and
spend our money for that which profiteth? " They that turn raany to
righteousness, shall shine as the stars forever and ever." Yea, and they
too who give of their substance to hasten the coming of Christ's glorious
kingdom—the "beautiful feet" without which, the good tidings of peace
could never be published upon the raountains. A Missionary.
letter from the rev. henry easson.
The work of our Mission has been interrupted, during the past year,
in many ways, but still the work goes on, and we trust that before Spring
our troubles will have vanished like the morning dew.
Notwithstanding the order closing all foreign schools, we have raore
children in our school in Latakia than ever before. The poverty and
cleanness of teeth araong the Fellaheen corapel them to send their children
somewhere to get something to eat and wear, and as our schools are
the only places where these necessary articles can be found free, they send
them to us. We have sixty scholars in the school here this winter: many
more have been refused admittance, and word has been sent to the raountains
that we cannot take any raore. This is all we can accommodate
here for two reasons. The first and most important reason is lack of
workers. The Misses Crawford and Dodds do more work now than they
ought, and need an assistant very much. Are there no young ladies in the
Reformed Presbyterian Church who are willing to devote themselves to this
noble work? The other reason is want of room, but this can easily be
remedied, if we only had the needed supply of teachers.
Our mountain schools do not amount to rauch, as yet, this winter. The
people are afraid to send their children to thera since the soldiers broke
into our building at B'hamra. But the American government is taking
hold of this affair in earnest, and we think it will not be long ere the
Turks will begin to sing another tune. But, as I am writing the full
particulars to Brother McAllister, for the Christian Statesman, I will say
no more here on this subject.
Yacob (Hassan) Handan, one of our students from B'hamra, is stopping
at Suadia this winter, taking charge of the Mission property. He had a
small school of ten scholars the last tirae we heard of him. We intend to
build school-rooms there in the Spring. All the Mission circle are well
at present. With much love to you and yours, believe me.
Your Brother in Christ,
Latakia, ya«. ig, 187J. Henry Easson.
THE STATE OF THE IVIISSION. BY THE REV. S. O. WYLIE, D.D., PHILADELPHIA.
The latest intelligence from Syria presents a hopeful and even encouraging
aspect of the affairs of the raission. There was no abatement of
hostility upon the part of the Turkish authorities, and the persecuted

18 75-] Missions. 117
brethren were still unlawfully deprived of their liberty. But, as it has
happened heretofore in the history of the mission, the attempt to crush
it is turning to its enlargement and increased success. The closing of
the school in B'hamra, by the government, has been the means of bringing
to Latakia numbers of the Nusariyeh children, who are seeking admission
to the school in that place. The applications are beyond the
capacity of the building. Miss Crawford writes,—
"But the more the devil tries to crush out our work, the raore it
prospers and grows. We have fifty scholars under our roof to-night, and
have refused six others. There are about ten whom we have given our
promise to take, and whom we are expecting every day. That will make
sixty, and there will be many more applications during the winter. What
are we to do with them ? Must we turn them away ? The outside number
that our house would, at present accommodate, would be about
seventy, and that would make close packing and heavy work for our present
force."
What are we to do with them ? Must we turn them away ? These are
grave questions, and awaken an oppressive sense of responsibility. The
Board has said. No, don't turn them away. Receive them until, the
building is stored to its utmost capacity. But will the church sustain
us in this answer, by furnishing the means for the missionaries to do so ?
Without the co-operation and support of .the church at horae, the poor
outcasts, seeking for the bread ot life, must, of course, be turned away.
The needs of the hour are urgent. They have never been more so.
We gather from some statements in a letter from Dr. Metheny that the
pressure brought to bear upon the Turkish Government frora without, in
regard to recent occurrences is having its effect. He writes:
"We hear indirectly that an order has been issued rescinding that
forraerly issued for the closing of the schools. We believe this to be true,
although, as it must first go to Damascus and thence come through Tripoli
to the authorities at Latakia, it may be sorae tirae before it is officially
received here. Yesterday we received a telegrara from Col. Fisher, U.
S. Consul at Beyrout, which reads, ' Ascertain all the damages to your
mission and send with proofs forthwith.' This looks strongly like speedy
adjustment. Should we receive damages, no matter how small the sum,
it will be a virtual recognition of our schools by the Turkish Government,
and will place the question at rest."
In regard to the captive teachers, he writes,—" We have a letter from.
the teachers in Damascus. All of them except Halil were put in the
army. So you see Saleem and his brother are both conscripted, contrary
to Turkish law, which forbids the taking of two at the same time frora
the same family. Halil drew a blank. Mr. Beattie has just received a
letter from Daoud in Constantinople. He says that he receives no pay,
is not in uniform, nor taught the drill. He was recently so beaten on
the head and face that his face sloughed in five places, and he was confined
in the hospital thirteen .days. In his letter he asks the prayers of the
brethren. He said he had been offered a large bribe, if he would forsake
Christianity. His reply was, "Though you should fire me from the
cannon, I will not leave my religion."
Many prayers have been offered for the Lord's cause in Syria, which
we are sure will not be unanswered. The indications of an answer are
already apparent. Let us continue to pray and wait, and God will see to
the results.

ii8 Our Banner. [March 15,
OBITUARIES.
John King Trumbull died. Sabbath, August 23, 1874, at his residence, near Northwood,
Logan County, O. He was born Sept. 15, 1800, in Craftsbury, Vt., and was connected
in early life with the Reformed Presbyterian congregation there. He removed
in 1841 to Canada, and in 1851 to Ohio, where he passed the remainder of his days
always retaining his connection with the Church. Mr. Trumbull was well indoctrinated
in the teachings of God's holy word, and also in the principles of the Reformed Presbyterian
church; was quiet and unobtrusive in manners, and a close observer of God's providences,
and talked much about them. The law of his God was in his heart. He enjoyed
the full assurance of hope unto the end. One who waited at his bedside writes: "At four
o'clock he breathed his last, as gently and quietly as a child, without a groan or the
movement of a muscle. I could only think, ' So gives he his beloved sleep.' It seemed
so fitting, that one who was only waiting, that an entrance might be administered should
be ushered in at the dawn of a Sabbath morning." He leaves a wife and four children
all church members, one son a minister. "So teach us to number our days, that we may
apply our hearts unto wisdom." ' C. D. T.
Mrs. Margaret Peoples died, October 3d, 1875, aged 84 years. Mrs. Peoples
was born in county Donegal, Ireland. Early in life she was connected with the Associate
Church, of which she remained a member until removing with her husband, some
years ago, to this country. Seeking communion in the Church, her choice rested in
the Reformed Presbyterian, with which she connected in Princeton congregation under
its present pastor. Though her sufferings were protracted, and often severe, her end was
peace. She leaves an aged husband, one son, and family to mourn her absence in the
home where she was beloved. But their cup of sorrow is sweetened with Christian
hope. I^j_
Sarah Magiffin, of Salem Congregation, Jefferson County, Pa., died October 12th,
1874, in the 68th year of her age. Deceased was, previous to the year 1856, in the
communion of the Associate Church; but in September of that year, in company with
her husband, asceded to the communion of the Reformed Presbyterian Church, in
which she remained a consistent member while she lived. She was quiet, unobstrusive,
and without ostentation in disposition; but to those who knew her best, it was evident
by her thoughtfulness, her prayerfulness, her relish for religious reading and conversation,
and her diligence, rarely excelled, in attendance on all the ordinances of the
church, that she aimed sincerely to live the Christian life. Her attachment to Reformation
principles was sincere and strong, with an intense interest in all the work of the
church, she freely did what she could to aid it, and sought to keep herself well informed
as to its progress. Her husband, an esteemed elder, and four children, all in the communion
of the Reformed Presbyterian Church, are left to mourn her removal, but
" they sorrow not as those who have no hope." A T M

18 75-] Obituaries. 119
Miss M. F. Mackie, daughter of Alexander and Elizabeth Mackie, died on January
4th, 1875, aged 25 years. Father and mother, two sisters and a brother deeply mourn
their loss, besides a large ciicle of friends and acquaintances. The following resolutions
of the Female Miss. Society ofthe 3d R. P. Church, Philada., of which she was
a member, attest the high esteem in which she was held by her co-laborers in the work
of Christ:
Whereas it pleased our Heavenly Father to remove by death, on January 4th,
1875, our dear sister. Miss Margaret E. Mackie, therefore.
Resolved, ist. That we hereby express our high estimation of our deceased sister. She
was amiable in a high degree, and her Christian virtues endeared her to those with whom
she was associated, in the household to which she belonged, and in the church which
she loved.
2d. That this society has lost by her death a zealous and efficient member, and we
sadly miss her presence and co-operation in our missionary work.
3d. That we sympathize with her friends, and especially the family of which she
was a member, in the stunning blow which has fallen upon them by the death of one
so greatly beloved; yet this is their comfort and ours, that He who loved her with an
everlasting love, has taken her home to Himself.
4th. That we recognize in this painful providence an admonition to diligence in our
Christian work, and a warning to prepare to meet the Bridegroom.
Catharine Laughlin, Sec.
John Knox Houston, M. D., youngest son of Rev. Dr. Houston, of Knockbracken,
Ireland, died December 19th, 1874, in the 24th year of his age. * * At College his
course was unusually brilliant. Thirteen class prizes, four scholarships, aud two exhibitions
suffice to attest the indomitable energy of his spirit, and the almost unparalleled
success with which his efforts were crowned. * * He^won his M. D. with first-class
honors and a gold medal, and was specially recommended by the examiners to the
Senate of the University for answering of an exceptionably high character. When
ready to enter on the practice of his profession, he found no difficulty in getting appointed
to a situation. He possessed testimonials which would have introduced him,
at the beginning of his career, to situations of the highest responsibility. Dr. Henry,
President of Queen's College, Belfast, thus testifies, regarding him : " I can safely say
that Dr. Houston's antecedents, both here and in the university, taken in connection
with his known mental ability, and his high Christian character, enable me to place
him in the first rank of the foremost men who have adorned this college. * * * If God
spares him, he will be certain to rise to eminence and distinction." But God, in His
sovereign purposes, had so ordered it that this eminence and distinction were not to be
attained to in this life. His intense and too exclusive application of mind and body to
study, was beginning to tell severely upon his constitution. Besides, the seeds of a
fatal chest disease, which had already put forth alarming symptoms, were often fostered
by that peculiar ardor of mind which led him to pursue his public duties, altogether
forgetful of the changes to which, in this climate, we are so often exposed. On the
night of Saturday he retired to rest without any intimations of approaching danger, and
on the morning of Sabbath he was found in full conflict with the last enemy, when,
after a brief but painful struggle in uraemic convulsions, he peacefully expired about
ten o'clock.
For some time it had been apparent to all who knew him, that he was manifestly
progressing in that calm spiritual wisdom which springs from deep conviction, and a
living personal faith. On one occasion, when lying ill at the manse, his father found

120 Our Banner. [March 15.
... ———
him in the morning gloomy and restless with regard to his spiritual condition. After
talking and praying with him, he left him for the day. On returning to him in the
evening, he was bright and happy, and could say, " I see it all now, and am able to rest
with confidence on Him with regard to the future." Wherever he went, his conversation
was as becometh the gospel of Christ. He was an earnest supporter of the Students'
Total Abstinence Society. Profane language and atheistical references were never
permitted to pass unreproved in his presence. Men e'verywhere took knowledge of him
that he had been with Jesus. * * *—Belfast Covenanter.
CURRENT LITERATURE.
Thoughts on Self-Examination.—For " Converts," and Church Members. By Rev.
James Dick, Wishaw, Scotland.
This is a tract of twelve pages. It is an earnest protest against false notions, pro.
pagated among converts in revival efforts, and a clear statement of the nature and
grounds of assurance of interest in Christ. The writer is earnest in his presentation of
most important truth, and proves himself an able witness for the faith once delivered to
the saints. Though called out by the errors of the Plymouth brethren, and of modern Revivalists,
it will be welcomed by every Christian who is guarding against self-deception
and searching for a reason of the hope that is in him.
Tracts on the Shorter Catechism.—Rev. W. T. Wylie, of Bellefonte, Pa., is
publishing a series of tracts on the questions of the Shorter Catechism. He has secured
writers of known ability and staunch Calvinistic orthodoxy, who are each preparing a
separate tract on one of the questions. The series will thus consist of one hundred and
seven tracts, each containing from four to twelve pages. From the specimens received,
we have confidence that the enterprise will prove of great value in presenting fairly and
establishing clearly the great articles of our faith, as formulated in that best of all doctrinal
compends, the Shorter Catechism. The discussions thus far are plain and simple,
addressed to the understanding and to the heart, and well calculated to instruct and con.
firm the faith of inquirers after truth. Families and Sabbath-schools will find them
valuable aids.
Plymouthism and Revivalism.—Or, the duty of contending for the truth, in opposition
to prevailing errors and corruptions. By Thomas Houston, D.D., Knockbracken.
This pamphlet needs no commendation from us. The name of the venerable author
has long been a household word in the families of our Chtirch. The pamphlet contains
thirty-six octavo pages. After a brief elucidation of Jude ver. 3, " Ye should earnestly
contend for the faith once delivered to the saints," the author discusses, I. The leading
doctrines of Plymouthists, viz. ; Those respecting the Church and the ministry; the
obligation of the Moral Law; Justification; Faith and Repentance, and Sanctification.
II. The spirit they manifest: censorious, boastful of themselves, hostile to all Church organizations,
ministers, creeds and catechisms. III. Their unscriptural administrations
of the ordinances of praise, prayer, the Lord's Supper, and baptism.
Mr. John Caldwell, 3617 Bridge Street, Philadelphia, has this for sale, at twelve cents
a copy. Also Minutes of the Presbytery, from i8oi-i8o6, price twenty cents. The
Confession of Faith, Scotch edition, fifty cents ; Scot's Worthies, ^2.25; Cloud of Witnesses,
new edition, handsomely bound, $2.25.

O U R B A N N E R .
Vol. II. April 15, 1875. No. 4.
OUR COLLEGE.
BY THE REV. P. H. WYLIE, RUSHSYLVANIA, OHIO.
''PHE man who was the most efficient in lengthening the cords and
1 strengthening the stakes of the Church in Apostolic tiraes, was brought
up at the feet of Garaaliel, and carefully educated by that leader in the
literature of his age. To be efficient in the proraotion of any cause, it is
self-evident, as well as the lesson of experience, that the raind raust be
duly cultivated. The propagation of religion is not an exception. Irapressed
with this fact, seeing that there is rauch land yet to be occupied,
and realizing that our New Testament Joshua is saying to us, "How long
are ye slack to go to possess the land which the Lord God of your fathers
hath given you?" the Reformed Presbyterian Church has established, a
College to be under its own particular care.
We have been long praying that the Lord would send forth laborers
into His harvest; but, on the same principle that prayer for our daily
bread must be accompanied with appropriate labor,' the prayer for laborers
must be followed by the use of the raeans to prepare them. And as the
husbandman does not plow a furrow here and there, and sow his seed at
random, without examining whether it be pure and of the kind he desires,
so, to obtain suitable laborers, we must not expose our children to any
kind of training, but place them under such religious influence as will
prepare them to be witnesses for Jesus. Let it be borne in mind that the
great object we have in view, subordinate to the glory of God, is the
conversion of the world. The efficient agency to accomplish this is the
Spirit of God, Isa. xxxii. 15 : " Until the Spirit be poured upon us from
on high, and the wilderness be a fruitful field, and the fruitful field be
counted for a forest." This is to be in connection with the proper
instrumentality, the holy ministry, Isa. Iii. 7 : " How beautiful upon the
mountains are the feet of him who bringeth good tidings !'' and Rom. x. 14:
8 121

122 Our Banner. [April 15,
"How shall they call'on Him in whom they have not believed ? and
how shall they believe in Him of whom they have not heard ? and how
shall they hear without a preacher?" But to obtain these, they raust be
prepared; for "How shall they preach, except they be sent?" Also,
2 Tim. ii. 2: "The same comrait thou to faithful men, who shall be able
to teach others also."
Here coraes up the question of a proper support. The treasure of the
rainistry is committed to earthen vessels, men who cannot live, much
less work efficiently, without support; and this is also true of those who
are employed in preparing them for their work. How is that support to
bs obtained ? It is reasonable to suppose that, when God has proposed
the object and pointed out the manner of its performance. He has also
made some provision for its support. There is abundance in God's
store-house for the ample support of all His schemes, if it be properly
applied ; and there is special provision made for its application. And,
first. For the general support of the gospel, and its entire machinery,
there is the arrangement of the tithe. That this is not Levitical, and passed
away with that dispensation, let one argument suffice., Abraham, returning
from the slaughter of the kings, was met by Melchizedek, Gen.
xiv. 20, " And he gave him tithes of all." But this was before the order
of the Levitical priesthood. In Heb. vii. 12, we are told that "the
priesthood being changed, there is made of necessity a change also of
the law." But Christ is corae a priest, not after the order of Aaron,
but after the order of Melchizedek. So there is not a change of the
order ofthe priesthood as it was in the days of Abraham; therefore there
is no change in the law. But the law of the tithe obtained in the days
of Abraham, consequently it is the law now. Then let the law be carried
out both by the rich and the poor, and the church would find the
benefit, not only in her coraraon work, but in all her public schemes,
like the falling of the dew upon the grass. Secondly, Beside this there
\'s,-^xo\\%\or\.xa.2Ae io\ the free-will opfering, Deut. xxiii. 23. Frequently
these were called out by occasions of special necessity, as in the building
of the tabernacle; and so enlarged was the liberality of the people at
that time, that they brought raore than enough, and were restrained
from giving. In answer to a similar call at the preparation for the
building of the temple, i Chron. 29, David gave 3000 talents of gold,
(more than 170 tons;) and 7,000 talents of silver, (more than 195 tons.)
Then the chief of the fathers gave of gold 5000 talents, and of silver
10,000 talents. The house, it is true, was to be "exceedingly magnifical."
" The work was great, for the palace was not for raan, but for
the Lord God," and by the good hand of God upon them, the people
rose in the munificence of their gifts to the magnitude of the call.
Just so, as to the preparation for that happy day yet to dawn upon our
world, when the "work of righteousness shall be peace, and the effect of

1875-J Our College. 123
righteousness quietness and assurance forever." We are told, Isa. xxxii. 8,
that "the liberal deviseth liberal things, and by liberal things shall he
stand." Again; Isa. Ix. 5 : "Thy heart shall fear and be enlarged, because
the abundance of the sea shall be converted unto thee." And Ps. xiv.
12: "The rich among the people shall entreat thy favor." In the
promises of the latter day glory, we are assured not only of the power of
the gospel in reaching the heart so that men will consecrate themselves
unto the Lord, but also that they shall "consecrate iheixgain unto the
Lord, and their substance unto the Lord of the whole earth ;" and that
they shall " bring their silver and their gold with them unto the name of
the Lord thy God." Now, we realize the saying of the Apostle, " Not
many rich men after the flesh are called ;" but then the call of God in
the gospel will have effect upon the persons of the rich and upon their
resources. Their hearts shall be touched as in the building of the tabernacle
and the temple, for the work to be done is exceedingly magnifical,
even to bring about the time "when, from the rising of the sun to the
going down of the same, my name shall be great among the Gentiles, and
in every place incense and a pure offering shall be offered unto me, saith
the Lord of hosts." Such voluntary offering to the Lord is not
merely a privilege, but is enjoined upon us by the Apostle, as a solemn
responsibility, a duty which we raay not neglect. " Charge thera that
are rich in this world, * * * fj^at they be rich in good works, ready
to distribute, willing to comraunicate ; laying up in store for theraselves a
good foundation against the tirae to come, that they raay lay hold on
eternal life." i Tim. vi. 17, 18. Now, if the punctual giving of the
tithe may be compared in its influences to the falling of the dew, and of
the sraall rain, this abundant spirit of liberality, which is to characterize
New Testaraent times, raay be corapared to the great rain of his strength.
And if the building of the teraple called out such remarkable liberality,
what should be the liberality when the object sought is the conversion of
the world, the preparation of it as the dwelling place of God, and the
filling of it with the divine glory ? Great as was the one object, it is to
the other as the paleness of the moon to the brightness of the sun shining
in its full strength ; and, consequently, the obligation resting upon us in
reference to it is proportionately increased.
Now, the literary and theological schools are the nurseries of the
Church, and to raake them efficient, there raust be ample support. The
world understands this, and those schools that aim no higher than a merely
secular education, are most amply endowed. Individuals often give
hundreds of thousands for their support, whih Christian institutions have
the most meager supply, and struggle under the greatest disadvantages.
As instances of the forraer, I raention a few naraes. Isaac Rich gave one
and three quarter millions of dollars to found a college in Boston. Girard
left about a million dollars to found an infidel college in Philadelphia.

124 Our Banner. [April 15,
Thaddeus Stevens left his whole estate to found an orphan asylum at
Lancaster, Pa. Mr. Peabody gave two millions for the education of the
freedmen of the South. The Cincinnati Gazette, recently stated that
"Mr. David Sinton has enrolled himself among the public benefactors.
It is only six months since he gave an endowment of ^100,000 to the
Cincinnati Bethel. Prior to that, he gave the city ^50,000, and a few
days ago, ^33,000 to the Y. M. C. A." We take the following from the
United Presbyterian: "W. W. Corcoran gave the magnificent gift to the
Columbian University at Washington, of property valued at ^250.000.
Mr. Chauncey Ross, of Terre Haute, has recently given to the institutions
of that city ^350,000. And finally, Mr. Ezra Cornell, who died a
few days since, has contributed in all to the university that bears his name,
upwards of |6oo,ooo." When the rich men of the world are making
such princely donations for merely secular education, which raay only
endow the youth of our land with greater efficiency in working wickedness,
surely Christians, to whom God has given wealth, should be convinced
that they are under special obligation to worship the Lord by large
contributions to the institutions of the Church of Christ. Who knows
but they are raised up and put in possession of large means for such a
time as this ? Are there no millionaires in the R. P. Church ? Are there
none that have their hundreds of thousands, or at least their thousands?
Surely there are some who could endow a professor's chair, and thus use
the wealth with which God has intrusted thera, so that it would become
a fountain from which blessed streams would run down in the ages to
come, causing not only the children of our day and land to rise up and
call them blessed, but preparing men and women to labor in heathen
lands, would make " the wilderness and the solitary place to rejoice and
blossom as the rose."
The Synod has established a collegiate school at West Geneva; has
selected and appointed the professors, and thus given it their sanction
and pledged it support. If any change is thought requisite, let it be
made in the best judgraent of this supreme judicatory of the Church,
after the most mature consideration, so as to secure such a literary institution
as the interests of the Church and the cause of Christ demand of
us; then let there be a long pull, a strong pull, and a pull all together, in
firm dependence upon the blessing of God ; and soon our labors will be
crowned with success, the Church will have a ministry full of the Holy
Ghost and of power, and through their labors the kingdoms of this world
will become the kingdoms of our Lord and of His Christ.

18 75-] Law of Giving to God for Religious Objects. 125
IS THERE ANY LAW OF GIVING TO GOD FOR RE LB
GIOUS OBJECTS?
BY THE REV. JAMES KENNEDY, NEW YORK.
W H E N we speak of law, in its moral sense and application, it ought
always to be remembered, that we raean not raerely what is in itself
good and just, but something also which has obligation as a standard of
obedience, authority to bind the conscience, and sanctions to raake it
respected as a rule by which we are to be judged. In this sense of law
we have tried to show, in relation to our giving to God of our worldly
substance, that no raan is to claim to be a law to himself; that every one
in the church is bound to give something statedly and systematically;
that this should be done on clearly defined and Scriptural principles; and
should be proportionate, on the principle, "To whora much is given, of
them shall rauch be required."
And now, advancing another step in our inquiry, we corae to the question.
Has God, in the Scriptures, not only taught us that we should give
statedly and systematically for religious objects, in proportion to our
means: but has he indicated and defined what that proportion should be?
And here we know that we enter on debatable ground ; for, as far as we are
aware, there are none of the churches, whose members are, on this point,
in harmony and accord either in theory or practice. We know that
some few, in perhaps all the churches, hold, both in theory and practice,
to the belief that the Scriptures teach that we should set apart and devote
to God a certain determinate proportion of our income, whatever it
may be, as the very least which we ought to contribute for religious purposes.
A much larger number say that they fail to see in the Scriptures
any law binding us to such a course, but that we are left to the guidance
of an enlightened judgment, and a loving heart, to deterraine, each one
for himself, how much we should give, according to the calls and claims
which God in his providence may from time to time make upon us. A
third, and by far the largest, party in all the churches give whatever they
contribute for religious purposes just at random, without any principle
or system whatever, or indeed any exercise of conscience at all, but just
as they happen to be asked or appealed to, or as somebody manages to
extract something from thera by force, flattery, friendship, or guile.
With such a raarked diversity of sentiraenl and practice, therefore, existing
everywhere in the churches, we feel the difficulty of reaching any
conclusion which all will be disposed to accept. Therefore, while what
we present on this subject may differ considerably, both in the matter
and form of the argument, from anything that has been advanced, as far
as we are aware, by any writer who has treated of it,—all we ask for
our argument is, that it be impartially considered, and accepted for whatever
it is worth. Prosecuting, then, our argument, as far as we can, in
the strict order of logical sequence, we affirm,—

126 Our Banner. [April 15,
Fifth,—-7%rt/ God has in Scripture defined the minimum proportion
which we should give for religious objects. In no service which we are to
render to God has he fixed, as far as we know, the maximura of what we
raay offer, simply because he would leave a large margin to the voluntary
devotedness of loving hearts, and because, as progressive beings, our capacities
are always expanding. For example, when God coraraands us to
keep holy one day in seven, or to love our neighbour as ourselves, he
only prescribes a miniraum of duty, above which we may at times rise,
as when Israel often spent whole weeks in religious exercises, or when we
love one another according to the new commandment, " as I have loved
you." But the enactment of a miniraum requirement for every duty
seeras necessary, and that we have such an enactment as to the proportion
in which we should give statedly to God, we propose to consider in two
aspects:
I. The necessity of some such enactment by which to interpret the
directions in Scripture about giving, and 2. The proof of what the minimum
proportion, fixed by divine appointment, really is. Taking our
subject in this order we assert,— '
First. That to interpret the directions about giving found in the word
of God, a law fixing some definite proportion is absolutely necessary as
a rule of judging. This is an aspect of the argument which has not, to
our knowledge, been presented. To our raind, however, it has weight.
Without, therefore, any reference, in the meantime, to what the exact
proportion required by God may be, let us simply look at the question.
Do not the directions about giving to God require some fixed standard
of judging, by which to interpret them, that they may be understood or
intelligible at all ?
I. Does not the word " faithful," so often used in connection with the
right perforraance of this duty, require some definite rule to interpret it?
We have seen before, that, in relation to our worldly means, we are called
" stewards of the manifold grace of God," and Paul informs us that "it
is required in stewards, that a man be found faithful." We are also
warned by our Lord hiraself against being "unfaithful" in the unrighteous
raararaon." But how is a man to judge, determine, and know that
he is, in these things, faithful ? Take the case of a steward. How does
he know whether he is faithful in his master's property that is, in his
hands ? Why, there has been, between him and his employer a distinct
bargain and contract as to how rauch of the proceeds of the property
which he manages he may appropriate to his own use, or how much ofthe
annual yield he is to pay over to the proprietor, and when he acts up to
the standard of mutual agreement, he knows that he is faithful. But, if
there had been nothing fixed, how could he have deterrained? So, of
being "faithful in the unrighteous raararaon." There must be some
standard of accountability to God, by acting up to which he will be found
faithful. If there be no such standard fixed by God, then every raan
raust set the standard to himself. Let us see how that will work. One
man gives ^50 annually for religious purposes. Another, with precisely
the same amount of means, gives ^500. The former thinks he has given
quite enough, a fair share for his part; the other feels that he has not
done too much, and perhaps wishes he could do more. Which of the
two is faithful ? Why, if every man has a right to make his own standard,
they are both equally faithful, for both have been acting up to his sense
of duty in the matter. But as man's heart is naturally "after his covet-

1875-J Law of Giving to God for Religious Objects. 127
otisness," will not the allowing every man to make his own standard, be
handing over to God's enemy in his heart the right to prescribe to hira how
he is to act in God's service ? This, however, God will npt do. " His
glory he will not give to another." If he have the right to prescribe the
duty, he has a right to fix a standard, and without it no man can tell
whether or not he is faithful.
2. The principle of equality in giving, among the members of the
church, necessitates a fixed proportion as a standard. When encouraging
and stimulating the Corinthians to liberality by the example of the Macedonians,
Paul specifies a rule in giving which should always prevail in
every church; namely, that all should bear the burden equally ; "For I
mean not that other men be eased, and you burdened ; but by an equality,
that now at this time your abundance may be a supply for their want,
that their abundance also raay be a supply for your want, that there raay
be an equality. As it is written. He that had gathered rauch had nothing
over; and he that had gathered little had no lack." (2 Cor. viii. 13-15.)
The principle of equality in giving, as it should exist in the church, is
here set forth and illustrated by what took place daily in the wilderness,
in the gathering and distribution of the manna. The securing a supply
of manna, each morning, for all requiring it, was a work of considerable
labor. As it fell only about, or on the outside of the camp, and as a
camp, capable of accommodating two millions of people, raust have occupied
a large space of ground, it is obvious that many of the Israelites
could only reach the raanna-field by a journey of raany miles. But the
gathering and distribution had to be accomplished before the sun waxed
hot, for then it melted and disappeared. Besides, as each individual in
the camp was allowed daily an homer, about three quarts, it took a vast
quantity, not less than six millions of quarts, on ordinary days, and twelve
millions on the sixth day, to supply the congregation. But at the highest
calculation we cannot suppose that raore than two-thirds of those to be
supplied could be present any day at the gathering, so that those who did
the work needed to be early on the ground, and to labor with a hearty
good will, to the full extent of their ability. It is now generally thought
that they did this by every man, woman, and child, who engaged in the
work, sweeping up and putting all around, in common heaps, as much of
the gummy glucose little pellets, as their physical ability severally would
permit them to collect. Then, when the collection was made, the heaps
were measured out, every one receiving an equal quantity, an homer to
each, and it was divinely so overruled that, when every one had done his
duty, there was just enough for all. Now in this transaction there was a
two-fold equality. First, there was the equality of proportion in gathering,
and, secondly, the equality of measure in distributing. Of course one
person would gather much more than another comparatively, for there
was, "he that gathered much," and "he that gathered little;" but
when every one gathered, according to his ability, there was an equality of
proportion. And when each one received an homer, there was an equality
in the measure in which all enjoyed. Now, the Apostle says, so let it be
in the giving the church. In giving what is necessary for the support
of ordinances, or the relief of the poor, let there be an equality of proportion,
every man doing according to his ability ; whereas, in enjoying the benefit
of ordinances, thus secured, let there he an equality of measure, each
one having equal privilege and means of spiritual nourishment and enjoyment.

128 Our Banner. [April 15,
And before we apply this principle to the point chiefly to be illustrated
by it, let us pause and reflect how thoroughly these two kinds of equality,
if attained in their perfection in the Christian church, would promote
her advantage. They would, in the first place, free her from do-nothings
and churls. Both of these classes are found, we suppose, everywhere.
The former wish to stand by and look on, and perhaps, criticize, and
have their laugh at the gatherers, as the manna is being collected, but
refuse to put their own shoulder under the burden, or their own hand to
the work. But when the distribution comes, they expect to be the first
served, and to receive more deference, respect and attention than the
raen who have borne the burden and heat of the day. Then there are the
churls, a large class, who, while they are willing to do something, yet,
judged by their means, never rise above niggardliness in giving to God
for religious objects. These raen, if they had been in the wilderness, would
not perhaps, like the do-nothings, have stood altogether idle, inactively
looking on. They would have likely scraped together a few handfuls
and laid them on the heap, fearful all the tirae lest they should do too
much, and forgetful that there were many who could gather none at all,
and who yet had to be provided for out of the common store. Now the
equality of proportion in gathering the manna would convert both of
these classes, and make thera go to the work in providing the means necessary
for all the Church's wants with a hearty good will, saying, as many
a raan in the wilderness practically said, I raust not regard myself solely
in this matter: there are raany who can do nothing, and I will do all I can,
that there may be enough for all. Happy equality! When each one
would strive to merit our Lord's commendation : "She hath done what
she could." And, secondly, these principles would free the Church from
all worldly and carnal partialities in preferring one above another, because
of wealth or worldly position, and would secure to all equal respect and
equal advantages in the enjoyment of all the blessings which Christ raakes
his Church the means to confer.
The point, however, which we wish here specially to notice, is that this
rule of equality in giving renders a law fixing a proportion absolutely
necessary. How could we know that there was such equality among the
merabers ofthe Church, in the duty of giving, if we have no standard?
One raan contributes for religious objects annually, ^50 ; another, ^5db,
or ten tiraes the araount. How do we know whether there be any equality?
Why, just as we would in other things. One raan pays ^600 in
taxes, another only $60 ; yet the former does not complain of injustice.
Why ? Because his property is valued at ^20,000, and that of his neighbor
only at $2,000, and the tax paid by each, though so different in amount,
is perfectly equal in proportion, being in both cases three per cent, on
the valuation. So in the Church. If there be the equality of proportion,
there must be some standard to measure it, and every man must be taught
faithfully to apply that standard as he expects God to accept him in the
service of religious giving.
3. There are other terms also, referring to the duty of giving, which
can only be interpreted by the fact of some fixed proportion being
required. We shall only raention two: "Honour the Lord with thy
substance." The word "honour " here is admitted by our best critics
to be equivalent to the term worship. It might have been, therefore,
" Worship the Lord with thy substance." But from the analogy of any
of the other religious services in which we worship God, we know that

i875-] Law of Giving to God for Religious Objects. 129
we cannot statedly worship Him with anything without setting apart to
God a definite proportion thereof. If we worship God with our tirae. He
must receive a proportion, and the minimum he has himself fixed. If we
worship him by bodily or mental exercises, as reading, meditation, prayer,
family, or social worship, it can only be done by setting apart and giving
to God a definite proportion. So, also, the worship of giving necessitates
a proportion. The same raay be said of the word "rob," which, although
it is an Old Testament term, yet it has its equivalent in the New Testament
in the expression, "unfaithful in the unrighteous raararaon." How
could God be robbed,—a sin we judge as common to-day as in that of
Malachi,—if there was not some proportion of our property which it is
injustice to God to withhold from his service ? In these, as well as in the
other terms mentioned above, we think the language employed about
religious giving necessitates a law fixing a definite proportion.
Secondly, We think that there are arguments, both strong and conclusive,
to prove that ihe proportion which God has fixed as the minimum of
our giving for religious objects is the tenth part of our regular income. We
know that we are now come to a point, in relation to which great diversity
of opinion exists ; although the tendency of religious thought in our
day is decidedly in a certain direction. But if, as we have attempted to
show, the language of Scripture absolutely requires some fixed standard
or proportion, to enable us to understand the directions about giving
which God has given us in his word, surely it is possible to ascertain with
some reasonable measure of certainty, what rule God hath given to direct
us in the perforraance of this duty. As far as our judgment is at present
inforraed, we think the tenth of our income is to be the miniraum of our
giving to the Lord, and we present a synopsis of the proof upon which
that opinion is based, as it has arranged itself in our own thoughts.
I. There is good reason to believe ih3.\.from the beginning it was so.
Our Lord, speaking on the sacredness of the raarriage relation, and correcting
the Pharisees and lawyers for their abuse of the teraporary permission
of divorce, in certain limited cases allowed by Moses, says," but
from the beginning it was not so." These words bring to view a raost
important principle, namely, that from the earliest period of man's history,
when all human relations were originated, there were certain principles
of moral natural law, universally and perpetually binding on the
race, because given to man in his original constitution ; and that no
corrupting changes, nor even temporary permission to the contrary, can
alter or annul their obligation. Now, this principle will apply in other
things as well. It will apply to the subject in hand. We find, from the
beginning raen offering of their incorae to the Lord,—generally in kind,
and often in a manner such as to show that their offerings were annual and
stated; and so soon as any proportion is referred to it is the tenth. We
think it irapossible, on any other principle, to explain, satisfactorily, the
offerings of Cain and Abel. We know that some attempt to explain them
on the ground than the ordinance of sacrifice had already been given to
Adam, and that these offerings of his sons were likely Sabbath sacrifices,
brought " at the end of days;" but it would be much raore natural to
understand the expression, "at the end of clays," as meaning at the end
of the season, when the fruits of the ground would be ripe, and the firstlings
of the flock grown, and that the brothers simply brought, each in
kind, the Lord's portion of the proceeds of the year. This is further
confirmed by the fact that Cain brought no animal sacrifice at all on the

13° Our Banner. [April 15,
occasion, which could not have possibly been the case, had their offerings
been presented merely under a law of sacrifice given to Adam. In this
he grieviously erred, as therein he cleaved still to the covenant of works,
and rejected the provisions of the covenant of grace, as the ground upon
which his offering could be accepted, and herein Abel acted a better part.
The whole transaction, however, clearly shows us that raaking an offering
and return to God of our worldly incorae is, like Sabbath keeping, a
principle of raoral natural law recognized under both co,venants. And
even in innocence such a practice, like Sabbath observance, would have
been honorable to God and reasonable and profitable to man. It would
, have suitably acknowledged the divine proprietorship of all, expressed
man's creative dependence, and been reasonable homage and tribute
rendered to the supreme governraent ofthe world, as well as a testimony
of his affection and gratitude. The same law transferred to, and perpetuated
under the covenant of grace would, in addition, serve as a check
on the idolatry of the world in the human heart, be an expression of
gratitude for the grace shown us in redemption, and be a suitable way of
co-operating with Christ in the furtherance of his kingdom on earth.
Again, the artless raanner in which it is related, that Abraham, after a
wonderful manifestation of divine goodness toward himself, and a large
accession to his property, acknowledged God by offering to him a portion
of his newly gotten wealth, with the additional stateraent that the proportion
was the tenth, confirms the same view of this being the law
" from the beginning." "And he gave him tithes of all," Gen. xiv. 20.
It is not agreed whether the tithes paid by Abraham to Melchizedec, on
this occasion, was the tenth of the whole year's income, or only of the
special addition to his wealth, obtained by the defeat of the confederate
kings. Reflection, however, convinces us that the natural conclusion is,
that the tithes on this occasion refer to the latter alone ; thus harmonizing
with the language of Paul: "unto whora even the patriarch Abraham
gave the tenth of the spoils." We think it not to be doubted that
Abraham paid tithes every year, but being often far from Salem, we have
no idea that they were always paid to Melchizedec. Indeed, it would
have been impossible that they should. But, being hiraself a priest to his
family, and having numerous dependents, at whatever part of the land he
raight happen to be at the tirae of tithing, he could hiraself legitimately
preside in this service, and a moment's reflection will show us how a
whole year's tithe could easily, on such occasions, be disposed of in full
harmony with the spirit of the institution. By a very easy calculation
it could be shown that Abraham's followers could not have been less
than two thousand souls, over five hundred families, and an annual feast
for a week for all these at tithing time, and the distribution araong them
of gifts and festive portions, and the making of a provision for the aged,
helpless, and infirm, besides what went to the altar, would very easily
dispose of the whole tithes for a year. But his increase of wealth from
the defeat of the kings was extraordinary, and in the visit of Melchizedec
there was an extraordinary opportunity of tithing it, and Abraham
did not fail to interpret the language of Providence. His grandson,
Jacob, also acted naturally and spontaneously in vowing tithes to God, if
we suppose such a law to exist " from the beginning." We think'that
there are also traces of tithe seasons in the book of Job, and Fairbairn
interprets Ezekiel xvi. 49, of the men of Sodom not having devoted of
their goods to sacred feasts and gifts to the poor, in seasons of tithing to

18 75-] Law of Giving to God for Religious Objects. 131
the Lord. He also, as he says, " to show the extreme antiquity of the
custom," quotes frora Knobel's coramentary on Leviticus xxvii. 30, to
the effect that there is proof abundant " that the custom prevailed araong
the Southern Arabians, the Phenicians, the Carthagenians, the Lydians,
the Pelasgians, and the different nations of antiquity," and that "it included
the tithes of agricultural and pastoral wealth, profits of trade and
manufacture, and spoils taken in war." Thus, there is evidence that the
tithe law existed in full force in the earliest tiraes, and we think there is
more conclusive proof that the patriarchs paid tithes, than that they
observed the Sabbath; while the wide-spread prevalence of the custom
araong ancient nations, shows that they inherited the observance as soraething,
like the Sabbath, originally given to the whole race. '
2. When this law was erabodied in the temporary economy, given to
Israel, there was no intimation that it was ceremonial, typical, or judicial,
or anything which in gospel times was to be abolished. Perhaps the strongest
feeling in raany rainds, against adraitting the present obligation of a
law for giving a tenth of our incorae to God, arises frora their having
always regarded the tithe law as an old Jewish thing, part of a dispensation
"now abolished." But it does not follow, that because this law
had a place in the Old Testament economy, that, therefore, it must have
been typical or temporary in its character. We find other things, such
as Sabbath observance, psalmody, prayer, public reading of the law,
stated assemblies for worship, all in connection with the old covenant,
yet these were neither typical nor temporary. The tithe law, evidently,
was not ceremonial; for a ceremony was some grand stately observance,
such as a procession, or the rites of the great day of atonement, having
its spiritual counterpart in some element, generally, of the work of Christ.
But the contributing of the tithes was a plain, siraple affair, raore a
matter of ordinary life and labor. Nor could the tithe law have been
typical. If any assert that it was so, it is fair to ask. What did it typify?
Evidently no part of the work of obedience performed by Christ, for it
was a service by the people, not.by the priest. The only thing it could
be supposed to typify wouW be the enlarged liberality in giving to God,
which would be so much needed under the new dispensation : but in that
case it would not have been a type at all; it was the thing itself, and that
too on a scale of munificence, far greater than anything which we have
yet attained under the gospel. In that case the type must have been
greater and grander than the thing typified. And yet, frora the very
nature of the New Testaraent dispensation, the very reverse would require
to be the case. Being so much more extensive and all-embracing than
the old, contemplating, as it does, the providing of the means of grace
for the whole human family, and' not for a few tribes alone, surely under
the New dispensation a far higher standard of giving would be needed
than under the Jewish Comraonwealth. The Israelites had no raissionary
work to provide for in addition to the support of existing institutions,
no comraission and command as we have to subdue the world to God,
therefore a much smaller income would be needed by the church with
thera than with us. And yet, it is safe to say that there is not now, by
Christians at large over the world, a tithe of the tithe, or a hundredth
part of their incorae, devoted to religious objects. If the tithe law then
was typical, it could not be said of this part of "the ministration o'f
conderanation " that it "had no glory by reason of the glory that excelleth,"
for, compared with the type, the antitype is mean and contemptible.

132 Our Banner. [April 15,
Nor was the tithe law judicial in its nature. True, the civil ruler often
enjoined upon the people the duty of being faithful in this matter, but he
often did the same in other services of religion, as the observance of the
passover, and of the Sabbath. We cannot find, however, any judicial
penalty for the neglect of this duty, to be inflicted by the magistrate.
"True, the neglect had a penalty, but not a civil penalty such as in modern
days has often been inflicted, in the shameless abuse of the tithe law in
national establishments of religion. As we have shown above, God requires
giving of our substance to himself as an act of religious worship.
Now, he never gave to any civil ruler the power to enforce, by civil penalties,
the performance of a purely spiritual service, simply because he
could not do it by any external force which he could employ. This has
been the great mistake of modern civil establishments of religion. They
have attempted to extort, by civil penalties, what can only be aright contributed
spontaneously as a religious service. As soon, however, might
we attempt to enforce baptism or the Lord's Supper, or faraily prayer,
by civil penalty. We could only succeed in making raen hypocrites.
Therefore, while this law had a penalty, God took the offender into his
own hands, and threatened "to cut him off frora among the people," so
that he would become to others, " as a heathen man," and be debarred
frora all the rights and privileges of church fellowship, besides threatening
that he would, in various ways in providence, "curse him with a
curse," and surely that was penalty enough. If, then, this law was
neither ceremonial, nor typical, nor judicial, there is no reason to suppose
it abolished, but to have force and obligation still.
3. The tithe law in principle is recognized as moral and right by Christ
and his apostles. When our Lord in his public teaching rebuked various
corruptions in religion, by the formalists of his time, among other things
he charges, "Ye pay tithes of mint, anise, and cumrain, and have omitted
the weightier matters of the law, judgment, mercy, and faith: these ought
ye to have done, and not to leave the other undone." Perhaps, there
was an overdoing of the tithe law in the morbid scrupulosity wherewith
these pretenders to raore than ordinary piety, applied it to pot-herbs, but,
inasrauch as it was in the line of the divine institution, it had the approval
of Him, who is the Head of the Church, and the author of her
law in all dispensations; and, consequently, he places upon it this imprimatur
to its moral rectitude, by saying, "these things ought ye to have
done."
There can be no doubt, also, that Paul recognizes the moral rectitude
of this law, as applied to the support of ordinances, when explaining to
the Corinthians, that if he abstained from accepting any worldly remuneration
for his labors among them, it was on the ground of policy and
expediency, and not of right or power. As to his rights as a preacher of
the gospel and a minister of Christ, he illustrates them thus : " Do ye not
kno* that they which minister about holy things live of the things of the
temple? and they which wait at the altar are partakers with the altar?
Even so hath the Lord ordained, that they which preach the gospel should
live ofthe gospel." i Cor. ix. 13-14. Without pushing the argument from
this passage to an extreme, we think that we may safely conclude that it
establishes two very important points, to both of which we invite attention.
(i.) That it is not left to uncertainty, but is a positive ordinance of
the Church's Head, that they, who devote themselves exclusively to labor

i87S-J Law of Giving to God for Religious Objects. 133
in his work, should have a corafortable and corapetent support in his
service, as he provided for those who ministered about holy things of old.
The two classes, Levites and priests, are referred to here, and they certainly
had, by the ordinance of " tithes and offerings," a very bountiful
support provided for themselves and families, so that they could wait on
their service without distraction. Just so, by ordinance, it is provided
in the Christian church. Support to thera, who make the preaching of
the gospel and spiritual work their exclusive pursuit in life, is not to be
regarded as an eleemosynary dole, nor an affectionate contribution because
" I like my minister," nor a tribute of admiration for the man's
superior abilities and culture, but a righteous and just due, in the observance
of an ordinance which we can no more, without sin, neglect or
despise, than we can neglect prayer or the sanctification of the Sabbath.
But, (2.) The passage establishes the principle, that the mode of
providing the support in the one case, is a suitable model in the other.
" So hath the Lord ordained." The " so " of the parallelism points to
two elements in the Old Testament system, namely, competency oi support
and mode of support, and covers both. By no fair process of reasoning
can we retain it in the one case, and reject it in the other. If it
has any force in the argument for a competency, such as was enjoyed by
the priests, it has as much for the mode, by "tithe and offerings." In
fact, if we limit the force of the "so" to the one eleraent, we neutralize
and destroy the whole argument from this passage. This will be obvious
on a moment's reflection. All adrait that this passage distinctly teaches
that it is an ordinance of Christ, that they who preach the gospel, and
give themselves wholly to evangelical work should have a support, in competency
and liberality, equal to that furnished to his ministers of old.
Now did Christ ever appoint a standing ordinance in his Church, and
not let us know how it was to be observed ? Well, has he told us how
this ordinance is to be observed ? In the passage quoted he connects the
observance of it by a "so" with the Old Testament dispensation, and
tithe law. If that does not mean that the ordinance is to be observed by
the application of the same law of giving, as of old, what other provision
or appointment has he made for its observance? Has he, under the
New Testament, introduced any other law or fixed any other mode ? If
not then either the former law is law still, or Christ has left us nothing to
direct us how an ordinance of his kingdom is to be observed at all. We
think it not inappropriate to remind our readers that the second commandment
requires "the receiving, observing, and keeping pure, and
entire, all such religious worship and ordinances, as God hath appointed
in his word;" and forbids, "the worshipping of God by images or any
other way not appointed in his word."
4. The permanent and perpetual priesthood of Christ in the Church is,
since the fall of man, an abiding ground of tithes being paid to him in all
ages. We are not aware that the rationale of tithes, at least as we understand
it, has ever been fully explained. The following, we think, is
the real principle underlying this institution, which has found a place
and exemplification in every dispensation under which man has been
placed. It belongs, as we have formerly explained, to the moral natural
in religion, that is, it is a duty to God, springing from the relation
established at first betwixt man and his Creator. In respect to everything
man was to possess or enjoy, this relation was, on God's part, one of
sovereign and essential right, and on raan's part a holding by gift or

131 Our Banner. [April 15,
grant. On God's part it was proprietorship ; on raan's it was defined and
liraited occupancy. This was accordingly raarked, as was just and
reasonable, by man being placed under tribute, in respect to everything
he possessed by divine grant. His mind and body, and all his powers
were laid under contribution, and so was his possession of, and dorainion
over the world as God's subject and tenant under a well-defined constitution,
in which God reserved sorae things lo himself, and granted others
to be freely enjoyed by the creature.
\Vhen, however, the original Constitution, or covenant of obedience,
was broken and destroyed, and the covenant of grace had been introduced,
the Son of God in our nature, not only became the " last Adam,"
in whom, because he rendered the obedience in which the first had
failed, all the rights of the first Adam, and of the human family became
invested, but he also was appointed God's representative to us in the
whole administration of the divine government. All the natural institutions,
therefore, such as the Sabbath, marriage,, civil governraent, &c.,
are all subject to God in him; and we offer the service, originally due
to God frora thera, through Christ's priesthood. Thus it coraes to pass
that God's tribute of our worldly possessions can only be accepted through
the priesthood of Christ, and it was here Cain made the mistake, when,
without anything to indicate the sacrifice and priesthood of the appointed
Mediator betwixt God and raan, he atterapted to offer the tithe of his
year's incorae directly to God. It is in this relative and mediatory sense
alone that priesthood has any connection with tithes. It is now God's
way of accepting the tribute due to him from what we hold by his gift
and grant. But for a time Christ, for economical purposes, appointed
men, as figures, to represent his priesthood, and they, in virtue of this
representative priesthood, received tithes. They were not allowed to
arrogate to themselves the glory of being the priesthood, but, to keep up
the sense and remembrance of their being only teraporary, figurative,
and subordinate priests, they, by the law, paid tithes, of the tithes paid
to thera, to the higher priesthood which they represented.
It will be easy frora all this to understand the fact of Abrahara, and
of Levi in his loins, paying tithes to Melchizedec, and the apostle's
argument thereupon. There is no need, nor indeed any grounds for
supposing with some that Melchizedec was himself Christ, but from three
peculiarities about his priesthood, namely, that it was without predecessor
or successor in office, that it was not faraily, nor tri al, nor national,
but available universally to all who would apply, and especially because
it was a "royal priesthood," therefore it was a more perfect representation
and figure of Christ's priesthood than the Aaronic, with its frequent
changes, and successions, and occupation often by wicked and ungodly
raen. Hence it was intimated to the Church, before the Aaronic priesthood
had half fulfilled its course, that the permanent and perpetual priesthood
of Christ was to be after the "order of Melchizedec," not of Aaron.
Now the apostle's argument simply amounts to this. The act of Abrahara,
and of Levi in him, acknowledged the inferiority of the Aaronic
priesthood, and did homage to Christ's priesthood as its superior, which
it only for a time represented, and to which it must give way, when it
had served its temporary purpose. This having now taken place, and the
predicted change having been accomplished in a Royal priesthood, of
the tribe of Judah, having been introduced, after the order of Melchizedec,
"the priesthood being changed there is made of necessity a

i875-] Our Pulpit. 135
change also of the law," and Levi being superseded, tithes are not due
to hira any longer, but now of course revert to Hira, whom Levi only
represented for a time. They originally belonged to Christ, but Levi
represented the priesthood of Christ, and, therefore, temporarily received
them, but now Christ having himself appeared and Levi gone
out, to Christ our tithes are now to be paid in the Church. The whole
argument then raost completely establishes Christ's claim to this service
in the Christian Church, and our obligation, like Abraham, " to give him
tithes of all."
We must apologize to our readers for the length of our arguraent, and
claira their indulgence when in another shorter paper we raention another
law of giving, and show the pressing need of this subject being just now
considered by the Church.
OUR PULPIT.
GOD A FATHER.
BY THE REV. W. P. JOHNSTON, WASHINGTON, IOWA.
''If ye tlien being evil know llow to give good gifts unto your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask Him."—Luke xi. 13.
You are to notice the illustration here used. The Saviour gives you the
picture of a home. A home in which the parents use endeavors to please
and gratify their children. When we have such a reference, how natural
it is tor each of us to go back in thought to the home of childhood ? Amid
all life's duties, changes, and trials, that picture remains and will remain
unchanged. There was such peace in it! The many things in connection
with it are not forgotten. There were trees that stood about it, the fields
that lay away from it, the path that led to the orchard on the hill, the
swing fixed for you in the barn, and the swallows above it. You can remember
the changes in the year, and what took place in the seasons.
You can remember the tinkle of the bells as the flocks were driven away
to the washings, and brought frora the pastures again to the shearings.
You can remember the harvest tirae, when the reapers were at work on the
hills, and how, when the signal was given, these strong raen, tired with
toil, carae from the hills in answer to the signal, and you, in the meantime,
only looked on. You had no care. A father raay have led the
reapers through all the hours of the day; but if you raet him in the meadow,
the arras were never too tired to lift you up and put you down at the gate.
If you were at the bars when the horses were loosened frora the plough,
you got your place behind the haraes and thence to the barn. Fingers
may have been just as busy in the home, but you could get the cup of
water, if you only asked, and the dainty bit, when many others were expected
to be fed. Oh ! is it possible that the homes of Galilee were as
happy as those pf our childhood, and parents there were as good as our
own ?

136 Our Banner. [April 15.
In such a retrospect as this, one thing above all else stands out distinc
the tenderness of parents, who may now be old, or may now be no more.
Your desires were met, when they were expressed, nay, met before they
were expressed, your wants were known for you, before you had known
them yourself.
This is the illustration that Christ uses, and we all know how true to
the life it is. "Parents do know how to give good gifts unto their children."
At this tender age, in childhood's home, we had done nothing as
yet to merit kindness, were oftentimes wilful, but there was no change in
them. When you came from the school after the absence of hours, your
food was ready. When you were fatigued, the pillow was white and soft
for you. When you were sick, you laid your head on a mother's bosom and
heard heart throbs. When you were feverish, you were carried all the
night long in a mother's arms,—sleep was given up, if you could only
sleep.
This kindness, this tenderness, this solicitude does not cease with childhood.
The time will come when you must leave the horae hearth, and
you raay be in the college or in the shop; your home may be on land or
on sea; you may be in carap or in a ship of the line, but parents' hearts
go where you go, and whenever you raay return, the welcome is as sure
as the rising of the sun. You are sure of parents' hearts, if you are sure
of nothing else in this world.
Strong men left their homes in the valley of the Connecticut or of the
Ohio, and went with wives and little ones to the valley of the Republican
or the Platte. The children played about the door of the cabin in
their new home, and were content; for they heard the song of the mother
while at their work, and the whistle of the father across the ravine. But
there came a day when the locusts fell upon the fields of the corn. They
came in nuraber comparable to the drops of the rain or the flakes of the
snow. The children did not hear any more the song of the mother.
Tidings of disaster went to the old horae, and an answer came as quickly
as steam could bring it, only saying, " Come home," and when they went,
the first face they saw when the train was left, was the face of the father,
and at the home, the face of the mother, and the logs piled high on the
kitchen hearth.
So long as the world knows suffering and pain, parents will know how
to give good gifts unto their children. This is the illustration the
Saviour uses.
The illustration goes even farther than this. " If ye then, being evil."
If you that are evil. No argument here to show that men are morally
corrupt. It is taken for granted ; and if men, being evil, will give good
gifts, will not God who is not evil, give good gifts? We cannot suppose
that he would state what was unreliable with regard to one of the parties
in order to exaggerate the kindness and beneficence of the other. It
is true with regard to huraan parents, however, that they are subject to
whiras, they becorae worried at this or at that;—soraething has gone
wrong in business, some project has failed : they have been balked in
some effort; they get discouraged, get blue, and at such times, are out
of sorts, out of fix, and this has its influence upon thera ; they are not
always uniform. But parents, whether good or bad to others, will give
good things to their own children. There is an ineradicable instinct of
paternal affection, which remains, and will remain in human breasts,
whatever raay be their outward lives. You see to what this instinct

i875-] Our Pulpit. 137
leads. You have this evidence at this season of the year.* When the
anniversary of the nativity returns, you go into the square and enter any
of the shops, and you find parents looking at toys, at trinkets,—looking
at things that can be of no use to themselves, but at things that will
please children. Not a narae is forgotten. It makes no difference as
to the character of the parents. They may be called good men or they
may be considered ad men ; good or bad, they are getting good things
for their children. Now, on that fact,—the fact of paternal affection, a
fact wide as the world,—Christ builds his illustration. Here, you notice
not so much a coraparison of the morally corrupt man with God, as a
contrast. How is it possible that a holy God should not do what even
the sinful man does ? It is an illustration from the less to the greater,
from the iraperfect to the perfect, from the sinful to the holy, from the
occasional to the constant, from man's humors to God's changeless
and unchanging mercies. If you that are evil will do this for your's,
will not God, who is holy, do as much for his?
// is not only an illustration, but an argument. It is not an arguraent
if the premises are not true. If God is not a father, if he is not a father
in the sense in which we conceive of one,—for it is addressed to our consciousness,—then
the premises are not true ; but if the premises are true,
then the conclusion is correct, and true, and undestroyable. Now, these
words are addressed to people of a world that is full of parents and
children, who reraain together about half the time they spend in the
world, and who owe to the fact of this relationship raore than half the
happiness they enjoy while in the world, and the words must, therefore,
be taken in all the fulness of their tneaning; for Christ at this hour was
addressing parents whose children were then in their arms, or playing
at their feet. The force of the argument cannot be lost unless you find
a world where there are no parents, and no children. You cannot possibly,
while here, get away from the force of this argument, frora the
beauty of this illustration, from the harness of this logic.
Don't forget the premise. The premise is, that God is a father. If the
Saviour does not mean that we should take in all the meaning of this
word, then he misleads us; he deceives us, he gives us wrong conceptions
of God. We cannot admit this. We take his words just as they read.
And what will not the merely huraan parent do ? There were tiraid
women who had lived to threescore years, and to that hour had not
gone farther from the house door than the meeting house or the village
store. But to one of these women there came tidings that a son was in
the hospital on the Tennessee or the Appommatox, and she left the house
and went away by rail and by river, through hamlet and through street,
through camps of armies and posts of sentinels, if she could only see the
face of her boy. Can we think of God in this way? Is he as good and
kind, and solicitous as this? Who on earth, or in heaven, can tell us as
correctly what the Father is, as his own Son ? Listen to Mrs. Browning's
words from the lips of Romney : " God is kinder to us than
raany mothers are, and children cannot wander beyond reach of the
sweep of his white garment. Touch and hold, and if you weep still,
weep where John was laid while Jesus loved him."
6^1?/, therefore, the proper conception of God. You must not overlook
the
* Christmas.
words that are here introduced, "how much more." Take the

138 Our Banner. [April 15,
highest, best, most sacred, most real of human relationships, and the
good that you can expect out of those relationships. Jesus says, "how
much more " may you expect out of the heavenly? Now, there is no
one of us that would hesitate to put our eternal interests in the hands of
our earthly friends. There is no one in this house who would be willing
that I should be eternally lost. If it was in the power of any one in
this house, old enough to think at all about such a subject, to fix ray
status to all eternity by a word, I would have no hesitation in going to
that one, and asking him to speak the word. He would say, " Be happy."
No one of you would fear to trust rae in a like verdict. We have such
faith in one another's kindness of heart. " How much raore" the heavenly
? It is an instinct with us to make people happy. A neighbor
takes sick, you have had no intercourse with him, have never been in the
home, but the physician is seen to go in and corae out, and how soon
others corae and go. Those that go have something in their hands. Dishes
covered with the whitest of linen are carried. "If" ye being evil can
give, will give, desire to give such gifts, "good things," shall not, will
not the heavenly Father do better ? Can I possibly conceive of men
being kinder than God ? Can I imagine that a sinful man can be kinder
to me than a righteous God ? Will men in kindness, do what God would
not ? Can the stream rise higher than the fountain ? You raay and
should admire a Howard, a Wilberforce, a Florence Nightingale, and
say such have honored human nature, but can I conceive that these
can be better than the God who gave thera their traits, and allowed
them exercise ? We do know what good raen will do, but God will certainly,
at least, be as good as they; for here is the fountain whence these
have corae. If the strearas are so beneficent, have they changed color
and quality since they left the fountain? If men would only get the
proper conception of God I So many who think him harsh, unkind, cold,
will trust implicitly raany an acquaintance, rely on thera, go to them.
They do not so use or treat God. Oh think of God's face as kindest
and best araong human faces, some such face as you will sometimes see;
so good, that you turn to look at it, and say, "what a dear face that
was," some such face as Jesus of Nazareth had, when he looked on Jerusalem
from the Mount of Olives.
You find what seems a condition. "To them that ask him. Why should
we have such a condition? Is prayer a kind of "sesame" that opens
the door, we hardly know why ? Is prayer to be resorted to as we
resort to medicine, not because we like it, but because it comes to us?
Do we submit to it only as we submit to a surgeon, because broken limbs
cannot be healed in any other way ? If this be the idea of prayer, it cannot
in such a case be a very cheerful exercise. Indeed, we think more of
a friend who gives us a gift of value, if we have not asked for it, if we
have not been expecting it, than we do of one who gives us that for which
we have asked. The gifts you gave your children on Christmas were not
such as they naraed ; they did not corae to you some days ago, and say,
"we want so and so." You went, and without request, got what you
believed would please. Is it so that we must go to God and find him the
possessor of a large store-house, this filled with a thousand things that
strike the fancy, and he behind the counter, and we say, "please give
me this," or "please give me that," and we go away feeling that we have
gotten what we have by begging?
This is not the proper conception of prayer. This is not the reason

1875-] Correspondence.
139
why we are to ask God for "good things." If God is a father, he wishes
fellowship with his children; but how shall that be had, if there be no
provision made for requests or thanks ? He can and does give good
things,—food, health, life, sunlight, dew, rain, the mercies of the home to
raillions who never ask him, and never thank him, but how shall we keep
up coramunion with him if we do not go to hira by prayer? How would
the joy be taken out of your own souls in the conferring of gifts upon
your children, if you would discover no token of gratitude, no lighting
up of the countenance, no laughter, no glee, no moveraent of tongue or
hand ? Imagine your own loss, if a child should be born in your home
and the child should not be able to see you, or hear you, or speak with
you. Parents want to hear the prattle of voices; so does God. God is
a Father, the text says, and being a Father wishes to hear the voices of
his children. God does not mean that prayer shall be a task. He means
that it shall be a pleasure for you to talk with him, and so "gives good
things to those that ask hira."
The fulness of the blessing. " He will give the Holy Spirit." The
parallel passage in Matthew, has it, "good things," from which we infer
that the Holy Spirit is the essence, or the sum and substance of all the
good things that a heavenly Father can give to a praying child. The
pneuma agion includes all, is the fountain out of which all good can
flow, the root from which all good can spring. The Holy Spirit: not
the product of a work of God, not any fruit of his toil or labor, but the
uncreated, the eternal Spirit, God himself. God just offers hiraself, as
much as to say, nothing more can I give, nothing besides can I promise.
I gave myself, " I can do no more." Is it true ? The disciples met in an
upper room and asked for the Holy Spirit. They only asked, they did
not, at this time, do any work, cured no diseased persons, wrought no
miracles; they only asked the Holy Ghost. He came and sat on each
of them, "On each of them." He will come to each of us, to each
church, to each community, if we only ask the Father. Shall we not
ask him ?
CORRESPONDENCE.
EUROPEAN TRAVEL.—No. IV.—Continued.
From Lausanne we went to Bern passing on the way through Freiburg,
famous for its great organ, which, with its sixty-seven stops and
7,800 pipes, is one of the finest in Europe. Bern is a quaint old town,
and very interesting. The people speak both French and German. The
bear is the heraldic emblem of Bern, and at all the fountains, and at many
of the street corners, statues of old bruin are erected. The celebrated
clock of Bern is interesting. A crowing rooster, by the flapping of his
wings, gives notice of the approach of the hours, when a select company
of bears march around a white bearded old man representing "old
father Time," who counts the hours by raising his sceptre and opening
his capacious mouth. From Bern to Lucerne, over the Brunig Pass, is one
of the most interesting tours in Switzerland. The railroad takes us to

14° Our Banner. [April 15,
Lake Thun, a most charraing body of water which fills a deep valley surrounded
by lofty raountains. A little steamer takes us from Scherzligen
to Darligen, where we again take cars, and after a short ride arrive at
Interlacken, a great resort for our countrymen, many families of whom
reside here during the whole season. Interlacken is most charmingly
situated at the foot of the Jungfrau, a snow capped peak more than two
miles high.
A passenger car carries us from Interlacken to Lake Brienz, another
charming lake shut in by towering mountains. Here we take a little
boat to Giesstach, where a cataract, formed by the melting snow far up
the mountain side, rushes down and loses itself in the placid waters of the
lake below. At night these falls are illuminited by varied colored lights,
which cast a peculiar light around and give a ghastly appearance to the
visitors who congregate on the porch of the hotel to witness the strange
spectacle. Crossing Lake Brienz to a little town of the same name, we
take a diligence, and riding among the mountains and over the Brunig
Pass, we arrived at Alpnach, where we took steamer on Lake Lucerne for
the town of the sarae name. Lucerne was to us the most delightful of
Swiss cities, and a description, to do it justice, must abound in praise.
It is situated at the extremity of Lake Lucerne, in full view of Mount
Pilatus and Mount Rhigi, two of the highest of Alpine peaks. The Schweitzerhof,
with its two dependencies is one of the largest and grandest hotels in
Europe. Situated right on the shore of the lake, its balconies command one
of the fi n est views in Switzerland. Lake Lucerne is twenty-five miles long and
fifteen wide, and in places very deep. It is the finest lake in Switzerland,
and, perhaps, in Europe. A swift little steamer plies on its waters,
and the trip is most delightful. From the steamer's deck charraing views
are presented. The city, with its monuments and steeples; the magnificent
Schweitzerhof and the other hotels facing the quay, the latter
crowded with promenaders and full bands discoursing splendid music,
and the sublimity and beauty of the landscape, all combine to make
Lucerne one of the most attractive watering places on the continent.
Many historical associations linger around the shores of the lake.
Schiller has written rauch of these places, and his story of Wm. Tell
speaks of Lucerne and the many points around the lake where the hero
won renown. We visited the chapel of Wm. Tell, whose walls are
covered with rude frescoes, representing events in the history of the
Swiss patriot. Near this place a remarkable pyramidal rock rises out of
the water, eighty feet in height. It bears an inscription to the memory
of Schiller in colossal gilt letters. On the shore near this rock the three
springs of the Rutli issued from a crevice. At this spot, on the night of
Nov. 7th, 1307, thirty-three men frora the Cantons of Uri, Schwytz and
Unterwalden raet together and swore fealty to one another, and to labor
for the expulsion of their oppressors frora the soil. Just as the oath was
taken, three fountains sprung from the rock and have been flowing ever
since. Legends like this cluster round Lake Lucerne, and many more
might be given.
Many tourists ascend the Rhigi and remain over night in order to see
the sun rise. From the top of the mountain the view is most extensive,
embracing the whole range of the Alps, one hundred and twenty miles,
far as the eye reaches. Half an hour before sunrise an Alpine horn
heralds the approach of the coming day. Away off in the Eastern horizon
a faint streak of light appears, paling gradually the brightness of the

1875-] Home Reading. 141
stars. This augments by degrees into a great belt of golden hue. Each
successive snow-capped peak lights up with roseate tints; the shadows
flee away, forests, lakes and villages appear, the stillness of death prevails
; when suddenly the sun bursts forth in conflagrative majesty, overwhelming
this matchless landscape with a flood of light and warmth, and
thus a glorious day has dawned.
Frora Lucerne we took the train to Basle on the Rhine, which is quite
a railroad center, and thus is a convenient point frora which to start in
almost any direction. We took an easterly route, following the course of
the Rhine. At Neuhausen we stopped to view the famous " Falls of the
Rhine." They are said to be the most imposing in Europe, but any one
who has visited our own mighty Niagara need not be anxious to visit the
"Falls of the Rhine."
Our next point was Constance. This town is situated on Lake Constance,
and is not a flourishing place, having greatly decreased in population
during the past few years. It is, at present, under German control,
and during the Reformation was of considerable importance. It was
here that John Huss suffered martyrdora. The Cathedral still stands, in
which the council sat, that, on the 6th July, 1415, sentenced the illustrious
reformer to be burnt at the stake. In the floor of this church is a
large stone slab, in the centre of which is a white spot which always remains
dry when the rest of the stone is damp. This is indicated as the
very spot where Huss stood when the cruel sentence was passed upon
hira. The place where Huss and Jerome of Prague were put to death is
indicated by a large mass of rock, with an inscription recounting the
above.
I cannot leave Switzerland without speaking of the unfortunate position
held by women in that country. In the suraraer, or tourists' season, the
raen are off acting as guides for travellers, while the women reraain at
horae to perform the hard work of the farm. The heaviest labor is performed
by the women. On the lakes the heavy barges used to transport
freight from shore to shore are manned by women. Everywhere on the
roads we see poor females bearing the heaviest burdens and bending
under labor that ought to be done by men. Passing a farm one morning,
we saw in the field a woman holding a heavy plow, while her husband
held the lines and gallantly drove the horses. Such instances are of
coraraon occurrence in Gerraany and Switzerland, and are but an index
of a lower order of civilization. c. m. b.
HOME READING.
HOLDING FAST OUR PROFESSION.
Our profession, what is it ? How are we to hold fast ? Our profession
as Christians is not a mere appearance before a church session, and assent
to certain doctrines and requirements ; this is needful, and must be
attended to carefully, in order to enrollment in their ranks, but it is only
the first step in the path of the professor, and any who take this first step
and make no further progress, commits a fatal mistake, and perishes at the

I \2 Our Banner. [April 15,
gate of the kingdom. Our profession, as Christians, requires not only
a punctual attendance upon ordinances, but also such a holy walk before
the men of the world, that, even should we utter no word before them,
our lives every day would indicate to thera that we had been with Jesus,
and that we had learned of Hira, and were living as He lived, walking as
He walked—living His life over again in our daily life and conduct.
The loud, noisy professor, who resembles Bunyan's "Talkative," comes
altogether short of the true Christian profession, which is not in word,
but in deed and truth.
How are we to "hold fast?" Some thirty years ago, the writer sailed
from New York, bound for China. After 120 days sailing, our ship's
anchor was cast before the Portuguese town of Macao, China. We cast
anchor in the open roadstead, which is subject to dangerous winds, often
causing wreck and damage to the shipping there. We had been at anchor
but a few hours, when one of those fierce whirlwinds, called typhoons,
began to blow with terrific violence. Every effort was hastily made to
hold fast our ship; our great anchors were secured by extra cables; our
sails, and every spar and boom, our tall masts and taper yards that had
given our ship such a proud and gallant look,—" like a thing of life,"—
were all sent down; everything, except our lower masts and yards, was
housed or secured on deck, so that as little surface as possible above the
water would be exposed to the violence of the fierce tornado, and, that
there might be the less strain upon the cables and anchor. Vessels anchored
around us were in like manner distnantled. I never realized till
then, how fearfully the wind could blow, when let loose in unrestrained
fury, as it then seemed to be. As the storm howled and screamed, deafening
our ears, many anxious glances were directed to our cables and
anchors, to see if they were holding fast. A short distance from us, great
jagged rocks raised their broken sides high above the water; our lives
and the safety of the good ship depend upon the steadiness of our cables
and anchors; even though our long and perilous voyage seeraed to be
safely passed, the slightest failure now to hold fast, and death and destruction
threatened to be our end. Our good ship held fast nobly, and we
were encouraged to hope that she would ride out in safety the furious
tempest of that terrible night; but a neighboring vessel, not'so well secured
as ours, commenced to drag her anchor, ceased to hold fast, and
bore down upon us. Her cables becarae entangled with ours, dragging
us, notwithstanding all our efforts, down towards those fearful rocks, so
menacing through that long, dreary night. At times she would surge
violently close to us; had she struck us, the collision would have sunk us
both before the rocks were reached. Horrors manifold, such as those
only can realize who go down to the sea in ships, were ready to swallow
us up. How we wished for the day! God, in his mercy, caused the
wind to veer round from the shore, and suddenly to abate its force, and
for the time we were saved.
I have often thought of this night of danger, and believe that a practical
lesson may be learned, illustrating how Christians should hold fast
their profession. Fierce whirlwinds of passion, many fleshly lusts, tornado
like, in conjunction with the temptations of the world and the assaults of
Satan, sweep with a greater violence over the Christian professor, than
the typhoon over the vessels exposed to its rage. And how is he to hold
fast? It seems to me just something like the exposed mariner; send
down every spar, every yard and sail, no matter how galling to the proud

1875-] Home Reading. 143
look, and the gallant bearing and display. In other words, subdue every
lofty imagination, every proud thought ; be humble minded, take away
everything that would give Satan advantage to drive us by,—" lay aside
every weight, and the sin which doth so easily beset us "; strive to be ever
pure in mind and heart, our affections set upon things above where Christ
is; and, above all hold fast by the strong cable of faith and hope, " which
hope we have as an anchor of the soul, both sure and steadfast, and which
entereth into that within the veil." Heb. vi. 19. Anchor cast within
the veil ! Thus anchored, there is no danger of dragging upon any rocks
to our destruction.
But let Christian professo'-s be also careful about their neighbors and
companions. The good ship spoken of, had every prospect of weathering
out in safety that night of peril, but, alas ! a dangerous companion
entangles her, drags her along, and destruction seeras inevitable. So
many a fair professor becomes entangled, who, apparently, would have
been steadfast and held on his course, but is brought into great danger
and rauch tribulation by association with unsteadfast and unworthy companions.
Sometimes he is hurried to destruction, making shipwreck of
the faith once professed, and of his own soul; or, if saved, saved only
by the merciful interposition of the Lord; plucked as a brand from the
burning. C.
FAMILY WORSHIP.
The faraily that daily and devoutly worships God is an impressive witness
for God in a godless and prayerless neighborhood. The sound of
psalm-singing, as it rises from it raorning and evening, is heard not only
in the ears, but in the consciences of prayerless families around. It constrains
them to think of their forgotten God and their neglected duty. It
powerfully rebukes their sin in living without God in the world. In
many cases the rebuke may only irritate and call forth reproach ; but in
others, like the psalm-singingof Paul and Silas in the dungeon of Phillippi,
which seeras to have been one raeans of awakening the jailor, it may be
blessed to work in thera some conviction and repentance. And should
there be a God-fearing family near, its members will feel encouraged,
strengthened and cheered by the thought that they are not alone, even
as Christian was cheered when in the dark and frightful valley of the
Shadow, of Death he heard the voice of Faithful on before, singing amid
the gloom.
We need only refer to the wise and true saying, that the "family is the
nursery ofthe church," to indicate the beneficial influence which family
worship has upon the Church. It is for the most part those who have
been piously reared in the " church in the house," who become the most
pious, exemplary, and useful members of the church in the sanctuary.
Trained to the worship of God from infancy, and to submit to their
beloved parents as their guides in it, they are prepared to show a regard
for the public ordinances of the Church and a respect for its ministers,
which is lamentably wanting in many of the young in our day, who have
learned from the exaraple of prayerless parents a prayerless disregard of
all Divine things. Then, too, there is the effect of family prayer in call-

144 Our Banner. [April 15,
ing down a direct blessing upon the Church's ordinances and efforts. No
one will undervalue this who remembers that it was through the instrumentality
of the family worship daily observed in the house of Cornelius,
that the door of salvation was opened to the Gentiles. The Church is
largely raade up of families, and if every family was a praying family—
spreading out the fleece of prayer to catch the heavenly dew,—how abundantly
would the whole Church be revived and refreshed !
It might easily be shown that the fear and worship of God in the family
lies at the very root of our national prosperity. Its influence in this
respect is strikingly brought out in the promise of God to the patriarch—
"Abraham shall surely become a great and mighty nation, and all the
nations of the earth shall be blessed in hira ; for I know him that he will
comraand his children and his household after him." This plainly indicates
the great principle that the blessing of God, which alone makes a
nation mighty and prosperous, comes in the way of children, the future
subjects of the nation, being trained by parental influence to habits of
subordination, and to the practice of piety. Yes ! the piety of its praying
families is the only real strength of a nation, and in it lies a safeguard
to the nation's weal, more powerful than all the wisdora of its statesmen,
and all the death-dealing might of its armies and navies. We need national
reform in many respects, but no reform will ever be effectual which does
not reach the fountain-head of national character in the faraily, and bring
the young who are to be the future citizens under the restraining, purifying,
and elevating influence of family religion. " The true way to bring
health to a diseased nation is to carry the cure to every house."—Original
Secession Magazine.
FINDING ASSURANCE.
Two links of the chain, (namely, election and salvation,) are up in
heaven in God's own hand; but this middle one (that is, effectual calling,)
is let down to earth into the hearts of his children, and they laying
hold on it, have sure hold of the other two; for- no power can sever
them. If, therefore, they can read the characters of God's image in
their own souls, those are the counterpart of the golden characters of
his love, in which their names are written in the book of life. Their
believing writes their names under the promises of the revealed book of
life, (the Scriptures,) and thus ascertains them, that the same names are
in the secret book of life which God hath by himself from eternity. So
that finding the stream of grace in their hearts, though they see not the
fountain whence it flows, nor the ocean into which it returns, yet, they
know that it hath its source in their eternal election, and shall empty itself
into the ocean of their eternal salvation.
If election, effectual calling, and salvation, be inseparably linked together,
then, by any one of them a man may lay hold upon all the rest,
and raay know that his hold is sure; and this is the way wherein we
may attain, and ought to seek, the comfortable assurance of the love of
God. T.herefore make your calling sure, and by that your election ; for
that being done, this follows of itself. We are not to pry immediately
into the decree, but to read it in the performance. Though the mariner

1875-J Children's Bread. I4S
sees not the pole star, yet the needle of the corapass which points to it,
tells him which way he sails; thus, the heart which is touched with the
loadstone of divine love, trembling with godly fear, and yet still looking
towards God by fixed believing, interprets the fear by the love in the
fear, and tells the soul that its course is heavenward, towards the haven
of eternal rest. He that loves raay be sure that he was loved first; and
he that chooses God for his delight and portion, may conclude confidently,
that God hath chosen him to be one of those that shall enjoy,
and be happy in him forever; for that our love and electing of him is
but the return and repercussion of the beams of his love shining upon
us.—Leighton.
THE MYSTERY OF GODLINESS.
The Greelcs, when in the East, to Philip made request;
" We would see Jesus," was the wish by them expressed.
Emotion more sublime hath been averred by none;
So we enrapt would see that humble, lowly one.
Who for all earthly kingdoms' glory would not kneel.
Ambition for their pomp, his spirit did not feel;
But to His Father three successive times he knelt,
In words the same, expressed what human never felt.
Strange thought and deep, that he, the guiltless, should be torn.
By him the guilt and wrath for sinners all be borne.
But first he prays, our model when we see the rod;
Ere trials come, communion seek with God.
M. E. H., Pleasant Ridge, Kansas.
CHILDREN'S BREAD.
"WHY NOT ON SABBATH?"
One Sabbath- morning, a mother was busy in her room. The older
children had gone to church; Baby Bit, as her brothers called her, was
sleeping in her crib; and the two next to her were down stairs playing
Sabbath-school. She was just about seating herself for a few minutes'
quiet reading, when she heard little footsteps on the stairs, but no busy
tongues accompanying them, as was the usual custom; and then the door
was opened quite softly, and two pairs of black eyes looked cautiously in.
Frankie, the eldest, (and he was five) bore in his hands a plate of popped
corn.
His cheeks were very much flushed, and his voice low and tremulous,
as he said, "Might! pop a little corn, mamma?" " Why, ray child,
you have popped it, haven't you?" said she, earnestly repressing the
smile which came to her lips; for she read clearly the sense of guilt in
the down-cast eyes. "Yes, marama, a little, and I burned my fingers

146 Our Banner. [April 15,
too. "See !" and the tears trembled in his eyes, in spite of his brave
efforts to the contrary.
" /"didn't, mamma," chimed in the three-year-old Walter, whose
fathomless eyes seemed deeper than ever,—"/didn't." "But you
stood and looked on," said Frankie, reproachfully. " Come in," said
their raother kindly; for they still stood at the door, as if uncertain of
their reception ;—" come in and let me do up Frankie's finger, and then
you can eat your corn if you want to." This was done, and then the
plate put in a convenient place for them both to help themselves. But
somehow the corn, which usually disappeared with such rapidity, did not
seem to taste just right. Frankie's eyes were still down-cast; while
Walter's, with an eager, questioning gaze, were fixed on his mother, as
if to reati her very thoughts. " Oh !" exclaimed Frankie, as if a pleasant
relieving thought struck him, " I'll save sorae for Aunt F"anny when she
comes from church." " Oh!" said Walter in a tone of scorn, " she
won't eat any." " Why not ?" humbly asked crest-fallen Frankie.
" Oh ! 'cause they were popped on the Sabbath," said the little pharisee.
" Children," said their mother, breaking the oppressive silence she
had observed, " wouldn't you like to set this plate of corn away out of
sight to-day? and to-morrow you can have it again."
" Yes, oh, yes !" cried they both; and Frankie's look of pain and
shame almost disappeared with the cause of it all, as the drawer closed
over it. " But," said he after a pause, " why not pop it on the Sabbath?
You do some things, sorae work, don't you? Why, you make tea, and
boil potatoes, and toast bread, and —"
" Do I make bread or pies or cake, though, Frankie, or do any cooking
which can be done on Saturday ?
" The Lord tells us to do enough to raake ourselves corafortable, but
not to do anything we can avoid ; because, if we do, we cannot ' remember
the Sabbath day to keep it holy.' Don't you see the difference ?'
" Yes, mamma," said both voices ; and that corn never was called for.
A SABBATH HIPPODROME.
I had a dream, boys—a real, true dream, not one made up just to tell
you. It was a Sabbath dream, too ; for the new bell on our chapel tower
struck four tiraes. Sabbath raorning, as I was thinking it over. I dreamed
that I was in a strange town, going to church. Well, that was natural
enough. I dreamed that I stayed at the Sabbath-school. That was
proper, too, for I always stay and see what you boys are learning. But
I dreamed that when I was in the Sabbath-school, it was not exactly
a Sabbath-school. It was a kind of Sabbath edition of Barnum's
Hippodrome. The children were there and the teachers were there,
but so were the animals! I cannot remember all that happened,
but, at last, a deacon, who seemed to have charge of the affair,
stopped to fix the fire, and requested me to read some appropriate
selection from the Bible. I thought to myself—that is, I dreamed that
I did—what Scripture is appropriate for a hippodrome ? I dreamed that
I turned over the leaves of the Bible—I could not find anything—I
awoke ; and, lo! it was a dream. But it set me to thinking what Bible

i875-] Children's Bread. i47
readings there were about animals. I saw that I ought to have read the
account of the animals entering and living in the ark, for certainly Noah
had a far greater and more wonderful menagerie than Barnura or Van
Amburgh ever thought of. I told my dream to my boys at the breakfast
table, and we talked over a plan of a Bible Hippodrome, that is collection
of all the animals we could find any raention of in the Bible. This
is the way. Take a few sheets of "coramercial note " paper, and stick
thera together like a book, with a neat cover. Rule the page's with a
pencil, or with red ink, so as to have three or four spaces. These are for
the narae of the aniraal, the place where it is referred to, with extra
spaces for "remarks," Or for other references. Here is a sample, beginning
with Genesis:
Whale Gen. i. 21 Not in Jonah.
Sheep. . . . Gen. iv. 2
Raven Gen. viii. 7. ... I Kings xvii. 6.
Dove Gen. viii. 8. . . . Ps. Iv. 6.
Or, you can rnake it alphabetically, like this:
Adder Gen. xlix Prov. xxiii. 32.
Ant Prov. vi. 6. . . . " Not strong."
Ape I Kings xx. 22. . .
I am sure this would be a very interesting exercise. You will find
many animals which you had never thought of as Bible animals.
SCRIPTURE ART GALLERY.
Key to Landscape of March Number.—Mareshah.—2 Chron. xiv. 9.
M-aul, Prov. xxv. 18.
A-hab, Jer. xxix. 21, 22.
R-ehum, Ezra iv. 9, 10.
E-lhanan, i Chron. xx. 5.
S-alt, Num. xviii. 19.
H-arpers, Rev. xiv. 2.
A-ltar, Heb. xiii. 10.
H-arvest, Mat. xiii. 39.
Friends in Walton, N. Y.
ANSWER TO BIBLE-CLASS QUESTIONS.
1. Enoch, the father of Methuselah, was translated to heaven without death, (Heb.
ii. 5,) therefore, although the oldest man, Methuselah died before his father.
Jennie' George, Rushylvania, 0.
2. Moses, as a type of Christ, united in himself the office of prophet, priest and king.
Proof, Deut. xviii. 15-18; xxxiv. lO; Ps. xcix. 6; Lev. viii. 15-29, compared with
Lev. vii. 29-34; Deut. xxxiii. 4; Ex. xviii. 16-19 ; Deut. i. 9-18.
3. Samuel was prophet and priest, i Sam. ii. 18, ix. 9; Ps. xcix. 6; Jer. i. I.
David was prophet and king, 2 Sam. xxiii. 2; Acts ii. 30.
Solomon was prophet and king, Prov. i. i, 2, xxx. i; Ec. i. 6.; Song i. i.
Melchisedec, priest and king,; Gen. xiv. 18; Heb. viii! I.
D. Kilpatrick, Northfield, Iowa.

148 Our Banner. [April 15,
4. Jezebel. Proof—She was the daughter of Ethbaal, king of the Zidonians, I Kings
xvi. 31. The wife of Ahab, l Kihgs xvi. 31. The mother of Ahaziah, I Kings xxii.
51. The mother of Jehoram, 2 Kings iii. I. Mother-in-law to Joram, 2 Kings viii. 18.
Grandmother to Ahaziah, 2 Kings viii. 26.
Mrs. E. J. Pattison, Neiucastle, Pa.
BIBLE-CLASS QUESTIONS.
The children of Israel were commanded not to abhor a certain nation. The initials
of the following will prove the name :
I. What vineyard was noted for its clusters of camphire ?
2. Who slew eighty-five priests of the Lord in one day ?
3. How often is ferryboat mentioned in the Bible ?
4. On what mount was the temple built ?
5. What king of Israel did the sons of Rimmon, the Beerothite slay?
5. How many knives were brought back from Babylon ?
7. What prophet was given as a sign to Jerusalem ?
8. What king said I have played the fool; I have erred exceedingly ?—Answer in
May number. Henry Easson, Latakia, Syria.
A PICTURE OF A WATERING PLACE.
The water of this place possessed medicinal virtue. The initials of the following
give the name of the place. The finals give a noun, but once used in the Bible, expressive
ofthe "habitation of God :"
I. A licentious woman of royal birth, who listened to a discourse from the Apostle
Paul.
2. A nation peculiarly addicted to idolatry and divination.
3. A populous harbor of Phenicia, at which an extensive and lucrative commerce
was carried on.
4. A prominent Syrian king defeated by David.
5. A successor of King Sennacherib.
6. One who opposed the work of the Lord in the days of the prophet Ezra.
7. A distressing plague with which the land of Israel was afflicted for forty-two
months.
8. A suitable season for "consideration."—Key in May Number.
Eva, ist congregation, Philadelphia.
A SCRIPTURE CHARACTER.
Dear Editor: I like " The Art Gallery in Our Banner " so much that I thought
I would send you a " Scripture character," and so here it is.
The initials of the following form the name of a great and good woman, who was
distinguished for her high position in Church and State :
I. One whose death caused the poor of a certain city to weep.
2. The mother of one who was eminent for his early piety.
3. One whose great beauty occasioned the death of her husband.
4. A Moabitess, the wife of an Israelite.
5. A Gentile ancestor of Jesus Christ.
6. A discreet woman, who, by her hospitality, saved the life of a Jewish husband.
7. One who was falsely charged with a great sin while performing a religious duty.
Rosie E. Johnston.

I875-J Editorial. 149
Note,—We have received correct answers from the following : K. J. N., Mary A.
Johnston ; R. Knox Yong, H. J. W., Terga Huston, Elliota, nine. Let not those whose
answers were not quite perfect, become discouraged, but let them still persevere. It is
by eifjrt that we become perfect in our work.
REGISTER OF BAPTISMS.
And of Zion it shall be said^ This and that man was born in her."—Ps. Ixxxvii, 5.
NAME.
PARENTS.
DATE.
CONGKnGATION,
MINISTBRS.
jAmes Harvey McQueen,.. John & Margaret, Au,g
Rushsylvania, P. H. Wylie.
Martha Lucilla Wylie,
Jonathan Pearl Wright,
Abram & Lizzie
Wait & Julia Ann,
Sept. i, 1874,
"
A D &
Sept. 14, 1874, Lake Eliza, R.M C.Thompson
Mattie Jane McKnight,
John& Melissa M ,
Minnie Lauretta Baird,
Dec.
James N., & Mary A.,...
6, '874, Sharon,
1
T. P. Robb.
Elizabeth Delia Elliott Richard & Nancy A., Mar. 7. 1875,
Robt. Erwin Kilpatrick,...
..
James McConauffhy,
Henry McDonald Renwick & Catharine,...
Thoma-s Robb Huston,
Feb.
Tohn & Sarah
7.1875, Rehoboth, Iowa, E, G Elsey.
R bt. Dodds Dougherty,...
Jan. JI. 1875, Syracuse, S, R.Wallace.
Alice
George
Alida
Speer,
McUougall,
WiUiam & Ann
"
EDITORIAL.
THE CHRISTIAN OUTLOOK IN TURKEY.
Mr. Boker, the American Minister at Constantinople, has been transferred
to the Russian Embassy; and the Hon. Horace Maynard, of Tennessee,
has been appointed' in his place. Mr. Maynard is a Christian
gentleman of tried integiity, a prominent member of the Presbyterian
Church, and a vice-president of the American Bible Society.
In the present condition of Christian Missions as carried on in that
country by American churches, this appointment must give general satisfaction,
and excite hope that he will render important service in the work
of christianizing the land of the false prophet. Besides our Mission in
Syria, there are those ofthe U. P. Church in Syria and Egypt; those of
the Presbyterian Board in Syria, on which they expend over ^50,000
annually; those of the American Board in various parts of Turkey, in
which 133 American Missionaries are employed at a cost last year of
^156,635 ; the Methodist Missions in Bulgaria; the colleges in Constantinople,
Beirut, and Aintab; the Levant agency of the American Bible
Society, sustained by an annual outlay of over ^40,000. AU of these are
suffering, or in imminent danger, from the persecuting policy of Turkey;
and these large interests of the evangelical churches of the United States
demand that our representative to the Porte be one in full sympathy with

150 Our Banner. [April 15,
Christian Missions, who will use the great influence of this nation in
maintaining religious freedom against the increasing intolerance of Mohammedanism.
The Bible Society Record contains a letter from one of its agents in
Constantinople, which says of the attitude of the Turkish Government:
" The outlook at present is, that the Christian world is as yet hardly
cognizant of, certainly not awake to the fact that this Mohammedan government
is seeking, and that with great persistence, to disown its promises
guarantying religious liberty to all its subjects. The withdrawal of
the permit to print Turkish Scripiures, given in April, 1861; the seizure
of the colporteurs and their books, while engaged in a work recognized
by the authorities as legitimate for a quarter of a century ; the unjustifiable
domiciliary visit of the police to the Bible House, with the intent to
seize all books in Turkish; the severe and persistent persecution of converts
from Islamism to Christianity—all indicate the temper of the times,
and prove that our work is to meet with bitter, determined opposition."
The New York Tribune of March 19th, contains the following telegrara
from London : "A statement from the Turkish Government has appeared,
in the form of a letter, from Musums Pasha, Turkish Ambassador to
England, to Mr. Kinnaird, M. P., giving the reasons forthe refusal ofthe
Sultan to receive the deputation from the Evangelical Alliance. These
are in brief: (i.) It was contrary to all precedent. (2.) The grievances
had no serious foundation. No change of religion could prove exemption
from military service, and the alleged ill-treatment in the particular cases
of proscription is denied. As to the closing of the Protestant school at
Latakia, the sheiks ofthe locality had forbidden the children to attend it.
(3.) Printing and selling the Bible has never been prohibited, but
colportage and gratuitous distribution of the Scriptures in public places
have been forbidden in order to prevent disturbances. (4.) The Turkish
Government desires to uphold freedom of conscience, but does not intend
to encourage proselytism." These subterfuges only deceive those who do
not wish to know. The Lord Jesus will yet take them in their own net
and make their devices to be their own destruction.
COMMUNION AT LATAKIA.
Yesterday was the last day of the Feast, and a very interesting, and I
trust profitable, communion season we enjoyed. Friday was observed as
a day of fisting and prayer, and although we have many things to discourage
and cast us down, yet we have great cause for joy, and our
trembling was not unmingled with mirth. The Lord of the vineyard is
at work among us, gathering inof the travail of His soul, and is continually
adding to the church such as shall be saved.
Many of our members were absent from various causes. One, Daoud,
is still in Constantinople; four are in Beirut serving as soldiers in the
Turkish army. A good many in the mountains were not able to be
present;—some on account of sickness in their families; others were detained
by their friends. Thus from one cause or another twenty of our
members were not able to be present. Still, forty-seven communicants
sat down to commemorate the dying love of the Lord Jesus. Nine of
these were from our mission circle, and the remaining thirty-eight were
native members. Eight joined our little band at this time. One, Mizpah

18 75-J Editorial. 151
Metheny, although young in years, yet the love of Jesus constrained her
to make a public profession of His name. Three were from the school,
viz., the wife of Daoud, a girl about ten, and a boy about twplve years
old. Three were from the Greek Church, viz., the wife of Hamud Bolad,
one of the young men who joined at the last communion in B'hamra, the
other two are working in Mr. Beattie's family, the man as cook, and the
woman as house servant. There was another from the Armenians, a native
of Kissab, but now employed in Dr. Metheny's family. Eight others
wished to make a public profession of their faith in Jesus, but it was
thought best, both for them and the church, that they should remain a
little longer under instruction, and they were advised to wait until the
Spring communion at least.
Thus you see that although the devil is hard at work, he cannot shut
the door of the Lord's sheep-fold. Christ is the door, and His heart and
arms are ever open to receive all who come unto God by Him. May God
grant to make this year upon which we have just entered, one that shall
never be forgotten in the history of our Mission. Pray on, work on, and
the Lord will bless. Ever yours, in the Lord's work,
Latakia, Jan. 2j, 187s- Henry Easson.
THE GOSPEL IN MEXICO.
is accomplishing great things. But a few years ago, through the intrigue
of the papacy, and under the auspices of three leading powers of Europe,
the Empire of Maximilian was inaugurated. Laws were enacted and enforced
with extreme rigor, establishing Romanism and suppressing Protestant
worship. A speedy reaction came, overthrowing the Empire,
and with it the power of the Papal Tiara. The republic took its place,
infidel indeed, yet in hate of Rome gaurantying religious liberty.
At once, the Bible Society and the Christian Union sent agents, and
many churches established missions among the Mexicans. Five years ago,
there were six Protestant churches in Mexico; now there are ninety-eight.
In the City of Mexico, ten years ago, foreigners were pelted with stones
if they did not remove their hats while a Catholic procession passed;
now, through the successful labors of Christian missionaries, there are
five Protestant churches, largely and regularly attended, and large numbers
of converts are gained from the ranks of the Roman Catholics.
Recently a Presbyterian congregation was organized there, which has
now one hundred and twenty-three members, and is receiving continual
accessions; and another one was organized in Vera Cruz, into which,
eighty-two were received on profession at the outset. The recent massacre
at Acapulco, full accounts of which have been widely published, was
the result of Popish rage, at the rapid progress of Protestant doctrines.
Some four years ago, an agent of the Bible Society left a copy of the
Scriptures with a humble citizen of Acapulco. Reading it he became a
Protestant. Reading it to his neighbors, a number of them joined him
in renouncing Rome. Among these, was the chief of police and a member
of Congress. The latter opened his house for exercises of public
worship. Hearing of Rev. Mr. Hutchinson, the superintendent of Presbyterian
Missions, they sent for him, and he came to Acapulco, Dec. 31,
1874. After three weeks of constant labor, preaching every night, he
organized, on Jan. 24th, a congregation of fifty-three members, and ad-

152 Our Banner. [Apriil 15,
ministered the Lord's Supper. During this time a priest publicly denounced
him, and privately plotted his and their destruction, despite the
warnings of the civil authorities; and, on the night of Jan. 26th, when
Mr. H. was providentially detained from the meeting by sickness, an
attack was made upon the assembled congregation, and an indiscriminate
massacre was only prevented by the brave defense made, and the early
arrival of soldiers from the city garrison. Some were killed and many
wounded, on both sides. Many rioters were arrested and are undergoing
trial. The little congregation boldly maintain religious services, and are
making still greater efforts for the cause which the baptism of blood has
only made more precious to them. The Spirit is evidently at work and
here, as often elsewhere, the blood of the martyrs will become the seed
of the Church.
ANOTHER blow AT RITUALISM.
The Episcopal General Conference last summer refused to confirm
Prof. Seymour as Bishop of Illinois, thus expressing disfavor towards
the extreme ritualistic party, but their cautious resolutions on the liturgy
gave but small encouragement to Low Churchmen. The Illinois diocese
was evidently emboldened to elect Dr. DeKoven, the champion of ritualism
to their vacant bishopric. This time the candidate must be confirmed
by the Standing Committees of the 45 Dioceses, 23 being requisite
for approval. At the same time. Dr. Jaggar, known as a Low
Churchman, and charged with sympathy for Bishop Cummins and the
Reformed Episcopal movement, was before these Committees for confirmation
as Bishop of Ohio. Dr. Jaggar has been confirmed, having 25
diocesan Committees voting for him, with twelve yet to be heard from;
while Dr. DeKoven is rejected by 24 with 11 yet to report. It is said
that the friends of the latter intend publishing a statement of his principles,
to show that he is not an extreme ritualist, in the hope of yet gaining
his confirmation. The Episcopal Church is not yet ready to exalt Romanizers,
and the fear of Bishop Cummins adds power to the reaction
which we hope has begun in their midst.
AN AMERICAN CARDINAL.
On the isth of March, in this year of our Lord, 1875, the Papal Consistory
in Rome consummated the purpose which for years has been
considered, and appointed an American Cardinal. The recipient of
this honor, a dignity second only to the Pope's, is Archbishop McCloskey,
of New York. Two distinguished delegates are now on their way
from Rome, bringing the insignia of the office which, on their arrival,
will be conferred in due form by the Archbishop of Baltimore.
This is, undoubtedly, prompted by the waning influence of the Papacy
in European governments, and the success of long prosecuted plans
aiming at the possession of political control in this country. They have
the balance of power between the great political parties, and are courted
by both. The new Senator from New York is a devoted Jesuit. The
Romanists hold many leading positions in the State and National go-

i87S-] Editorial. 153
vernments, and receive immense sums annually from the public treasuries
for the support of their institutions.
Just now Cardinal McCloskey's Vicar General has made a plausible proposal,
to have their parochial schools in this city recognized by the Board
of Education, and maintained by the public fund. The request is under
consideration by the Board. A feeble remonstrance is uttered by a few.
Father Welker, a Jesuit Priest, recently come from the South, utters before
a large congregation, a violent tirade against the godless schools,
(they have succeeded in driving out the Bible very largely), which they
are compelled to support in addition to their own. The New York
Herald mildly rebukes the Priest, but the Cardinal is silent. Evidently,
they are advancing, though cautiously feeling their way, and expect to
succeed through the silence of Protestants, and the bold advocacy of
their political friends, whom they have voted into power. But let them
succeed, as seems probable; their heights of prosperity will only hasten
their fall, and make it more terrible, as the Bible declares and all history
confirms. In Spain, France, and Mexico, we have seen that whom the
Pope blesses, God curses; the plans that exalt Anti-Christ to-day, prove
a blasting and mildew to-morrow. The Lord is on our side. Let us wait
for His salvation, and those whom we now see in the high places of the
earth, we shall soon see no more forever.
The Law of Liberality.—We again ask the attention of our readers, to
the series of articles on the Law of Liberality, bythe Rev. James Kennedy,
and especially to the discussion in the present number, of the tenth, as
still the measure of Christian beneficence. The discussion is much longer
than was expected by the writer; but the importance of the subject, and
the happy mingling of illustration and argument in its presei)tation,
awakening new interest at every step, fully justify its length to every one
who desires to know the mind of Christ. We do not see how any one
can evade the force of the argument which runs through the whole of the
three articles, rising step by step, with logical precision and cumulative
power. But even those who are not convinced of the continuing obligation
of the law of the tenth, will find much instruction, reproof and
correction in righteousness in regard to the measure of liberality, and
will rise from the perusal, strengthened and stimulated, to render God
this part of the worship which He requires.
The Congregations of the New York Presbytery are reminded that
they are each required to take up an annual collection for the Presbyterian
Home Mission. As very few reported at last Presbytery, collections
will be expected from nearly all. The obligations of the Presbytery in
sustentation and supply make it necessary to give liberally to this
fund.
10

154 Our Banner. , [April 15,
CHURCH NEWS,
THE REFORMED PRESBYTERIAN CHURCH.
CLOSING EXERCISES OF THE SEMINARY.
The Board of Superintendents of the Theological Seminary met in the
Seminary Hall, Tuesday, March, 30, at 4 o'clock, P.M. The services
were continued until Thursday night, three services being held each day.
Written and oral examinations were conducted in the various departments
of study, Hebrew, Biblical Criticism, Church History, Theology,
Church Government, Greek, and Homiletics. Eighteen of the students
preached—six on each of the three evenings. The students of the senior
clasf'are not required to preach before the Board.
The texts from which students preached were as follows : A. D. Crowe,
Is. Iv. 3 ; W. M. Dauerty, Ezek. xxxvi. 26; M. R. Frazer, Acts xvii. 30 ;
Geo. Kennedy, Jer. iii. 19 ; J. R. Latimer, John x. 28; R. M. McKinney,
John iv. 24; J. Ralston Wylie, i Cor. i. 10; G. M. Elliott, Phil. ii. 13;
J. M. Foster, Acts xvi. 31; W. S. Fulton, Phil. iii. 9; S. M. George,
Rom. viii. 30; W. McKinney, Eccles, xii. 14; S. R. McClurkin, Phil.
iii. 21; W. M. Shanks, Eph. v. 19 ; J. Renwick Wylie, Prov. iv. 18; J.
J. Dill, Is. Iv. 7; A. Kilpatrick, Matt. v. 48; J. L. Pinkerton, i Tim.
ii. 8.
In regard to examinations, it was found necessary to make some change,
as the careful examination of more than a hundred long papers in answer
to questions in written examinations was too heavy a tax on the Board's
time, as well as on the students'. It was accordingly resolved that the
professors be requested to conduct one or more written examinations in,
their respective departments just previous to the meeting of the Board,
next Spring, and report results. The studies in which these examinations
are to be conducted are not to be known to the students until the time
of examination. In this way the manifest benefit of their written examinations
will still be reaped by the students.
Profe.^sor Sloane stated that over $400 had been expended during the
past year in obtaining valuable works of recent publication. Much has
thus been done to bring the library up to the times, though there is still
room for generous contributions.
A communication was handed in by students of the Seminary, stating a
grievance concerning which they asked to have action taken. It was resolved
to enter upon an investigation as to the statements made by the
twenty students who had signed the paper, and the students were all
requested to be present to answer questions. After a few questions had
been asked and answered the following resolution was passed :
Resolved, That the paper be returned to the students with the advice to meet, and ascertain
definitely what they desire in the way of change in the senior Professor's department,
and ask an interview with the Professor; also that Prof. Sproull be requested to
meet with the students, upon their invitation, in order that, if possible, « mutually satisfactory
arrangement may be effected.

i875-] Church News. 155
On the passage of this resolution the students requested the privilege
of withdrawing for half an hour's consultation, and on returning stated
that it was their unanimous and decided opinion that nothing could be
gained by the interview proposed by the Board, and again presented their
paper with the request that a thorough investigation be made.
It was thereupon moved that the paper be received, and that, in accordance
with the request, the investigation which had been begun be
continued. This was voted down, when an appeal was taken to Synod
by D. McAllister and A. M. Milligan, on the ground that the Board was
failing to attend to a duty which, in the circumstances. Synod had a right
to require and would expect of it; and secondly, that its action was an
injustice to the students who had appeared properly before it with their
grievance.
The reports of the Professors are herewith subjoined.
D. McAllister.
Professors' Joint Report.
The undersigned present the following report: There are in the Seminary t
two students. They are classed as follows : First Year:—A. D. Crowe, M. R. Frazier,
J. R. Latimer, J. R. Wylie, W. M. Dauerty, George Kennedy, R. M. McKinney.
Second Year.-—G. M. Elliott, W. S. Fulton, W. McKinney, W. M. Shanks, J. M. Foster,
S. M. George, J. L. Pinkerton, J. Ren. Wylie. Third Year.-—]. ]. Dill, S. R. McC.urkin,
A. Kilpatrick. Fourth Vear:—T. J. Allen, W. A. Gault, J. M. Crozier, R. C. Wylie.
It gives us pleasure to state that the students have been regular in their attendance on
the duties of the Seminary. We have no case of absence to report that was not satisfactorily
accounted for. Two of these were detained away by sickness for a short time,
but are entirely restored. Each one delivered during the session two discourses in pubhc.
Their conduct and demeanor, so far as we know, were all that could be desired.
The Board will notice that the students of the third of the above classes have completed
their third session, and maybe certified for Ucensure. Those of the fourth class
have now finished the whole course, and should receive certificates of dismission. AU
the students except those of the fourth year have had texts assigned them for specimens
of improvement to be delivered before the Board. Respectfully submitted,
Thos. Sproull,
J. R. W. Sloane.
Report of Professor Sproull.
The undersigned. Professor of Theology, Church flistory, &c., would respe
report:
In Systematic Theology, the Application of Redemption was the part of the course
that occupied our attention. Twenty-three lectures were read; most of them rewritten.
The first, on the subject in general, and the rest under the three heads of. Subjective
Soteriology, Ecclesiology, and Eschatology. On the first, there were nine lectures; the
subjects were Vocation, Regeneration, Union with Christ, Saving Faith, Justification,
Adoption, Repentance, Sanctification, and Perseverance in Grace. In Ecclesiology the
subjects were. Christian Worship, Prayer, Praise, Baptism, The Lord's Supper, Social
Covenanting, The Sabbath, Testimony Bearing, and Church Fellowship. The topics
on Eschatology were. The Millenium, Death, The Resurrection, and The Final Judgment.
These lectures were presented on Monday, and on the following Wednesday the
students were examined on the lecture last read. I design in future to extend the course
over the whole term of four years.
In Church History, I read fourteen lectures, all new. These included the period from
the fall till the advent of Christ. The plan of *hese lectures, was to consider the history
of the Church in a threefold aspect, as a spiritual organization, as the object of the
hatred and opposition of the world, and as preserved and upheld by the Mediator in his
providence. according who, Church on account Government to the The above of students sickness, and plan. read Pastoral read Each essays only Theology student on one. different read were two periods presented essays, of with as the a history series the exception of lectures the Church, of one, on

156 Our Banner. [April 15,
each; and on Church Government the students were examined. It is ray conviction
that Homiletics and Pastoral Theology, should be assigned to the same professor.
The students have been instructed to prepare for examination on these subjects by
writing. Respectfully submitted,
Allegheny, March 30, 187s. Thos. Sproull.
Professor Sloane's Report.
The session now drawing to its close, has been like the previous one of unbroken
harmony in my department. The attendance has been all that could be desired, there
having been but few absences for any cause whatever. The following is a record of our
work for the session :
Theology.—We have gone over about five hundred pages of Hodge, and reviewed
for examination about two hundred ; the principal subjects treated have been, "Extent
ofthe Atonement," "Vocation," " Regeneration," " Faith," and " Justification."
Exegesis.—We have read the Epistle to the Ephesians, being a little more than the
usual amount, owing to the fact that we attended to this study twice a week for a short
time.
Hebrew.—There have been three classes in Hebrew during this session. The first
class commenced the Grammar, and have studied the Grammar through the subject of
nouns, and have read eight chapters in Genesis. The second class has been for the
purpose of drilling in the principles of the language. The third class, embracing
all the students, except the first-class, have read twice a week, ten verses at a lesson,
and have read in all twenty chapters in the Psalms and first of Zechariah.
Homiletics.—In this department we have used, during this year, M'llvaine's Elocution,
in connection with lessons taken by a portion ofthe students from a professional
Elocutionist. Also, each day a skeleton has been put on the black-board and criticised
by the class. We have had this study twice a week.
Biblical-Criticism.—I have delivered twenty-two lectures on this subject referring
to the New Testament. In these lectures as much is given each lesson as can be conveniently
written at one time. This study also occupied us twice a week. Nothing
has been done this BETHEL session in CONGREGATION, Hermeneutics. The SPARTA, time spent ILLINOIS. each day in the Seminary
has been from two to three hours. Respectfully submitted,
Editors of " Our Banner."—We have just finished, furnished, J. R. W. Sloane. and
occupied a new church at Sparta, and left the old one at Eden, where
our fathers and we have worshipped God for more than forty years. I
preached a sermon atthe opening of the new church with an introduction
suitable to the occasion, and giving reasons against any formal
dedication. The editor of the Plaindealer solicited a portion of the
sermon for publication, which I furnished. I send you a corrected copy.
It will perhaps be interesting as a portion of the history of this church
in the early part of this century. I will add that the lots cost ^600, the
building, ;g5,20o; furnishing, 400; total, ^6,200. The money is all
raised but about J400, for which there are some good pledges. About
^200 more will have to be subscribed. Our neighbors have furnished
fully one-fifth of the entire cost. Yours,
Sparta, III., March 3d, 187s. D. S. Faris.
Extract from the "Plaindealer."
The first religious colony in this part of Illinois, was one of the Associate Re
Church, in a place then called the Irish Settlement, a few miles southwest of Sparta.
This colony was visited occasionally by tbe veteran missionary. Rev. Mr. Porter, but
they had no regular administration of the oidinances, and no organization as a congre-

i875-J Church News. 157
gation. The colony was planted about the beginning of this century, but was still only
a missionary station, when Rev. S. Wylie, of the Reformed Presbyterian church, established
a mission in this field. He preached one or two years to this society. By this
time the Covenanters were flocking in, and settled round about where Sparta now is.
They worshipped for several years in nooks of timber, in private houses, and in barns;
and we have no doubt worshipped God acceptably, although with much inconvenience
to the flesh. In 1821 the Bethel congregation was organized, and the first communion
was held on Mr. Little's place, the farm now owned by G. H. Tweed. The old frame
church was built near the old grave yard, and was occupied in 1823. The Covenanters
from this time on, increased rapidly, and far outstripped all other branches of the
Church. The old frame church was no longer sufficient. A new church was talked of,
and finally resolved upon. The location, however, brought strife, and the contention
was so sharp, that Hill Prairie and Eden were parted. This division was recognized by
the Presbytery in 1832, when the walls of the old brick church at Eden, were well in
progress. They began to worship in the brick church in the winter of '32-3. At the
Synod of '33 the whole church was divided into the O. S. and N. S. branches of the
Reformed Presbyterian church. The Eden congregation was in like manner divided.
From this time, there was a Bethel O. S., and a Bethel N. S. Each of these orioinal
Bethels soon struck off a number of new congregations. In the meantime, the Preston
congregation was organized, which is the mother of all the congregations of the U. P.
Church at Sparta. But in those early days, the Covenanter religion gave characier to
the whole community. This state of affairs continued until the union of the A. R.
church with the Associate church, constituting the U. P. church. From the date of this
union, this branch of the Church has shown a wonderful vigor and vitality. It has increased
its congregations and membership far. ahead of any other single denomination.
The ranks of the U. P. Church have been repeatedly replenished from the Reformed
Presbyterian,—in some congregations acceding in a body. More lately, the Assembly
Presbyterians have taken a vigorous root in Sparta, and show a great vitality, and are
beginning to make a fair stand among the churches. The Methodist and Baptists do
not come under our review, as their members have sprung chiefly from other sources
than the Scotch Presbyterian; and at any rate, they show liule vitality in this community.
The relative strength of the several Presbyterian churches in these adjoining
counties, all to a greater or less extent the outgrowth of the original A. R. and R. P.
missions, may be approximately stated as follows : U. P., 1200 members ; O. S. Covenanter,
600; N. S.C. 500; Assembly Presbyterians, 400; Total, 2,700. This number
could no doubt be brought up to three thousand by close counting. Now, it is this
membership of three thousand Presbyterians that gives character and moral tone of a
very high order to this part of the State. It is true, that crime, violence and bloodshed
occasionally creep out in our midst, but in almost every case, these have come from the
lewd fellows of the baser sort who are among us but not of us. Our community has
been scandalized by these outbreakings of wickedness, and the finger of scorn has been
pointed at our religion, but wrongfully. Our contributions for the Bible cause, as well
as our high-toned morality, PRESENTATION proclaim the AT virtue BREADY, there is in IRELAND. sound doctrines and Scriptural
views, thoroughly and fearlessly preached, and brought to bear on the hearts and con­
A sciences friend of has the pointed people. us And to an now item this in congregation the Londonderry of Bethel, Standard, has had of a great share in
all February this work; 13th, and from though which reduced we in learn numbers that by "on sending the evening out colonies, of we Thursday, need not
the reckon nth ourselves inst., old,—rather the Reformed we should Presbyterian renew our Congregation youth and mount of up Bready, with wings held as
their eagles, annual run and reunion. not be weary, The walk church and not was faint. filled We may to overflowing. well set up our Ebenezer It was
exceedingly and say hitherto well has lighted the Lord up, helped and us the ;, walls and take were new tastefully courage as adorned we take our with posi­
appropriate tion in Sparta mottoes, by the other festooned churches, with and do evergreens. our part in the When evangelization all had of partaken the com­
comfortably munity. of an excellent tea, and after praise and prayer, James A.

158 Our Banner. [April 15,
Cunningham, Esq., of Waterside, Derry, was called to occupy the chair.
With a few well chosen prefatory remarks, he called on Mr. James Mathers
to read an address to the pastor, the Rev. C. K. Toland. Mr. S.
Hall accompanied the reading with the presentation of a purse containing
one hundred sovereigns."
MISSIONS.
HOME.
letter from MR. JOHNSTON.
Selma, Ala., Feb. 27, 187J.
This is the midst of winter in the North, but we have what might be
termed pleasant spring weather. Rains are frequent, but like moonshine,
they come for the most part in the night, and in the morning hardly a
trace can be seen. We have had no snow and but little sleet, and the
indications are that we shall have none. Winter seems over; the voice
of the ploughman is heard in the distant fields; gardens are growing
finely; flowers are blooming, and trees are budding.
Our city has received a new Charter, which, it is said, leaves the
greater portion of the colored population in East Selma and the Barrel
school-house, (a public school maintained by the city for colored
children,) outsitle of the city limits, and cuts them off from all the benefits
of the public fund. This will be sad for them, and even if it be not true
the city finances are in such a state that it is feared the public schools
will be closed. Under these circumstances our school has double advantage,
and but for the poverty of the people we might have pupils enough
to occupy seven teachers, if we had them and room.
On the 24th instant, in the Methodist church, an organization was
effected to aid those, of whom there are many, who for lack of clothing
are unable, to send their children to school. Committees were appointed
to solicit aid at home and abroad. In their behalf I appeal to the friends
of the poor and needy, to aid in this effort. What you consider useless
would be valuable here, yet raw material would be more acceptable even
though it were coarse. If the condition of many of the pupils who are
attending school could be seen, hands would not be slack to aid. " What
thou doest, do quickly."
The average attendance at the day school is now 150. Many are now
going to work in the country, but others are taking their places, and our
number will not likely, at any time, fall below 150. The duties are very
pleasant, and " time flies quickly; so the night time in this field of labor
is passing away. Our Sabbaths are more pleasant than any other day.
The number attending service gradually increases. One more has been
added to our class of catechumens. We cannot help noticing how
strangely God works for us. Our greatest fears disappear as the phantom
approaches, and we realize more than our highest expectations. Last
Sabbath, as we stood upon the school-house porch and watched the receding
forms, we thought of the influence of this people upon Selma, and

i875-] Missions. 159
asked, Whither are they going? What impression has been made, which,
by the Divine blessing will result in their good ? Then the promise,
Matt. vii. 7, "Ask and ye shall receive," came to mind, and, with
strange feelings never felt before, we turned to bear these jewels to the
Throne. We ask the prayers of brethren for us to Him who is able and
will answer and save.
March 9th. The heavy rains have ceased, and the swollen waters are
stayed. The weather is very pleasant, though the mornings are quite
cool. On Sabbath, the 7th, there were a few flakes of snow in the air,
the first we have seen here, and we gazed upon them with delight. They
tell us of a xXvaefar back when snow fell to the depth of several inches,
and remained some days, but such snow storms are not seen now-a-days.
The Sabbath being cold, with high winds and a heavy rain in the evening,
the attendance upon public worship and the Sabbath-school was
small; yet we felt paid in spiritual enjoyment, which was granted us in
more than ordinary measure. The attendance in February was on the
7th, 86; 14th, 64; 2ist, 74; and 28th, 75.
The small-pox has broken out in the city, yet we are blessed with
health in our mission, except that whooping cough prevails among the
children. The times are very hard, and many are emigrating farther
west, thus affecting every branch of business still more. Many of the
scholars have gone to work, but the attendance on the day-school has increased
to 162. Between 75 and 100 of our pupils are reading the Bible
regularly. One is as far on as Ezra ; four are in Kings ; and thirty have
finished Judges; the rest are steadily progressing. To those acquainted
with our people this fact needs no comment. Ignorance and error must
give way before God's word. Not only the scholars, but also their friends
will feel the effects. They are learning that religion is not a temporary
excitement, but calm and abiding as the existence of God. Our work is
slow, but the prospect is glorious and sure. Hitherto the Lord has
blessed and helped us in answer to the prayers of His people.
Yours, in Christ Jesus, Lewis Johnston.
The auspicious condition of this Mission should lead the Church to
thank God, and take courage in the work of evangelizing the millions of
the colored population in the South. They are virtually heathen, brought
to our door from the malarial regions of Africa, familiar with our language,
and accessible and docile, as few, if any, heathen are. They are our
countrymen, to whom we owe a debt of reparation for their years of
bondage and degradation, and for the blood and tears wrung from them
by our national system of slavery. As an abolitionist church from the
beginning, we have their confidence in the highest degree. Sending to
them colored ministers and teachers, at once our brethren and their
brethren, every barrier of caste and'prejudice is out of the way. Ignorance,
superstition, and political chicanery are operating upon with deadly
influence. The Jesuits are sparing neither men nor means to entrap them
into the acceptance of the idolatrous religion of Rome. Now is the time
for us practically to " say unto them that are of a fearful heart. Be strong,
fear not; behold your God will come with vengeance, even God with a
recompense; He will come and save you." The Mission Building in
Selma was purchased for ^1500. The Synod ordered a collection for this
purpose, and the condition of the Mission funds mikes an early and liberal
response necessary.—Ed.

i6o Our Banner. [April 15.
OBITUARIES.
As WE go tn press, we learn with sorrow that Rev. Daniel Reid, Pastor of the Oil
Creek congregation departed this life April Ist. His disease was typhoid fever, and
his illness brief; we have no particulars. This is the first breach in our ministry for
two years. The Master is calling to each of us, " Be ye also ready."
Henry George, Sr., father of Rev. H. H. George, widely known and honored as an
elder of the Church, died suddenly, March 13th, 1875.
On Sept. 28th, 1874, in the S5th year of her age, Mrs. M. McKnight died, after a few
days illness. She was a good woman; strong in the faith, giving glory to God. She
was raised in the Associate Church, but died a member of the New Concord congregation,
O.
On Feb. 15th, 1875, in the 67th year of her age, Mrs. Margaret M'Gee, wife of Thos.
M'Gee, of the R. P. congregation. New Concord, O. She died after a few days illness,
leaving a family and a large circle of relatives and friends to mourn her absence. They
are not left to mourn as those who have no hope. " The righteous hath hope in his
death."
George Thomas, a menaber of the R. P. congregation, of Winchester, Kansas, "fell
asleep in Jesus," on the 26th of January, 1875, aged about 70 years. The deceased was
a native of Ireland; he emigrated to America when a young man, and connected himself
with the R. P. church in Bethel congregation. 111., under the pastoral charge of
Rev. Hugh Stevenson, about the year 1848, and spent many years of his life in the city
of New York, from which, he, with his family, removed a few years ago to Kansas,
where he. terminated his earthly pilgrimage. He leaves a wife, three sons, and one
daughter to rnourn his loss, but they mourn not as those who have no hope. His last
words were, " I have a desire to depart to be with Christ." His latter end was peace.
J.D.
William Wylie of Jonathan's Creek congregation, died March 9th, 1875, being 75
years, 2 months, and 36 days old. His parents emigrated to the State of Ohio when
he was five years of age. The country being then almost an unbroken wilderness, his
religious advantages in youth were very limited. But at the age of twenty-five, under
the preaching of the Rev. Robert Wallace, and after a thorough examination of principles,
he united with the Reformed Presbyterian Church. During the Anti Slavery discussion,
he was an indefatigable laborer in the cause of the slave. The deep Christian
sympathy that was so largely developed in his nature, led him to " Remember tho^e
that are in bonds as bound with them, and those that suffer adversity, as being himself
also in the body." None rejoiced more sincerely than he, when, at last, the movement
culminated in the entire emancipation of the slave. He received a stroke of paralysis
on April 3d, 1867, and till the time of his death, nearly eight years, he was the subject
of very severe afflictions which he bore with remarkable patience. The very breathing
of his soul, especially toward the close of his life, living for holiness and for the love of
his Saviour. p, H. W.

O U R B A N N E R .
Vol. II. May 15, 1875. No. 5.
THE DEDICATION OF CHURCHES.
BY THE REV. D. S. FARIS, SPARTA, ILLINOIS.
SHOULD churches be formally dedicated before they are used for public
worship? To this question, our Saviour's words to the woman of Samaria
contain an appropriate answer. "But the hour cometh, and now
is, when the true worshippers shall worship the Father in spirit and in
truth; for the Father seeketh such to worship Him." The hill on which
their city stood, was regarded as sacred by the Samaritans. Mount
Zion, a lofty summit at the north of Jerusalem, was sacred to the worship
of Jehovah, and had been consecrated for that purpose. Party
spirit set the Jew and Samaritan, the one against the other. Our Saviour
decides in favor of the Jew when He says, "Ye worship ye know not
what; we know what we worship, for salvation is of the Jews." But lest
they should construe this decision to mean that Jerusalem was always to
have the pre-eminence, He predicts the greater freedom of worship introduced
by the gospel.
It is certainly very pleasant for the worshipper to have a place for
public worship so fitted up as to furnish all necessary convenience and
comfort; but, aside from the convenience and comfort of a commodious
and well-furnished house, worship is just as acceptable to God in a
school-house, a barn, in a nook of timber, by a river side, or on the
slope of a mountain. It is not the having a house for the special purpose
of worshipping God, that is objectionable; but the idea that such
a place is holy, and that worship in such a place commends us to God.
Several reasons may be given to prove that one place is just as sacred as
another; and that, as formal dedication implies that one place is made

162 Our Banner. [May 15,
more holy than another, such dedications are wrong, and lead to dangerous
errors.
First. This is not the dispensation of sacred symbols. The gospel
brings us face to face with spiritual realities, and does not keep us looking
through a glass darkly, or viewing types and shadows of things
which are not themselves to be seen. This was the disadvantage of the
Jew before Christ came, that he was kept under the law as a schoolmaster
who was to bring him to Christ; but now we are no longer under
a school-master. Instead of seeing Christ, the Jew looked at the paschal
lamb, or the burnt-offering, or some other symbol, or at the whole
collection of symbols by which He was fore-signified. The Tabernacle,
and afterwards, the i emple, were part of the sacred symbols appointed
by the law. The Jew could reach Christ, the true Intercessor, only
through an earthly temple. Accordingly he prayed toward that place,
as we now pray only in the name of Christ.
The advantage of our liberty is so great, that nothing seems more absurd
than the return to the bondage of the law, in which believers were
shut up to see only the shadows of spiritual things, and not the very
image of the things themselves. But the formal dedication of churches
is borrowed from the. dedication of houses, lands, altars, animals, persons,
but especially from the dedication of the Temple. Ignorant people
imagine that a church ought not to be used for worship until this cere
monial rite has been observed; and Papists and Ritualistic Episcopalians
countenance the superstition, by refusing to perform official actS;
such as preaching and administering sacraments, except in a consecrated
place. The childhood of the church required these childish things
but now, come to the estate of a man, it should put away the swaddling
bands of infancy. Under the Christian dispensation, symbolical ordi
nances have been reduced to a very few. Baptism, the Lord's Supper,
Ordination, and perhaps Fasting, as far as this is a sign of mortification,
comprise the sum of the symbols ordained by the Head of the Church
since His ascension. It is superstition, or will-worship that seeks to
multiply rites, when the Master has reduced them to these few, simple
signs. Divine wisdom condescends thus far to our weakness, but for the
rest bids us to act like men.
Secondly. It is not the place, but Christ himself, who makes us acceptable
to God. Ritualism tends to obscure this grand truth of the gospel.
It would make us believe that the preacher should put on vestments, and
that the worshipper should have the aid of pictures, crosses, and a multitude
of other visible means, to enable him to look to Christ. The result
is precisely the same as in idolatry. The worshipper fixes attention
on the visible, and loses sight of the true object. Protestants ought to
discourage everything that has any tendency to put justification by faith
in the back-ground. But consecration of churches is simply one of the

i875-] The Dedication of Churches. 163
popish intrigues to darken the clear light of the gospel, and lead men,
captive under the law, to go about to establish their own righteousness.
I do not assert that Protestants do what is here charged on the Papists,
when they dedicate churches ; but they do a thing which has so much
resemblance to popery, that there is great danger of being led into the
same mistake. The good old Presbyterian motto is the only safe one,
"Nothing.in the worship of God, but what is divinely appointed."
Thirdly. Not the place, but the Spirit of Christ sanctifies. We may
grant that churches, used only for religious meetings, contribute to a
decent and becoming order ; while the open air and unusual places of
assembling, distract attention, and give opportunity for "lewd fellows of
the baser sort," to act disorderly. But, aside from these disadvantages,
such places are on a par with regular houses of worship; and neither the
one nor the other have any direct influence on our sanctification. It is
the Spirit of Christ who quickens, converts and sanctifies. If we are led
to depend on any means whatever, but especially upon human devices,
for that holiness of heart and life communicated by God's good Spirit,
we are straying far from the path of safety. But this is the very effect
of ritual services, and why not of dedications as well as of the rest ?
Fourthly. Not the place where they are administered, but the institutions
of Christ edify. When He ascended he gave gifts, that is, institutions
—ordinances, officers, laws and censures—to his Church. These, by the
grace of the Holy Spirit, are the means of convincing, converting, sanctifying,
and saving the elect. He has promised to meet with his people
and bless them wherever they assemble to worship Him in Spirit and in
truth, wherever He has recorded His name. Now, His name is not recorded
on buildings of timber, earth or stone, but in those very ordinances
which he has appointed. It is sacrilege to take away any part of
these. It is will-worship to add anything to them. Ritualism in all its
parts, is simply will-worship; man's ordinances supplanting the ordinances
God has appointed and promised to bless and make effectual. It
is very important for us not to depart from the divine appointments more
or less. The simple ordinances of Christ have the promise of the Divine
presence and blessing to the end of the world ; man's presuming to substitute
or add others will provoke him to depart.
Fifthly. Not the place, but the preparation of the heart, is the indispensable
condition of acceptable worship. This is not secured by genuflections
before sacred pictures, crosses, altars, or shrines of saints with
sombre aspect and doleful countenance. The preparation of the heart is
from God. The more of penance, the less of true humility will be found.
The real condition of spiritual worship cannot be obtained in holy
churches, nor in listening to the chime of consecrated bells, or to the exquisite
harmony of grand organs and skillful choirs. True piety claims
no dividend with the appropriate results of such means. The persons

164 Our Banner. [May 15,
who follow them may be very religious, but they are not wety pious. We
are not pleased to see anything among Protestants that savors even remotely
of such outside devotion, and showy religion; and we are sure
God is not pleased with it. He seeks those that worship in spirit and in
truth, to worship Him. Let the pomp of human inventions be laid
aside, that the hidden man of the heart may be developed in fair proporlions.
But what has this to do with the dedication of churches? Much
every way. For this, with other like rites, spring from the same popish
origin. But Protestants do not formally dedicate their churches! Then
let them quit playing at dedications ; let them think more about having
the heart right, than about following the lascivious fashions of the mother
of harlots. ,
Sixthly. Not the place of worship, butthe Object whom we worship is
important. Protestants do not go to church to venerate an earthly sanctuary
or its furniture. They do not raise their eyes in adoration of saints
or angels, or even the Virgin Mary. A true Protestant, that is a true
Christian, will not allow any other object to stand between him and his
God. He agrees with King William, that no other mediator can come
between him and the Father, but the Lord Jesus Christ. Nay, he agrees
with Paul, that, " There is one God, and one mediator between God and
man, the man Christ Jesus." This is the living and true God. To know
Him is eternal life. This is the only object of religous worship. "We know
what we worship." Consecrated churches, like consecrated wafers, take
the place of the one Mediator in the mind of the worshipper. He thinks
that, because he-belongs to the membership of a holy church, he is
sure of salvation. He looks with disdain upon the simple-minded Protestant,
who worships anywhere. He is not covered and protected by
sacred walls. He has not been sprinkled with holy water. His eyes
have not been directed heavenward by tapers and wax candles. His
faith has not been strengthened by the sight of a cross. His love for the
Saviour of men, has not been called forth by the crucifix. The spiritual
worshipper has nothing of all this; but in true Christian liberty without
anything sacred, in a human sense, he comes directly to God by Jesus
Christ, and worships a God who dwells not in houses made with hands,
and looks not on the outward appearance, but upon the heart.
" I HAD my pride deeply wounded to-day," said Henry Martyn, in his
journal, "and I perceived that I was far from humility. Great bitterness
and dislike arose in my mind against the man who had been the unconscious
cause of it! Prayed for the man, and found my affections
-return."

i875-J Law of Giving to God for Religious Objects. 165
IS THERE ANY LAW OF GIVING TO GOD FOR RELI­
GIOUS OBJECTS?
BY THE REV. JAMES KENNEDY, NEW YORK.
W H I L E some, as we have formerly shown, would be disposed to give
a negative answer to the question at the head of this paper, and would
make every man a law to himself in giving for religious objects; yet, as
we have endeavored to prove, we have in Scripture, clear, distinct, and
well defined laws to guide us in this duty. Without referring to these
more particularly than to mention that they include the obligation resting
upon every member of the church, to give something statedly and
systematically, for religious purposes; to give in proportion to his means ;
and to give at least a tenth of his income to God ; we now proceed to
notice the last point of law on this subject, a-nd assert:
Sixthly. That God has in his word, in addition to the minimum
already referred to, encouraged us to present to him voluntary offerings and
gifts, as his providential and gracious dealings with each of us may suggest.
" In tithes and offerings." "And brought the money, and laid it at
the Apostle's feet." "That the same may be ready as a matter of
bounty." Such expressions, we think, clearly imply that while there is
a minimum in the duty of giving to God, below which we should not
fall, he leaves a wide margin of gracious encouragements and examples
to quicken us "to abound in this grace also." And in this he deals with
us in providence, as he does in respect to our abounding in other graces.
It is worth observing, that while in the psalms he promises, "I will instruct
and teach thee in the way which thou shalt go, I will guide thee
with mine eye," he adds, " Be not as the horse, or as the mule, which
have no understanding," to indicate that, whilst he rules us by law, and
guides us by precepts, he deals with us as rational and intelligent subjects,
who can enter into his plans, and appreciate and sympathize with the
high aims of his moral government. Accordingly, it is his will and our
duty that our providential situations and circutnstances should quicken
us to greater abounding in some of the graces he has conferred. Some
situations and circumstances should make us abound in more prayer,
others in more love, zeal, trust, repentance, humility, or watchfulness,
and we should not be stupidly unobservant of the direction in which his
providential dealings with us are intended to lead us. Now it is just so
in the grace of giving also, and there are two classes of providential circumstances,
which should stimulate us to abound above the ordinary in
this duty.
I. Times and seasons of special necessity on the part of brethren, or of
the church of God. As the Apostle speaks of the "time of need,"
bringing us " boldly unto the throne of grace, that we may obtain mercy
and find grace to help;" so he tells the Corinthians, "that now, at this

166 ' Our Banner. [May 15,
time, your abundance may be a supply for their want," that is, the want
of the poor saints at Jerusalem. Seasons of need, want, and pressing
necessity on the part of ourselves, or of others, or of the Church, have
been the means often of stirring up the people of God in the exercise of
many a grace. Thus, prayer, faith, patience, and other graces have been
made to abound in his people, by Him who knows what kind of treatment,
as gracious subjects, we require. So, also has the grace of liberality
been made to abound. Times of want and felt necessity have always
made it rise above the ordinary level in the people of God. Such was
the season of the erection of the Tabernacle in the wilderness, when the
liberality of the people in offerings so abounded, that it required to be
restrained. Similar seasons we have in the days of David and Solomon,
Zerubbabel and Nehemiah. Such also was the tirae when the infant
Church at Jerusalem was sustained by extraordinary liberality, of which
it is recorded, " Neither said any of them that aught of the things which
he possessed was his own." Many such seasons may still be found when
the necessities of brethren, or the wants of the Church," local or general,
may furnish an opportunity for the children of God to rise, in free-will
offerings, above the ordinary level of liberality, and then the rule is
"Every man according as he purposeth in his heart, so let him give;
not grudgingly or of necessity, for God loveth a cheerful giver."
2. Times of special favor, and the experience of special, providential and
gracious deliverances. It is recorded of Jacob, that after the special
favor manifested to him at Bethel, he not only set up the stone, on which
his head had rested, for a pillar, but poured of the small supply of oil,
which he carried with him on his journey, as a necessary of life, on the
top of it, as a mark of his gratitude to God. And are there not raany
experiences of special favor and mercy, crowded into the life of each of
us, in relation to which something similar would be a reasonable and
suitable acknowledgment? Deliverances from apprehended dangers or
losses, more than ordinary worldly prosperity, unlooked for additions to
our worldly substance, and different forms of special providences to ourselves
and families, all invite, as in the case of Jacob, to the exercise of
special liberality. An incident will best illustrate our meaning. An
elder in our church, in another land, was one day driving a minister to
attend a public meeting on church business. Passing a place on the
public road, where, on one side, the only protection against a steep and
dangerous declivity, was a dilapidated earthen fence, the elder, pointing
to the dangerous spot, said to his traveling companion, "You know
Mr. , a prominent member of our congregation?" "Yes."
"Well, he calls that place his Ebenezer,^—-the place where the Lord
helped." "How so?" "Well, he was driving past this place a very
valuable and spirited animal, in a new and costly vehicle, which he had
recently purchased, accompanied by his wife and their two children,
when, from some unknown cause, the horse took fright, and became unmanageable,
and the result was that the horse, the vehicle and its contents,
were all precipitated down the steep declivity. As the terrible
thought of almost certain death to himself and loved ones came rushing
to his mind, he cried out, "Lord, help and save us?" Well, it was so
overruled, that part of the earthen fence, which had slightly jutted out
of line toward the declivity, gave way under their weight, and preceding
them down the steep incline, broke, in some measure, their fall, and
so it was found, when they were so far recovered as to be able to examine,

i875'] Law of Giving to God for Religious Objects. 167
that though the horse was completely stunned, and they themselves were
terribly shaken, no important injury had been received by any, and even
the carriage was only slightly injured. So our friend has called this
place ever since his Ebenezer,—where the Lord helped. "And what
did he offer to the Lord as a mark of his gratitude?" asked the minister.
" Oh, I do not know that he ever offered anything but an expression
of his thanks." "Well," replied his fellow traveller, "should he
not have signalized the occasion by some substantial mark of gratitude ?
Let us see what the Lord saved him on the occasion. The horse would
be valued for not less than ;^5o, the vehicle for as much, whilst, not to
speak of their lives being saved, the fact that none of them received any
injury saved them in nursing, loss of time, and medical attendance, as
much as the value of horse and vehicle put together. The Lord, therefore,
by affording him help saved him, in a pecuniary point of view,
not less than ^200, (^1000.) Would it not then have been reasonable,
and Christian, and just, and a thing to be expected, that he would
devote to God, say one-half or one-third of what the Lord had graciously
spared to him.'' And so every observant Christian, who is not
"like the horse or mule, which have no understanding," will find in
his own life eventful incidents stimulating to the same line of duty.
Besides, the law of voluntary offerings is necessary that there may
be some equality between the poor and the rich, in the church, in giving to
God. Even when the wealthy would pay tithes of all they possess, they
would, in the service of giving, be far behind the poor, because the
giving of a tenth of an income, that is large and princely, would not inconvenience
the donor, nor straiten him in the enjoyment of any earthly
pleasure or indulgence. But were the wealthy, in addition to their tithes,
to abound largely in freewill offerings, it would bring the two classes to a
nearer equality, and help largely to furnish the church with means to carry
on her work. When in this respect the example of Samuel Budgett,
"the Christian merchant," of London, is followed by our men of wealth,
the church will have less cause to complain of empty treasuries. When
he began life in business, it is recorded of him that he not only in solemn
covenant devoted the tenth of all that the Lord would give him to his
service, but he made a solemn vow that he would never be worth more
than ;^5o,ooo, (^250,000.) Judging that the income from that sum
would be sufficient for the support of any Christian family, and the sum
itself a sufficient provision for those whom he would leave behind him,
he vowed that all he would ever realize above that would be given to the
Lord. And if the mantle of the good man were to fall on our Christian
merchants and men of wealth, what a prosperous state of things in the
church we would soon have. And why should not Christian men set some
limit to their desire for accumulating ? They profess to prefer Zion above
their chief joy. Why then not hear the clamant wants of God's cause
rather than follow till the last the insane lust of hoarding and fortunebuilding?
Would it not be delightful to a Christian man, preparing for
heaven, to reason thus: Now I have got enough for myself and family,
but I will work on my remaining years for God's cause, and give all that
I make entirely to his service ? Would not that be nobler and better far
than going on to the last in piling up a fortune, which, ere he be cold in
the grave, may cause strife and alienation among surviving children and
friends, or be wasted and dissipated in hostile litigation? In this respect
"Godliness with contentment would be great gain."

168 Our Banner. [May 15,
And now, having noticed all the points in the law of giving to which
we intend to refer, before leaving the subject, a few words as to the
practical advantages that would accrue from following the divine rule in
this duty, as well as to the pressing need there is that the law of God
should regulate this, as well as the other parts of our new obedience, will
not be out of place.
And, first, one great advantage, which would accrue from all the members
of the church adopting and acting on the Bible law of giving, would
be that they themselves would thus be completely freed from the embarrassment
and conflict of feeling, which they often now experience,
when asked to contribute to religious objects. A most worthy member
of the church, with whom it was the only privilege of the writer at one
time to be on intimate terms, more than once assured him, that he never
had any happiness or peace of mind in giving for religious objects, until
he adopted the scriptural plan of separating and setting apart a certain
proportion of his income for that purpose. Before that time, when appealed
to for religious contributions, he generally experienced a distressing
conflict of feeling, betwixt his sense of duty and obligation on the one
side, and his natural covetousness and reluctance to part with his money
on the other. This conflict usually issued in some unworthy compromise,
in which his covetousness compounded with his piety for the smallest sum
for which he could be let off, and so it continued till he learned a more
excellent way. When, however, he adopted the scripture plan of giving,
all that passed away. In a desk in his room was a drawer, which he set
apart to a religious use and service, and called it the "Lord's drawer."
Into this at the beginning of each month he put the Lord's portion of his
gains, and when, by any special providence, he was lead to make additional
offerings, they went into the same treasury, and then the money
was no longer his. It was now the Lord's, and there was no room for any
conflict of feeling in giving thereof, when any proper claim was made
upon him for a religious contribution. And so might every one experience
in this matter by taking the right way of doing his duty. " Great
peace have they who love thy law." It is in obeying God's law we may
expect peace, not in following devices of our own.
Besides, men would the more enjoy what remained behind, after having
done their duty, because they could use it with a good conscience. A
great many very foolish things, in our judgment, have, of late been
written and said, about the large amount of money now spent in luxuries,
compared with the amount given for religious purposes, simply because
the term luxuries may be a word of very ambiguous meaning. If, by the
word we understand the means of sinful indulgence, then the comparison
means nothing; for no amount contributed to the Lord, would make a
sinful thing lawful. If a man contributed a thousand dollars to God's
work, it would not justify his spending a cent in what is in itself sinful.
But the word luxuries may be understood in a good sense. It is a word
covering a great deal. A carpet, a piano, or a costly dress may be to
some, luxuries, to which they never dream of aspiring. But as no liberality
in religion can make that which is sinful in itself, lawful, so no
worldly comfort, luxury or enjoyment, however good in itself, is lawful
or right, to the man neglecting his duty towards God. The Israelites,
in the days of Haggai, were blamed because they lived in "ceiled
houses." But surely it is no sin to live in a ceiled house ! Yes, it is, if
you are neglecting your duty to God, and allowing the house of God to

i875-J Law of Giving to God for Religious Objects. 169
lie waste, whereas, to the man who has first done his duty to God of his
worldly possessions, every comfort, and enjoyment, not in itself sinful,
which his means can justly afford is lawful, " being sanctified by the word
of God and prayer," and he may lawfully expect to enjoy God in it. He
may deny himself in these, if he think proper, for the sake of his brethren,
or the interest of Christ's kingdom; but for their enjoyment, if he have
first done his duty to God, he cannot be blamed.
Again ; another great advantage, that would accrue from God's plan
of giving being universally adopted in the Christian Church, would be
that it would be sufficient amply to provide for all her interests and
wants, without any of those miserable shifts and expedients to raise
money, to which we now often have recourse. Itinerant begging, special
collections, extraordinary appeals, with any amount of coaxing and scolding,
and sometimes expedients of doubtful morality, all of which are
found to exist so largely in all the churches, are simply the result of God's
plan for providing for the wants of his own house and kingdom not being
faithfully followed. If the membership in the churches were conscientiously
to devote a tenth of their earnings, and if the wealthier members
would increase this store by gifts and voluntary offerings, there would be
abundance in the treasury for every purpose. A competent support for
the ministry, a suitable maintenance for theological institutions, a provision
for the poor, funds vigorously to prosecute the work of missions at
home and abroad, the cost of building churches as required, and all other
necessary expenses, could thus be amply provided for, without having recourse
to expedients which can only be excused on the ground that we
are working on an unscriptural system. It is on this broad ground that
we plead for the law of tithes and offerings being revived in the Church.
Some put it on the ground of ministerial support alone, or at least chiefly.
But, the laws we have mentioned, if properly carried into effect in the
Church, would meet the whole of her wants. The one stream would
turn all our machinery, and meet all our necessities. Let the people
conscientiously bring their tithes and offerings to the Lord's treasury,
and let the proper office-bearers allocate these, as required, to the
Church's various schemes of Christian work, and the whole case is met.
This would be a far ampler provision for carrying on church work than
we have ever realized, for it is certain that with all our boards, and committees,
and complex machinery, we have never attained, in any church,
to more than a small fraction of what the Lord's plan of providing funds
might legitimately be expected to yield.
And lastly, necessity requires that we betake ourselves to God's way of
devising liberal things, if the Church is to be successful in accomplishing
her work. How miserably incompetent, and out of proportion, is the
agency employed by any, or by all the churches, at home and abroad,
in attempting to convert the world. A few hundred missionaries for
China, with its teeming millions. A few hundreds for India, with its
many tribes and nationalities. A few individuals for Syria, to convert
the bigoted Greeks, and overthrow the antichrist of the East! But, asks
some simple-minded member of the Church, why do you not increase
your missionaries from units to tens, and from tens to hundreds, and
from hundreds to thousands? Cannot more persons be induced to enter
upon the work ? Yes, truly, to any amount. Why then is it not done ?
Ask the secretary of any Mission Board, and he will reply. My dear sir,
we have not the means, our treasury is overdrawn, we cannot keep up

17° Our Banner. [May 15,
even our present work, and are thinking of withdrawing from some of the
fields which we now occupy, although the Lord has evidently been blessing
us with an open door. Well, our simple-minded friend is fairly puzzled,
and asks, "Is there not money among the members of the Church?"
"Oh, yes, plenty there." "Well, why do you not get from them enough to
do God's work?" "Why, my dear sir, we have appealed to them often,
sent them circular letters, and appointed special collections, and yet the
treasury is still empty." " But have you taught them that the law of God
requires that all Church members should contribute a definite proportion
yearly of their worldly means to God, and that if they refuse to do their
duty, they will as much lose character among God's people, and forfeit
their right to religious privilege in the Church, and have withdrawn from
them all claims to be recognized as Christians, as if they were openly
living in the neglect of any other duty, or the practice of any other sin? '
" Why no, we have never had courage to tell them that; all that we have
done is to say to our wealthy members, in a timid and cowardly way.
Please, we want you to give us a little money ; and we have had flung at
us a miserable pittance, accompanied often by an angry growl." Well,
our good friend concludes from all this, that if no change can be made
in our way of being able to go on with God's work, we may as well
cease talking about the Church converting the world. The Church has
now been, for nearly a century, engaged in the work of modern missions,
and yet, while we do not, despise the day of small things, nor undervalue
what she has, during that period effected, she has hardly made, on
the frontiers of heathendom, an impression large enough to be visible, to
say nothing of the vast systems of fallen and corrupted Christianity to
be re-converted. The future, therefore, requires a large effort, and, that
we can make it, an illustration will show. One of our ministers was
charged with having made a very extravagant statement, when he publicly
from his pulpit, asserted, that there were different single individual members
in our Church, any one of whom might himself alone, carry the
whole burden of our Foreign Mission ! How extravagant, how absurd,
thought some ! Well, his explanation was this. We have been given to
understand, on good authority, that several members in our Church are
worth considerably over a million dollars each. But we will not take so
high a figure. Suppose a church member is worth half a million,—-and
probably that supposition may include quite a number,—and suppose he
is animated by the same spirit, as Samuel Budgett, and willing to vow
that he will never use for himself and family, more than two hundred
and fifty thousand, let us see. what he can do. The quarter million,
he retains for himself, will yield a return of not less than six per cent.,
and that will give him an annual income of ^15,000,—a sum sufficient,
we judge, for any Christian family. Well, his other quarter of a million,
at the same rate, will also yield the sum of ^15,000,—the very amount
required this year for our mission in Syria. Thus, the man worth half a
million can, on the principle, exemplified bythe "Christian merchant,"
have a sufficient support for his household, and carry our whole Foreign
Mission, and that without touching his capital. Nor is there extravagance
in anything here proposed. We have no doubt that many of our
members may be worth considerably more than half a million each, and
few men in business would be satisfied with an annual return of six per
cent, on their capital. Therefore, let us not speak of the Church having
done what she could in the Lord's work. There is not a church in the

i875-J Law of Giving to God for Religious Objects. 171
mission field, which could not, if the members were thoroughly alive to
the importance of mission work, do one hundred fold more than is being
done, and that too, without one member losing the enjoyment of a single
good thing thereby.
There is one aspect of this subject, moreover, which must suggest most
mournful reflections to the mind of every Christian man, namely the idea
of any Church being compelled to abandon fields of usefulness, where
God is most plainly setting before her an open door, on the plea of want
of means to enter in and possess the land. It always reminds us of the
sin and folly of the Israelites, when, brought to the very borders of the
land of Promise, they refused to take possession, on the plea that they
were not able. Fancy such a Church as our own deliberating and praying
for years about establishing a foreign mission. Ultimately she is guided
in her choice of a field, and begins her work. Year after year her faithful
missionaries toil, whilst her members keep praying, "Lord, bless our
foreign mission." And now, after years of toil and waiting, her first
convert from heathenism is made and baptized. Oh, what an electric
thrill of joy now runs throughout the whole circle of her membership
because our mission has borne fruit. One convert has been secured, one
heathen baptized, and now we have the seal of God on our work. Well,
this goes on for years; more converts are made; men, women and children
come " flying as a cloud and as doves to their windows." Other
villages send, saying, "come over and help us," and tell us also these
glad tidings. Other doors are opened, and God is evidently answering
our prayers for a blessing on the mission. By and by, however, the
Church grows tired of being blessed. Children come flocking to the
mission schools, saying, teach us the way of salvation ; and the Church
says, "No, go away, live and.die heathen, it costs too much to instruct
you." Villages ask for the tidings of salvation, and she replies, "No,
our people think it better that they should keep their money, than that
you should know the joyful sound." But, God might say, Did you not
ask for such things ; am I not giving just what you have been praying
for? And to this we practically reply, Lord, thou art blessing us too
much. There is not room enough to receive thy blessing ; oh, do not
bless us so much, and we will be better pleased. And so it may be said
of churches contracting their operations. They may have sent spies to
view the land, may have had a most favorable report, and even have
come so near as to have attained some fruit, and then throw up the whole
saying, " We are not able." Now the cure for all this is that we accept
God's rule of giving, for it is utterly impossible, that with her present
system, the Church can ever adequately do her work. If ever "the earth
is to be filled with the knowledge of the glory of the Lord, as the waters
cover the sea," it will only be when, in God's work, it can be said of our
people, " Neither said any of them that aught of the things which he possessed
was his own. This is the question of the present day in all the
churches. Here is the point in which the Church at large needs the
third reformation, and the men and the Church that have the courage
and fidelity to lead the way, and fight the battle hard, till victory crowns
their efforts, will be held in everlasting remembrance by a grateful posterity.
The following errors of the press crept into the previous articles on "The
Law of Giving." In the first article, page 45, in line 18 from top, there

172 Our Banner. [May 15,
should not be a new sentence, but a comma, instead of a period ; P. 46,
line 8 from top, essential should be assimilated; P. 47, line 11 from top,
liberality should be a spurt of liberality; P. 42, line 4 from bottom, predicted
should he predicated; in the third article, in p. 127, line 5 from
bottom, there should be of before poor. In the same page, line 6 from
bottom should be in before the'Church; in p. 128, line 2 from bottom,
one should be some; P. 129, line 19 from top, rests should be exists; P.
130, line 12 from top, created ^ovXd. be creature ; P. 154, line 11 from
bottom, before Aaronic Priesthood supply the.
ELDER JOHN THOMSON, CONOCOCHEAGUE.—AN
INCIDENT.
BY THE REV. JAMES WALLACE, ST. LOUIS.
O U R people take a lively interest in the facts of the early planting and
growth of the Reformed Presbyterian Church in the United States;
but, nearly two generations having passed away, and only meagre records
remaining, many incidents of this period of our church are already forgotten
and others remain only in the memory of a few. In these times
when the profession of the principles of our fathers' testimony costs so
little, it is good to read of the great sacrifices, unswerving fidelity, and
moral heroism of those who have gone before us in their patient
endurance and persevering efforts to plant the flag-staff of the covenant
in the New World. Generally poor, few, and far separated from one
another, regarded by their neighbors as diverse from all people, and not
keeping the King's laws, many thought that it was not for the King's
profit to suffer them. In these circumstances it required an ardent love
of truth, a noble decision of character, a lively sense of covenant obligation,
and great steadfastness to enable them to maintain their profession.
The difficulties and discouragements in the way of a faithful adherence to
covenanted principles were greatly augmented when the first ministers of
our church in this country abandoned their distinctive testimony and
exerted their great influence to draw the people with them. Those who
remained faithful to their solemn vows were deprived of all public ordinances,
having no one to break to them the bread of life for seven
years.
Rev. Alexander Dobbin, one of these early ministers was settled in a
congregation in Franklin County, Pa., in the vicinity of what is now our
Conococheague congregation. When he went into the Associate Reformed
Church, which he helped to form, he took with him all the members
of his congregation except two men and their families. These were
John Thomson and John Renfrew, who were then comparatively young
men, and though they are dead several years since, yet their names are
still savory in the church. I have never found a more intelligent and
worthy man, nor one more generally beloved by the whole church than
John Thomson. When I knew hirn he was an old man, and bore the

i875-J Elder John Thomson, Conococheague.—An Incident. 173
scars of many battles in the cause of Christ. These men were greatly af
flicted by the loss of public ordinances. But, though living seven miles
apart, they and their families met regularly on Sabbath and week days
for social prayer and Christian fellowship. In these meetings the question
was often asked. Will we ever hear another sermon ? It was always
discussed with great interest and feeling, and sometimes their feelings
took entire control of their minds, and they could only speak by teais and
sighs; men and women and children all dissolved in tears, united in
speaking this most eloquent language. At other times they felt more
sanguine, and, resting by faith on God's promises, they talked pleasantly
and hopefully of the time when their teachers would no more be removed
into a corner, and their eyes would see the'r teacher.
On Friday evening, July 8th, 1793, the Rev. James Reid, a minister
of our church in Scotland, having came to the United States on a missionary
tour, came to the house of Mr. Renfrew. It was in the midst of
wheat harvest, and Mr. Thomson was an extensive farmer, and had a
large harvest on hands. The next forenoon Mr. Renfrew went to the
house of Mr. Thomson to inform him of Mr. Reid's arrival, and of
preaching next day. Soon after his arrival, Mr. T. with his hired men
came home from the field to dinner. During the dinner-hour, the conversation
was such as on similar occasions. After dinner, Mr. Renfrew
said, "It is a very busy time, and as it is Saturday, I have many things
to do to prepare for the Sabbath, and must leave immediately to return
home." His horse was brought out of the stable, and hitched near the
gate. As he was about to start, he said, "And John, when are you
coming over to make us a visit, it is now a long time since you have been
there, except at society?" " Indeed, I do not know," said Mr. Thomson,
" when I can go any place; I have never been pushed with work as
I am now. Some of my wheat is so ripe, it is falling to the ground ; and
I cannot find men enough to cut it down. I have offered the highest
wages, and cannot get hands; if you know any men in your neighborhood
who can be hired, send them to me, and I will give them employment
for a month, for I have a large oat harvest nearly ready, and my
meadow is already ripe for the scythe and must be mowed soon or the
hay will be little worth. So you see how I am situated, and I cannot
say when I will be able to go to your house."
"Well," said Mr. Reid quietly, "we will be pleased if you can come
soon, for the Rev. Mr. Reid. a Covenanter minister, just arrived from
Scotland, came to my house last evening, and will preach for us tomorrow.
And I know Mr. Reid is anxious to see you, for he inquired
very particularly about you." "Ah, John, you are joking now," said
Mr. Thomson. "Indeed I am not joking. Mr. Reid is in my house,
and intends to preach for us to-morrow; and I wish you to give the
notice of the preaching to the people in this neighborhood." " Jenny,"
said Mr. Thomson to his wife, "where is my coat?" She handed him
a light summer coat. Having thrown it on, he ran to the barn, saddled
and bridled his fleetest horse, mounted him at the barn door, and, forgetting
his harvest and his brother Renfrew, started at a gallop to see
Mr. Reid. Mr- Renfrew, anticipating something like this, had mounted
his horse, intending to accompany Mr. Thomson ; but he was soon left
far behind, and had only the satisfaction of occasionally seeing his friend
as he passed over the top of a distant hill.
The word of the Lord was precious in those days. In those days

174 Our Banner. [May 15,
there was a famine in the land; not a famine of bread, nor a thirst for
water, but of hearing the word of the Lord. Godly people very highly
appreciate the preaching of the gospel; and in their strong desires for
spiritual blessings, they sometimes forget their worldly interests. By
the faithful continuance of these two families, in their covenant obligations,
the congregation of Conococheague was preserved, rebuilt, and
continues to this day. It was said of the Rev. James McKinney, the
ablest minister our church ever had in this country, that, w en engaged
in his extensive missionary travels, he found out Covenanters by inquiring
for religious or pious people, who did not go to hear the preaching
of the ministers in the different places through which he passed.
THE SCOTCH ASSEMBLIES AND THE PATRONAGE
ACT OF 1874.
BY JOHN M DONALD, ESQ., GLASGOW, SCOTLAND.
T H E impression seems to have gone abroad, that the Patronage Act
of 1874, has quite liberated the Established Churchof Scotland from
Erastian control. It is regarded as having removed, or to a large extent
modified, the evils of which the Free Church complained, and which
drove her out of the Establishment in 1843. The position, taken by
the Free Church towards this Act, was to the effect that no alteration
in the law of Patronage, could remove the grounds of separation
between the Established and Free Churches and that they take no action
either in favor or against it. This position of neutrality is ascribed to
bigotry and animosity towards the Established Church; and the leaders,
ministers in the Free Church, are said to be voluntaries, whose voluntaryism
is so rampant that it manifests itself in all their movements. And
further, it seems to be held by not a few, that Patronage, an evil the
Church of Scotland bore with nearly 300 years, was the cause of the
disruption in 1843; ^^id that, inasmuch as Patronage is now abolished,
the Free Church should rest satisfied, and be prepared to return to the
Establishment. Whether these objections are made in good faith, or in
ignorance and misapprehension, I cannot affirm; but I have no hesitation
in saying, that I regard them as utterly without foundation, and
those who put them forward as chargeable with misrepresentation. Let
us look at the facts.
Patronage was not the cause, but only the remote occasion of the disruption
of 1843. I*^ w^s, no doubt, the channel through which the civil
power entered the church courts; but there were then, and even now
there are other channels through which it could find an entrance. Erastian
power is not over-scrupulous as to means, and can readily accommodate
itself to circumstances. But whatever Patronage may have had to
do with it, the causes of the Disruption were deeper and rhore comprehensive.
For a long time prior to 1833, the Moderate, or non-evangelical
party, were the large majority in the Scotch Church; and in her
courts carried everything with a high hand. About that time their

1875-] The Scotch Assemblies, etc. 175
number and influence began to abate. The friends of truth and vital
religion gained ascendancy, and carried forward important measures of
reform. Before this, the dominant power in the Church was in harmony
with Erastian power in the State, and there could be no collision. The
church might be, and was rent, the Moderates could afford to sacrifice
any of their brethren in the ministry who dared to speak and act in
favor of vital godliness and the glory of the Church's Head ; but they
could find no fault with Erastian rule however degrading, nor could they
tolerate those who would. Hence, the stillness of death reigned through
the church. But at this time there came a change for the better.
One of the first reform measures carried through the Assembly by the
evangelical party was the "Veto Act." This gave the congregations
the power of rejecting the presentee, without assigning any reasons for
their action. It was only necessary that they should decline to sign the
call, and the Presbytery was to proceed no farther in the case. At this
point the contest between the civil and ecclesiastical courts began. Mr.
Robert Young, a preacher of the gospel, Dundee, was presented by the
Earl of RennouU to the Parish of Auchterarder, Perthshire, on Oct. 14,
1834. The Presbytery appointed him to preach before the congregation,
and, after due trial of his gifts, met to take action; when it was found
that out of a parish of above 3000, only 3 persons had signed the call.
The congregation were not satisfied with the preaching, nor with the
preacher, and the Presbytery refused to sustain the call, and thus set
aside the presentation. Mr. Young, with the assistance of his patron
took the case to the Court of Session, the highest civil court in Scotland,
and, after a long trial, judgment was given against the Church. Matters
went on from bad to worse, till the Church found herself utterly helpless,
and it became evident that she must submit, to be controlled by
Erastian power, and surrender the principle of the Redeemer's Headship
and of her own independence, or she must abandon all State-connection
and State support. These were the only alternatives. Her Presbyteries
were interdicted from admitting to pastoral charges. A decree was
issued, ordering a probationer to be taken on trial, and to be invested
with the sacred office. Members of the church were prohibited from
intimating their dissent. Preaching and dispensing ordinances in certain
districts were interdicted, and the Church Courts were not allowed
to pass nor execute sentence against ministers found guilty of the
gravest offences. Members of Assembly were interdicted from taking
their seat in court. But time would fail me to reckon up the insults to
which the church was subjected during those ten years.
The following are a specimen of the sentiments of those in power during
this conflict; and they may be taken as an index of the condition to
which it was proposed to reduce the church, and to which those who remained
in the establishment were reduced. The president of the Court
of Sessions put it thus : " That our Saviour is the Head of the Church in
any temporal, legislative, or judicial sense, is a position which I can
dignify by no other name than — absurdity. The Parliament is the temporal
head of the church, from whose acts, and from whose acts alone, it
exists as the national church, and from which alone it derives all its
power. Again; " Who gave the church courts any jurisdiction ? The law
and that alone gave it; and the law defines what it has so given.'' President
Boyle says, " There exists, in reality, no such thing as a conflict
between the civil and ecclesiastical courts of a country in which a church

176 Our Banner. [May 15,
is established and endowed by a State. And Lord Justice Clark Hope
says, " I cannot admit that an establishment can ever possess an indepentient
jurisdiction." This was the tone assumed and acted on by the
courts below, and it was amply confirmed in the House of Lords. The
Lord Chancellor announced the general rule which has ever since been
law, "Whether that is, or ever was a law of the Church of Scotland, is
perfectly immaterial, if the statutes contain enactments and confer rights
inconsistent with any such principle, or with the execution of any such
law.'' Lord Brougham said, "It is fit that these men at length learn the
lesson of obedience to the tribunals which have been appointed over
them; a lesson which all others have long since acquired, and which they
on learning it, should also practise." And Lord Campbell said, "This
obedience could not be evaded by those who continue members of the
established church." And again, "While the appellants remain members
of the establishment, they are, in addition to their sacred character, public
functionaries appointed and paid by the State, and they perform the
duties which the law of the land imposes on them. It is only a voluntary
body, such as the Relief or Burger church, (dissenters,) which, in Scotland,
self-founded and self-supported, can say that they will be entirely
governed by their own rules."
There was thus no possibility of mistake as to how matters stood. It
was made perfectly manifest that civil establishment, State endowment,
and spiritual independence could not be enjoyed at the same time. The
several actions raised in the Court of Sessions and decided against the
claims of the church, went to prove this. The opinions of the Judges
appointed by the State to preside in the law courts and explain and enforce
the law confirmed it. And the House of Lords and the Legislature
itself removed all doubt. Nor was this misunderstood at the time. Those
conversant with the conflict, who were not identified with either of the
contending parties, and were well able to form a correct estimate of the
facts, understood it. And the Church, herself, understood it. The
evangelical portion which came out of the Church understood it, and
rather than accept a position so degrading, so disastrous to the best
interests of the Church, and so dishonoring to her glorious Head, they
cast the State connection with all its seeming advantages to the wind and
came out free. The moderates understood it then, and though the contest
was more than thirty years since, the discussion in their Assembly,
last May, proves that they have not yet forgotten it, and that they are not
likely to forget it for a long time to come.
When the bill relating to patronage was being considered, Dr. Charteries
said, in reference to the clause in the Act which pretends that the
Church has had power hitherto to dispose finally of all matters connected
with the settlement of ministers in pastoral charges, " The clause declared
that in regard to the admission of ministers the Church had a perfect
power, and it might be said by some objectors, 'But you have no other
power,' therefore he thought it was a necessary precaution to add something."
In compliance with this suggestion Dr. Lees proposed that,
" Parliament be asked to declare that the church courts have the right to
decide finally and conclusively on questions, as to the appointment of
ministers, as well as upon all other questions with which it is in the province
ofthe Church to deal." This proposal met with keen opposition.
Its opponents and supporters were agreed that it dealt with one subject—
the subject of patronage; . . . if they went beyond that they went into

1875-] The Scotch Assemblies, etc. 177
a different region altogether. It was a mere truism to say that the
church was entitled to deal with questions within its province. The
question was. What is its province?" Professor Milligan "conceived it
would do serious harm to this measure, which was now before Parliament,
because it would have the effect of raising up in the minds of the English
Parliament the whole question of spiritual independence, which was
raised in the church before 1843, and it would convey to them the impression
that the Church of Scotland was trying to raise the same standard."
Sheriff Barclay, who moved the rejection of the proposal, said,
" It was no use to tell him that the thing would do no harm. Nobody
knew what harm it would do." The proposal was rejected without a
division.
There was no possibility of misunderstanding the condition of the
church; and there is certainly no one outside of the establishment who
has a doubt as to what was the duty of the church in 1843. There is just
as little room for doubt as to what is her duty now. The evils of which
she then complained remain in full force. The decisions of the civil
courts setting aside the decisions of the church, the voice of the judges
explaining and enforcing the law, and the voice of Parliament remain
unchanged to this day. And the church has only to make the attempt to
assert her independence, to learn, if she does not know, that the chain is
still around her neck. The Patronage Act of 1874 is the only measure
directly bearing on the Church of Scotland, which has become law since
the disruption ; and it is quite clear on the showing of the Established
Assembly that it is altogether aside from the great questions of spiritual
independence and constitutional law which compelled the Free Church to
disestablish itself in 1843. It is not then surprising that the Free Church
refuses to accept of this Act, or to recognize it as at all removing or
modifying the evils she complained of, or as in any respect providing
against their recurrence in the future.
The Act itself, even by those who regard it as defective, clumsy, and
barely workable, is affirmed to be "a step in the right direction." I
venture to suggest the following particulars wherein it is altogether
wrong;
ist. The Act and the source from which it emanated, seem to be to a
large extent void of moral character. Il proves that the parties through
whose power it became law should not be entrusted with making laws for
the government ofthe church; and that the church which submits to be
thus governed is in a humiliating condition. The United States Constitution
is regarded as atheistical; it cannot be more so than this Patronage
Act. Talk about the necessity of keeping up a national church, that
national religion may be preserved ; it would seem far more likely to
drive religion out of the nation altogether. Here is a nation, which
bears the name of Christian, whose legislature should be Christian, if
State-Churchism could make men Christians, through its Parliament
legislating for religion and the church, passing a bill to guide the church
in the election and settlement of gospel ministers, and no one could tell
by the bill whether the legislature which passed it know or believe that
there is a God. Search this Act, which is said to liberate the established
church, and should satisfy all who are not fit for a "lunatic asylum,"
and it will be found to contain not so much as one sentence which would
lead to the belief that there was a Redeemer, religion, or even a Bible in
existence.

17S Our Banner. [May 15,
2d. This Act presumes to legislate regarding matters altogether beyond
the province of civil government. What right has any legislature to prescribe
the course of procedure which the Church of Christ shall adopt in
the election and settlement of the gospel ministry; and to make this
mode of procedure imperative, without so much as asking the opinion
and judgment of the church?
3d. This Act gives a new Constitution to the Church. It creates a new
constituency, or body of electors, unknown in the history of Presbyterianism;
and it does this for, and in the Church, without her permission
and in disregard of her request.
4th. This Act can be regarded in no other light than as a transfer of
Patronage to the Church, in effect to the General Assembly. Other denominations
do not require the dictation of Parliament to enable them
to nominate and elect their ministers; why should not the Established
Church be allowed the same liberty? The reason is not far to seek.
Patronage must be taken out of the hands of lay Patrons, town-councils,
etc. To have done this, and allow it to fall to the ground, would have
given the church uncontrolled freedom, and allowed her to slip out of
the hands of the State. Hence, instead of abolishing Patronage, and
giving the Church her freedom. Patronage is quietly transferred to the
church herself and thus the State retains its supremacy.
5 th. This Act is, in all respects, Erastian. Erastian measures much
more serious and destructive, may have been passed by the British Parliament
; but the pervading and underlying principles and the object of
this Act are as completely Erastian as any which have preceded it.
But some may ask, Has the Act no redeeming qualities? It has
abolished Queen Anne's Act, which was bad, and ought never to have
existed; yet the present Patronage Act is also in itself in no sense right,
but wholly wrong. It may be said that it confers an important privilege
on the Church; but that is one of the things of which we complain.
An ungodly civil power has no right to confer privileges on the church
which are her own inalienable birthright; and the church has no right
to accept such privileges from such a quarter, nor to put herself in a
relation that makes it necessary for the State to act thus towards her.
The friends of the Established Church hoped that it would be of advantage
in prolonging her existence. It remains to be seen whether this
new form of Erastian domination will not rather hasten her downfall.
But whatever of good there may be in the Act, whatever benefit it may
be to the Established Church, failing as it does to remove the evils of
which the Free Church complained, we must not blame and reproach
them for refusing to return to the Establishment. The Free Church
deserves treatment of a very different kind, which I hope to show in my
next letter.
There is many a soul trudging along life's pathway, with weary, uncertain
steps, sad and down-hearted, who would, if there was a kind hand
reached out to help them, walk erect and step lightly, and even sing
while passing over the rough places.

i87S-] Our Pulpit. 179
OUR PULPIT.
SHALL THE DEAD RISE?*
BY THE REV. A. M. MILLIGAN, D.D., ALLEGHENY, PA.
"If a man die, shall he live again?"—Job. xiv. i^.
Job was a great sufferer. After many years of remarkable prosperity,
having risen to great eminence, he was suddenly overtaken with a succession
of trials that speedily reduced him to poverty, desolation, and
the brink of the grave. The zest of life was gone ; life itself was a burden.
He cursed the day of his birth, and longed for death. Under such circumstances
it was natural for an anxious mind to peer into the future and
discover, if possible, its prospects. Hence he reasons, "There is hope of
a tree, if it be cut down, that it will sprout again ; but man dieth and
wasteth away; yea, man giveth up the ghost, and where is he ? Shall
he live again ?"
In his day there was no written revelation, and he was left to search
the great voluttie of nature, and collect and examine the legends and
traditions of his time for an answer to his anxious inquiry. Guided by
the spirit of God, he is led through his very darkness into light; and
through the very agony of his conflict into the joy of triumph, and becomes
the herald to mankind of the most consolatory truth that ever
brought comfort to the sorrowing, or hope to the despairing. "I know
that my Redeemer liveth, and though after my skin worms destroy this
body, yet in my flesh shall I see God." If a man die shall he live
again ? Let us endeavor to follow the argument, and ascertain the
answer.
I. It is possible that he may. Let us begin at the lowest point and
reason upward. It is possible that the body, from which the spirit has
fled, leaving it cold, rigid'and insensate, may be again inhabited by its
spirit; again animated into activity and enjoyment; nay more, that its
ashes, scattered by the winds, or washed into the remotest caves of the
ocean, may be gathered and reorganized into glorious bodies; that bone
may come to its bone, and sinews and flesh and skin come up upon them,
and a living army fill the valley of vision.
It is possible, arguing from our present existence. If we are what we
are, in this state of existence ; may we not be something as good, or
better, in another. Even taking the lowest theory of our origin ; even
supposing we close our eyes to the evidence of a personal, intelligent
and omnipotent Creator, and accept the theory of "evolution, develop-
NoTE.—This sermon was preached, and this sketch of it is now published, at the request of one of
God's afflicted children, who has not for many years heard a sermon, in the hope that it may comfort
and strengthen for tliat change which is not far from any of us.

I So Our Banner. [May 15,
ment and natural selection ;" and suppose that atoms, or star dust, by a
fortuitous concourse, have formed these worlds; and other atoms have
come together, and by some mysterious evolution, have formed the
lowest order of animated nature, and these, by development and selection,
have climbed upward in the scale of being, until, on this round of
the ladder, humanity is reached ; on the same principle, may not this
progression go on, may not death itself be but another step to another
and a higher life? Niy, tnore ; if even inanimate matter, by some mysteriou;
force of its own, has reached such perfection as we see in man,
what may not the same matter, now endowed with life and intellect,
accomplish for itself? Shall this wondrous force, now at the zenith of
its power, at once and forever stop ? Nay, my infidel friend, on your
own theory there may be before you an existence, of which you little
dream, an eternity to provide for. But, when we open our eyes to behold
in nature the unmistakable footprints of an intelligent Creator;
when we read that, " He that formed the eye shall he not see ? He that
formed the ear, shall he not hear? He that gave man knowledge, shall
himself not know ?" our reason must conclude, that He who created and
fashioned us, and breathed into our nostrils the breath of life, has infinite
knowledge and power; that no particle of the matter of which our
bodies are formed, can escape His cognizance, or pass beyond the reach
of His omnipotence. As God is infinite in wisdom and power, the
possibilities are also infinite. Is anything too hard for the Lord?
He that has so arratiged the kingdom of nature, that the atmosphere
gathers up and utilizes the gases of the burning forest, and collects and
garners in clouds the waters failing from the seas, and the floods, decaying
and drying up, to be again emptied in showers upon a parched earth;
may He not have arranged some process, by which bodies, once the
habitation of the souls of his people, and the temples of his Spirit, as
they decay, shall be treasured up, and restored to more than their former
beauty, for their future habitation ?
II. It ispropable that He will rise. Let us rise to a higher plane, and
a brighter prospect. For there is hope of a tree, if it be cut down, that
it will sprout again, and is there not hope for man?
I. The vegetable world teaches us to hope for a resurrection of our
bodies. The tree whose root has waxed old in the earth, and whose
stock is dead in the ground, through the scent of water, will bud and
bring forth boughs like a plant. Plants and grasses die, leaves and fruit
fade and fall; but either root or seed retain the germ of life, and they
revive and bloom anew. The very earth grows old, puts on the hoary
crown of age; her green pastures are withered, her forests have faded,
her babbling brooks are silent in their icy confines. Nature is dead ;
b )und in her winding sheet of snow. The bands of Orion, and the
bars of her tomb have enclosed her, the winds sigh her requiem, and
howl her funeral dirge. Is it forever? Hark! There is a resurrection.
The birds are twittering again on their oughs, the brooks are murmuring
along the vale. See ! The buds are bursting, the leaves are green.
The flowers appear upon the earth. The fig-tree putteth forth her green
figs, and the vine with the tender grape give a good smell. Arise, ray
love, mv fair one. It is nature's resurrection, and it points us to our
own. Yes, there is hope that we will rise again.
2. The hibernation of animals and insects points us to a resurrection.
The bear and many other beasts and birds, when winter comes, retire to

1875-] Our Pulpit.
their dens and caves, sink into, not an ordinary slumber, but a deathlike
sleep; where for weeks and months, without food or drink, in an
unconscious state, they lie, until the vernal sun and balmy air breathe a
new life into their natures, and wake them from their lethal sleep.
But in the insect world we have a still more striking illustration, and
interesting lesson. The silk worm and the caterpillar, the larvae of
moths, and some other insects, after being hatched from their eggs, at
first crawl on the earth as worms, and, when the summer of their life is
ending, they spin their silken shroud, or make their golden coffin, in
which they lie down and die, never more to crawl upon the earth,—a
worm of the dust; but to emerge with wings of brilliant colors, to bask
in the sunbeams, to wing their brighter way through the summer air.
Hath not God created these insects to enact before our eyes a transformation,
that shall be a type of our own change when this mortal shall
put on immortality, and these worms of the earth become angels in
heaven? "Ask now the beasts and they shall teach thee." "Who
knoweth not in all these that the hand of the Lord hath wrought this?
In whose hand is the soul of every living thing, and the breath ot ail
mankind?"
Our own sleep is a nightly monitor of the gloom of the grave and the
slumber of ages, and our awaking is a daily reminder of the morn of the
resurrection and our awaking to immortality. And indeed this lesson
has left an impression upon our race; for even in the savage you find an
expectation of another life, and he buries with his dead, the bow and
arrows, that he may have his weapons in the glorious hunting groundsT
3. The translation of Enoch and Elijah point to it. Scarcely had the
human race started on its course till " Enoch the Seventh from Adam "
closed his earthly career, not by death, but by translation. "Enoch
walked with God, and he was not, for God took him." Later in the
history of our race—and after the times of Job, Elijah was carried to
heaven in a chariot of fire in the sight of many spectators. The translations
of Enoch and Elijah do not directly point to a resurrection, as
they neither died nor rose; but they do point to another world, and
another existence for the bodies as well as the souls of men—an existence
to which the bodies of the dead can only come by resurrection.
So that, if the righteous dead shall ever become as perfect in glory as
Enoch and Elijah, it must be by the resurrection, exaltation and glorification
of their bodies—hence I have cited their testimony to prove the
probability, rather than the certainty ofthe resurrection ofthe bodies of
the saints. And now with all this testimony from the phenomena and
facts of nature, and with these providences performed before the wondering
eyes of men, may we not accept the probability of the resurrection
of our bodies as well established; and might not man even without a
farther revelation entertain the hope that he shall live again ? And is
not man thus warned, without excuse, if with this light of nature beaming
on him, he does not at least make effort that his future existence may be
happy and not miserable. And if he find his own efforts unavailing to a
satisfactory solution of the question, how offending man shall have fellowship
with God, should he not search to the world's end, until he find
an answer? "Go to the ant, thou sluggard ; consider her ways, and be
wise. Which having no guide overseer or ruler, provideth her meat in
the summer, and gathereth her food in the harvest."
ill. Itis certain that he shall live again. On a question of such im-

182 Our Banner. [May 15,
portance as the resurrection, a question on which all true religion depe
we are not left to rest upon possibilities and probabilities, however much
they may help to remove our difficulties, and strengthen our faith; but
we have a more sure word of prophecy, the fact is reduced to a moral
certainty.
I. We have the assurance of God who cannot lie. To Job in the midst
of his agony, with death staring him in the face, and his soul like a
tempest-tossed ship heaving its anchor into the troubled deep; to him
the revelation is made, his anchor enters into that which is within the
vail, and resting on the divine assurance, with strong faith he cries. "All
the days of my appointed time will I wait till my change come. Thou
shalt call and I will answer thee: thou wilt have a desire to the work of
thine hands."* "Oh that my words were now written ! Oh that they
were printed in a book! That they were graven with an iron pen and
lead in the rock forever !• For I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth. And though after my skin
worms destroy this body, yet in my flesh shall I see God."f To the questioning
Sadducees, Christ answers, " As touching the dead that they rise,
have ye not read in the book of Moses, how in the bush God spake to him,
saying I am the God of Abraham and the God of Isaac and the God of
Jacob, He is not the God of the dead but ofthe living. "J Paul writing
to the Corinthians, says, " Behold I show you a mystery; We shall not
all sleep but we shall all be changed. In a moment, in the twinkling of
an eye, at the last trump : for the trumpet shall sound, and the dead shall
be raised incorruptible and we shall be changed."|| And to the Thessalonians
he writes, f "The Lord himself shall descend from heaven with
a shout, with the voice of the archangel, and with the trump of God : and
the dead in Christ shall rise first: then we which are alive and remain
shall be caught up together with them in the cloud-, to meet the Lord in
in the air: and so shall we ever be with the Lord.
one another with these words. "§
Wherefore comfort
2. The resurrection of Christ, i Thess. iv. 14, "For if we believe
that Jesus died and rose again, even so them also which sleep in Jesus,
will God bring with him." In the resurrection of Christ, we have not
only the fact of a person rising from the dead, and the inference from
that fact, that other dead persons will rise; but we have in it the assurance
of our resurrection, as he died and rose as our head and representative.
" As by one man sin entered into the world, and death by sin,
so by the righteousness of one, the free gift came upon all men, unto
jus ification of life." That is, as Adam's sin brought death; so Christ's
righteousness shall bring life, resurrection to the soul at conversion, and
to the body at the last day. It was sin brought death, and confined us
in its prison-house. Christ by his death made an end of sin, destroyed
death, and him that had the power of death, and delivered us. His
resurrection was the result and evidence of his victory, .and the assurance
of our resurrection. Having entered the portals of the tomb as
our representative, he could not emerge from it, until all the claims of
justice were settled, and death, the last enemy, was vanquished. When
the Judge of all opened His prison doors, the payment was declared
coraplete, the penalty ended.
8 That Job xiv. Christ 14, 15. arose t Job from xix. 23-26. the dead, J Mark is xii. as 26, well 27. attested | i Cor. as xv. a historical 51, 52. § i fact Thess. iir.

i87S-] Our Pulpit. 183
can possibly be. We have not only the testimony of the women and
disciples, and five hundred witnesses, whose testimony at the time no
one challenged ; but we have one of his disciples declaring, that he must
thrust his finger into the print of the nails, and his hand into his side,
before he could believe him risen, and yet the unbelieving Thomas is
convinced. And we have another, a persecutor, dragging men and
women to prison and death for believing His resurrection; we have him
not only convinced by the sight of the risen Redeemer, but becoming
a witness of his resurrection throughout Asia and Europe, in stripes and
imprisonment, and perils of every kind, and at last sealing his testimony
with his heart's blood. Yes, multitudes of men and women gave this,
the martyr's highest attestation to the truth of his resurrection. Christ
was challenged on the cross to prove his divinity and his power to save,
by coming down from the tree; but he chose to prove it by a harder
test, by coming up from the grave. Passing from the cross into the
realms of darkness, he shouts, '• O death, I will be thy plague, O grave,
I will be thy destruction." Coming forth from the tomb, he bears on
his shoulders the gates, and bars, and posts of the city of the dead;
and drags in his train captivity captive. Truly may he say, " I am the
resurrection and the life, he that believeth on me, though he were dead,
yet shall he live."
3. The last witnesses I bring are the saints who arose at Christ's
resurrection. Matt, xxvii. 52. When Jesus on the cross cried with a
loud voice, and yielded up the ghost, "The graves were opened, and
many bodies of the saints which slept arose, and came out of the graves
after his resurrection, and went into the holy city, and appeared unto
many." Here we have a large number of witnesses from the spirit
world, at once the trophies of Christ's victory over death, and the witnesses
of our resurrection. These saints were raised from the dead, not
like Lazarus and the widow's son, to die again, but to live forevermore.
Some of them may have lain in their graves for ages; but they shall
return thither no more ; over them the second death hath no power.
Having gone into the holy city, and appeared to many who should be
witnesses of the fact, they, no doubt, when the forty days were expired.
accompanied Christ in his ascension to glory. Of them we may say, as
of the hundred and forty-four thousand, These are they which follow the
Lamb whithersoever he goeth. These were redeemed from among men,
the first fruits unto God and the Lamb. They were the first sheaves of
the coming harvest; at once, witnesses of the perfection of Christ's
works and earnests of our resurrection.
In APPLICATION.—What a debt of gratitude do we owe to him who has
brought life and immortality to light! What comfort is furnished the
dying saint in the assurance of a glorious resurrection ! How easy the
toils and trials of time to one assured of a happy eternity ! What manner
of persons ought we to be, if such be our destination ? Even these bodies,
which are united to Christ, are destined to exchange this corruptible for
incorruption, and this mortal for immortality. Yes, precious dust ! Lay
it gently down in the bosom of its mother earth, to sleep until the
trumpets sound, and the archangel's voice shall break its slumber, and
arouse it to the glories of an eternal day.

Our Banner. [May 15,
CORRESPONDENCE.
EUROPEAN TRAVEL.—No. V.
Dresden, Oct., ist., 1874.
In crossing Lake Constance we were in view of the shores of Austria,
Switzerland, Baden, Bavaria and Wirtemberg. This lake is not so
worthy our admiration as are her charming Swiss sisters, Thun,, Leman
and Lucerne. Her remarkable calmness however, is a beautiful emblem
of that peace, which let us hope may ever reign among the different
States, whose shores are washed by her tranquil waters. Steamers ply on
the lake and wherever the traveller lands he finds himself in another
country, and is subjected to the annoyance of baggage examination by
custom officers. We landed at Lindau, but stopped only long enough to
catch a train for Munich. Munich is a flourishing city situated on the
"Iser rolling rapidly," ar.d is the Capital of Bavaria. It is an important
seat of refinement and the collections of paintings and sculpture render
Munich one of the most attractive of German cities. In the Old and
the New Pinakothek, as the picture galleries are called, are collections of
paintings, which attract thousands of visitors from other parts of Europe
and from our own country. The pictures are arranged in cabinets and
saloons according to schools and epochs.. The "Last Judgment,"
by Rubens, and "Samson and Delilah," by the same master, are not able
works. The "Angelica Kauffmann" beams upon the visitor in charming
beauty. Van Dyck's and Holbein's portraits are strikingly vivid counterfeits
of the human face. Titian's delineations of the human form
might almost be mistaken for anatomical specimens. A portrait of himself,
by Rembrant, is a speaking likeness. The new Pinakothek is devoted
to works of the present century, and posesses some magnificent frescoes
and mural decorations. The "Destruction of Jerusalem" by Kaulbach,
recently deceased, is an interesting production. The composition
of this picture is bold and striking, and its conception will place the artist
prominent among modern masters. This work has been reproduced as
an immense mural fresco in the Museum at Berlin.
The Glyptothek is an imposing building, and as its name indicates is a
store house of sculpture. Among its treasures are many specimen sof
Egyptian and Greek art. Ancient mythological characters are represented
in profusion. One apartment, Bacchus Hall, is devoted to productions
of the Golden Age of Greece, among which are works by Phidias
and Praxiteles. "The Sleeping Fawn," "Laughing Satyr," "The Marriage
of Bacchus and Ariadne," are magnificent works of art. "The Hall
ofthe Gods" is beautifully adorned with frescoes mostly mythological in
character, the most striking of which represents the "Infernal Regions."
The Public Library of Munich is a vast treasury of literature, containing
800,000 volumes, and is the second largest in the world. Among its curi-

i875-] Correspondence. 185
osities is the Bible of Luther, which contains his own portrait and that
Melancthon.
The University is a grand institution of learning, numbering 1400
students. Munich is famous for her bronze foundries, whose productions
adorn the public places of many other European cities. Some of
our American cities can also boast of Munich bronzes. The most remarkable
production of this branch of industry, however, is the colossal
" Statue of Bavaria," which stands in the " Hall of Fame." A female
stands beside an enormous lion, and holds in her hand a sword, which
pales into insignificance the famous spear of Goliath of Gath. This
statue, with its pedestal, is nearly 100 feet high, and eight persons could
comfortably sit in its head. A staircase inside is built to the top, from
which a fine view of the city is obtained. The suburbs of Munich are
celebrated for their beer gardens, where at all hours are to be found
crowds of men, women and children sipping Bavarian beer, which is
said to be the finest in the world.
From Munich we went to Vienna, the splendid capital of the Austrian
Empire. The principal station on the route is Saltzburg, a German
town, beautifully situated amid attractive surroundings. It is also celebrated
as the birth-place of the great composer, Mozart, to whom has
been erected an appropriate statue in bronze. For some distance before
entering Vienna, the railroad skirts the Danube, but the city itself rests
upon the Donan Canal. Vienna is quite an old city, and has played an
important part in the history of Southern Europe. The Roman Emperors,
Marcus Aurelius and Gallienus, at different times resided in
Vienna, the former of whom died there towards the close of the second
century. This city was also within the limits of the empire of the
conquering Charlemagne.
Vienna is a splendid city. The grandeur of its buildings, its spacious
streets, its treasures and wealth, place it only second to the magnificent
capital of the French. The finest of her churches is St. Stephens,
erected in the 15th century. The spire is 450 feet high. The bell
weighs 180 tons, and was cast from an equal number of pieces of artillery
captured from the Turks. The view from the spire is quite extensive,
including the battle-fields of Essling, Lobau and Wagram, and the
meanderings of " the beautiful, blue Danube." The Capucin church
contains the Imperial Vaults, in which are deposited the precious dust of
deceased members of the royal family. The coffins are elaborately
wrought and studded with gems, one of these contains the remains of
the Duke of Reichstadt, only child ofthe great Napoleon. The Imperial
Library contains 300,000 volumes. The Belvidereconsists of two immense
buildings, separated by large gardens, laid out in beautiful terraces,
which are kept in perfect order. The Picture Gallery is in the Belvidere,
and its walls are covered with gems of the best schools. The collection
of antiquities comprises busts, reliefs, statues and mosaics, and
specimens of ancient armor that are most curious to look upon.
The Imperial Treasury is perhaps the most interesting place in Vienna.
This building is strongly guarded by Austrian soldiers. The vast array
of sparkling jewels, flashing gems, rich ivory carvings, costly and elegant
objects of personal adornment overwhelm the visitor. In the cases
are numbers of curious watches, studded with rare gems, and automaton
clocks, the works of which are of precious metals, and the frames of
amethyst or chalcedony. The Imperial crown jewels of the Austrian

i86 Our Banner. [May 15,
Empire are of untold value, and far outshine those of Great Britain,
which are on exhibition in the Tower of London.
The Florentine diamond forming a part of a hat button is valued at
^120,000 gold. The crown itself is of purest gold, most profusely
studded with diamonds, pearls and rubies, and is said to be the costliest
crown in existence. An inferior crown is valued at half a million dollars.
The "order of the Golden Fleece" is a decoration composed of
150 diamonds, in the centre of which flashes the " Frankfort brilliant."
In a scarf worn by Maria Theresa, are worked 548 sparkling diamonds.
This lady also wore, attached to the ribbon of her muff, a knot of brilliants,
composed of a very large Oriental topaz, surrounded by diamonds
also a necklace, formed of rosettes of diamonds of a beautiful rose tint.
These are but a few of the precious gems to be seen in the Treasury. In
the same building are a number of "sacred relics" which are guarded
as carefully, and valued as highly, as the jewels. Among these are the
spear that pierced the Saviour's side, fragments and nails from the true
cross, and a tooth of John the Baptist. The streets of Vienna are broad
and mostly straight, are well paved, and kept remarkably clean. The
Ringstrasse winds around the city, and is lined by magnificent buildings
one of the most imposing of which is the Opera House. This is one of
the finest buildings of its kind in Europe. It is gorgeously fitted up,
but like nearly all similar buildings on the continent, its ventilation is
most faulty. The Prater is a large park on the outskirts of the city, and
is the site of the late Exposition. It is a fine, large, open space, but
cannot claim either the artistic adornment of New York's Central Park,
or the natural beauty of Philadelphia's magnificent Fairmount Park.
The government of Austria being intensely Catholic, is despotic and
tyrannical. Everywhere are displayed the initials K. K., and the black
eagle of Austria, indicating the proprietorship of the King and Kaiser.
The stores of Vienna are very attractive. Proximity to Constantinople,
the entreport for the rich wares of the East, gives Vienna an opportunity
for displaying a variety of elegant goods, not to be found in other
cities. The hotels are very fine, but the most extravagant on the continent.
After leaving Vienna, our course lay through Bohemia, famous for its
glassware. Our next stopping point of importance was the cultivated
city of Dresden. Dresden is the capital of the kingdom of Saxony, and
is charmingly situated on the river Elbe. The suburbs are beautiful, the
climate is mild, and for its general attractiveness, Dresden has become
quite a resort for foreigners. It is the home of refinement and art, and
its society is distinguished for its intelUgence and cultivation. Everyone
goes to see the Royal Palace. The Green Vault contains the crown
jewels, which are of fabulous value. One room contains jewels to the
value of fifteen millions of dollars. An object of much curiosity and
admiration is "The Court of the Great Mogul," a superb work of art
by the court jeweller. The monarch sits on a throne of gold, surrounded
by his courtiers, in all, 138 figures in gold and enamel. The artist wa
eight years in completing it. Dresden is famous for china ware. The
specimens shown to visitors are remarkable for their delicacy and beauty.
The decorations on the china are most artistic, and vie in beauty with
elegant porcelain paintings. The glassware from neighboring Bohemia
is of every tint and hue, and of all shapes and descriptions. That which
however, gives Dresden her greatest distinction is her famous picture

1875-] Home Reading. 187
gallery, in the Zwinger. This collection elicits the admiration of connoisseurs,
and is regarded as the finest north ofthe Alps. When Frederick
the Great was bombarding the city, he ordered his artillerymen to
point their guns clear of the Picture Gallery, and when the great pilferer
Napoleon was robbing other notable German and Italian collections, he
left the Zwinger unviolated, and none of its pictures went to Paris.
The Dresden collection numbers 2400 pictures, nearly every one of
which is a gem of art. To do justice each one should receive separate
notice. The gem ofthe whole collection is the Madonna di San Sista. It
is the work of Raphael, and is considered one of his finest productions.
With the infant Jesus in her arms, the Madonna, whose face is sweetness
and beauty, soars into heaven amid a great company of welcoming angels :
Pope Sixtus from whom the picture takes its name gazes on with reverence:
at the other side kneels the matchless figure of Saint Barbara, while
from below two little cherubs are looking up with intelligence and adoration
beaming from their happy countenances. This gem is placed in a
room by itself in the corner of the building. The light strikes in through
the windows from different angles and the walls appropriately draped in
crimson presents the work under the most favorable circumstances.
Looking upon such a matchless work, one hesitates which to admire
most the magnficent painting itself; the imagination, which conceived
it, or the brilliant genius which transferred to canvass the whole conception.
Surely transcendent genius is that which is " only a little lower
than the angels," and if there be one form of idolatry less reprehensible
than another, 'tis that which "bows to genius."
Many English and American families reside in Dresden on account of
its educational advantages and the English language is spoken by more
people here than in any other German city. We regret that our stay
cannot be longer here but having other places to visit we must hasten
away. c. m. b.
HOME READING.
'.PARENTAL DUTY AND ITS REWARD.
BY THE REV. J. C. SMITH, ROSE POINT, PA.
The relation of parents to their children is very tender, and involves
great responsibility, wearying cares, and toils, as well as much pleasure.
How shall I perform my duty to my offspring, is a question which often
occurs to the pious and conscientious father and mother. While it is not
claimed that the following thoughts cover the ground of parental duty,
it is hoped tha^ the suggestions may be profitable to many parents.
I. Dedication. Children are God's gift to us; His providence sustains
them; the blood of His dying Son redeems them. It is natural and right
that they should be dedicated to Him. God's command and these reasons
are in force from the earliest period of their existence; hence, this
dedication should be made in the beginning of their days. This is form-

i88 Our Banner. [May 15,
ally done in baptism. Hence, children so dedicated, living and dying
are the Lord's. If they live they must be taught to live to God. The
path of duty will be the path that leads to glorify God, guided by the
gifts, graces and callings which He imparts. If God has given fitness
for the ministry, this vocation should have the first claim. If God takes
away such a one in early life, the parent should remember that God but
takes His according to the terms of the dedication ; and should bow
with more than submission to His will.
II. Recognition of Covenant Relationsliip. The children of pious parents,
are, by birth, the members of a covenanted church ; and are,
therefore, in covenant with God. On this ground, children receive the
ordinance of baptism. This fact should be recognized and embraced by
faith. This is the great privilege of the children of godly parents. According
to this principle, the believer confidently hopes for the salvation
of his child which dies in infancy; and for the conversion and final salvation
of those that live, though they should come to adult age without
evidence of spiritual life, and remain for years living without God, in the
world, or straying far away in paths of sin. Parents, in such a case, do
well who humbly confess their own sinful negligence and unbelief, and
lay hold of the covenant promise, which is to them and their children.
It often requires strong faith to do this, but such a faith, hoping against
hope, honors God and is a source of great comfort to the believer.
III. Prayer. The first word of the Lord's Prayer, as well as many
other Scriptures, teaches us to pray for one another. For reasons stronger
than in any other^^case, parents should earnestly, perseveringly, and believingly
pray for their children, who are so near to their hearts, and
whose happiness is their own. Nature teaches this. Let parental love
express itself in daily prayers for their children froin the beginning of
their existence till the end of life. Let the burden of this prayer be that
they may be converted to Christ, employed in his service here, and
crowned with glory hereafter. This prayer should be offered in faith
resting on covenant relation and covenant promises. Take no denial.
Ask it most of all for God's glory. How prone are we to ask even so good
a thing for our own selfish ends. May not this be the reason why such
prayers are sometimes long delayed in the answer. No desires of ours
should be equal to the desire to see Christ crowned with many crowns,
and praised with many voices Faith may be sorely tried, but God is
true, he will honor his own promises, and "no good thing will he withhold
from them that walk uprightly." " The mountains shall depart, and
the hills be removed ; but my kindness shall not depart from thee neither,
shall the covenant of my peace be removed, saith the Lord that hath
mercy on thee."
These reflections have been suggested to me by the case of William
Stewart, whose obituary is on another page of Our Banner. He was a
young man of promise, beloved by his parents. At the age of twenty-two
he left horae and wandered twenty-three years in various States. He
spent fourteen years in Mississippi and two in exas. He was in the
rebel service during the war. In the midst of these long years his mother
had gone to the grave, and his aged father, not knowing where he was,
prayed for him with strong crying and with tears. This was the great
burden of his life. Often have I seen the furrowed cheek flooded with
tears as we talked together, and prayed for the wandering son. God
answered these prayers by visiting him with sickness. In the summer of

1875-J Home Reading.
1874 he carae home sick, and deeply penitent. He sought the communion
of the church, was received after satisfactory profession, and gave
evidence till the end of his days that he was a member of the church invisible.
The tears that were shed over his grave were tears of gratitude.
In a letter before me the father says: "All that time I was importunate
at a throne of grace for him. I carried him more than once on my spirit
to the communion table. All this time God was hearing my prayers, but
I had to wait long for the answer. It strengthened ray faith in a prayerhearing
God." If parents faithfully perform their duty, God will not
fail to fulfil his promises. " Train up a child in the way he should go ;
and when he is old he will not depart from it."
ON CONVERSING WITH THE SICK—A LETTER.
Dear Sir,—You, doubtless, recollect that I was on a visit at your house
in the time of your son s sickness. We all looked upon his case as very
critical, and it was the opinion of hisphysician that he would not recover.
From a long acquaintance with your family, and experience of their kindness,
I was deeply interested and heartily sympathised with you in your
affliction. I thought it must greatly mitigate your sorrow and comfort
your mind, provided your child would give satisfactory evidence of repentance.
For in that case, your boy's death would be his greater gain.
I therefore requested you to send for the minister. You sent, and he
speedily came. As he was going to your son's room, you requested him
to say nothing about death or religion; not so much on account of his
weakness, as the uneasiness it might give to his mind. I must tell you
I was greatly surprised. The minister was as rauch surprised as rayself.
He immediately halted and returned the following answer: " I cannot
see your son under this restraint. I must converse with him according
to my best judgment; and I utterly refuse to see him, unless I have
liberty to speak of the all-important subjects of religion, the danger of
the impenitent, and the obedience and sufferings of Christ as his only
hope. This is my duty, and if I neglect it, and your son perish my conscience
will give me no peace, and his blood God will require at mv
hand." I thought that with this resolution, you very reluctantly allowed
him access to your child. But I no less admired his answer and the spirit
it breathed, than I was surprised at your request.
I am apprehensive that you have become one of those fashionable
Christians, who wish to think favorably of the character and state of their
dying and departed friends without any reason, and who wish to keep
religion at a distance, in health and in sickness, in life and in death.
However contrary to your opinion and practice, I am fully persuaded that
this modern treatment of dying friends is only a refined scheme for landing
them in destruction.
As you may again be placed in similar circumstances, I take the liberty
to suggest several ideas upon the subject. I thought that you placed your
minister in a very disagreeable position. Since he greatly loved you
and your family, he was very loath to give you offence by denying your
request, or do anything by which you might suppose he forfeited your

19° Our Banner. [May 15,
friendship. To grant your request, he must be unfaithful to his conscience
to your beloved son and to God. I should by no means wish to place any
person in such a position, and, I presume, you will blame yourself when
you reflect upon your conduct. You cannot be insensible that we incur
great guilt in tempting others to sin or to neglect duty. It is, therefore,
worthy your serious consideration, that you tempted your minister to
omit what both he and yourself knew to be an indispensable duty. You
endeavored to persuade him to be unfaithful. Your want of success can
be no consolation, since it was your hearty desire to succeed. Due attention
to this idea will surely prevent you from doing the like again.
I observed that the attendants of your son would frequently inquire of
him about his feelings; whether he was in pain, or thirsty, and wished
for drink or medicine; in what position he would sit, and how he would
lie. These questions he answered correctly, and often inquired concerning
the affairs of the family and business of the farm. Wherefore, the
mention of death and religion was not omitted because he was unable to
discourse or could not endure conversation. But could it be, that you
thought religion unimportant? You believe there is a holy and just
God; that the soul is immortal and sinful; that there is a Saviour and
those who by faith accept of him shall be saved, but those who reject
must perish. So believing, how could you refrain from inquiring after
the state of his soul, and especially how could you refuse the pastor this
liberty? You wished hira to recover; and did you not wish his soul to
be saved? We have reason to believe that proper conversation with the
sick on religion has been the raeans of bringing the soul to Christ. If
there has been but one case of this kind, we should be justified in making
it our practise to converse with thera on the truths of the gospel. To
hide from them the danger and let them pass away without once calling
their attention to these things, is acting a most unfriendly and cruel part.
This part you were acting with respect to your son, when you made that
request. If any human measures would probably prevent his salvation,
and render his destruction certain, you, doubtless, adopted them. So
doing you seemed to strip yourself of all parental tenderness, and your
conduct was like that of an enemy. Perhaps, you will say, in excuse that
the physician urged silence on religious subjects, in order to favor the
operation of medicine. I have visited many sick and never have met an
instance, in which the efficacy of medicine was thought to be injured by
this cause. And' supposing it were; is not the life of the soul of more
worth than the life of the body. It is possible the physician who attended
your son was unfriendly to religion and did not wish either to hear or
see anything of it in his patient.
I said that I admired the answer of your minister; and I repeat it. He
manifested a suitable concern for your son, and felt his accountability to
God. And I would now put the question to your conscience: How
could he have answered to himself, to his divine Master, and to your son,
if he had neglected to call his attention to the things of his peace ? Consider
his place and business; would not such an omission be an implicit
declaration to the dying man that he was going to rest, however unfit for
the kingdom of heaven ? I am persuaded you will join with me in saying
that it is the indispensable duty of ministers to call the attention of the
sick and dying to their eternal interests. The word spoken 7nay be one
which God will set home upon the heart.
I had also the unhappiness to notice, that the prayer of your minister

i87S-] Children's Bread. 191
did not please you. He prayed that the sick might have grace to exercise
patience, resignation, repentance and faith. You thought such a
prayer was discouraging, and that he ought to have comforted your son
by praying that he might continue to exercise these. Did you not, in this,
charge your minister foolishly? You must acknowledge that your son
gave no special evidence that he was a good man. Had the clergyman
taken it for granted that he was, would not your son have concluded that
he was fit for heaven? With this hope he leaves the world. But dreadful
to relate. His hope perisheth. In the light of eternity he discovers
his fatal deception. His minister deceived him. Instead of saving, he
has ruined his soul for eternity. In this case would not the blood ofyour
son be justly required of the spiritual watchman ? The dying sinner is
like the drowning man; they both will catch at a straw to save thera.
Therefore it is dangerous to give him the least encouragement to hope
without sufficient reason. Consider that the situation of your minister
is most solemn and never complain of his faithfulness. But encourage
him in his labors; and that they may be effectual to your own salvation
and of your family is the earnest desire and prayer of your affectionate
friend. J^^t.
CHILDREN'S BREAD.
HOW GOD BROUGHT ISRAEL FROM EGYPT.
BY Miss E. J. CROTHERS, NEW YORK.
GocTs Covenant with Israel.
Moses and Aaron went to king Pharaoh, the oppressor of Israel. Thus
saith the Lord God of Israel, "Let my people go." But the proud king
would not obey God. He said, the people were idle, and must work
harder. The poor people were now in great distress. They said they
were worse off than before Moses came to them. Moses prayed to the
Lord, and he gave this answer, " Now, thou shalt see what I will do to
Pharaoh." I am the Lord," "I have remembered my covenant."
Moses told them that God was going to bring them out of Egypt, into
the land that he had promised to give them. But they were so vexed
they did not listen.
The Ten Plagues.
The king of Egypt served many false gods. He had a very hard heart,
and did not believe that the God of Israel was the true God. The Lord
tried a great many ways to get him to believe and obey, but he would not.
First, the Lord told Aaron to take his rod and cast it down before Pharaoh.
Aaron did so, and it became a serpent. The king's men tried to
do the same, but Aaron's rod ate up their rods. For all Pharaoh saw this
sign he would not believe, and God began co punish him, by turning
the things he loved into plagues.
First Plague.—A beauti.'ul river, called the Nile, flowed through
Egypt. Many fish lived in it; the water was so pleasant that when any

192 Our Banner. [May 15,
of the people were away from Egypt, " they longed to get back, that
they might drink the sweet water of the Nile." But they worshipped the
river and did not thank him who raade it. Pharaoh walked by the riverside
in the morning. God told Moses to say to him, Let my people go,
that they may serve me, or I will turn your river into blood, and kill all
your fish. Pharaoh would not obey, and for seven days all the Nile water
was blood.
Secotid Plague.—The Lord sent Moses to warn Pharaoh again. "If
thou refuse to let my people go, I will smite all thy borders with frogs."
He would not obey, so God sent the frogs, which came into the houses,
got in the beds, in the ovens, and on the king and his servants. Pharaoh
called Moses and told him it the Lord would take away the frogs he woula
let the people go. Moses asked "When?" Pharaoh said "To-morrow."
But when to-morrow came his heart was harder than before, and he would
not let them go.
Third Plague.—Then the Lord sent Aaron to smite the dust. Aaron
did so, and it became lice on man and beast. Foolish Pharaoh would
not obey.
Fourth Plague.—God next sent swarms of flies, but kept the flies out of
Goshen where his people were. Pharaoh said if the flies were taken away
he would let the people go. Not one fly was left, but he did not keep his
promise.
Fifth Plague—Then the Lord sent a plague on the cattle. Pharaoh
sent to see if the cattle of Israel had died. Not one was dead. Yet he
would not believe.
Sixth Plague.—After this boils broke out on the people of Egypt and
on their cattle. Pharaoh was so stubborn that God had to punish him
yet more severely.
Seventh Plague.—The Lord told Moses to go early in the morning to
Pharaoh and say to him, " Let my people go, or I will send a great hail
storm. Pharaoh refused, and the next day there came a worse hail-storm
than ever had been seen in Egypt. The fire ran along the ground.
Pharaoh, in a fright, sent for Moses and Aaron, and said that this time he
would let the people go. Moses went out of the c ty through the storm
and prayed to the Lord, and the hail and fire ceased. Pharaoh's heart was
hard yet, he would not obey.
Eighth Plague.—Then God sent a message to Pharaoh, "If thou refuse
to let my people go, I will bring locusts, and they shall eat every green
thing that the hail has left." Pharaoh said the grown up people might go.
Moses said they would not go without their children. Pharaoh was
angry and drove Moses and Aaron out. That night so many locusts came
that the ground was covered and they ate every green thing. Pharaoh
then, said he would let them go; but he did not mean to do it.
Ninth Plague.—Then the Lord made it dark in Egypt for three days,
only in Goshen they had light. Pharaoh called for Moses and said they
might all go, but they must leave their cattle. Moses told him they
would not leave a hoof of their cattle. Pharaoh was very angry and told
Moses not to come back again. God sent no more messages to Pharaoh.
Tenth Plague.—The Lord told Moses that he would send one more
plague, and Pharaoh would be glad to let them go. He told the people
to get ready to leave Egypt. Each man must take a lamb, kill it and
sprinkle the blood on the lintel and side posts of the door of his house.
Then they must roast the lamb and eat it with bitter herbs and unleav-

I87S-J Children's Bread. 193
ened bread, and be dressed for the journey. At midnight the Lord
smote the first-born in every house where the blood was not sprinkled
Pharaoh was so frightened at this terrible plague, that he came in the
night and told Moses to go and take the children of Israel, and all the
flocks and herds. So the Lord set them free and they left Egypt. "T e
Lord went before them by day, in a pillar of cloud, to lead them the
way, and by night in a pillar of fire to give them light."
The Pursuit.
After all these plagues, Pharaoh had a hard heart yet, and was sorry
he let the people go. So he and his soldiers got in their chariots, and
drove after the children of Israel, and overtook them by the Red Sea.
When the people saw Pharaoh coming, they were afraid, because there
was no way of escape. Mountains were on either side, Pharaoh behind,
and the sea before them. They cried to the Lord, and He told Moses
to lift up his rod over the sea. Moses did so, and God made a dry
path in the midst of the sea, and the water stood up on both sides like
a wall. The Pillar went from before Israel, and stood behind, between
them and the Egyptians. The dark side was towards Pharaoh; the
bright side was towards the people of God. The Egyptians went into
the sea after the Israelites. But when they were all safe on the land,
God told Moses to stretch his hand over the sea. Moses did so, and the
waters came together and drowned Pharaoh and all his soldiers. Israel
saw their dead bodies on the seashore, and sang a song of thanksgiving
to the Lord, beginning, "I will sing unto the Lord, for he hath triumphed
gloriously, the horse and his rider hath he thrown into the
sea.."
SCRIPTURE ART GALLERY.
Key to the Picture of Watering Place in April Number,—The initials form
the name " Bethesda." John v. 2. The finals form the name " Eternity." Isaiah Ivii. 15.
I. B-ernice, Acts xxv. 13.
2. E-gypt, Ez. XX. 7.
3. T-yre, Ez. xxviii. 3.
4. H-adadezer, 2 Sam. viii. 9.
5. E-sarhaddon, Isa. xxxvii. 38.
6. S-hethar boznai, Ezra v. 3.
7. D-rought, I Kings xvii. i.
8. A-dversity, Ecc. vii. 14.
Eva , Phila.
Key of Scripture Character in April Number.—The initials form the name
Deborah."
Acts ix. 39. I. D -orcas.
2. E--unice.
V B--athsheba.
4- 0--rpah,
•;. K--uth.
6. A--bigail.
7- H -annah.
2 Tim. i. 5.
2 Sam. xi. 3.
Ruth i. 4.
Matt. i. 5.
I Sam. xxxv. 3.
I Sam. i. 13 14.
Rosie E. Johnston..

194 Our Banner. [May 15,
Answer to Bible-class Questions of April Number.—
1. E-ngedi, Song i. 4.
2. D-oeg, 2 Sam. xxii. 18.
2. O-nce, 2 Sam. xix. 18.
4. M-oriah 2 Chron. iii. I.
5. I-sh-bosheth, 2 Sam. iv. 5.
6. T-wenty-nine, Ezra i. 9.
7. E-zekiel, Ezek. xxiv. 24.
8. S-aul, I Sam. xxvi. 21.
It will be seen from these initials taken in connection with the questions, that the
children of Israel were commanded not to abhor " the Edomites."—Deut. vii. 26.
BIBLE CLASS QUESTIONS. Henry Easson, Latakia, Syria.
Another nation that the children of Israel were commanded not to abhor. The
initials of the following will prove the name :
I. What city was a worshipper of Diana ?
2. Where was Abraham when he said of his wife, " she is my sister ?"
3. At what time of life do hypocrites die ?
4. What descendant of Aaron turned God's wrath away from Israel ?
5. In what particular place or mount was the Temple built ?
6. Who confederated with the Edomites against God ?
7. What giint captain of Israel is said to have died as the fool dieth ?
8. In what prophet's book are the acts of David written ?
9. What was the test word used by the men of Gilead to find out the Ephraimites ?
Henry Easson, Latakia, Syria.
A RIDDLE.
God made Adam out of dust. But God in me did something see.
But thought it best to make me first; And put a living soul in me.
.So I was made before the man, A soul from me my God did claim.
To answers God's most holy plan. And took from me that soul again.
My body he did make complete. And when from me that soul was fled.
Yet had no arms, or legs, or feet; I was the sarae as when first made.
My ways and actions did control. With no arms, feet or legs, or soul.
And fashioned me without a soul. I travel now from pole to pole.
A living being I became, I labor hard both day and night,
And Adam gave me first my name. To fallen men give great delight.
Then from his presence I withdrew. Thousands of people, young and old,
No more of Adam ever knew. Shall at my death great light behold.
I did my Maker's laws obey. No fear of death doth trouble me.
From them I never went astray. For happiness I ne'er shall see.
Thousands of miles I run with fear. To heaven I shall never go.
And seldom on the earth appear. Nor to the grave, nor hell below.
Selected by Maggie McFarland, Stanton, Jefferson Co., Fa,
A SCRIPTURE CHARACTER.
The initials of the foUowing form the name of the father of a prince in Israel:
An Ephraimite who had forty sons and thirty nephews.
An eminent prophetess.
A son of a prince of Israel, whose inheritance was not with his brethren.
Although the eldest son he was driven from his home.
A prince in Israel who was commanded by a prophet to pronounce the decree of the
Lord against an ancient city.
The name of a valley where children were sacrificed to a heathen God.
A man, who with his wife were early converted to Christianity at Athens.
A heathen goddess.
A captain among the Reubenites.
A ruler of one of the twelve tribes. W. K. McAnlis, West Geneva, 0.

I875-J Children's Bread. 195
AN ENIGMA.
The initials of the following compose the name of one of the twelve tribes of Isr
I. A man who joined David in his flight from Saul ?
2. One of the companions of Daniel?
3. A King of Israel?
4. An encampment of Israel in the wilderness?
5. A grandson of Japhet ?
Note.—The following sent answers to the landscape KITTIE and S Bible , Brushland, questions for N. March. Y.
These answers came too late for last number, so we acknowledge them now :—Robt.
McKnight, Philadelphia ; M. B. K., Shady Grove, Pa.; A. A., Zanesville, O.; A. P.
I., Philadelphia.
The following have sent correct answers for April :
Scripture Character.—Lizzie Lon^, Greensburg, Pa.; Anna Steel and M. L.
Steele, New Alexandria, Pa.; Robt. McKnight, A. P. Irwin, and Thos. C. Smith,
Philadelphia; Kiltie W. McBurney, Midway, Washington Co., Pa.; M. B. S., New
York; Edith Marquis ; Pioneer, Oakdale, Ills.
Bible Class Questions.—Lizzie R. Carlisle, Newburgh, N. Y.; Susie A. Ernisse,
Rochester, N. Y.; Lizzie Long, Greensburg, Pa.; Maggie McFarland, Stanton, Pa.;
Anna Steele and M. L. Steele, New Alexandria, Pa.; J. C. Calderwood, Wilkinsburgh,
Pa.; Edith Marquis; A. P. Irwin, K. I. N., Thos. C. Smith, John P. McKnight,
Philadelphia ; Pioneer, Oakdale, Ills.
Picture OF a Watering-place,—A. REGISTER P. OF Irwin, BAPTISMS.
Thos. C. Smith, and K. I. N., Philadelphia
; Pioneer, Oakdale, Ills.
And of Zion it shall be said. This and that man was born in her."—Ps. Ixxxvii. j.
NAM^
PARENTS.
DATE.
CONGREGATION.
MINISTERS.
George H, Lee
Tliomas and Mary Ann.. April 1874. Frem't& Wahoo J. Wallace.
Rufus Johnston Lqe,
James M. and Sarah M., Feb. 21, 1875,
Eliza Jane Patterson
John R. and Mary D,... Feb. 28, 2873,
"
Sarah Alice Kissel, ~)
Jane
Esther
Kissel,
Kissel, J Richard and Eliza,
Wyman Stevenson V James S. and Margaret,.. Feb. 21,1875, St. Louis, D. McAllister'
Rebecca Adams McAuley, James and Annie, .Vlar. 28, " 1st New York, J. C. K. Milligan.
Mabel Zula Wylie J. j. W. andS. and M. E E.,
1. B, andN. J., April 4, " Churchill, J. M. Faris.
John Wilson Sinclair, t W, and E. A
William and E. J., (* **
William Francis HoUiday.
II
James and Jane,
Anna Maggie Lora Morgan Williams, Kilpatrick. William and Sarah Jane, April II, " 2d New York, R. Somerville,
Georgina Alice Miller, James and Margaret, Sept. 21, 1874, Salem, A. J. McFarland.
John Mary Calvin Eliz. Hawthorne,
Neal, James and Harriet, May 17, "
Mary
Daniel
Alice
Shields,
Neal,
Maud OrrellaMiliin, Hugh W. and Anna, June 15, "
Armour Melville Hill,
John and Melissa, Feb. 14, 1875,
2d Newburgh,
Margaret Ann McTeerl
J. R. Thompson.
John and Eliz. Frances,.. April 4. '^
William Wilson Cameron Mc- ; [-
fames and Emma E...... Mar. 27, "
David Knight, McKnight, )
Samuel and Margaret.... Mar. 7, " 3d New York, David Gregg.
Ann Elizabeth Chalmers,..
David Hunter Miller Walter los, & Rachel T. and Christiana Hemphill Mar. 28, "
J.R.W.Sloane,DD
Mary Margaret Gregg, Rev. David and Kate April 8, "
Etheridge,

196 Our Banner. [May 15,
CHURCH NEWS.
THE REFORMED PRESBYTERIAN CHURCH.
MEETING OF THE OHIO PRESBYTERY.
The Presbytery of Ohio met in the New Concord church, on Wednesday,
April 7th. James R. Wylie delivered a specimen sermon
on John XX. 31, which was well received. The Presbytery having decided
at its last meeting that hereafter all the students under its care
would be required to deliver pieces every spring and fall, [Rom. viii:
T-5 was assigned to Mr. Wylie as a subject of lecture before Presbytery
at its next meeting. A very deep interest in the work of Presbyterial
Missions was manifested by a discussion of this subject. The fields are
ripe for the harvest. The work of National Reform is calling the attention
of many in our bounds to our distinctive stand. The great Temperance
revival is doing much good in the same way. Prohibition is the
only scriptural position. The movement against all secret organizations
is arousing the public to notice us as a church.
Middle Wheeling Congregation was granted the moderation of a call
and Rev. A. McFarland was appointed to carry this into effect. Muskingum
and Tomica are endeavoring to make arrangements to unite with
Coshocton in securing a Pastor. The Presbytery feels the need of the
right kind of laborers to do the work of the Lord, and of the raeans requisite
to sustain them in doing this work. Com.
MEETING OF THE PITTSBURGH PRESBYTERY.
The Pittsburgh Presbytery met in Allegheny, April 13, 1875, at 7 P.M.
Rev. T. C. Sproull was elected Moderator, J. C. McFeeters, Clerk, and
J. F. Crozier, Ass't Clerk. Students of the third year gave trials for
licensure as follows: A. Kilpatrick delivered a sermon from Isa. iv. 5.
ult. clause. J. W. Dill gave a lecture from 2 Cor. v. 14. first clause. The
discourses were criticised and cordially sustained as trials for licensure.
After a very satisfactory examination, and having received a solemn
charge these young men were sent forth to herald the gospel tidings.
Calls were received from Pine Creek, Union, and Beaver Falls Congregations
upon Rev. R. J. George. They were sustained as regular gospel
calls, and after careful consideration were presented. The call from
Beaver Falls was accepted. Rev. A. M. Milligan was directed to preach
in the Poland and North Jackson Congregation on May 17th, and declare
the pulpit vacant. Arrangements for Mr. George's installation were referred
to a committee of supplies. A call from the Congregation of Lind
Grove, Iowa, upon M. A. Gault, licentiate, was presented and accepted.
Revs. J. C. Smith, A. M. Milligan, and J. W. Sproull were appointed
a committee to report upon the death of Rev. Daniel Reid. They presented
the following which was adopted : "In recording the death of the
Rev. Daniel Reid, which occurred March 31st, 1875, we desire to express
our sorrow for the loss of a valuable presbyter, and beloved brotherinthe
ministry of Christ. It is due to his memory that we declare our high ap-

i87sO Church News. 197
preciation ofthe faithful and conscientious manner in which he performed
his public duties. In many respects his example is worthy of our imitation.
He has, we trust, entered into his rest and gone to receive the
great reward. The suddenness of his departure reminds us of the shortness
of our time, and the necessity of earnestness and dilligence in the
work that remains for us to do. We heartily sympathize with the congregation
which has lost a pastor, and with the family which is bereaved
of a husband and father; and we commend them to the God of all grace
and comfort."
Presbytery adjourned to meet in the Pittsburgh Church, on the second
Tuesday of October, at 7 P. M. J. C. M'Feeters, Clerk.
meeting OF THE LAKES PRESBYTERY.
Presbytery met according to adjournment, in the Second Miami
church, April 13th, at 7 o'clock. Rev. B. McCullough, the Moderator,
being absent. Rev. J. French was chosen moderator Pro. Tem.
The Rev. B. McCullough, at his own request was certified to Pittsburgh
Presbytery, and Rev. J. M. Armour and Rev. J. McCracken were
received on certificate from their respective Presbyteries. By direction
of Committee on supplies, Rev. J. R. Hill had been missionating in
Detroit, and reported a favorable state of affairs. Some thirteen persons
are reported, some already members ofthe Church, and some desirous of
uniting with us, who propose raising from ;g200 to ^300 per annum, to
support preaching. On this report, together with a report of a committee
on missions, appointed at the previous meeting, Presbytery took the
following action:
Resolved, That we select Detroit as a missionary station; and that pastors be directed
to lay the matter before their congregations in order to raise funds to support the mission,
and that the amount asked for be ^200.
Rev. J. R. Hill was appointed treasurer ofthe Detroit mission, and to
supply them with preaching at his own convenience till the meeting of
Synod. Specimens of trial were heard from William Fulton and James
Foster that were highly satisfactory, and a committee was appointed to
hear Samuel George and J. B. Wylie, in July. All these are students of
the second year.
The following arrangement was made for supplying our vacancies with
preaching till the meeting of Synod. R. C. Wylie, now in our bounds,
to preach at Cedarville, May ist and 2d Sabbaths ; the 2d Sabbath to
assist P. K. Wylie in the communion ; J. M. Armour, April 3d and 4th
Sabbaths, and J. French, May 3d and 4th Sabbaths at Garrison. Rev. J.
McCracken and Rev. H. H. George were appointed a committee to prepare
a plan for presbyterial visitation. The Interim Committee on Supplies,
composed of P. H. Wylie, J. McCracken and H. Hervey, was
directed to attend to the moderation of a call at Garrison, at the request
of he people. Presbytery adjourned to meet at First Miami church,
August 31st, at 7 o'clock, P. M. P. H. Wylie, Clerk.
KANSAS RELIEF.
North Cedar, March, 1875.
Messrs Editors :—Allow me through Oar Banner, to acknowledge
the kindness of our dear brethren, in various parts of the church, to us,
in our necessity and strait. When I became satisfied that some would

198 Our Banner. [May 15,
suffer unless aid could be secured, I wrote to brother A. M. Milligan, t
see if money could be borrowed at a low rate of interest, or without
interest. To this he replied that it would be difficult to borrow money
to satisfy our need, but that Treasurer Wills would loan a certain amount
of money in his hands, at a fair rate, on certain security. This was secured
for two parties willing and able to comply with the conditions ;
and thus, two families were protected against want. He also obtained
a loan from Mrs. Mawhinney of ;gioo, without interest, on my personal
note, which I loaned to other five families. The ladies' missionary society
of his congregation donated ^125, which I distributed among the
roost needy. By this time, and in this way, I found out the really
alarming predicament we were in, and that few of us were more than
able to weacher the storm without great sacrifice and suffering.
The session had early resolved that we should and would stand at our
post, and with, and by, one another, in this trial. But resolutions could
not, and did not, answer. Families and individuals, some of them disposing
of their effects at half their value, left the region. We thus lost
nine families, including 39 members. We were, notwithstanding the
amount received, almost in a panic, when I received letters from Elder
D. Torrens, of New York; Rev. T. P. Robb, of Sharon, Iowa; also
from Rev. C. D. TrumbuU, of Morning Sun, and Rev. W. P. Johnston,
Washington, Iowa. After consultation with our deacons, I wrote these
brethren the state of our case. The response was most prompt and
generous. From New York congregations, per D. Torrens, ^200, with
several boxes of shoes, clothing, etc. From Sharon and vicinity, ^75,
in money, and 600 bushels of corn, 25 bushels of the corn contributed
to me personally by brother T. P. Robb and mother, and the Willson
Bros., also 10 bushels of oats from T. P. Robb, for which they have ray
sincere and humble thanks. Our animals, as well as ourselves, were
made glad by the corn and oats. The Washington brethren also sent us
over 300 bushels of corn, and ^53 in cash; Rehoboth, ^93 ; Boston, §66;
Putnam and neighboring congregations, through Rev. A. McFarland, §55 ;
ist Philadelphia, $20, and Northwood, $2,t,. There was also a very fine
boxof clothing, and ^5 sent by the Ladies' Missionary Society, of ist New
York, another from Pittsburgh with §15. Sixty-seven bushels of the
Sharon corn wasfor friends in Winchester congregation. The railroads practised
terrible extortion on us in the shipment of the corn. |,Their charges
were nearly §300, alraost half the value of t'ne corn. Our impoverished
horses, however, are being recruited for spring labor, and weak and poor
cattle are enabled to weather the March winds. Twenty fatnilies of our
congregation, and almost as many more of our neighbors, have been
thus helped through this rugged winter of almost utter destitution. The
supply has been almost day by day like the manna to Israel. For each
pressing emergency there has been relief. When our corn came to hand—
two car-loads at once with an expense of 204 dollars, and the prospect
of help from the State fund failing us,—some prophesied, and some even
wished, we could not redeem it; but a merciful Providence sent me of
money some months due, §ioo, and the good brethren of Washington
sent a check of J33, and thus one car was relieved, and before both were
empty, enough more came to reimburse me, and pay nearly all our
freight, including the third car. Some kind neighbors having the
money, bought of us two loads at the highest market price, and we thus
were all supplied with feed and seed, and instead of being a scorn to

18 75-J Missions. 199
our neighbors, we were made a blessing to them, and blessed abundantly
ourselves. And now, although three dark months lie still before us,
there is a merciful Saviour above us, whose providence will be around us
and who has the means to supply us, and we shall not want.
We held on the 4th Wednesday of March, a day of Thanksgiving as
a congregation, when, after prayerful expression of gratitude to God for
his great mercies toward us, aud of desire for God's blessing to descend
upon those dear and kind friends who have ministered to our relief, the
following resolution was unanimously passed : That the pastor be requested
to express through Our Banner our most sincere thanks to all
the kind brethren who have so kindly, fully, and spontaneously supplied
us in our need. The meeting and service was what every one present
felt it good to enjoy. J. S. T. Milligan.
MISSIONS.
FOREIGN.
letter FROM MRS. METHENY.
The following extracts are taken from a letter of Mrs. Metheny's,
dated, Latakia, March 28, 1873.
The health of the Mission is good, and the work is progressing as usual.
Miss Crawford and Miss Dodds have sixty-three children under their care.
They could have had more, but all available room is occupied. A boarding-school
for the Fdllahin, is very different from an American boardingschool.
It is more like an orphan asylum. They have a great many
under their care who are without father or mother, and who require to be
kept during the summer. They have all of their clothes to cut out and
make. This is in addition to their work of teaching. We rejoice to
hear that there is the prospect of an assistant.
' About two weeks ago, a little girl five years old was brought to the
school. Her mother was dead, and her father was insane. Her relatives,
with whom she was living, had knocked her head against the wall to kill
her, and not succeeding in killing her, had turned her out in the street to
die. She was found almost starved, by a woraan who sometimes works
for the mission and brought to the school. Another girl, who was refused
admittance into the school because there was no room for her, was
sold by her relatives to the Turkish soldiers for one hundred piasters,—about
four dollars. It is hard to be obliged to send away the poor children,
when we know that their souls are left in darkness. It is a question
for the Church to meet "shall we still enlarge?"
I must tell you of an amusing incident that happened during Mr.
Beattie's late visit to Seediah. On his way there, he stopped over night
in a village. The owner of the house in which he stayed, said to Mr. B.,
" It is a long journey for such an old raan as you to take, you must be
very tired." After Mr. B. assured him that he was not much fatigued,
Muallim Hanna, (the teacher who accompanied Mr. B.) asked the man
" How old do you think Mr. B. is," the man replied, " between seventy
and eighty." Seeing by the countenances of Mr. B. and M. Hanna,

Our Banner. [May 15.
that he had made a raistake, he said, "perhaps I have not raade him old
enough." On being informed of Mr. B's true age, he said, "excuse me,
sir, but I cannot believe it; nearly every person takes you to be twenty
or thirty years older than that."
We are sorry that our space will not permit us to give more of this interesting
letter. Eds.
a new OUTBREAK OF MOHAMMEDAN FURY.
The New York Tribune of May 2d, gives the following:—
"It is reported from Beyrout, that on March 9, a large number of Mohammedans o
both sexes, armed with stones and knives, assembled in a suburb of the town and attacked
every Christian they met, and broke the windows of the houses they passed. Tbe
mob was so violent that the Christians of the neighborhood shut themselves up in their
houses, fearing another massacre, similar to that of i860. It was two hours before the
police arrived. They were unable to control the rioters, until re-inforced by a body of
norse and foot soldiers. The commander, finding the country roads to be filled with
Mohammedans, stationed soldiers at short distances to prevent any further outbreak.
Twelve Christians were found to be badly injured. Six Christians and five Mohammedans
were arrested, but no accusation being found against the former they were released.
About the same time as this outbreak, the English Consul at Damascus, was attacked
by three Mohammedans in broad daylight. The Consul, Mr. Green, ran, pursued by
one of them with a drawn dagger. The spectators rushed into their shops and shut the
doors. Finally the man ceased from pursuing him The assailant was afterward
arrested and handed over to the police. The affair produced great excitement in Damascus.
Crowds of Mohammedans came to the Consulate to congratulate Mr. Green on
his escape, and to express their horror of the attempted crime.
We see in these frequent acts of violence, the over-ruling hand of
Jesus, who is giving up those alien enemies to the madness of their own
counsel, and will thereby hasten their overthrow in his own good time
and way.
HOME.
ordination of ELDERS FOR THE SOUTHERN MISSION.
The providence of the Mediator has steadily favored our southern mission
since its re-organization. The prosperity attending it, under the
efficient labors of Rev. L. Johnston, the superintendent, and of G. M.
Elliott and D. W. Boxley, his assistants, has made it necessary to take
steps for receiving members and organizing a congregation. Accordingly
the Central Board of Missions requested the Pittsburgh Presbytery
to secure the ordination of ruling elders for that field. On the recommendation
of the Presbytery, the session of the Pittsburgh congregation
having examined and approved Mr. Lewis Johnston, the father of the
raissionary, and G. M. Elliott, a student of theology, who has completed
his second winter in the seminary, arranged for their ordination on
April 15th, the fast day of their communion. Rev. D. B. Wilson proposed
the queries to the candidates; Rev. A. M. Milligan offered the ordination
prayer; and Rev. A. J. McFarland gave the charge. The Lord
of the harvest is sending laborers, and in answer to believing prayer and
effort, the precious seed which they are sowing, will take root downward
and bear fruit upward; and they shall come again rejoicing, bringing
sheaves with them.

O U R B A N N E R .
Vol. II. June 15, 1875. No. 6.
MINUTES OF THE SYNOD
OF
The Reformed Presbyterian Church.
Coulterville, Illinois.
May 26, 187J.
The Fortv-sixth Session of the Synod of the Reformed Presbyterian
Church met according to adjournment, at two o'clock P.M., and, in the
absence of the Moderator, Rev. J. Galbraith, was opened with a sermon
by Rev. R. J. George, his alternate, from Heb. xiii. i : " Let brotherly
love continue." Prof. Sproull, one of the two oldest ministers present,
took the Moderator's chair, and constituted the Synod with prayer.
The members of the Court were ascertained, and are as follows :
MINISTERS.
NEW YORK PRESBYTERY.
ELDERS.
congregations.
J. C. K. Milligan, . . John Angus,* . . ... 1st New York.
A. Stevenson, .
James Warnock,
2d
David Gregg, .
Walter T. Miller, 3d
James Kennedy, . . . John Kennedy, . . 4th "
John H. Boggs,
J. A. Patterson, . . . Brooklyn.
David H. Coulter, .... David Houston, . . ;. Newark.f
Samuel Carlisle, ...
Ist Newburgh.
J. R. Thompson, ....
2d
* Not present at the constitution of tHe Court. f Organized since last Synod.
13"

202 Our Banner. [June 15,
MINISTERS.
W. Graham,
D. McFall, . .
J. W. Seattle, .
D. C. Faris,
J. C. K, Faris, ,
J. O. Bayles, .
Joshua Kennedy,
D. McAllister,* .
J. B. Williams, .
J. W. Shaw, .
R. M. Sommerville,
T. P. Stevenson,
S. O. Wylie,
R. J. Sharpe, .
John Lynd, . . .
R. D. Sproull,
S. Bowden, . . .
. .
AV. McFarland, .
S. R. Wallace,*+ .
Robert Shields, .
Joseph Hamilton
D. B. Willson,
J. F. Crozier,!
R. J. George,
Robert Reed,
J. W. Sproull, . .
J. A. Black, .
N. M. Johnston,
J. C. McFeeters,!
T. C. Sproull, .
T. A. Sproull, .
S, J. Crowe, .
A. M. Milligan,
YORK PRESBYTERY, {Continued.)
ELDERS.
W. H. Warnock,
R. H. Oliver, .
. .
Parker McNiece,
A. Thompson,*
Francis Wallace,.
PHILADELPHIA PRESBYTERY.
CONGREGATIONS.
1st Boston.
2d
Ryegate & Barnet.
Barnet.
Topsham.
Kortright.
Bovina.
Walton.
White Lake.
Coldenham.
William Crawford, . 1st Philadelphia.
Robert Sterrett,
2d "
Alexander Mackie, . . . 3d
D. 0. Brown, .
Baltimore.
John Kennedy,
Conococheague.
ROCHESTER PRESBYTERY.
J. A. Donnan, . .
John McCrea,*
John McCullough, . .
James McClure,*
PITTSBURGH PRESBYTERY.
John T. Morton,
tjames Graham,
Robert Gibson,
Robert Porter, .
Robert Dodds,
Joseph Wallace, ,
James Shaw,
William Boyd,
William JMagee, ,
J. A. McKee, .
. [Rochester.
York.
. .Sterling.
Lisbon.
Syracuse.
Ramsay.
Allegheny.
f Bear Run & Mahoning.
t Rehoboth.
Beaver Falls.f
Brookland.
Central Allegheny.
Clarksburgh.
Little Beaver.
Manchester & Parnassus.
Miller's Run.
Monongahela.
New Alexandria.
New Castle.
Oil City.
Pittsburgh.
* Not present at the constitution ofthe Court. -j- Organized,since last Synod.
X Ordained since .last Synod.,

I87S-J Minutes of the Reformed Presbyterian Synod. 203
MINISTERS,
A. J. McFarland,
J. C, Smith, .
Joseph Hunter,
Thomas Sproull, .
Prof, of Theology.
J. R. W. Sloane,
Prof, of T/ieology.
N. R. Johnston, .
John Crozier, .
J J. McClurkin, . . .
J A. Thompson, .
H. P, McClurkin, .
J, C. Boyd
William Milroy, .
P. II. Wylie, .
J. R. Hill, .
R. M. C. Thompson, .
H. H. George,
Pres. of Geneva College.
J. McCracken,
Prof. Geneva College.
T. P. Robb,
E. G. Elsey, t . .
PITTSBURGH PRESBYTERY, {Continued.)
iGibson Euwing,
[William Dean,
William Price,
OHIO PRESBYTERY.
A. Stevenson, .
W.ilter B, Finney,
LAKES PRESBYTERY.
John Reid,
'j. K. Mitchell,
iLitthew Mitchell,
David McKnight,.
ILLINOIS PRESBYTERY
D. S. Faris, ;
Daniel Dickey,
P. P. Boyd, ...
John Weir, ...
D. G. Thompson, . Robert Ramsay,
J. M. Faris,
Samuel Woodside, .
Z. G. Wilson,*
W. F. George,
D. Williams6n,
D. J. Shaw, . . . James B. Faris, ,
D. C. Martin,
James Wallace, . .
J. E. Carithers,
IOWA PRESBYTERY.
A. F. Carithers,
Thompson Graham,
CONGREGATIONS.
Poland and N. Jackson.
•Salem.
Slippery Rock.
Union.
Wilkinsburgh.
Londonderry.
New Concord.
Utica.
1st Miami.
2d "
I f Rushsylvania.
' t Macedon.
[Southfield.
Lake Eliza.
Bethel.
Old Bethel.
Elkhorn.
Churcbhill.
St. Louis.
Staunton.
Bethesda.
Princeton.
Sharon.
Rehoboth.
* Not present at the constitution of the Court. f Ordained since last Synod.

204 Our Banner. [June 15,
MINISTERS.
M. A. Gauli,t . .
W. P. Johnston, . .
Isaiah Faris, ...
C. D. Trumbull
R. Hutcheson
Divid McKee,
W. W. McMillan,
Josiah Dodds
J. S, T. Milligan,
A. C. Todd, .
.
M. Wilkin,
IOWA PRESBYTERY, {Continued.)
ELDERS,
W. Morrison,*
J. Logan, .
J. P. Kirkpatrick, .
John Gault, .
Samuel MiUigan,
A. W. Cavin, . .
KANS.4S PRESBYTERY.
James Neil,
Thompson Moore, .
David Faris,
James M. Lee, .
J. M. Marvin, . .
W. M F.Hcrqr. .
Maquoketa.
Lind Grove.
Washington.
Kossuth.
. Walnut City.
Morning Sun.
CONGREGATIONS.
Clarinda.
Olathe.
Winchester.
North Cedar.
Evans.
Fremont & Wahoo.
Pleasant Ridge.
Absentees.—J. C. Taylor, A. W. Johnston, John Galbraith, William Slater, John
Newell, John Wallace, T. M. Elder, Boyd McCullough, A. McFarland, John French,
J L. McCartney, J. M. Armour, Robert Johnson, James Love, J. Neill, S. M.
Stevenson, Lewis Joiinston.f Missionary in Selma, AU., and the Syrian Missionaries :
Joseph B-:attie, Henry Easson, David Metheny,
Congregations not represented.—New York Presbytery: Craftsbury, West
Plebron. Rochester Presbytery: Lochiel. Pittsburgh Presbytery: North Union,
Oil Creek, Pine Creek, Springfield. Ohio Presbytery: Brownsville, Jonathan's Creek,
Middle Wheeling, Muskingum & Tomica, Sandusky. Lakes Presbytery: Cedar
Lake, Cincinnati, Cedarville, Garrison. Towa Presbytery: Hickory Grove, Elliota,
Lake Reno, Round Prairie. Kansas Presbytery : Republican City, Tabor.
The Rev. James Kennedy was elected Moderator, and Rev. J. R.
Thompson was continued Clerk, and Rev. J. W. Sproull assistant Clerk.
The Revs. R. M. C. Thompson, W. F. George, R. Hutcheson, and
AV. W. McMillan gave reasons for absence from the last Synod, which
were considered satisfactory.
The Committee on Unfinished Business was appointed, and the minutes
of the last Synod referred to said committee.
The various Presbyteries were granted permission to meet during the
present sessions of Synod.
The Rev. W. H. McMillan, a delegate from the United Presbyterian
Assembly, was invited to a seat as a consultative member. From this
action Rev. R. Hutcheson dissented. The heiring of Mr. McMillan
was made the order of the day for to-morrow raorning at ten o'clock.
* Not present at the constitution ofthe Court. f Ordained since last Synod.

i87S-J Minutes of the Reformed Presbyterian Synod. 205
The hours for the present sessions of the Synod were appoint
from nine to twelve A. M; and from two to five P. M. The last half
hour of the raorning session was appointed for devotional services. A
Committee on Devotional Ewrcises was appointed, consisting of Revs.
J. M. Faris, D. G. Thompson, John Crozier, and elders Simuel Woodside
and James Warnock.
Adjourned, with prayer, to meet to- morrow at nine A. M.
THURSDAY'S PROCEEDINGS.
MORNING SESSION.
May 27, I&7S.
The Court met at nine o'clock A. M., and was constituted with
prayer. Minutes read, amended and approved.
The Moderator announced the following standing committees :
On Unfinished Business.—Rev. J, W. Sproull, D. Gregg, P. H.
Wylie, Parker McNiece, and John Reid.
On Presbyterial Reports.—Rev.-C. D. Trumbull, R. J. George,
J. O. Bayles, John Kennedy, Robt:rt Stt;rrett.
On Discipline.—Rev. S. O. Wylie, J. C. Boyd, R. B. Cannon, J. A.
McKee, and D. Houston.
On Theological Seminary and Education.—Rev. T. P. Stevenson,
Joshua Kennedy, J. A. Black, John Kennedy, (New York) and William
Magee.
On Foreign Correspondence.—Rev. A. M. Milligan, S. Carliale,
N. R. Juhn.iton, Simuel Woodside, and A. Mackie.
On Missions.—Rev. J. R. W. Sloane, A. C. Todd, P. H. Wylie, D.
0. Brown, and J. A. Patterson.
On Signs of the Times.—Rev. J. C. K. Milligan, J. McCracken,
J. C. Smith, John T. Morton, J P. Kirkpatrick.
On Finance.—Rev. S. Bjwden, W. Graham, S. J. Crowe, W. T.
Miller, R. Ramsey.
On Travelling Fund.—Rev. R. D. Sproull, J. H. Bjggs, J. R. Hill,
A. Stevenson, and R. H. Oliver.
On Temperance.—Rev. D. Gregg, J. W. Sproull, D. G. Taompson,
W. Crawtord, and M. Mitchell.
On Presbyterial Records.—New Yjrk Presbytery—Rev. H. H.
George, W. Milroy, T. P. Robb, W. H. Warnock, and D. Williamson.
Philadelphia Presbytery—Rtv. J. B. Williams, P. P. Bjyd, J. J. Mc-

2o6 Our Banner. [June 15,
Clurkin, J.' McCullough, John Gault. Rochester Presbytery—Rev. D.
B. Willson, D. McKee, M. Wilkin, Robert Porter, and D. Faris. Pittsburgh
Presbytery—Rev. D. H. Coulter, John Lyr.d, A. J. McFarland,
W. M. Edgar, J. A. Donnan. Ohio Presbytery—'^e\. D. McFall, D. C.
Martin, J. S. T. Milligan, W. Boyd, A. W. Cavin. Lakes Presbytery—
Rev. J. M. Beattie, R. J. Sharpe, N. M. Johnston, Samuel MiUigan,
Joseph Wallace. Illinois Presbytery—Rev. J. W. Shaw, Joseph Hunter,
R. M. Sommerville, Francis Wallace, Robert Dodds. Iowa Presbytery—
Rev. W. F. George, Robert Reed, J. A. Thompson, Gibson Euwing,
Thompson Moore. Kansas Presbytery—Rev. J. Wallace, D. S. Faris,
J. C. K. Faris, Robert Porter, J. Logan.
Papers were received and are as follows:
No. I. A Memorial from the Elkhorn Session on Life Insurance.
Referred to the Committee on Discipline.
No. 2. Report of the Treasurer of Foreign Missions. Referred to
the Committee on Finance.
No. 3. A Statement of the Treasurer of the Trustees of Synod.
Referred to the Committee on Finance except the resolution recommended
in the Report which was adopted, and is as follows: "The
Board of Trustees are hereby authorized to sell and make a deed of the
property located on the corner of Leacock and Sandusky Sts., Allegheny
Pa., known as the "Old Seminary property."
No. 4. Report of the Treasurer of Domestic and Southern Missions.
Referred to the Committee on Finance.
No. 5. Report of the Treasurer of the Church Extension Fund and
also of the Literary Fund. Referred to the Committee on Finance.
No. 6. A Petition from the Students of the Theological Serainary,
Received and laid on the table for the present.
The hour for the hearing of the delegate from the U. P. General Assembly
having arrived. Rev. W. H. McMillan was introduced to the
Court by the Moderator, and addressed the Synod. After a response to
the delegate by the Moderator, the following resolution was adopted:
Resolved, That this Synod has heard with great satisfaction the address
of Rev. W. H. McMillan, delegate from the U. P. Church, and raost
cordially reciprocate the kind and fraternal feelings and sentiraents expressed
; and that the delegate be requested to carry back to the churcti
he represents the hearty salutations of this Court.
No. 7. Report of the Board of Church Extension. Referred to the Committee
on Finance, except so much as relates to the recommendation in
the Report, which was referred to a special Committee consisting of Rev.
A. Stevenson, ]. W. Sproull, W. Graham, J. A. McKee, and D. O.
Brown.
No. 8. Report of the Secretary of the Trustees of Synod. Report accepted
and adopted, and is as follows:

iSyS-] Minutes of the Reformed Presbyterian Synod. 207
report of synod's board of trustees.
The Trustees of the Synod of the Reformed Presbyterian Church of North America
would respectfully report:
That they have held meetings during the past year as frequently as occasion required,
for the business claiming their attention; that the meetings have been well attended, and
that such business as is deemed of public iraportance relative to the funds, securities, &c.,
intrusted to their care, will be found embodied in the report of the Treasurer herewith
submitted, and to which you are referred.
That the Treasurer's Report, as here presented, has been examined by the Board through
an Auditing Committee, who have found the same correct; and that they have counted
and examined the Bonds and other securities therein represented, as in the hands of the
Treasurer, and find them in character and amount as stated.
We would call to your notice the fact, that the term for which William Wills and
Daniel Chestnut were last made members of this Board has nearly expired, and that their
places should be filled by an election at this meeting of Synod, for the term of three
years, ending June 15th, 1878, or until their successors a7'e regularly chosen, and that by
the act of incorporation the election must be by ballot.
Respectfully submitted,
Daniel Chestnut, Sec.
Pittsburgh, May 2oth, iSyj.
Messrs. William Wills and Diniel Chestnut were re-elected merabers of
the Board of Trustees of Synod for three years.
No. 9. Report of the Treasurer of the Literary Fund. Referred to the
Committee on Finance.
No. 10. A Petition from Rev. John Crozier. Referred to a special
Committee consisting of Rev. D. S. Faris, D. G. Thompson, Joseph
Hunter, John Kennedy (New York), and W. T. Miller.
No. II. Report of the Treasurer of the McKinney Fund. Referred
to the Committee on Finance.
No. 12. A Memorial and Petition of the Session of Elliota on the
Terms of Communion was received and laid on the table indefinitely.
A communication was received frora Rev. A. McFarland stating that
owing to family affliction, he was unable to be present at this raeeting
of Synod. The reason for his absence was deemed satisfactory, and
the court expressed its sympithy for him in his affliction.
No. 13. Report of the Board of Superintendents of the Theological
Seminary was presented and referred to the Committee on the Theological
Seminary.
The hearing of the Presbyterial Reports was made the order of the
day for to-morrow at ten o'clock A. M.
The Committee on Devotional Exercises reported. Report accepted,
adopted, and is as follows:
report of the committee on devotional exercises.
Your Committee on Devotional Exercises would respectfully report as follows:
I. For To-day: Subject:—The Presence and Guidance ofthe Holy Spirit during the

2o8 Our Banner. [June 15,
present meeting of Synod; and the increase of piety and brotherly love th
Church. Rev. A. M. Milligan to preside.
2. For Friday : Subject:—Temperance and Sabbath Sanctification. W. T. Miller to
preside.
3. For Saturday : Subject:—Secret Societies. Rev. D. S Faris to preside.
4. For Monday : Subject:—National Reform. William Magee to preside.
5. For Tuesday : Subject:—Missions, Seminary and College of our Church. Rev. S.
O. Wylie to preside.
6. For Wednesday: Subject:—The Unity of the Church. Rev. R. M. Sommerville to
preside.
Respectfully submitted.
J. M. Faris, Chairman.
After spending half an hour in devotional services, the court took a
recess and was closed with prayer by Rev. D. Gregg.
AFTERNOON SESSION.
The Court came to order at two o'clock, and was opened with prayer
by Rev. Samuel Bowden.
The Rev. W. J. Smiley, delegate from the General Synod of the Reformed
Presbyterian Church, was invited to a seat as a consultative member
; and the hearing of Mr. Smiley was made the order of the day for
Monday, at ten o'clock A. M.
No. 14. A letter from the Reformed Presbyterian Synod of Ireland,
was read, and referred to the Committee on Foreign Correspondence.
The Rev. R. A. McFarlane, a delegate from the Reformed Presbyterian
Church of Ireland, was introduced fo the Synod, and invited to a
seat as a consultative member; and the hearing of Mr. McFarlane was
made the second order of the day for Monday morning.
No. 15. The Report of the Commission of Synod in Syria, and also
the accompanying Statistical Report were read. The former was referred
to the Committee on Missions, and the latter to the Committee on Presbyterial
Reports.
No. 16. Report of the Treasurer of the Board of Education. Referred
to the Committee on Finance.
Prof. Sproull having announced the decease of Rev. Daniel Reid since
the last meeting of Synod, a Committee, consisting of Rev. R. D.
Sproull, J. C. Smith, A. J. McFarland, W. Magee, and R. Gibson, was
appointed to report a minute on his death.
No. 17. Report of the Board of Foreign Missions. Read and referred
to the Committee on Missions.
No. 18. Report of the Central Board of Missions. Read and referred
to the Committee on Missions, except so much as relates to
Finance, which was referred to the Committee on Finance.

i875-] Minuter of the Reformed Presbyterian Synod. 209
The Committee on the Signs of the Times, reported. Report ac
amended and adopted, and is as follows :
report of the committee on the signs of the times.
Causes of Fasting.
Your Committee have carefully reviewed the signs of the times, and have found increasing
cause for lamentation and woe. i. Atheism, infidelity, skepticism, spiritualism,
materialism, and practical godlessness, are everywhere boldly set forth in the form of scientific
and philosophical speculation, and in the lives of the masses whose motto seems to
be, " Let us eat and drink, for to morrow we die."
2. Ritualism gains ground in the churches. Popery flaunts its most objectionable forms,
and holds forth the imaginary virtue of crosses, wax candles, relics and saint worship.
Protestantism follows apace with prayers and benedictions over the dead, human hymnology,
dedications, holidays, and jewelry and church furniture fashioned with popish
symbols—the mark of the beast.
3. Secret Societies, whose name is legion, because they are many, teach gross blasphemy
by praying to a God without Christ; some of these swearing the most horrible
oaths, rejecting the supreme authority of Christ and the Bible, and substituting a manmade
religion for Christianity, which descends out of heaven from God. While these
things are done systematically, profane swearing and cursing, and perjuiy, are common
sins among a degenerate and demoralized people.
4. Sabbath desecration is wofully prevalent. The example is set by the nation itself,
ill the Constitution and postal laws, and in the Administration by Sabbath sessions of
legislative bodies, and the most public disregard of the sacred character of that day by
civil officers, high and low, with rare exceptions. Public corporations follow the bad example,
tempting the people to break tbe Sabbath by traveling, pleasure-seeking, and visiting
sacred concerts and libraries. Religious papers are filled with secular matters which
are eagerly read on the Lord's day, to save working time; and thus even the religious
masses are fast losing the real spiritual idea of the Christian day of rest. No wonder the
votaries of the world claim the right to think their own thoughts, seek their own pleasure
and do their own work on that day.
5. Many despise governments, and speak evil of dignities. Beginning with the false
principle that all authority springs from the consent of the governed, civil rulers have
forgotten their responsibility to God ; and the people, while deploring the shipwreck of
statesmanship, fail to reach the root of the matter in their attempts at reformation. Discipline
in the Church and family is sadly relaxed, and ther4 is general impatience of all
restraint from childhood. Social chaos must be the end of all this, if the grace of God
prevent not.
6. Malignant passions are fostered and stimulated by drunkenness and riotous living.
Human life has become cheap. The State participates in blood-guiltiness by not avenging
the blood of murder. And the ruthless mob take up the law, slighted by corrupt and
effeminate officers, and inflict the death penalty unwarrantably, and often with savage
ferocity. Thousands and tens of thousands of dram-shops scatter the seeds of misery
and death all over the land. Infanticide, suicide and murder are the oft-reported scandals
of the age, and we may well say that they break out and blood toucheth blood. The
nations still brandish the sword and marshal armies on an unparalleled scale, pointing to
the near approach of that great day of God Almighty.
7. Licentiousness breaks out in its worst forms, patronized with little concealment by
public men. Riot and debauchery are let loose in our great cities, and, tolerated or even
protected by law, they spread their contagion throughout the country. Free love is shamelessly
countenanced and advocated in public prints.

210 Our Banner. [June 15,
8. The rights of property are not clearly perceived, or are boldly denied. Dangerous
classes are clamoring for the spoliation of the rich. Capital practices extortion and oppresses
labor; and labor in turn aggravates the situation by secret leagues, tyrannical
dictation to employers and employed, and by strikes that send poverty and dismay to
thousands of homes. The contest between capital and labor threatens to prostrate business
and ruin the prosperity of the nation.
9. Deceit and guilt depart not from our streets. The oath, judicially administered without
any fear of God, ceases to bind the conscience; and the truth in matters of judgment
and justice is obtained through fear of civil punishment of perjury, rather than through
the fear of God. False accusation, tale-bearing, and violent denunciation degrade the
language. And multitudes feed upon the sensational reports of a licentious press as their
daily bread.
10. Gold is the great idol of our generation. The man is reckoned successful who has
piled up wealth, though in doing so his conscience has been " seared as with a hot iron."
Money answers for all things,—for social virtue, for conscience, for religion. The people
are in a rage to be rich. Their language is, " Give me riches, or I die.'' Hence wild
speculation, stock-gambling, ruinous cornering of markets, fast habits in business, plundering
of public treasuries, and a general forsaking of the good old way of honest toil
and legitimate trade. Many scruple not to sell both body and soul for filthy lucre's
sake.
And because of these and many like sins, the judgments of God are abroad in the
land. Several desolating plagues have scourged our people. Flood and fire, storm and
drought, and myriads of insects—^the great army of the Lord—are yearly destroying the
labor of man and the fruits of the earth.
Therefore, Synod calls' a solemn assembly, and appoints Thursday of the week of prayer
as a day of fasting, humiliation and prayer, to be observed by all the ministers and members
of the Reformed Presbyterian Church.
Causes of Thanksgiving.
Among the signs of degeneracy and godlessness, there are some notable providential
tokens for good which ought to fill the hearts of believers with gratitude and praise.
I. The general tide of opposition to the monstrous assumptions of popery. Bismarck's
policy, copied by many nations; Gladstone's pamphlets, followed by the outcry of priestly
arrogance, wounded thereby, are great voices proclaiming the speedy downfall of Anti-
Christ. Their meaning is that the hour is coming and now is, when the former suppliant
kings of the earth " shall eat the flesh of the great whore, and burn her with
fire."
2. The many religious activities entering every nation with the Bible and preached
gospel, notwithstanding the shallowness of an externally professed religion, show that
the time is not far distant when the earth shall be filled with the knowledge of the glory
of the Lord as the waters cover the sea.
3. Although we can record no general outpouring of the Spirit in pentecostal abundance
; yet the grace of God is planting and watering and perfecting the Church, and in
some places we note more than ordinary showers of divine blessings.
4. The better class of citizens begin to perceive that civil government, to have authority,
must rest on the revealed will of God, and are fast rallying about the banner of
national Christianity.
5. Many friends of light and of fair dealing are organized against secret societies,
giving promise that these forms of false religion and selfish despotism shall not always
rule in Church and State by their crafty devices. We.rejoice to believe that the time is

i87S-J Minutes of the Reformed Presbyterian Synod. 211
coming when the offices of humanity shall not be accorded to a mystic grip, or
distress, but to human nature for its own sake, and for the love of Christ.
6. The prosperous condition of the several schemes of our own Church. Her congregations
are increasing and spreading over the land. Her Mission among the freed people,
started at last on a common-sense basis, promises a rich harvest. Her Foreign Mission,
persecuted but not forsaken, rises in proportion to the efforts made by the enemy to crush
it out. Surely God dwells in the midst of Zion, and is her refuge and strength in troublous
times.
7. Finally, we desire to praise the Lord for the yearly abundance of the products of
the soil, which, with the modern facilities for transportation, and the readiness of the
people to make generous distribution, shuts out the fear of gaunt famine from any great
extent of the population of our country.
For these and many similar causes Synod appoints the day of National Thanksgiving
to be observed as a day of Thanksgiving by all the ministers and members of the Reformed
Presbyterian Church.
Respectfully submitted by Com. on Signs of the Times.
D. S. Faris, Chairman.
The Synod resolved to adjourn finally on Wednesday of next week, at
two o'clock P. M.
The Committee on Unfinished Business reported. The report was
read, and taken up item by item for adoption.
Item I. Memorial from the Sharon congregation on the Tithe. The
report of the Committee of the last Synod on this memorial was taken
up, and while under consideration, the Court adjourned with prayer until
to-morrow at nine o'clock A. M.
FRIDAY'S PROCEEDINGS,
MORNING SESSION.
May 28, 1875.
The, Synod raet at nine o'clock A. M., and was constituted with
prayer. Minutes read, amended and approved.
Paper No. 19. Petition of the Session of the New Concord congregation
on the License Question. Referred to the Committee on Discipline.
No. 20. An appeal of Thomas McClurkin from the decision of the
Illinois Presbytery. Referred to the Committee on Discipline.
Nd. 21. Report of W. Brown, Treasurer ofthe old Superannuated
Ministers'- Fund. Referred .to the Coraraittee on Finance.
No. 22. Remonstrance of the West Galway Mission Station. Laid on
the table for the present.

Our Banner. [June 15,
No. 23. Remonstrance of the Session of the Coldenham congregation.
Laid on the table for the present.
The report of the Committee on the subject of the Tithe, which was
before the Court last evening, was taken up, and while under consideration
the order of the day, the hearing of Presbyterial Reports, arrived.
The reports of the New York, Philadelphia, Rochester, Ohio, Lakes,
Illinois and Iowa Presbyteries were received and referred to the Committee
on Presbyterial Reports. The report of the Pittsburgh Presbytery
was received and referred to the Committee on Presbyterial Reports, except
so rauch as refers to the case of Rev. John Wallace, which was referred
to the Committee on Finance. The Report of the Kansas Presbytery
was also received and referred to the Committee on Presbyterial
Reports, except the request in said report which was referred to the Committee
on Finance.
The consideration of the subject before the Court when the order of
the day arrived, was resumed and the report was amended and adopted,
and is as follows :
report of the committee on the tithe.
The Special Committee on the Memorial from Sharon congregation respectfully report
: The Memorial asks Synod to keep the subject of giving a tenth of our income to
the service of Christ, prominently before the Church, and to instruct and encourage
church members to practically own their duty in this respect. Your Committee recommend,
I. That we call the attention of the whole Church to the following considerations
upon the question of giving a tenth to the Lord. First, Iu the beginning God appropriated
one-seventh part of man's time to be used in His service, in recognition of His
claim ; and analogy would lead us to expect that he would appropriate a fixed proportion
of the gold and silver which are all His own. Secondly. Abraham gave tithes to Melchisedek,
and received the divine blessing through that eminent type of the Redeemer;
and Paul, in Hebrews, 7th chapter, instructs the Christian Jews in regard to this transaction,
giving evident sanction to the idea that this was a typical recognition of the claim
of Christ to the tenth of the substance as well as to the personal homage of the believer.
Thirdly. Jacob vowed to give a tithe of his income to the Lord when he was under the
influence of special visions and operations of the Spirit of God, and, in the fulfilling of
his vow, experienced wonderful temporal prosperity, as well as choice spiritual favors.
Fourthly. The Mosaic Law expressly commanded, as a divine statute, that the tenth
should be the portion of the priests and Levites who ministered at the altar. Fifthly.
The non-payment of the tithes was followed by the flight of the ministry to the fields,
and its payment was enforced by Nehemiah (13 : 10-12), as the means of restoring and
establishing the efficient administration of the ordinances of the church. Sixthly. The
Lord, by the prophet Malachi (3 : 8-12) brings the terrible charge against Israel, " Ye
have robbed me * * in tithes and in offerings," and gives the gracious challenge and
promise, " Bring ye all the tithes into the store-house that there may be meat in my house,
and prove me now herewith, saith the Lord of hosts, if I will not open you the windows
of heaven, and pour you out a blessing, that there shall not be room enough to receive
it," Seventhly. The Lord Jesus while on earth said to the Scribes and Pharisees (Matt.
23 : 23), " Ye pay tithes of mint, and anise, and cummin, and have omitted the weightier

i875-] Minutes of the Reformed Presbyterian Synod. 213
matters of the law, judgment, mercy, and faith : these ought ye to have done, and no
leave the other undone."
II. We recommend that Synod repeat with emphasis the deliverance of 1866, viz.,
" Inasmuch as neither Scripture example nor precept can be found for a less proportion
than the tenth of all the increase, we think at least so much should be counted holy to
the Lord, especially now that the world is the gospel field."
IH. That Synod recommend pastors to preach to their congregations instructing them
upon this divine measure of liberality ; and Sessions to inquire in their pastoral visitations
as to the practice of church members in this regard,and urge them to attend to this duty
in the fear of God; and in their own practice to set before the people an example of
large-hearted benevolence.
Respectfully submitted.
J. C. K. Milligan, Chairman.
After a half hour spent in devotional services, the Court took a recess,
and was closed with prayer by the Rev. J. W. Shaw.
AFTERNOON SESSION.
After recess, the Court came to order at two o'clock, and was opened
with prayer by the Rev. D. McKee.
The Rev. R. J. Sharpe was appointed a delegate to the U. P. Assembly,
which is to meet next year, in the City of Philadelphia.
The Kansas Presbytery requested a grant of $200 from the Central
Board of Missions, for the purpose of cultivating the missionary field
within its bounds. The request was referred to the Committee on
Finance.
The hearing of the petition of the students of the Theological Seminary
was made the order of the day for Monday at two-and-ahalf
o'clock P. M.
The Committee on the petition of Rev. J. Crozier, reported. Report
accepted and adopted, and is as follows:
report of committee on rev. j. crozier's claim.
The Committee appointed to report on Rev. J. Crozier's claim on the property at Indianapolis,
have investigated the matter, and find that Mr. Crozier borrowed J310.00 to secure
the property from sale by lien, which amount has never been returned to him; while he
has paid the interest on the amount till the present time. We recommend, therefore,
that as soon as the property is sold, the principal amount be paid him; and if the church
has made any advance on the capital invested in the property, that Mr. Crozier receive
\i\%pro rata. Respectfully submitted.
D. S. Faris, Chairman.
The consideration of the report of the Committee on Unfinished business
was resumed.
Item 2. The Committee on " A Collection and Digest of Laws," re-

214 Our Banner. [June 15,
ported in part. The Committee was continued, and ^100 from the
Literary Fund placed at its disposal for the publication of the report.
Item 3. The Committee on the Publication of the Rules of Order reported
nothing done, in consequence of the want of sufficient funds.
Item 4. A plan for a Synodical Sustentation Scheme. Laid on the
table until the next Synod, and ordered to be published as an appendix
to the minutes.
Item 5. The Committee on the Homestead Oath reported no action
taken. The Committee was discharged.
Item 6. The Committee on Temperance. Not ready to report. This
item laid on the table for the present.
Item 7. The Committee on the Memorial Fund. Not ready to report.
This item was laid on the table for the present.
Item 8. The Committee on the "Completion of the System of Ecclesiastical
Order " reported. Report accepted and adopted, and the Committee
discharged. The report is as follows:
report of committee on completion of the whole system of
ecclesiastical order.
The Committee appointed by Synod at its last meeting to report on the completion of
the whole system of ecclesiastical order designed by the founders of the Church in this
country, respectfully report:
Oji examining the early records of the Church, they find that the system of order
contemplated by our fathers in this land, consisted of a Testimony, Covenant, Form of
Church Government, Book of Discipline, and Directory for Worship. Of these the
Form of Church Government and Directory for Worship, have not yet been prepared
anew and adopted. These parts of our order have been retained in the system
as prepared by the Westminster Assembly, and adopted by the Church of Scotland; and
as such are referred to in the third Term of Communion.
The Committee did not understand that they were expected to offer any recommendation,
and therefore present the above statement for the consideration of Synod.
Thomas Sproull, Chairman.
Item 9. The committee to confer with committees of other Presbyterian
bodies in regard to calling a Council for forming a Presbyterian
Alliance, was not ready to repor.. This item was laid on the table for
the present.
Item 10. The report of the Committee on the Terms of Comraunion.
The consideration of this report was made the order of the day for tomorrow
morning.
The Board of Education reported. Report accepted, and raade the
first order of the day for to-morrow morning.
A copy ofthe sermon, preached by Rev. R. J. George at the opening
of the Synod, was requested for publication in the magazines of the
Church.
Synod resolved to hold its next annual meeting in the Allegheny

i87S-J Minutes of the Reformed Presbyterian Synod. 215
church. City of Allegheny, Pa., on the 4th Tuesday of May, 1876, at
1% o'clock P.M.
A committee, consisting of Walter T. Miller, Rev. A. M. Milligan,
Rev. D. S. Faris, and J. A. McKee, was appointed to devise a plan for
holding the raeeting of Synod in a permanent place.
The following delegation was appointed to attend the Anti-Secret Society
Convention, to be held in Pittsburgh, on the 8th and 9th of June,
viz. : Prof. Sloane, Revs. D. Gregg, A. J. McFarland, A. M. Milligan,
D. B. Willson, J. W. Sproull, H. H. George, J. H. Boggs, D. McAllister,
S. J. Crowe, T. P. Stevenson, and Joseph Hunter; and Elders J. A.
McKee, John Kennedy, W. T. Miller, John T. Morton, Robert Gibson,
and W. Magee. This delegation was also given power to add to
its number.
The Clerk was directed to procure a Minute Book for the records of
Synod, and to draw on the Literary fund for the amount j also an order
on the sarae fund was given to him for ^50.00.
A Committee, consisting of Revs. A. M. Milligan, J. S. T. Milligan,
D. S. Fans, and Elders A. J. Carithers, and Z. G. Willson, was appointed
to prepare a report respecting the judgments impending over
the land ; and the propriety of calling upon the nation and the church
to call to fasting, humiliation, and prayer, that God raay avert the feared
calamity.
Adjourned with prayer to meet to-morrow at nine o'clock A. M.
May 2g, 1875.
SATURDAY'S PROCEEDINGS.
MORNING SESSION.
The Court raet at nine o'clock A. M., and was constituted with prayer.
Minutes read, amended and approved.
Papers containing proposals for publishing our Testimony were presented
to Synod, and referred to the Committee on Finance.
The order of the day, the consideration of the Report of the Board
of Education was taken up, and read item by item for adoption. While
this was under consideration, the hour for devotional services arrived.
After engaging for half an hour in devotional exercises, the Court
took a recess, and was closed with prayer by Elder Wm. Magee.

2i6 Our Banner. [June 15,
AFTERNOON SESSION.
After recess the court came to order at two o'clock, and was opened
with prayer by Rev. J. M. Faris.
Prof. Sloane, Chairman of the Committee to confer with committees
of other Presbyterian bodies in regard to calling a Council for forraing
a Presbyterian Alliance, presented the report of the Committee, which
was received and laid on the table for the present.
Synod resolved to adjourn from to day's session at four o'clock this
afternoon.
The consideration of the report of the Board of Education, which
was befoie the court at recess, was resumed, and a motion. That Synod
is not prepared to entertain the proposition for the removal of the College
from Northwood, was adopted. The Report was then returned to
the Board to make alterations in accordance with this resolution.
Adjourned with prayer to meet Monday at nine o'clock A. M.
MONDAY'S PROCEEDINGS.
MORNING SESSION.
May JI, 1875.
The Court met at nine o'clock A. M., and was constituted with prayer.
Minutes read, amended and approved.
The respective Committees on the records of the various Presbyteries
reported that they had examined the records of the New York, Philadelphia,
Rochester, Pittsburgh, Lakes, Iowa and Kansas Presbyteries,
and find in them nothing contrary to the law and order of the church.
The Committee on the records of the Ohio Presbytery report that they
find in them nothing contrary to the law and order of the church except
that in the minutes of the fall meeting of 1874 there is no evidence of
an acting Moderator and Clerk, except their signatures at the close.
Also, that of the reports of four Committes, two are accepted and approved,
instead of being adopted, and the other two are merely accepted
without any record of being either adopted or approved. The Committee
on the records of the Illinois Presbytery, report in them nothing
contrary to the law and order of the church, except that they find the

i875-J Minuter of the Reformed Presbyterian Synod. 217
minutes of one meeting imperfectly recorded, and in another a number
of erasures and pencil interlineations.
Mr. Walter T. Miller offered the following preamble and resolution
which was adopted : Whereas, it is understood that the proceeds of the
sale of the Indianapolis church property will soon be realized in cash by
the Illinois Presbytery; therefore. Resolved, That said Presbytery be
and hereby is, authorized and instructed to pay to Rev. John Crozier,
^310, with such additions thereto, if any, as shall seem equitable to
said PresbMtery under the report adopted by Synod on the 28th inst.,
which payment shall be a final settlement with Rev. John XZrozier in all
respects in the matter of the Indianapolis church property; and to pay
the alance of said proceeds to the Treasurer of the Church Extension
Fund.
A paper from A. F. Carithers in relation to the office of School
Trustee was presented and referred to the Committee on Discipline.
The order of the day, the hearing of Delegates arrived, and Rev. W.
J. Smiley addressed the court; after which the following resolution was
passed : Resolved, That Synod have heard with pleasure the address of Rev.
W. J. Smiley, delegate of the General Synod of the Reformed Presbyterian
Church, reciprocate the kind and fraternal sentiments expressed,
and request the delegate to carry to the General Synod our fraternal regards.
The Rev. R. A. McFarlane, the delegate from the Reformed Presbyterian
Church in Ireland, was also introduced to the Synod and addressed
the Court; when it was unanimously resolved that we have heard with
unfeigned satisfaction the address of our brother, the delegate from our
sister church in Ireland, touchingly reminding us of our time-honored
and historical associations; that we rejoice in this Christian brotherhood
and welcome Mr. McFarlane during his visit to our land; and when he
returns, we tender through him our Christian salutations to our brethren
in Ireland, witnessing to the same common testimony for Christ's Crown
and Covenant.
The report of the Committee on the Terms of Communion was taken
up. Papers laid on the table at this and the last Synod were taken up
and read, and then the report was postponed until next Synod.
After spending half an hour in devotional services, the Synod took a
recess, and was closed with prayer by Rev. J. J. McClurkin.
AFTERNOON SESSION.
After recess the Court came to order at two o'clock and was opened
with prayer by Rev. R. A. McFarlane.
14*

2i8 Our Banner. [June 15,
The Committee upon the Divine Judgments on our Land reported.
Report accepted and adopted, and is as follows:
report of committee on god's judgments.
The Committee upon the indications of approaching judgments respectfully report:
The contemplation of the nation's sins would lead a rational mind to anticipate national
judgments. In the Constitution of the national government, the divine authority
is disowned and the supremacy of the popular will proclaimed. By the nation's authority
the Sabbath is desecrated by carrying mails, by the sittings of Congress, and by pleasure
trips of Presidential parties. Add to this the licensed manufacture and sale of the
poisonous draught by which the property, lives, and souls of thousands of men are
destroyed; the chartering by the State of secret oath-bound associations, antagonistic
alike to liberty and religion; and the countenance given by those in high places to the
most wholesale robbeiy of the public treasury. Add to all this the profanity, pollution,
and wickedness of the masses, unrestrained by the government, and we may well echo
the divine question, " Shall I not visit for these things, and shall not my soul be avenged
on such a nation as this ? "
As our great national sin is committed directly against God, in disowning His authority,
violating His Sabbath, and profaning His name, we may reasonably expect that the
penalty will come directly from His own hand. As our cruelty to the Red-man has
been avenged by Indian massacres, and our crime of slavery by a slave-holders' insurrection;
so we may expect that our rebellion against God will be visited by divine judgments,
and that God will vindicate His own authority by His own hand. But we are
not left to supposition, or to interpretation and application of prophetic revealings; but
we have before our eyes the infliction of terrible blows laid on by the immediate hand
of God; judgments are abroad, judgments that the power of man can neither avert nor
parry. The fairest portions of the proudest cities of our land are laid in ashes. Fires
and floods, frosts and droughts, and storms on land and sea have destroyed property and
life. Wasting diseases and pestilence have prevailed among animals and men. Financial
panic has swept away fortunes, paralyzing all kinds of business, and bringing multitudes
to the verge of starvation. A severe winter added the chilling frost and piercing
winds to all the pinchings of hunger; and now, when the long cold winter has hardly
passed away, leaving its blight upon our orchards and fields, when the tender grass and
the sprouting grain are rising to revive the hopes of the husbandman, God sends forth His
insect army, the fields are stripped of their verdure, and the faces of men gather blackness.
The Lord has uttered His voice before His army, His camp is very great. He
is strong that executeth His word; for the day of the Lord is great and very terrible,
and who can abide it ? •
That these are divine judgments, nn man, who believes there is a God that judgeth,
can doubt. That these are but the beginning of sorrows is evident from the fact that
they have not yet produced the effect for which they are intended; " they will not hear,
but they shall hear." That they are national and not merely local, is evident from the
fact that they are inflicted, now on one part of the land, and then on another; and again
a general judgment sweeps over the length and breadth of the'land, followed by another
and another, until there is not an interest nor an individual that has not in some manner
felt the stroke.
If this be true, what is its lesson to us? What shall we do? Shall we, Uke Elijah,
pray God to send down His judgments until the land be utterly waste ? or shall we pray
God to avert the feared calamity and spare the land ? We cannot be indifferent to the

1875-J s Minutes of the Reformed Presbyterian Synod. 219
sufferings of our countrymen, especially when we are actual sharers in their pains; bu
on the other hand we cannot be indifferent to the honor of our God, or to the moral
character and ultimate safety of our nation. In this dilemma we are called upon to use
every effort in our power to bring the nation, by repentance, submission, and earnest
supplication,.to move God to turn away His wrath, and restore us to His favor. To
effect this we should sound the warning through the length and breadth ofthe land;
point to the hand-writing, and tell the nation its sin and danger; and cry mightily to God
to send forth His Spirit to turn the hearts of the people to Himself Until we have
done all pur duty to the nation, we have no right to retire to a place of safety ourselves,
and leave our nation to perish. When we have done all in our power to save the nation
and have failed; then may we seek safety for ourselves in flight.
We regard the Proclamation of Gov. Hardin, of Missouri, as a step in the right direction,
and would unite in the exercise of fasting; yet we fail to see the consistency of a
State or nation asking the Divine protection while it withholds a recognition of the Divine
authority, Inasmuch, then, as we believe these to be national judgments, inflicted
for national sins, especially the sin of rebellion against God, we would call upon the
nation through its highest authorities, and in its supreme law, to turn from its rebellion,
and own allegiance to Christ, and thus secure His favor and blessing. Until this be
done we shall not expect national fasts or prayers to secure any permanent relief; even
as our fasts and prayers did not arrest the horrors of our recent war, until we had
emancipated the slaves. We would not postpone our action until the visitation reaches
our homes; but would hear Christ saying, "These sufferers are not sinners above all
others in the land; but except ye repent ye shall all likewise perish," and we know not
where next the judgment may fall.
We recommend that Synod ask the President of the United States to make a proclamation
pointing to these judgments, calling the attention of the nation to its sin and
danger, and urging it to repentance and submission, as the means of averting greater
calamities.
A. M. Milligan, Chairman.
The Board of Eiucation again reported. Report accepted and
adopted, and is as follows:
report of the board of education.
The Board of Education respectfully report:
The whole number of students in Geneva College, during the past year, has been one
hundred and fifty-five. The Faculty report that the deportment of the students and their
devotion to study have been commendable.
Upon the resignation of Prof. J. R. Wylie, the Board completed the corps of instructors
by the election of Mr. J. K. McClurkin as Professor of Greek.
According to the report of the Treasurer, herewith submitted, the total receipts for the
past year have been ^4,289.90. Of this sum ^318 were donated for the purchase of
apparatus, and lie in the Treasurer's hands as a balance for this purpose. The expenses
have exceeded the receipts for other purposes by ^587, to which extent there is a deficit
in the treasury.
The following members of the Board, viz.. Rev. P. H. Wylie, David Boyd, Josiah
Gamble, James Reed, Rev. John French, and James Wylie, elected for one year at the
last meeting of Synod, retire at this time, and four members are to be elected in their
place.
Your Board have appointed a Committee to take measures to secure the endowment

Our Banner. [June 15,
of the College, as soon as the way shall be open for the effort, and we ask for this step
the approbation and encouragement of Synod.
The sum of two thousand dollars is necessary to meet present obligations and the expenses
of the coming year. We ask for an appropriation to this amount, and further,
we ask that those congregations which have taken no collection for this purpose during
the past year, be instructed to do so at an early day.
T. P. Stevenson, President.
The Rev. P. H. Wylie, David Boyd, James Reed, and Jaraes Wylie
were re-elected members of the Board of Education for three years from
tlie present time.
The Committee on Missions reported. Report accepted and laid on
the table, and made the order of the day for to-morrow morning.
The order of the day, the Petition of the Students of the Seminary
was taken up. Messrs. R. C. Wylie, and T. J. Allen were heard in
behalf of the students in enforcing the Petition. Rev. S. O. Wylie
moved that this petition be returned to the students, and that they take
the advice of the Board and confer with Prof. Sproull in regard to this
matter. While this motion was under consideration, the hour for
adjournment arrived. Adjourned with prayer to meet to-morrow at nine
o'clock, A. M.
TUESDAY'S PROCEEDINGS.
MORNING SESSION.
June I, 1875.
The Court met at nine o'clock, and was constituted with prayer by the
Moderator. Minutes read amended and approved.
Rev. S. O. Wylie stated that John Caldwell, our delegate last year to
the Synod in Ireland, had attended that Court and met with a raost cordial
reception.
A letter from Rev. S. M. Stevenson, giving reasons for absence from
this meeting of Synod, was read before the Court.
The Special Committee to whom was referred the Report of the Board
of Church Extension reported. Report accepted and adopted, and is as
JoUows:
REPORT of the committee ON CHURCH EXTENSION.
The Special Committee, to whom was referred the Report of the Board of Church
Extension, report;
That this scheme is essential to the growth of the Church, and that the administration

i87S'] Minutes ofthe Reformed Presbyterian Synod. 221
of the fund has been judicious. That the inefficiency has arisen through lack of suppo
Comparatively few congregations contribute to the fund; of these congregations, some
of them give twice as much on personal solicitation as they send to the scheme, and
some needy congregations prefer to seek aid by personal application to members of the
Church, rather than to the Board.
To render the scheme more efficient. We recommend :
ist. That Synod determine to raise ^3,000 for the fund this year.
2d. That every congregation be enjoined to take a collection for this purpose, and
transmit to the Board by the 1st of February, 1876.
3d. That members of the Church be advised to send all their contributions for Church
Extension to this Board, and if they think proper they may designate the congregation
to whose aid it shall be applied.
4. That the fund may increase from itself, all congregations receiving aid should keep
before their mind the obligation so to increase their annual contribution that in time it
will amount to a sum equal to the interest on the donation which they have received.
Respectfully submitted.
Andrew Stevenson, Chairman.
REPORT OF THE BOARD OF CHURCH EXTENSION.
The Board of Church Extension respectfully present their eighth annual report. The
financial condition of our country has not affected our operations as seriously as was
feared; yet it has somewhat diminished our receipts, and at the same time made the
need greater and the claims larger and more urgent.
We present herewith the Treasurer's Report, but give a summary of its contents.
The receipts for the year were: From congregations, I1199 55 ; from individuals, ^62;
from rent of Indianapolis Church property, ;yi30.34; making a total of J1391.69, with
a balance on hand from last year of ^642.04. The expenditures were as follows: Printing
Bond and Mortgage, ^14; appropriation to Fremont and Wahoo congregation, ^300;
to Walton, ^400; to Pleasant Ridge, ^300; to Olathe, ;Jlioo; to McKeesport Branch of
Monongahela, J200; and to North Cedar, ^200; in all ^1,514. There is a balance of
;(S519.74 in the Treasurer's hands as per report, but since it was made out an appropriation
of ^300 has been paid.
The Fremont and Wahoo congregation have erected a new building in Wahoo,
Sanders Co., Nebraska, at a cost of JS1500, of which they raised Jiooo. The Walton
congregation rebuilt their church, which they removed to a better location, at a cost of
$6000, to which they have contributed ^4000. The Pleasant Ridge congregation were
completing a new building for which we gave a small appropriation last year, but which
had been erected almost wholly at their own cost. Olathe had received two other
appropriations for their building, but were unable to complete it without additional aid.
North Cedar received last year a part of the amount needed to erect a new building.
The Grasshopper plague and the drought crippled their efforts, as also those of Pleasant
Ridge and Olathe, rendering these additional appropriations necessary.
The Board ask Synod to direct the Presbyteries, in recommending congregations to us for
help, to carefully w eigh their prospects, the ability of the members, the location and character
of the building proposed, and any circumstances favorable or unfayor^ble to their effort;
to give them any directions that may be necessary; and to give our Board as full information
as possible, to guide us in our action. We have hitherto asked an appropriation of
;fS30oo to this Scheme, but have received only about half that amount each year, and the
contributions have come from a small number of our congregations. We, therefore.

Our Banner. [June 15,
leave Synod to determine the amount to be raised, and to take such action as may be
thought best to secure it and make this Scheme more efficient.
We again set up our Ebenezer in remembrance of the Lord's help hitherto received;
and, committing our work to Him whose blessing alone can give prosperity, we ask the
prayers and contributions of the friends of Christ in behalf of many houseless flocks in
the wilderness who are striving to erect sanctuaries in which to worship God.
James Wiggins, President.
J. C. K. Milligan, Secretary.
New York, May, 1875.
The Committee on the Memorial Fund reported. Report accepted
and adopted, and is as follows :
REPORT OF THE COMMITTEE ON THE MEMORIAL FUND.
The Committee on the Memorial Fund report:
Amount received up to date of last report, ^13,749.9? ; Contributions to this fund as
reported by Treasurer of Board of Trustees, ^2,307.36 ; handed to Treasurer by Rev.
J. C. K. Faris, from Topsham congregation, J5o.oo; in hands of Chairman from ist
Newburgh, by Rev. S. Carlisle, $120.00; in hands of Chairman from Mr. T. Beck, per
J. R. Hill, Jio.oo.—Total, $16,245.33.
Whole cost of Meihorial Building to date of last report, $28,303.35; interest on debt,
$600.00; other expenditures, $56.25; interest to date, $206.46.—Total, $29,166.06.
Present debt, $12,920.73. From this, however, are to be deducted the proceeds of the
old Seminary building, amounting to $6000, and reducing the debt to $6,920.73.
Comparatively little has been done in the way of contributions to this fund from the
cities of New York, Pittsburgh and Allegheny. The continued pressure of the monetary
crisis largely accounts for this fact. Your Committee urge contributions to this
fund from congregations and individuals.
Respectfully submitted.
S. Bowden, Chairman.
The Committee on Finance reported. Report accepted, amended and
adopted, and is as follows :
REPORT OF THE COMMITTEE ON FINANCE.
The Committee on Finance respectfully report that we have examined all the papers
put into our hands. We cannot but confess our very great satisfaction with the neat and
business-like mode in which the various Treasurers have presented their reports. The
labors of your Committee have been much lightened thereby, and nothing remains for
them to do except give a synopsis of the condition of the funds of the church, which synopsis
has also been largely furnished by the Treasurers.
The following papers have been referred to your Committee :
No. 2. Report of Walter T. Miller, Treasurer of Foreign Missions with synopsis.
No. 3. Statements of William Wills, Treasurer of the Trustees of Synod; these are
as follows:—(a). Receipts and investments for Theological Seminary endowmenU (b).
Receipts and disbursements for current expenses of Theological Seminary. (c). Students'
F'und. (d). Domestic Mission investment Fund. ' (e). Southern Mission investment
Fund. (f). Foreign Mission investment Fund. (g). Superannuated Ministers'
Fund. (h). George Tennant Fund. (i). Sproull Fund. (k). Library Fund. (1).
Memorial Building Fund. (m). Memorial Building.

I87S-J Minutes of the Reformed Presbyterian Synod. 223
No. 4. Report of D. Euwer, Treasurer of Southern and Domeslic Missions.
No. 5. Report of Walter T. Miller, Treasurer of Church Extension Fund, with
synopsis.
No. 9. Report of W. T. Miller, Treasurer of Literary Fund.
No. II. Report of S. Carlisle, Treasurer of McKinney Fund.
No. 21. Report of Wm. Brown, Treasurer of old Superannuated Fund.
The following matters have also been referred to your Committee :
Request of Kansas Presbytery for $400 supplement to Evans, Colorado.
Request of Central Board of Missions, to grant $200 to Kansas Presbytery, to aid
vacancies in that Presbytery.
Request from Pittsburgh Presbytery, that Rev. John Wallace shall receive aid from
the Superannuated Fund.
Proposals for publication of Testimony from A. Martien, U. P. Board of Publication,
and the Christian Statesman Association.
The following is a synopsis ofthe finances for the past year:
seminary ENDOWMENT.
RECEIPTS,
Balance on hand as per last Report, ^89220
Cash Receipts 47500
Mortgage paid, 3.000 00
Total, ^4,36720
SEMINARY CURRENT EXPENSES.
Interest on investments, i)992 00
Collections, donations, &c,, 2,281 11
Total, $4,273 'I
EXPENDITURES.
Loaned to Memorial Building, 3,00000
Other investments, 1,102 50
Cash balance on hand, .'. 264 00
Total, $43367 20
Professors Salaries and incidentals, 4.174 40
Balance on hand 98 71
Total, $4,273 II
The Treasurer adds in a foot note that there will be due on Professor's salaries, Sept.
I, 1875, $1,667.50, that the annual expenses of the Seminary may be placed at $6,000,
and the receipts from investments at $2,000; that, until there is a decided change in
business affairs, no rental may be expected from the basement and ground floor of Seminary
building.
deflcit.
This will leave $4,000 to be made up by collections, besides the above
STUDENT'S FUND.
Income, i»928 18 Paid to Students, 60c 00
Loaned to Memorial Building, 1,00000
Amount overdrawn last year, 10539
Total, $1,92818
Balance on hand
Total,
222 79
$1,928 18
Receipts, $2,438 18
DOMESTIC MISSION INVESTMENT FUND,
Loaned to Memorial Building 2,fX)o 00
Paid D. Euwer, Treas. Domestic Miss., 438 18
Total, $2,438 18 Total $ 222 79
Balance as per last report, $2,154 57
Interest on investments, 20390
Total, $2,35847
SOUTHERN MISSION INVESTMENT FUND.
Purchase of Mission Property in Selma, $r,6oo 00
Paid D. Euwer, Treas., Southern Miss. 510,42
Incidental expenses, 24805
Total, $2,35847

224 Our Banner. [June 15,
Balance last year, 227 50
Donation from D. Gregg, sen., 5,00000
Bequests, &c., 408 69
Total, $5,636 19
FOREIGN MISSION FUND.
EXPENDITURES.
Loaned on Mortgage, 5,35o 00
Remitted to W. T. Miller, Miss. Treas. 286 19
Total, $5,636 19
GEORGE TENNANT FUND.
Balanceon hand last year,
Interest and Premium U. S. Bonds,
$18859
103 77
Paid Admin of Est,, Attorney's fees,,
Balance on hand,
$221 36
70 00
Total, $291 36 Total, J291 36
The Board after a full investigation ofthe matter decided to return to the children of
Mr. Tennant, the whole amount of the bequest except ^2,000. To this arrangement
the heirs consented. The whole amount ofthe bequest is $9,000. Securities returned
to the heirs of the estate |57,ooo. The remainder of ;^2,ooo is at the disposal of Synod.
It is left absolute in the will of the Testator but is known to have been designed for
missionary purposes. We recommend that this amount be invested in equal sums for
the use ofthe Foreign, Domestic, and Southern missions.
SPROULL FUND.
Balance from last year, 567 80
Payment of loans and interest, 3,5io 10
Total, ^>o77 90
Balance from last year, $249 65
Collections, 342 84
' Interest on cash balance, 725
Total, $599 74
Collections and donations at last Synod, $1,074 36
Same since that time, 1,146 00
Interest, &c., 639 36
Rent of Seminary Building. 450 00
Total, $3,309 72
LIBRARY FUND.
MEMORIAL BUILDING FUND.
Loaned to Memorial Building, $4,00000
Attorney's fees, 27 75
Balance, 50 15
Total, $4,077 90
Books purchased,
Premium on ^1,500 insurance on Books,
Balance on hand,
^426 65
II 25
161 84
Total, $599 74
Interest, $600 00
Insurance and Attorney's fee, 56 25
Paid on loan, 2,653 47
Total, $3,309 72
MEMORIAL BUILDING.
Balance of debt at last Report, $'5,557 74
Add interest to date, 206 46
15,764 20
Deduct balance paid by Memorial Fund, 2,653 47
Present debt, ;.. 13,110 73
This is due to the following funds :
Endowment Fund, $3,°oo 0% with Interest, jS 48 00 $3,048 00
Students, " 1,00000 " " 1600 1,01600
Domestic Mission Fund, 2,00000 ** " 3200 2,03200
Sproull Fund, 6,904 27 " " no 46 7^oi^4 73

I87S-] Minutes of the Reformed Presbyterian Synod, 225
Since this meeting of Synod commenced its sessions, authority has been given to the
Board of Trustees to sell the old Seminary Building in Allegheny for ;^6,ooo leaving the
remainder now due $7,110,73. Arrangements must be made to meet the interest due
the funds specified above.
STATEMENT OF INVESTMENTS.
Endowment Fund, $32,107 82
Domestic Mission Fund, 6,450 00
Foreign " " 6,400 00
Geo. Tennant ** 2,000 00
Students Fund, $11,342 18
Southern Mission Fund, 1,00000
Superannuated Ministers, 3,000 00
Sproull Fund, 14.767 17
Total Investments, •. $77,067 17
Cash balances, less expense account of $76 go, 2,387 04
FOREIGN MISSION CURRENT ACCOUNT.
RECEIPTS.
Balance in hands of Treasurer, $5,287 70
EXPENDITURES.
Salaries of Missionaries, J ;j,679 02
Receipts from congregations, 5,481*96 Mission expenses, including salaries of
" " S. S. & Miss. Societies, 2,685 13 native teachers and helpers, food and
'* ** Individuals, 1*780 16 clothing of scholars at board ing-
Sale of Al. Co. (Pa.) Bond of g[,ooo,... 790 co schools, maintenance and ordinary
Interest on U. S. Bond, 33 35 repairs of Missionbuildingat Latakia,
" *' Al. Co. Bond, 2500 B'hamra 6,512 90
Synfid's Trustees, by W. Wills, 258 69 Donations to be expended by Dr. Me­
Interest on balance allowed by Treas.,.. 191 00 theny, Miss Crawford, & Mr. Beattie 95 00
Total, $16,539 E
Expenses of Committee to Washington,
Postage
36 85
10 00
SOUTHERN MISSION CURRENT
Balance,
ACCOUNT.
4,206 00
Total, $16,539 98
Cash on hand at last report, 8285 Salaries,
^2,295 40
Rrceipts from congregations, &c., 1,571 15 Rent, books, &c.,
200 97
Interest on investment? 1,408 10 Expenses of Rev. A. M. Milligan and 187 75
Mr J. A. McKee,
377 98
Total, $3,062 10
Balance, on hand,
Total, $3,062 10
DOMESTIC MISSION CURRENT ACCOUNT.
Balance from last year, 436 92 Disbursements, ..
$2,358 49
Receipts, 2,496 33 Balance on hand,.
574 76
Total, $2,933 25
Total, $2,933 25
Receipts from congregations, $1,199 35
*' '* individuals, 6200
** Rent of Indianapolis property, 130 34
Balance from last year, 642 05
Total, $2,033 74
Receipts from individuals
" " congregations,..
Total,
CHURCH EXTENSION FUND,
Appropriations to congregations,..
Printing blank mortgages,
Balance,
$1,500 00
14 00
519 74
Total, $2,033 74
LITERARY FUND.
1587
Balance overdrawn last year,..
Paid Clerk of Synod,
432
50 00
• $ 103 f
Balance on hand,
Total,
49 55
$10387

226 Our Banner. [June 15,
RECEIPTS.
Receipts for Library, % 32 00
" " Apparatus 31800
General collections, 1,18068
Special donations, 157 00
Incidental sources, 187 35
Rent of Seminary building, 75 00
Tuition, 2,340 80
Treasury overdrawn, i 05
Total, $4,28990 Total ?3j939 90
EDUCATION FUND.
EXPENDITURES.
Amount overdrawn last year, ^ 62 18
Professor's Salaries, 3.333 00
Writing Teacher & incidental expenses, 42a 72
Apparatus, 20 00
Beneficiarieii, J02 00
The remainder of ^350.00 is on hand for library and apparatus. There is a deficit
due Professors of J587.00.
Balance from last year, M'KINNEY 94 53 Expended FUND. for beneiitof Miss McKinney, % 26525
Receipts, 200 65 Balance on hand, 29 93
Total, % 295 18
Total, $ 29518
Balance frora last year, $ 13592
Interest, 6 80
Total, g 142 72
SUPERANNUATED FUND (OLD.)
Expended, ? 3 43
Balance on hand, 139 29
Total, 5^42 72
Your Committee make the following recommendations with regard to the matters referred
to them:
Ist. That the petition from Kansas Presbytery for aid to Evans, Colorado, be granted to
the amount of ^400, out of the Domestic Mission Fund.
2d. That the Central Board be authorized to make a grant of ^200 to Kansas Presbytery.
3d. That a grant of jS150 for the current year be made to Rev. John Wallace out
of the Superannuated Fund; and J100 out of the Superannuated Fund (old) to Miss
McKinney.
4th. That the matter of publishing the Testimony be left with a Committee to make
arrangements for publishing and selling at the lowest rates possible.
5th. We recommend that the Treasurer's reports be put on file.
Finally we recommend the following collections :
National Reform, ist Sabbath of July; Southern Mission, ist August,^4,ooo; Board of
Education,ist September, ^(2,500; Theological Seminary,ist October, ;J5.ooo ; Domestic
Missions, 1st November, iS4,ooo; Foreign Mission, istDecember, $15,000; Chuich
Extension, 1st January, $3,000 ; Aged Ministers' Fund, 1st March.
Respectfully submitted,
S. Bowden, Chairman.
A Committee consisting of Walter T. Miller, Revs. T. P. Stevenson
and D. McAllister, was appointed to attend to the publication of a new
edition of our Testimony, in accordance with the recommendation in the
report ofthe Committee on Finance.
The Committee to prepare a plan for holding the meetings of Synod in
a permanent place reported. Report accepted and postponed until the
next meeting of Synod.

1875-J Minutes of the Reformed Presbyterian Synod. 227
The Committee on Foreign Correspondence reported. Report
accepted, amended and adopted, and is as follows:
LETTER FROM THE SYNOD IN IRELAND.
To the Synod of the Reformed Presbyterian Church in the United States of North
America :
Dear Brethren :—The contents of your last communication to us, gave unfeigned
gratification to all who heard it read in our meeting of Synod. We most cordially rejoice
in all the marks and tokens of your prosperity—that, while the church under your
care is growing steadily in numbers, there is at the same time the manifestation of sustained
and increasing zeal and liberality in every great work. Above all do we rejoice
in the assurance that you have evidence of the Holy Spirit's presence with you in all
your labors. We congratulate you on the flourishing condition of your Theological
Seminary, and the completion of the building designed to be a memorial of your work of
covenanting. Not less, perhaps, should we congratulate you on the prosperity of Geneva
College. It is ofthe greatest importance that the church should have such an institution,
where her youth can have all the advantages of literary and scientific culture, under her
own inspection, and apart from the perverting influences to which they would Ije exposed
in many seats of learning, even those of the highest repute, in modern times.
Your mission work among the Freedmen of the South has for us great interest; and
our earnest prayer is that it may be abundantly blessed of the Spirit of God, and thus
crowned with a large measure of success. We hope also that the proposed mission to
the aboriginal tribes will not be lost sight of, and that means'and qualified agents will be
found for carrying the message of salvation to those sons of the forest, who in the past
have suffered so much from the criminal cupidity of the white man. It is matter of
thankfulness that the central government ofyour countiy has been led, in the providence
of God, to adopt, in respect to this much injured race, a new line of policy, in which the
avowed aim is to bring the civilizing and elevating influences of the Christian religion to
bear upon them. It is earnestly to be desired that no sinister efforts may succeed in obtaining
a reversal of this policy.
We, in this country, find some reasons for both gladness and sorrow, as we must expect
the lot of man to be while in this world of change. During our past ecclesiastical
year, one licentiate from the Scottish branch of the church has been ordained to a pastoral
charge. A large and respectable congregation also in Dromora, County Down,
that had been in connection with the General Assembly, but had acceded to our communion,
has had a pastor installed over them. No death has occurred in our ministerial
ranks. But on the other hand, we fear that, from several causes, there will be a lack of
candidates for the ministry for some years to come. Our prayer must be, that the Lord
of the harvest may send forth laborers into his harvest in his own good time.
As you are doubtless aware, there has been in the past year a great amount of religious
excitement in various parts of these lands, especially the larger cities and towns—an
excitement which is still kept up in some places. There have been none of those physical
manifestations that were so common fifteen years ago, so painful, and so little edifying
either to subjects or on-lookers. '^^But the very absence of these has perhaps had the
effect of bringing more prominently into view a doctrinal position of the most objectionable
kind. A universal atonement is that which is virtually preached. The sinner as such
is told in so many words, "God loves you; Christ died for you—for YOU." This is what
is proclaimed on the platform, and urged upon individuals in the " inquiry room." They
are told that this is faith, and that believing this, they should be at once assured of their
salvation. This is the doctrine that makes so many "converts," and it is very doubtful
if, apart from this, there would be any revival at all. It seems exceedingly strange that,
with few exceptions, Presbyterian ministers who have signed the Westminster Confession
of Faith should be found re echoing such unscriptural sentiments. Those who do so,
call themselves Calvinists, but some of them have got the length of stigmatizing those
who have, worehip. error-breathing element the other crowded find questionable as of the any The sacredness accompaniment meeting; fault unauthorized hymn; with means, is the such often lack to pealing " to make teaching Evangelist," sadly this, of due organ; the wanting; much solemnity as service Hyper-Calvinists. that with the the is sensational sacred his and unscriptural dealing crude reverence; solo, with doctrinal and so-called, As in anxious attractive—combined the might notions effort, mode but souls be expected of by ; in publicly the conducting
which these trashy, and we the as
in

228 Our Banner. [June 15,
these hre with great zeal, untiring activity, and unprecedented liberality on the part
many—form a singular medley of religious characteristics, a curious subject fdr study,
contrasting as it does at so many points with what obtained in the good old Puritan
and Covenanting times. The passing wave of excitement may have the effect of stirring
up some, who have had such previous training as enables them to separate the chaff from
the wheat, to greater zeal and energy. But as regards the mass ofthe socalled converts,
it is to be feared that, under the hot-bed system followed, they will turn out a mushroom
growth.
The aggressive attitude and pretensions of the Papacy at the present time, in these
countries, the Continent of Europe, and indeed all over the world, are conspicuous.
Never were its claims presented with greater or raore outspoken boldness. The re-action
provoked is portentous, and the conflict waxes warmer and warmer. Our Mr. Gladstone
has done good service by his pamphlets, in rousing up the Protestant feeling in
many with whom it had become dormant. No statesman had gone further in the way of
actual concession, and from no man, therefore, could a note of warning to yield no more
come with more signal effect. The man of sin would seem to be over-reaching himself;
his right hand to have forgotten its usual cunning. He is playing a desperate game. It
is win all, or lose all. We are satisfied as to what will be the ultimate result. Meanwhile,
there must be no relaxing of vigilance, in respect to the far-reaching and deep
designs and intrigues of the system, especially in educational matters, lest their audacity
should lead to even partial and temporary success. Some statesmen on the European
Continent appear to be more alive to this danger than those of these kingdoms.
The British government has shown a most commendable spirit in its action with reference
to the persecuted Chrtstians in Syria. Had there been corresponding energy on
the part of the representatives at the court of the Sultan, matters might now be in a
different position. The utter mendacity of Turkish officialism on the subject has been
made very clear, but needs to be still further exposed. Then may we expect that all
civilized nations will cry shame upon them, and that the efforts of the persecutors will
be followed by results the very opposite of what was intended.
A few months' sojourn in his native air has had the effect of restoring our brother. Dr.
Martin, to a goodly measure of health and strength. His visit to various parts of the
church, during his stay, and his addresses to the people have been blessed, we believe,
in stimulating not a little the missionary spirit. We hope that before this letter reaches
you he will, through the good providence of our God, have returned in safety to his
chosen sphere of labor—and not alone this time; he takes with him a partner who, we
hope, will be favored in good time to be an important accession to the working staff of
the mission.
You may have, at your meeting of Synod, an application from the Presbytery of New
Brunswick and Nova Scotia to be received into ecclesiastical connection with you. Our
intercourse with the brethren in those provinces has always been of the most cordial and
pleasant kind; and for this reason we would contemplate the severance of the tie that
has bound them and us together hitherto, not without a feeling of regret. But we have
not been able to render them that assistance in their work which they have long wished
for and required ; and if it seem to you in your wisdom, as well as to them, to be for the
interests of religion and the good of our common cause in the Provinces, that this change
of relation should take place, we would be far from desiring to raise any objection, but
would rather commend the application to your favorable consideration. In that case
the tie will not be wholly severed. They will still be, even as you are, brethren beloved
in the Lord.
It is probable that you will have present at your meeting one of our number, a young
brother held in the highest estimation by all of us, the Rev. R. A. McFarlane, M. A., B. D.,
who will be able, viva voce, to tell you more of our state and prospects than we could
convey by letter.
Wishing you grace, mercy, and peace from God our Father and the Lord Jesus Christ,
we Covenanted On R. remain, Nevin, behalf dear Testimony.
of Clerk. the brethren, Reformed with Presbyterian unabated esteem Synod and in Ireland. Thomas affection, Londonderry, Houston, yours April in the Moderator.
2\st, bonds 1875.
of a

i87S-] Minutes of the Reformed Presbyterian Synod. 229
letter to the synod in IRELAND.
To the Synod of the Reformed Presbyterian Church in Ireland:
Dear Brethren :—Your favor of 21st of April has reached us, and has afforded us
real pleasure in its perusal. We rejoice to hear of your welfare and prosperity, especially
in the rather unusual fact of large congregations taking position under the banner of a
covenanted testimony. Our missionaries in Latakia will be delighted to welcome back
to their aid Dr. Martin, especially when he takes with him a help-meet. We were
greatly in hopes that the mission which went from your shores to Constantinople to ask
from the Sultan the release of the prisoners, would succeed, and were correspondingly
saddened by their failure, yet we have no doubt that all these things will tend to the
furtherance of the gospel, and hasten the downfall of Mohammedanism. It has already
astonished the world to see those so recently converted from heathenism stand so firmly
for the truth, in bonds and abuse, not knowing what day they may be called to seal their
testimony with their blood, and it certainly sets us a noble example of self-sacrificing devotion
to the cause of the same blesied Master.
It is a ground of encouragement that under all the opposition to which it has been
subjected, our Foreign Mission has made steady progress. And we see in the arrest of
the teachers, and the interference which our government and yours have been called on
to make, and the course which they will ultimately be forced to take in the matter, one
of God's methods of calling the world's attention to the relations that civil governments
must bear to His religion. They must either be for, or against Him and His cause, must
either gather or scatter.
Our Mission among the emancipated slaves of the South in the city of Selma, Alabama,
is prospering beyond our highest expectations. There are three hundred and forty pupils
in our day-school, and one hundred in the Sabbath-school. All these in both scliools are
instructed in the Scriptures, in the Catechism and Psalms, and many of them have already
completed the Shorter Catechism, A large class of adults have been under instructions
in the Confession of Faith and Testimony, preparatory to admission to sealing
ordinances. We have ordained and sent to them two colored elders, who, with our
missionary, Mr. Johnston, have organized a congregation and dispensed the Sacrament of
the Supper to twenty-five communicants, and baptised two persons. We have there a
working force of four persons—one ordained missionary, Rev. Lewis Johnston, and his
wife, who has charge of the younger scholars, numbering eighty, Mr. Geo. M. Elliot,
a student of the third year in our Theological Seminary, and Mr. D. W. Boxley, a graduate
of Geneva College. We have been very fortunate in obtaining buildings suitable to
our Mission at very reduced rates, owing to the depressed condition of affairs in the
South.
Our Mission in the West is suffering severely from the depredations of the grasshoppers,
or locusts, which last fall laid waste large tracts of countiy in Kansas, Nebraska,
and portions of adjoining States, and now they are returning in myriads, and sweeping
over hundreds of miles like a conflagration. The land is as the Garden of Eden before
them, and behind them a desolate wilderness, and nothing escapes them. God is evidently
dealing with our land in judgment. Financial disturbance has paralyzed business
and thrown thousands of laborers out of employment whose families depend on their
earnings for bread, while the conflict between labor and capital, precipitated by tradesunions,
has greatly aggravated the distress. A winter of unprecedented severity and
continuance has intensified the suffering and prolonged the agony. Our spring is a month
later than usual, and much of our fruit is blighted by the frost. And now God's great
army of insects has begun its march from the far West, in the early spring. They are
marching eastward with the whole summer before them, and God only knows where
their ravages may end. Before their face people are much pained, all faces gather blackness.
students, year. tion the Literary Seminary We place to They have the Institution male is during white too had expect and straight the students to female, at largest past graduate Northwood for winter in have us, and the one and most class. been that has colored asking we so in promising While greatly attendance have student for more ever our increased class this room. Selma had, in year, of that twenty-two students that Mission One institution and they hundred another in has are in our during on number. already next, and Theological
hand fifty-five
the in crying Our three
addi­ past

230 Our Banner. [June 15,
promising young colored men, who are calling for help to pursue their studies in the
institution. In our land some individuals, and some Ladies' Missionary Societies, and
some congregations, have severally undertaken the education of individuals. Thus those
educated have been supported. This is a work in which there is no limit to the opportunity,
and to which funds contributed in your land have been already applied. The
field is extensive—white to the harvest; laborers are begging to be educated,so that they
may enter and reap Institutions are ready to impart this training. The only limit to this
work is money for their support.
One of our ministerial members, the devoted and faithful pastor of Oil Creek congregation.
Rev. Daniel Reid has been called to his rest and reward. He died on March
31st, 1875.
We have been refreshed by the presence at this Synod of one of your constituent
members, Rev. R. A. McFarlane, who has given us an interesting account of your affairs.
It is especially cheering and encouraging to us to know that there are brethren beloved
in another land, testifying to the same truth and toiling in the same cause. We are
greatly encouraged and strengthened by the telling blows which the late Premier has been
dealing against our common foe in his exposure of the bearing of the Vatican decree
upon civil allegiance, and we see in the attitude of Germany, and the European States,
the fulfilling of the prediction that the " horns shall hate the whore, and eat her flesh
and burn her with fire." May God hasten it in His time.
The Committee on the Traveling Fund reported. Report accepted
Wishing you grace, mercy, and peace from God the Father, and our Lord Jesus Christ,
we ard are, adopted, dear brethren. and is as follows: Yours in the Lord.
A. M. Milligan, Chairtnan.
report of the committee on TRAVELING FUND.
The Committee on the Traveling Fund report that they have received and d
buted this fund in accordance with Synod's directions. The following is a tabular statement:
New York,.
Philadelphia,.
Rochester,.
Pittsburgh,.
Ohio,. .
Lakes,.
Illinois,, .
Iowa,
Kansas, . .
.
.
791 10
2ig 30
165 00
701 10
141 00
206 40
234 00
244 80
215 10
79110 1,283 65
219 30 290 80
165 00 472 75
70110 1,000 go
116 35 141 65
143 So '?; •'5
234 00 88 so
244 80 373 95
215 10 446 Bo
Fractional balance,.
$ 2,917 80 2,830 35 4.289 45
5
d
1
1
1
1
^.
1
•?=•
^
873 13
197 80
321 55
680 81
96 35 24 65
129 54 62 80
60 19
254 36
303 91
2,917 64 87 45
16
2.917.80
^j
^
87313
197 80
321 55
680 81
71 70
6674
60 19
254 36
303 91
2,830 19
16
2.830 35
It will be seen from the above statement that the " Fund" pays only 68.02 per cent.
of the traveling expenses of Synod. The rate per cent, is less than it has been for many
years past. The reason of this is not any failure on the part of the church to contribute
to this fund ; but the distance of the place of meeting from the centre of the church.
Owing to railroad competition, members of .Synod traveled at greatly reduced rates, and
yet after receiving their share of the Traveling Fund, they have to pay nearly one-third
of their railroad fare in addition to other traveling expenses. This is an expense which
many of our members are not prepared and should not be called upon to meet. In

i87S'] Minutes of the Reformed Presbyterian Synod. 231
view of these facts we would suggest that Synod exercise great care in the s
the place of meeting in the future. The nearer the centre, the less the expense. Members
of Synod can better afford to pay their own board at or near the centre than travel to the
distant corners and there enjoy the hospitality of our people.
We also recommend that those congregations in Ohio and Lakes Presbyteries which
have not raised their quotas be directed to do so and forward the amounts to the Clerks
of their respective Presbyteries for distribution ; inasmuch as now, owing to the failure
of these congregations to raise their quotas, the members of these Presbyteries will receive
much less per centage of their expenses than the other members of Synod.
R. D. Sproull, Chairman.
Item 6 of the Report on Unfinished Business was taken up and the
Committee on Temperance reported, and while this report was under
consideration the hour for devotional services arrived. After spending
half an hour in these exercises the Court took a recess, and was closed
with prayer by Rev. R. D. Sproull.
AFTERNOON SESSION.
The Court came to order at two o'clock, and was opened with prayer
by Walter T. Miller. The calling ofthe roll was dispensed with.
The business before the Court last evening, the consideration of the
Petition of the Students, was resumed. After a lengthened discussion of
the subject, the following resolution introduced by the Rev. James Kennedy,
as a substitute for the motion before the Court was unanimously
adopted: Resolved, i. That Synod disapproves, ofthe manner in which
this matter has been brought before this Court in the action of the Students
and hereby return their paper. 2. Inasmuch as it has been made
apparent that more complete and perfect arrangements are necessary for
the training of the Students for the Ministry up to the necessities of the
day, this Synod, whilst cherishing the most profound respect and esteem
for the character, the Theological attainments and past services of the
Senior Professor, and wishing to lighten in some measure the burdens he
has hitherto borne, do appoint him Emeritus Professor, at a salary of
gi,oooper annum. 3. That Synod proceed at this meeting to elect an
an additional Professor to take part in the labors of the Seminary.
Adjourned with prayer to meet to-morrow at nine o'clock A. M.

232 Our Banner. [June 15,
AA'EDNESD^"Y'S PROCEEDINGS,
MORNING SESSION.
June 2, i%7s.
The court met at nine o'clock A. M., and was constituted with prayer.
Minutes read and approved.
The thanks of the Synod were by a unanimous vote given to The
Globe Democrat of St. Louis, for publishing daily the proceedings of
the Court.
The Committee on the death of Rev. Daniel Reid reported. Report
accepted and adopted, and is as follows :
minute on the DEATH OF REV. DANIEL REID.
The Committee appointed to prepare a minute in reference to the death of Rev.
Daniel Reid, report:
It is with feelings of sadness that we record the death of our dear brother, Rev. D.
Reid. He died, after a brief illness, on the 31st of March; 1875, "'' '^'^ 42d year of his
age. At the time of his death he was pastor of the Oil Creek congregation, in which
position he has labored devotedly, and with much acceptance, for a period of about
thirteen years. Retiring in his' manner, modest in his demeanor, an earnest and consistent
Christian, he was highly esteemed by all, and most by those who knew him best.
He was an able preacher, a faithful and devoted pastor, and a good Presbyter; and we
here place on record our high appreciation of the many excellencies as a man and a
minister of Christ, of which he was possessed.
To his afflicted wife and fatherless children we tender our sympathies, and our prayer
is, that God may be the Judge of the widow, and the Father of the fatherless, in His
holy habitation.
R. D. Sproull, Chairman.
The Rev. David Gregg was appointed the Moderator's alternate to
preach the opening sermon at the next meeting of Synod.
The Committee on Presbyterial Reports reported. Report accepted,
amended and adopted, and is as follows :
REPORT OF THE COMMITTEE ON PRESBYTERIAL REPORTS.
The Committee on Presbyterial Reports would respectfully report:
Reports and statistical tables from all the Presbyteries, and the statistical table of the
Syrian Mission, from its establishment to the present year, have been placed in our
hands. In reviewing the progress of the Church during the past year, we note each of
the principal items in the order of the statistical tables.

i87S-J Minutes of the Reformed Presbyterian Synod. 233
First.—Ministers.—Last year 95 ministers were reported to Synod. Since that time
six licentiates have been ordained, and one minister has been removed by death, so that
we now number loo. Of these 76 are settled pastors; 3 are foreign missionaries; 4 are
home missionaries; 2 are Professors of Theology; 3 aue Professors in literary institutions;
and 4 are disabled by age or bodily infirmities; leaving 8 unsettled ministers
whose time is at the disposal of Synod. Besides these there are seven licentiates, four of
whom have completed the Theological course.
Second.—Congregations.—There are 105 congregations and 8 missionary stations
under our care, the number of congregations being the same as reported last year. Two
new congregations were organized during the year, and two were disorganized. Of
the congregations under our care, 78 have pastors installed over them, and 4 have missionary
pastors; and 23 remain without pastoral care. Some of these, however, are
very small and weak, and without the fostering care of Synod, can only enjoy occasionally
the dispensation of the word and the sacraments. Of the congregations vacant last
year, II have secured pastors; and arrangements are made for the settlement of two
more. Only four pastoral relations have been dissolved, three by translation of their
pastore to other congregations, and one by death.
Third.—Communicants.—The number of communicants reported this year including
the missionaries and converts in Syria (71), now for the first time reported, is 9,969.
The net increase during the year is 229.
Fourth.—Sabbath Schools.—The statistical tables show a growing interest in the
Sabbath School work. The number of teachers reported is 692 ; the number of scholars
is 5856, being an increase of 91 teachers and 600 scholars over the number reported
last year.
Fifth —-Contributions.—Notwithstanding the financial depression during the pasj
year, the total contributions of the Church exceed those of any former year. The
receipts, as reported, have been $219,961.24, being an excess of $19,354.82, over lasj
year's report.
We recommend: I. The publication ofthe statistical reports, including the report
from the Syrian Mission; also that the names of the ministers connected with that Mission
be erased from the statistical tables of Presbyteries, and published in connection
with the table of the Syrian Mission. 2. The following distribution of supplies for the
ensuing year:
New York Presbytery.—f. TV. Dill, June; f. M. Crozier, August; f. A. Speer,
August—May; J. J. McClurkin, July; S. R. McClurkin, April and May; A. W.
Johnston, April and May; R. Sommerville.
Philadelphia Presbytery.—A. Kilpatrick, June; J. M. Crozier, September; J.
J. McClurkin, August, February and March.
Rochester Presbytery.—A. Kilpatrick, July, August, and September; T. J. Allen,
February—May.
Pittsburgh Presbytery.—J. M. Crozier, June, July, and May; T. J. Allen, July
—October; f. Crozier, J. J. McClurkin, June, September, April and May. John
Wallace, T. M. Elder, B. McCullough, J. Newell, and N. R. Johnston.
Ohio Presbytery.— J. A. Speer, June and July; S. R. McClurkin, August and
September; J. J. McClurkin, December and January; T. J. Allen, November; A.
W. Johnston, September and October; J. M. Crozier, April; J. W. Dill, April and
May.
Lakes Presbytery.—S. R, McClurkin, June and July; A. W. Johnston, November,
December, and January; y. y. McClurkin, October and November; J. M. Crozier,
February and March; J. W. Dill, August and September; J. M. Armour.
IS*

234 Our Banner. [June 15,
Illinois Presbytery.— T. J. Allen, June; J. W. Dill, July; A. W. Johnston,
February and March; A. Kilpatrick, April and May; James Wallace.
lowA Presbytery.—R. Hutcheson, J. Neill, and R. C. Wylie.
Respectfully submitted,
C. D. Trumbull, Chairman.
REPORT OF THE NEW YORK PRESBYTERY.
The New York Presbytery would respectfully report that since the last meeting of
Synod, it has held two regular meetings. At these raeetings the routine business of
Presbytery was transacted, under evidence of Divine favor. We number 22 constituent
members, 18 of whom are settled pastors. We have under our care twenty congregations.
Two of these are vacancies, Walton and West Hebron. The former of these
has recalled to its pastorate, the Rev. David McAllister. Mr. McAllister has accepted
the call, and arrangements have been made for his installation, June 23d, 1875. The
latter of these has called to its pastorate J. A. Speer, one of our licentiates.
A congregation was organized in Newark, N. J., on June 17th, 1874. Rev. D. H.
Coulter was received by certificate from the Iowa Presbytery, and was installed pastor
of said congregation, December loth, 1874. Rev. J. C. K. Faris was received by certificate
from the Kansas Presbytery, and installed pastor of the congregation of Topsham,
on December 2d, 1874. Rev. Robert M. Sommerville was received by certificate from the
Presbytery of the Lakes. Mr. Sommerville has for the last six months supplied the
pulpit of the Second congregation of New York, as the pastor. Dr. Stevenson, was
absent in the South on account of bodily indisposition. The Second congregation of
New York received the grant of a moderation of a call for an associate and successor
of the pastor.
We have under our care two Mission stations, Ballibay and West Galway; but,
hitherto, in the scarcity of laborers, we have not been able to cultivate them as efficiently
as we would. With our vacancies supplied with pastors, we hope to give them more
careful attention. As a token indicative of our earnestness in Home Mission work.
Presbytery has resolved to raise the sum of $1000 for the ensuing year, to be expended
within our bounds in the said work. We have under our care three students of Theology,
viz.: W. M. Shanks of the third year, George Kennedy and Moses Roney Fraser of the
second year, all of whom have delivered satisfactory specimens of improvement.
Commissions of Presbytery were appointed to visit several of our congregations, with
the special object of securing a higher ministerial support. These visits were made and
attended with beneficial results. A committee was appointed to inquire into the state of
religion in the several congregations under our care. From the admirable report of this
committee, it is evident that we have abundant reasons for gratitude and encouragement.
The report of this committee, by the express direction of Presbytery, will appear in the
published minutes of our proceedings, and will be circulated in separate printed sheets.
The usual forms of worship have been duly honored, and the days of Thanksgiving
and fasting have generally been observed. In view of the work to be performed within
our bounds, we ask the full time of two laborers for the coming year. The time of A.
W. Johnston and R. M. Sommerville is at the disposal of Synod.
The following facts taken from our statistical tables will attest our efforts during the
past twelve months, and the advancement we have made: Last year our membership
was 2,637 ; our total increase, 244; our total decrease, 162; our net gain, 82; and our
contributions, $81,640.25. This year our membership is 2,741; our total increase 253;
our total decrease; 149; our net gain, 104; and our contributions, $88,706.86. Not-

1875-J Minutes of the Reformed Presbyterian Synod. 235
withstanding the continuance of the financial pressure throughout our land, our contri
butions are a gain over last year of $7,066.51. Our contributions are an average of
thirty two and a half dollars per member. Our gain in membership is over the average
of five members for each congregation. The prosperity which we have enjoyed has
been shared by nearly all of our congregations. Our statistical report in full is herewith
presented.
David Gregg, Clerk.
REPORT OF PHILADELPHIA PRESBYTERY.
The Philadelphia Presbytery would respectfully report, that since last meeting of Synod
one regular and three special meetings have been held. At some of these special meetings,
Presbyterial visitation was attended to, and arrangements were made for visiting
the remainder of our congregations at an early day. In attending to this duty Presbytery
has found an encouraging state of affairs in the congregations visited. The Schemes
of the Church, during the past year, have been sustained with a good degree of liberality.
The days of fasting and Thanksgiving have been observed. Our only vacancy,
Conococheague, has been supplied with preaching as fully as possible during the year.
Our statistical report is herewith submitted.
Respectfully submitted.
Robert J. Sharpe, Clerk.
REPORT OF THE PRESBYTERY OF ROCHESTER.
The Presbytery of Rochester respectfully report:
During the past year we have held one pro-re-nata and two regular meetings. We
have six constituent members, four of whom are pastors, and one, J. Hamilton, without
a pastoral charge. The congregation of Toronto has been disorganized by the death of
an elder. We have under our care seven congregations and one missionary station.
Since your last meeting S. R. Wallace has been ordained and installed into the pastoral
charge of the .Syracuse congregation.
The congregation of Sterling is still without a pastor, but in this congregation a call
has been moderated. The call has been sustained, and now lies on our table for presentation.
During the last year the ordinances have been regularly administered in the congregations
under our care. The days of fasting and thanksgiving have been observed.
The collections ordered by Synod have been promptly taken up, as our statistical report
will show; and although our people have felt the financial depression, they have not
diminished their contributions to the Schemes of the Church.
We can report no marked change in the religious condition of our congregations; and
yet we are not without comforting evidences that the Spirit of God has blessed the
ordinances to the convereion of sinners and the sanctification of believers. The time
of Rev. J. Hamilton is at the disposal of Synod. We request the time of one laborer
during the coming six months.
Wm. McFarland, Clerk.
REPORT OF PITTSBURGH PRESBYTERY.
The Pittsburgh Presbytery respectfully report: During the past Synodical year one
special and two regular meetings have been held. J. C. McFeeters was ordained and
installed pastor of the Manchester and Parnassus congregation on June ig, 1874; and
J. F. Crozier was ordained and installed pastor of the congregations of Bear ,Run and

236 Our Banner. [June 15,
Mahoning, and Rehoboth, on Nov. 18, 1874. Lewis Johnston was ordained to labor in
the missionary field of the South on Oct. 13, 1874.
J. W. Dill and A. Kilpatrick were licensed to preach the gospel on April 13, 1875. There
are twenty-four congregations in our bounds and two mission stations, seven of which are
vacancies. Beaver Falls congregation, organized on Nov. 10, 1874, expects soon to receive
the pastoral care of Rev. R. J. George, the pastoral relation between him and
Poland and North Jackson congregation having been dissolved. Oil Creek congregation
has been made vacant by the death of our worthy brother. Rev. Daniel Reid. We have
twenty-eight ministers, of whom sixteen are pastors. Revs. T. Sproull and J. R. W'
Sloane are Professors in the Theological Seminary. Revs. Henry Easson and D. Metheny
are missionaries in Syria, Lewis Johnston in Selma, Ala., and N. R. Johnston in
Elliota, Minn.
The entire time of Revs. J. Crozier and J. J. McClurkin, and of J. M. Crozier, T. J
Allen and J. A. Speer, licentiates, also for the summer months the time of J. W. Dill and
A. Kilpatrick are at the disposal of Synod. Revs. J. Wallace and T. M. Elder, because
of infirm health, and John Newell, who is engaged in teaching, are excused from active
labor. M. A. Gault, T. J. Allen, and J. M. Crozier have completed their Seminary
course. Six students of Theology are under our care, A. D. Crowe ofthe second year,
G. M. Elliott, J. L. Pinkerton and W. McKinney of the third year, and J. W. Dill and
A. Kilpatrick of the fourth year.
M. A. Gault has been certified to Iowa Presbytery, and W. M. Shanks to New York
Presbytery. Rev. John Wallace, being advanced in years, is recommended to Synod for
the benefit of the Aged Ministers' Fund. Our Traveling Fund is full. Presbytery asks
for the full time of two young men. Fast and Thanksgiving days have been duly observed.
A good degree of interest, piety and zeal is manifested in the service and cause
of Christ among our people; and peace and harmony prevail. Our Statistical Report is
herewith submitted.
J. C. McFeeters, Clerk.
REPORT OF OHIO PRESBYTERY.
We have held two regular meetings since last report, both of which were well attended,
and very harmonious. We have four settled congregations and four vacant. Sandusky
barely holds its organization, having only five or six members, and no prospect of increase.
The other three vacant congregations are each few in numbers; but are doing
what they can, and live in hopes of yet having settled pastors over them. We have one
student of Theology, J. R. Wylie. Days of fasting and thanksgiving were generally
observed. Respectfully submitted.
J. C. Boyd, Clerk.
REPORT OF THE LAKES PRESBYTERY.
The Presbytery of the Lakes respectfully report that since the last meeting of Synod
they have held two regular meetings, both of which have been characterized by the usual
degree of harmony and good feeling. There is no particular movement that manifests
any special outpouring of the Spirit; but so far as known to us, all the congregations
enjoy the usual degree of interest; the ordinances are attended with a commendable
degree of punctuality; days of fasting and thanksgiving are observed; and there is an
encouraging growth in the most of our congregations. We have now nine ministerial
members, six of whom are pastors; two. Rev. H. H. George and Rev. J. McCracken,
are, by the appointment of Synod, engaged in teaching in Geneva College, and one.
Rev. J. M. Armour, has not been preaching regularly, owing to the delicate state of his

i87S-J Minutes of the Reformed Presbyterian Synod. 237
health. He is at the disposal of Synod. Rev. B. McCullough was at his own request
certified to the Pittsburgh Presbytery. Also Rev. R. M. Sommerville was certified to the
New York Presbytery at his own request. Revs. J. McCracken and J. M. Armour were
received by certificate into the Presbytery. We have four Theological students under
our care, viz.: J. M. Foster, William Fulton, S. A. George, and J. R. Wylie, all of
whom are entering their third year. Presbytery has assigned them pieces of trial for
licensure next spring. There are ten organized congregations under our care ; three of
which are vacant, viz.: Cedarville, Cincinnati, and Garrison, and one missionary station,
(Detroit), which was received under the care of Presbytery at its last meeting. Presbytery
asks from Synod the time of one and a half laborers during the coming year.
It gives the Presbytery great pleasure to report that Geneva College, under the care of
Synod, but located in our bounds, is enjoying, in the good Providence of God, an encouraging
degree of success.
A Convention in behalf of the cause of National Reform, was held in our bounds, in
the City of Columbus. The attendance, although not large, was respectable; the
addresses were of a high order of excellence, and the interest throughout was very
encouraging. All which is respectfully submitted.
P. H. Wylie, Clerk.
REPORT OF ILLINOIS PRESBYTERY.
The Illinois Presbytery respectfully reports, that it has held two regular meetings
during the past year. We now number eight ministerial members, seven of whom are
settled pastors. Rev. P. P. Boyd has been duly installed in Old Bethel congregation.
St. Louis congregation has been vacated by Synod's transferring Rev. J. McCracken to
a Professorship in Geneva College. The days of fasting and Thanksgiving have been
duly observed by all the congregations. Bethel has erected a commodious house of
worship in Sparta, and is almost clear of debt. Princeton congregation has also erected
a neat frame church in Princeton, and with a supplement of $300 granted by the Board
of Church Extension, will clear its debt at once. The congregation has hitherto been
without a place of worship, much to its disadvantage. The congregation is still unable
to give a pastor adequate support, and needs the continuance of the original supplement
of $150. Presbytery, however, has directed the congregations under its care to take up
a collection to aid in this object, and also to supplement the salary paid by the Staunton
congregation.
We have two students of Theology, Mr. S. R. McClurkin of the fourth year and Mr.
S. R. Latimer of the second year. Mr. James Wallace has been laboring in the West
under the care of the Central Board of Domestic Missions. St. Louis, still vacant, desires
the settlement of a pastor at an early day. We are able to report this congregation
in a very satisfactory condition; growing in numbers ; diligent in meeting together for
public and social worship; out of debt by a very commendable effort on their own part
with some assistance from the Board of Church Extension; and is indeed enjoying many
tokens of religious revival. This revival, we believe to have arisen in part from the
effort connected with the National Reform Convention held early this year in that city.
All our congregations rallied in this effort, and it was made the respectable meeting it
was, not only owing to the very successful labors of the General Secretary, but to the
enthusiastic rally of the people under our care, in association with many friends of the
cause in this part of the country. We ask the full time of one laborer. The time of
Rev. James Wallace and S. R. McClurkin are at the disposal of Synod. We append our
Statistical Report.
D. C. Martin, Clerk of Pres.

238 Our Banner. [June 15,
REPORT OF IOWA PRESBYTERY.
Since the last meeting of Synod two regular meetings have been held. We have
eleven constituent members, nine of whom are settled pastors. Rev. Mr. Neil is still
disabled. Rev. R. Hutcheson is laboring in vacancies in Minnesota, under the supervision
of Synod's Board of Missions. Rev. T. P. Robb, formerly of Lakes Presbytery,
has been installed pastor of Sharon congregation; and Rev. E. G. Elsey ordained and
installed pastor of the congregation of Rehoboth, Aug. 14, 1874. Rev. M. A. Gault has
been ordained and installed pastor of Lind Grove congregation. Rev. D. H. Coulter having
accepted a charge in the New York Presbytery, has been dismissed to that Presbytery.
We have thirteen congregations. Four arewithoutregular pastors, but three of these are
receiving supplies from Synod's Board, and the other, Maquoketa, has called R. C. Wylie,
licentiate. The call has been sustained and forwarded to the Illinois Presbytery, for
presentation. In regard to the state of religion, we have nothing unusual to report.
Our influence on the world is not such as to show many tangible results in the way of
conversions. We have received some additions from other evangelical churches, but
our principal increase has been from the youth of our own church, who, as a rule, are
coming forward to claim their birth-right, and assume the responsibilities of the full
privileges of the Church; though the exceptions to this rule are numerous enough to
give some of our pastors anxious concern. Public ordinances, including days of thanksgiving
and fasting, have been at least formally observed in all our congregations, so far
as we know. Our Statistical Report accompanies this.
Respectfully submitted. T. P. Robb, Clerk.
REPORT OF THE PRESBYTERY OF KANSAS.
The Presbytery of Kansas respectfully report:
During the past year we have held two regular meetings. We have seven ministers,
all of whom have charges; and ten congregations, three of which are without
pastors; and several missionary stations, one of which is London, in Atchison Co., Mo.,
and another is in Pleasant Valley, Platte Co., Nebraska. These we can cultivate but
little for lack of funds. On this account we have not been able to give as much preaching
to the people in Crawford and Franklin Counties, Kansas, and in Atchison and Jackson
Counties, Mo., as we would desire. Rev. A. C. Todd has been installed in Evans'
congregation, and Rev. S. M. Stevenson in Tabor congregation. Mr. Stevenson has
been supplying Republican City congregation as he was able, and Rev. James Wallace
has been laboring with considerable encouragement in Fremont and Wahoo. The installation
of Rev. M. Wilkin in Sylvania congregation, for which arrangements had been
made previous to the last meeting of Synod, has not been effected, because the congregation
were unwilling unless he would give them two-thirds of his time, which he could
not do, and give half the time to Pleasant Ridge, which they had agreed to take, and to
pay for of themselves.
Another of our congregations. Pleasant Ridge, has sworn and subscribed the covenant.
This congregation and North Cedar have both been visited Presbyterially within the year.
The days of Thanksgiving and fasting have been observed by our congregations, and we
are about to observe a day of fasting, humiliation and prayer, that we may beseech the
merciful God to turn away his wrath, and to remove the great army of insects that he
has sent to devour, and not send famine upon us; hoping that he will not make a full end,
but that he will rebuke the devourer for the sake of his people, and have mercy upon
them for Jesus' sake. Accompanying this you will find our Statistical Report.
Respectfully submitted. M. Wilkin, Clerk.

i87S-j Minutes of the Reformed Presbyterian Synod. 239
The following preamble and resolution presented by Rev. S. O. Wylie,
was adopted:
RESOLUTION OF S. O. Vt^YLIE.
Whereas, There is some doubt as to the precise aspect in which the question relating
to a modification of the fourth Term of communion is now before the Church, therefore;
Resolved, That it is the understanding of this Synod that the words " An acknowledgment
that public covenanting is an ordinance of God to be observed by churches and
nations under the New Testament dispensation" remain as they now are and the only
point now pending is the recommendation of the Committee to so adjust the phraseology
as to secure a formal recognition of the Act and deed of Renovation at Pittsburgh
in 1871.
The Committee on Discipline reported. Report accepted and adopted,
and is as follows:
REPORT OF COMMITTEE ON DISCIPLINE.
The Committee on Discipline report that papers Nos. I, 19, 20, and 24 have been
referred to them.
No. I. Is a memorial from the session of Elkhorn Congregation, asking Synod for a
deliverance on the question : "Can Reformed Presbyterians consistently with their Christian
principles take policies in Life or Fire Insurance Companies as now organized?" As
this Synod has no evidence documentary or otherwise before it in regard to the manner
in which Insurance Companies are now organized, it is impossible for Synod to give a
direct answer to the question. So far, however, as we have any information on the subject,
we are not aware of any moral difficulty in the way of our people taking policies
in Companies either for life or property assurance.
Paper No. 19 is an inquiry from the session of the congregation of New Concord, on
the matter of voting against license for the sale of intoxicating drinks. Paper No. 24
is an inquiry from A. F. Carithers, in regard to the general question as involved in the
deliverance of Synod at its meeting in 1868. Synod cannot in justice to itself give a
definitive deliverance on every question which may arise in connection with purely
local matters. Special and local cases must be left to the individual judgment and
conscience, under responsibility to answer for any violation of the recognized principles
aud established usages of the church. It is not in the nature of things that every case
can be met beforehand by a specific direction. The general rule for guidance is that
participation in acts of civil administration is not in itself wrong and sinful, but becomes
so when any sinful condition in the way of an immoral oath is involved, even when the
service itself is not sinful in its nature.
No. 20. Is an appeal by Thomas McClurkin from a decision of the Illinois Presbytery
sustaining the session of Elkhorn congregation in an act of suspension passed upon
the appellant. The papers are regular and ready for the action of this Court. There
are, however, peculiarities about the case which in the judgment of the Committee render
it unadvisable for Synod to enter upon a formal consideration of the case. The Committee
recommend the following as a disposal of the whole matter : Resolved, that the
session of Elkhorn be advised to restore Thomas McClurkin to the enjoyment of his

240 Our Banner. [June 15,
privileges as a member of the Congregation, upon giving his promise to avoid in fut
all public imputations against the character of any ofthe Ministry of this Church.
S. O. Wylie,
J. C. Boyd,
R. B. Cannon, r Committee.
J. A. McKee,
D. Houston,
The following resolution on the Locust Plague was adopted : Resolved,
That in the judgment of this Synod it is the duty of our ministers in
the congregations visited by the Locust Plague, to remain at their posts
and minister the bread of life and the consolations of the gospel to those
who are so sorely tried; and that it is the duty of the ministry and
membership of the Church to remember them, and share their trials by
practical sympathy; and that a special collection be ordered to supplement,
during this year, the salaries of those Pastors whose congregations
are rendered unable to meet their obligations to them—the same to be
put at the disposal of the Treasurer of the Kansas Presbytery, Rev.
Josiah Dodds.
Thanksgiving day wa? appointed as the time for the collection ordered
in the above resolution.
The Committee on National Reform reported. Report accepted and
adopted, and is as follows :
REPORT OF THE COMMITTEE ON NATIONAL REFORM.
The Committee on National Reform reports that the progress of the cause during the
past year has been eminently satisfactory. Four Conventions, held in Boston, St. Louis,
Leavenworth, and Columbus, and excellent reports in public journals of wide circulation
in all these places, have spread the objects of the movement and the arguments for its
support before a larger number of our fellow-citizens than was probably ever reached in
a single season before.
The General Secretary of the National Association has felt that his prolonged absences
from home and separation from his family involved a personal sacrifice which he could
no longer make. The work, moreover, has reached a stage at which local labors must
be more completely assumed by the friends of the cause in their respective localities. Under
these circumstances, Mr. McAllister having received a call to his former pastoral charge,
accepted it. The Executive Committee of the National Association, however, felt it
more than ever necessary that he be retained in a responsible and efficient relation to the
movement. The general direction of the work will remain in his hands, as General
Secretary of the National Association, and a fixed portion of his time will be spent each
winter in public labors for the cause.
The appointment of the next National Convention in Philadelphia during the celebration
of the Centennial anniversary of our nation's independence has been hailed with
universal satisfaction. The occasion will be a fitting one for summoning the people of
this country back to the God of our fathers. We need not ask this Synod to enjoin on
our people what they will all be forward to do, viz.: steadily, perseveringly, and with

i87S-J Minutes of the Reformed Presbyterian Synod. 241
cheerful sacrifice to labor for the success of this Convention. For further particula
refer to the report of Synod's agent, herewith to be submitted.
J. R. W. Sloane, Chairman.
T. P. Stevenson, Secretary.
The report of Rev. D. McAllister, Synod's agent in the work of National
Reform, was received and adopted, and is as follows :
REPORT OF synod's AGENT IN THE WORK OF NATIONAL REFORM.
In accordance with the direction of Synod, the following brief report of last year's
work in the cause of National Reform is herewith respectfully submitted.
As heretofore, the great practical aim of the year's efforts has been the widest possible
dissemination of the truth on the subject of religion and the State. The special and prominent
features of the work of the past year have been the following :
I. An unusual number of large and important public meetings have been held. It
was judged best by the Executive Committee of the National Association not to hold a
National Convention during the year. Instead of this, four Conventions were arranged
for in prominent cities in different parts of the countiy, in order that the friends of the
cause from east to west might have local centres of operation and influence. These fouc
Conventions, held in Boston, Columbus, St. Louis and Leavenworth, were encouraging
gatherings of friends and workers in the various localities. The Conventions at St. Louis
and Leavenworth may be regarded, all things considered, as two of the most successful
Conventions yet held.
2. The circulation of printed arguments and reports. Never before has the press been
so widely and effectively employed in this movement. A leading daily paper in each
city gave a full report of the proceedings of each Convention, and thousands of copies of
them, in addition to the regular issues of the journals, were scattered over the land.
Scores of other daily and weekly newspapers also reported the proceedings more or less
fully. Many articles, giving information concerning the movement, and stating the arguments
by which it is supported, were secured insertion in leading journals, and oftentimes
in the editorial columns. Large numbers of copies of the pamphlet volume of proceedings
of the last National Convention, tracts, and other documents presenting information
and arguments in brief form, have also been distributed.
3. The co-operation of the numerous workers, many of them fresh accessions to the
ranks, has been, though not an unusual, yet a specially remarkable feature of the last
year's work. Too much praise cannot be given to the self-sacrificing men, particularly
in and around St. Louis, and in Kansas, who gave themselves with entire devotion to
the advancement of the cause of Christ's Crown and Covenant. It seems wholly unnecessary
to do more than mention these special features of the efforts of the past year, as
the details of all the Conventions have been fully laid before the Church in the columns
of the Christian Statesman.
It is now four years since I was chosen by Synod to give myself wholly to public labors
in behalf of national reformation. The demands of my family forbid that this relation
to the work should any longer continue. By arrangement with the National Association,
I am now to give two months in the year to public labor. I have therefore
returned to the congregation with which I was connected when Synod called me to
this work, and by which the arrangement with the National Association is fully
approved.
A brief financial statement, covering the past four years, will be of interest. The re-

242 Our Banner. [June 15,
ceipts during the first of these years were $2,177; during the second, $4,046.93 ; d
the third, $5,655.56; and during the fourth, together with the receipts of a short time in
addition, up to a few weeks ago, $5;ooo. In all, for the entire four years, the receipts
have been $16,879.49. The unusually multiplied expenses of last winter, in connection
with four large Conventions, drew heavily on the Treasury, so that at present it is $300
overdrawn. The subscriptions last winter, at all the Conventions, amounted to the sum
of $1,013.30. This small sum, as compared with the subscriptions at the National Conventions
of the two preceding years, viz.: $5,360 at New York in 1873, ^""^ i?4>368 at
Pittsburgh in 1874, is sufficient to explain the present deficit of the Treasury. There
are now due the National Association many unpaid subscriptions, and a considerable
number of the time subscriptions of last winter will not fall due for some months to
come. It is estimated that of these outstanding subscriptions, at least $1,000 will sooner
or later be paid. Tried and trustworthy friends have been so greatly straitened or embarrassed
by the financial crisis that prompt payment has been rendered impossible.
The attention of Synod is especially called to the arrangement for our next National
Convention. It is to meet in Philadelphia about the close of September or the beginning
of October next year, the year of the Centennial of American Independence. The expenses
of this Convention, and of the necessary work preceding it and preparatory to it,
will be very heavy. The statement of this fact, in connection with a reference to the
present condition of the Treasury, is all that is requisite to stimulate the earnest friends
of this rapidly extending movement, to contribute more liberally, as well as to work
more energetically, and present its claims at the throne of grace more urgently and confidently
than ever before.
Respectfully submitted. D. McAllister.
The thanks of the Synod were cordially given to Rev. D. McAllister,
for his faithful and devoted services in the work of National Reform.
A committee, consisting of Walter T. Miller, Daniel Chestnut, and
James Martin, was appointed to secure from the railroad companies a
reduction in the fares for the members of the next Synod.
Item 9, of the report of the Committee on Unfinished Business was
taken up, and the report of the Committee on the Presbyterian Alliance
was again read and adopted, and is as follows :
REPORT OF COMMITTEE OF CONFERENCE AS TO A PRESBYTERIAN ALLIANCE.
The Committee appointed to attend the meeting of the General Committee of the Presbyterian
Churches, with reference to a Presbyterian Alliance, respectfully report:
A meeting of the General Committee for the United States having been announced by
the Chairman, Rev. Dr. McCosh, of Princeton, to meet in the month of December, in
the city of New York, due notice of this meeting was given to all the members of the
Committee appointed by this Synod. At this preliminary meeting of the Committee, a
large number of delegates from the different Presbyterian churches were in attendance,
but only one of our Committee, the Chairman. After a day spent in pleasant, but earnest
Christian conference, a series of resolutions were adopted, and published as an expression
of the views of those present, as to the general purpose and objects of the proposed confederation.
At this meeting a sub-committee was appointed to prepare a draft of a Constitution to
be presented by the American Presbyterian Churches, as an expression of their views to

i87S-] Minutes of the Reformed Presbyterian Synod. 243
the meeting of the General Committee of all the Presbyterian Churches, to be held i
London some time in July; and another meeting was appointed for the second week in
April, to hear the report of this sub-committee. At this meeting it was found that the
sub-committee had not regularly attended to the duty for which they were appointed;
but a draft of a Constitution was presented by each of the members. No one of these
being entirely satisfactory, another Committee was appointed to take these various drafts
and frame an outline of a Constitution, such as might be presented to the meeting in
London. As the only member of our Committee present was the Chairman, and as he
could not attend this third meeting, it was unanimously agreed that the Rev. David
McAllister might attend in his place.
In this manner a Constitution has been prepared merely as indicating in outline the
general view of the American Presbyterian Churches, with reference to the objects of
the proposed Confederation. This draft of a Constitution is hereby submitted to Synod
as the result of the work of the Committee.
As it was desirable that as large a number of delegates as possible should be secured,
a number of those present at the first meeting of the Committee were appointed to attend
the meeting in Londo.i. It was afterwards agreed that, if possible, all the meinbers of
the various Committees should attend, subject to the appointment of the resjiective
Supreme Courts of their several churches. It was also determined that it was desirable
that the Church Courts should give commissions to as many of their members as would
find it convenient to attend.
It will be understood that all the work thus far is merely preliminary to the meeting
of the Committee from all the Presbyterian Churches of the world, to meet July 20th,
in the city of London; which Committee is to draft a Constitution for the " Alliance,"
and send it down to the respective churches for their acceptance or rejection; and to
appoint the time and place of meeting for the first General Council.
All of which is respectfully submitted.
J. R. W. Sloane, Chairman.
Prof. Sloane, Rev. J. L. McCartney, and Mr. Walter T. Miller were
appointed delegates to attend the Presbyterian Alliance thai is to meet
in London in the month of July. From this appointment Rev. R.
Hutcheson dissented.
Item 6, The report of the Committee on Temperance was taken up,
and the report laid on the table until the next meeting of Synod.
The whole report on Unfinished Business was then adopted, and is as
follows:
REPORT OF THE COMMITTEE ON UNFINISHED BUSINESS.
The Committee on Unfinished Business respectfully report the following Items of
Unfinished Business:
I. The Committee on Memorial from Sharon congregation on the Tithes^ Rev. J. C.
K. Milligan, Chairman. Our Banner, Vol. i, pages 192 and 231.
2. The Committee on Collection and Digest of Laws. Rev. S. O. Wylie, Chairman.
Our Banner, pages 231 and 232.
3. Committee on the Publication of " Rules of Order." Rev. S. O. Wylie, Chairman.
Our Banner, pages 191, 193 and 232.
4. A Plan for a "Synodical Sustentation Scheme." Laid on the table until next
Synod. Our Banner, pages 195 and 234.

244 Our Banner. [June 15,
5. Committee on " Homestead Oath." Rev. D. McAllister, Chairman. Our Banner,
page 185.
6. Committee on Temperance. Rev. S. Bowden, Chairman. Page 190.
7. Committee on Memorial Fund. Rev. S. Bowden, Chairman. Page 230.
8. Committee on Completion of the System of Order. Rev. T. Sproull, Chairman.
Our Banner, pages 228 and 239.
9. Committee to confer with the Presbyterians in regard to a Presbyterian Alliance.
Rev. J. R. W. Sloane, Chairman. Our Banner, pages igo and 196.
10. Report ofthe Committee on the Terms of Communion. Rev. J. Kennedy, Chairman.
Our Banner, pages 214, 219 and 228.
Your Committee have examined the Minutes of the last meeting and find that they
have been accurately and carefully transcribed.
J. W. Sproull, Chairman.
The business before the court last evening was resumed, and Synod
proceeded to the election by ballot of a Professor for the Theological
Seminary. The Rev. D. B. Willson, of Allegheny, was chosen Professor
on the second ballot; and on the motion of Rev. D. McAllister,
the election was declared, by a standing vote, unanimous. The Synod
then resolved that Mr. Willson demit his pastoral charge, and that his
salary as Professor in the Seminary be ^2,000 per annum. Revs. A. M.
Milligan, J. R. Thompson, and W. T. Miller were appointed a committee
to confer with Mr. Willson in reference to his acceptapce of the Professorship.
Rev. W. Graham was appointed delegate to represent the Synod before
the General Synod of the Reformed Presbyterian Church next year.
A committee, consisting of Revs. James Kennedy, S. O. Wylie, T. P.
Stevenson, and Elder James Wiggins, was appointed to prepare a pastoral
letter on the State of Religion.
The report of the Committee on Missions was taken up and adopted,
and is as follows:
REPORT OF THE COMMITTEE ON MISSIONS.
The Committee on Missions respectfully report:
First, We find the condition ofthe Foreign Mission in every respect encouraging, and
furnishing abundant cause of thanksgiving to the Head of the church for His continued
and gracious blessing.
We are happy in believing that the trials through which this Mission has passed, have
turned out to the furtherance of the Gospel of Christ; and feel that we cannot too heartily
commend the wisdom, fidelity and steadfastness of both missionaries and converts in
the dangerous and trying circumstances in which they have been placed. The financial
condition of the Mission is as usual of the most encouraging character. Such has been
the liberality of the church toward this favorite scheme, that we only deem it necessary
to state that the Board will require not less than fifteen thousand dollars, in order to meet
the demands of the ensuing year. Your Committee feel the utmost confidence that this
sum will be cheerfully furnished. We heartily endorse the expenditures of the past year,
as also the recommendations of the Board with respect to the ensuing year, as judicious
and necessary to the present and future welfare and prosperity of the Mission.

i87S-] Minutes of the Reformed Presbyterian Synod. 245
The increase of the labor in the female school has rendered the appointment of another
female teacher imperative. It is cause of congratulation that the Board has been
able to secure the services of one so well adapted to this work, as we have eveiy reason
to believe Miss Wylie will prove herself to be.
Secondly, Your Committee recommend with special emphasis the Southern Mission
to the confidence and liberality of the Church. The success of this Mission since its
recent organization has been of the most marked and encouraging character. Already
a congregation of twenty-five members has been organized, and the Communion administered.
The day-school and the Sabbath-school are in a highly flourishing condition,
and furnish the most satisfactory evidence that the brethren in Selma are laboring wisely
and efficiently. This Mission requires the sum of four thousand dollars for its successful
operation during the present year. We would earnestly press the claims of this Mission
on the attention of the brethren, and request that they urge them with special care upon
their several congregations.
T/iirdly, The work of Domestic Missions has been carried forward with considerable
zeal and success; but the lack of funds has greatly crippled this important part
of the church's work. The contributions of the past year have been so inadequate to
meet the demands of the Mission that already the Board has been compelled to look toward
retrenchment; and, unless the present year should show greatly increased liberality
toward this work, will be compelled to leave several stations destitute of the gospel—a result
to be deeply regretted.
In conclusion, it is cause of thankfulness that our Mission work is so prosperous, and
affords so substantial grounds for renewed zeal and energy in its prosecution.
J. R. W. Sloane, Chairman.
REPORT OF THE BOARD OF FOREIGN MISSIONS.
The events of the past year, in connection with the Syrian Mission, have been so fully
laid before the Church at the time of their occurrence that our annual statement needs
to be little more than a summary recapitulation. Measures affecting the mission both at
home and in Syria, having been somewhat exceptional in their character and out of the
ordinary routine of regular administration were published for information at tht time of
their occurrence. The aspect of affairs at one time looked dark and threatening. Serious
apprehensions were entertained that the mission work might be wholly interrupted
and possibly the mission broken up altogether by the hostile measures of the Turkish
Government. These fears have been disappointed. The work of the mission has been
only partially interrupted, and its real success scarcely interfered with at all. Our friends
in Syria who are in circumstances to form an intelligent opinion in the case, consider
that. the things which have happened, are turning out to the furtherance of the
gospel.
Financial Statement.
The income of the mission during the year has been satisfactory beyond what we
had reason to expect. In spite of discouragements in Syria, of embarrassments in business
at home, with scarcely a precedent in the history of the country, and of the greatly curtailed
resources of the people, means have been supplied to meet not only ordinary expenses,
but special outlays called for by the troubles in the field. The treasurer's report
contains the following summary of receipts and expenditures: Receipts, $11,252.28;
Disbursements, $12,333.77 ; April i, 1875, Balance, $4, 206.21.
This exhibit is most encouraging, and conclusively shows not only unabated but increased
interest by the Church in her mission, and a fixed purpose to sustain it in the
face of obstacles such as no other mission in Syria has had to encounter. We must accept
it too, as a token of good at the hand of God, who has put it into the hearts of his
people to give so willingly, and has furnished them with the means for doing so.

246 Our Banner. [June 15,
.—.—_ ,p . ,
Hostile Measures of tke Turkish Government.
In our last report, we narrated at length the facts connected with the arrest of three of
the native teachers, their impressment into the army, and the cruel indignities and sufferings
to which they had been subjected. Additional outrages of a similar kind were.
perpetrated by the authorities during the past year. In the month of October, a company
of soldiers visited B'hamra by night, forced an entrance into the mission building,
seized three others of the native converts with Yusef and Selim, who had escaped and
returned home, placed them in chains and carried them to Damascus. Daoud, in the
meanwhile, had been removed to Constantinople where, his condition was rendered even
more intolerable by Mohammedan hatred to the Christian religion, and where, so far as
known, he is still a sufferer in the patience and kingdom of Jesus Christ. The others,
at the last account, were in Beyrout, serving in a regiment styled by a perversion of
terms such as Turkey only can furnish. Christian Volunteers.
Interest felt in the Case.
An active and widespread sympathy has been awakened on behalf of the suffering
captives, which has no doubt received a powerful stimulus from an apprehension that
Protestant interests throughout the Turkish Empire were in imminent jeopardy. The
Christian world is deeply moved by the events which have occurred and are still taking
place, and the most vigorous measures have been taken in order to meet the exigencies
of the occasion.
Measures taken by our own Board.
With full conviction of the value and power of prayer, we have on several occasions,
during the course of the year, by correspondence and otherwise, brought the case before
the attention of the Church, and requested special supplication to God in regard to the
matter. Other means have not been neglected. Acting under the instructions of last
Synod, the Board by a committee, brought the case directly before the attention of the
government in Washington. We were courteously received and heard by the Secretary
of State, but we regret to say that no result was accomplished by our mission, except to
learn that the matter was one in which the governraent took little if any interest. Believing
that it might be of service if we could secure the presence of one or more of our
national ships occasionally at Latakia, we raade application to this end to the departraent
of the navy. Through the influence of the Hon. A. G. Cattell, ex U. .S. Senator
from New Jersey, an order was issued by Secretary Robeson, to the Commander of the
Mediterranean Squadron, to cause one of his ships of war to visit Latakia as soon as
practicable, and that this be done at least once a year.
The Suadiah Property.
The mission property at Suadiah, has been formally transferred to us and now is legally
in our possession. The only condition exacted by the legal heirs of the late Dr. William
Holt Yates, the owner of the premises, was that the mission should be known as the Dr.
and Mrs William Holt Yates Mission. Mrs. Yates has already furnished funds about, if
not altogether sufficient to restore the premises destroyed bythe late earthquake. The work
of rebuilding is partially commenced by this time. Mrs. Yates hopes to be able to collect
for the support of the mission not less than ;^3O0 annually from friends in London,
where she resides.
Improvements in Latakia.
The large increase in the number of pupils in the boarding school during the past two
years, rendered it imperative to increase in some way the capacity of the building. It
was proposed at first to make an addition to it, but upon further consideration, it was
thought to be better and more economical for the family residing in the building to remove
and utilize the whole building for the purposes of the school. The Board assented
to a proposal to erect a dwelling house on the mission premises and advised that it
should be of capacity sufficient to accommodate two families. Some rooms were finished
afew months ago, and are occupied by Mr Easson and family. The remaining part of
the building is probably completed by this time, and occupied by Dr. Metheny and
family. of capacity in the building large and This, double-stairway accommodation with and some direct other the to for management alterations, the outside school. which of Miss the its affairs.
Crawford it building, is proposed and will Miss give to make, Dodds greatly as will the increased removal reside

i87S-] Minutet of the Reformed Presbyterian Synod. 247
The Schools during the Year.
The military violence perpetrated at B'hamra in the raonth of October, resulted in
the closing of the school. The people were intimidated by threats of the soldiery, and
some of the leading persons were compelled to sign a statement to the effect that the
school was there without their consent, and contrary to their wishes. The people were
earnestly solicitous for the re-opening of the school, and it was understood that the
authorities would have willingly permitted it, but as a claim was pressing against the
Turkish Government for damages by Mr. Boker, resident U. S. Minister at Constantinople,
it was thought best to leave matters in the position in which they had been
placed by the military power. But while the mountain schools have not been formally
open, opportunities have been improved for instructing all classes of the people
by the native teachers, and also by the missionaries themselves. The school in Latakia
has never been so full. Instead of forty boarders, the number equal to the estimated
capacity of the building, there have been between sixty and seventy, and one-third as
many have been refused admission from want of accommodations.
Ordinances Dispensed.
The Lord's Supper has been twice observed during the year—at B'hamra in September,
and in Latakia in January. Fourteen names have been added to the roll of church
membership, a larger number than many of our congregations at home will be able to
report, and the value of this accession is enhanced by the fact that most of them are real
converts from the world and Satan to Christ—clear loss to the one and clear gain to the
other. Weekly prayer-meetings from house to house have been observed with an increasingly
uniforra and regular attendance by the native members. Quite a nuraber of those from
without have been present at these meetings, and with an apparent interest in the exercises.
The preaching of the word has been statedly maintained in Latakia, and in the out
stations, as frequently as could be done. In Latakia there has been a notable improvement
both in the attendance and attention of the people. The missionaries say that
during the last six months there has been a raarked increase in the attendance upon
the Sabbath services. It is beyond anything in the past history of the raission. Of late
the chapel but barely accommodates the large and seemingly interested audiences
which assemble on the Sabbath to hear preached the words of this life. It can
scarcely be doubted that a result like this is due to a movement of the Holy Spirit upon
the minds and hearts of men, and that it is to be hailed as a sign that the way is being
prepared for the coming of the Lord in new manifestations of his power and grace.
The Work in Suadiyeh.
For reasons which need not be mentioned, the Dr. and Mrs. William Holt Yates
Mission at the Suadiyeh station at the time when taken in charge by us was measurably disorganized.
Mr. Easson with his family spent the last Summer and part of the Autumn
there, and succeeded in resuscitating the raission work. The School has been re-organized,
and religious services are regularly conducted on the Sabbath by Yakoub
Hamdn, who is for the present in charge. Both men and woraen hear the gospel
preached, listening from Sabbath to Sibbath with apparent interest to the wondrous story
of redeeming love.
Commission Organized.
We have received notice from the Mission that the Commission authorized by last
Synod has been constituted in the raanner directed, and that the record of its proceedings
will be submitted to Synod at this session for inspection and approval.
Additional Teachers.
Synod remitted to the discretion of the Board the selection and sending out of two
additional lady teachers, if, in their judgment it seemed judicious and necessary to do
so. The missionaries have been, and still are, very earnest in their pleading for an
augmentation of their force. They deem the necessity imperative, if the raission is to
be sustained in its present efficiency. The work of teaching has grown upon their
hands until Mrs. Crawford and Miss. Dodds are severely, if not dangerously taxed, and
teacher sideration after doing for the their present. Board utmost resolved they The are offer upon unable of the an to increase position meet the of was demands the made force to, of by and the one has case. addilional been After accepted
con­ lady

248 Our Banner. [June 15,
by Miss Mattie R. Wylie, daughter of Rev. P. H. Wylie, Rushsylvania, Ohio. Misj,
Wylie has been commended to us as one well fitted for the position, and she accepts it
with great heartiness, and as one whose mind is not now for the first time turned in
this direction. It is intended to send her out in the Fall as early as it will be safe for
her to enter a Syrian climate.
Prospects of the Mission.
We cannot of course forecast with any degree of certainty the future of the miss
but judging from the past, and from present indications, there is not only no ground for
discouragement, but every reason for encouragement and hope. It is plain that the truth
is beginning to take effect upon the hearts of the people, and when the work of enlightenment
and conviction once fairly begins it may be expected to go on with accelerated
speed. The desperate measures of the Turkish Government to suppress and starap out
the truth araong the Ansairiyeh is a concession by the Adversary, who has been closely
and narrowly watching every movement, that a dangerous crisis in this quarter of his
kingdom is at hand, and that heaven and earth, if need be, must be moved in order to avert
it. In spite of every effort to arrest its progress the work goes on as if no hindrances
had been thrown in the way and it looks more and raore as if it would continue to go
on until the great mountain becomes a plain on which the temple of mercy shall rise in
its grand and stately proportions, built from the living stones of the redeemed and disenthralled
thousands of the Fellaheen. But in achieving this transcendant result the
Church has her work to do. There must be no flagging of interest, no fainting in prayer,
no abatement in contributions, no wearying in well-doing. With this spirit and purpose
in her heart she is sure to conquer, and the hour for triumph will not be long
delayed.
Estimates for the Current Year.
The demands of the Mission for the current year will certainly not be less, and presumedly
they will be greater than heretofore. The salary account will be increased, it
is expected, by the presence of an additional lady teacher in the field, to which must be
added the cost of outfit and passage. The proposed alteration in the mission building
will entail an expense of probably seven hundred dollars, ($700). If the present high
rate of gold is maintained a considerable per centage will be absorbed in this direction.
The expenses of the boarding school in Latakia, and of schools in other places, and of
almost innumerable contingencies connected with administration cannot be fixed, nor is
it important that they REPORT should be, OF for THE the SYRIAN mission COMMISSION.
is certain to be able to use to the best
Latakia, of purposes Syria, a much Mr. larger i, 1875. amount than it is expected the church will be able to
furnish. The Commission We hope Synod of Synod will of not the designate, Reformed for Presbyterian this department Church of its of work, Syria, any respect­ smaller
araount fully reports: than that Your named edict for constituting last year—fifteen themembers thousand ofyour dollars Synod ($15,000). engaged in the Mission
work in Syria a Commission of Synod, has been carried into effect. One regular
meeting has been held during the year. A joint report of the Committees on the Progress
and Prospects ofthe Mission, and on schools and the Medical Department, also
our Statistical Report and a copy of the minutes of the Commission are herewith
respectfully submitted.
Henry Easson, Clerk of Commission.
Minutes of the Commission,
School-Room, Mission Building, Latakia,
Feb. 16, 1875, lyi p. M.
The Commission met at the call of the Moderator, Rev. Joseph Beattie, and was by
him constituted with prayer. The members present as follows : Revs. Joseph Beattie,
D. Metheny, M. D., and Henry Easson. Rev. Henry Easson was Chosen Clerk.
The foUowing Comraittees were appointed: On Progress and Prospects of the Mission,
Rev. J. Beattie, Chairman; on Statistics, Rev. H. Easson, Chairman; on

1875-] Minutes of the Reformed Presbyterian Synod. 249
Schools and Medical Departments, Rev. D. Metheny, Chairman. The Moderator
preached a sermon from I. Cor. 14: 40. "Let all things be done decently and in
order." After singing Ps. 133, the Court adjourned to meet on Monday evening. Mar.
I, at 5/4 P. M. Adjourned with prayer.
Same Place, Mar. i, 5;^ P. M.
The Commission met according to adjournment and was constituted with prayer, by
the Moderator. The roll was called; all the members present. The minutes of the
previous meeting were read and approved. The Reports of Committees then being in
order, on motion of Mr. Easson, the Committees on the Progress and Prospects of the
Mission, and on Schools and Medical Department presented a joint Report which was
read and approved and is as follows :
The Committee on Mission Progress, and the Committee on Schools and the Medical
Department, report that exclusive of Latakia we have in this vicinity under our care three
Stations at which native helpers are permanently employed. Besides these, at Suadiyeh,
two days north of us, we have, in the course of the past year, come into possession of a
mission station with the property attached, and with the promise also of an annuity of
;^300 for carrying on the work. The place is now occupied by a competent teacher,
who has a good school and who also conducts a service on the Sibbath.
In Latakia the work has been unusually prosperous. The Mission Dispensary has
been open the whole year. A greater number of patients have received atteRtion than
in any other year since its establishment. During the last winter, over 8,opo r.itions
were distributed tothe hungry of Latakia, at the expense of the missionaries and one of
the native teachers. Miss Crawford and Miss Dodds have had the largest number of
Ansairiyeh pupils we have ever had at one time. The progress, order and discipline of
this school is highly gratifying. Each communion season is cheered by the goodly
number of their pupils coming forward and dedicating themselves to Christ.
The government having issued an order against the opening of foreign schools, we
have not thought it best to open them yet in the mountains. The recent persecution has
imposed severe trials on our Ansairiyeh brethren, especially our beloved Dd.oud. But it
has enlisted the syrapathy of Christendom on their behalf, and called into action the
mightiest influences in Christian lands. We are assured that however successful Christ's
enemies may seem to be, yet it is only a seeming success. They can do nothing against,
but for the truth. One inestimable good has come out of this persecution. It has brought
to the surface what can never appear except under severe trial, virtues which shine with
excellent lustre and bring staunch proofs that good faith in Christ will overcome the
world.
The sacraments have been repeatedly dispensed, and a goodly number has been added
to the Church. The gospel, too, has been regularly proclaimed to increased and
interested audiences, while the weekly prayer-meetings have been more largely patronized
than at any former period. These facts demonstrate the propriety of our work. " Lo,
I am with you " is as true to-day as it was when first spoken.
Respectfully, J. Beattie,
REPORT OF THE CENTRAL BOARD OF MISSIONS. D. Metheny.
The In Committee presenting on to Statistics Synod our annual then presented report, we their take pleasure report, in which being was able read to state and adopted. that
the {See work Statistical we have Table, in charge at the is end advancing; of Minutes). and this, The notwithstanding Rev. D. Metheny the then unusual moved distress that
a in copy temporal of the affairs Minutes that of has the spread Commission, over the and land. also We of the are different almost led Reports to say, be the forwarded progress
is to connected the Clerk of with Synod. this distress, The Commission when we notice resolved how to widely hold its diffused next meeting has been in the same religious
place, interest on the of ist the Tuesday past year. of December, 1875, ^t 5-3° P- M. The Commission then adjourned
As to with the income prayer. of the Board, we reported in the fund Joseph of the Southern Beattie, Mission, Mod. a
balance of $2,955 74, besides $i,ooo that accrued from the Henry sale of the Easson, Washington Clerk. City
property. The Board only asked for $1,000 from the collections. There was, however,
16*

250 Our Banner. [June 15,
a special appeal for books for the scholars, that we might retain the money we had on
hands, for what were more especially Mission expenses. In consequence of the purchase
of property in Selma, we made the appeal to the Church which was authorized by last
Synod. In all these ways we obtained in the past year $1,571.15, while the expenses of
the Mission have been $2,684.12, exclusive ofthe money spent for the building to be
hereafter noticed. The balance of last year has been drawn on to such an extent that
we have on hand but $377.98, and the bond referred to above. The Church must,
therefore, contribute two dollars for every one given the past year, if the work is to be
kept where it now is; and, of course, more, if it is to advance.
We were renting the building we were using for the Mission at the time of our last
report, and while we stated that the progress of our work might call for the purchase of
property, yet events rendered it necessary for us to buy sooner than we then thought
they would. The rent was raised from ten dollars to fifteen dollars a month at
the 1st of October—twelve dollars if we paid six raonths in advance, and the lease could
be had only for a year. We soon learned, however, that even this arrangement could
not stand, for the property was advertised in December for sale on the 28ih, under a
mortgage. In consequence of this, the Board, at its meeting in December, appointed
Rev. A. M. Milligan, and elder John A. McKee to go to'Selma and purchase the
property, if they judged it advisable. They went down at the time of the sale and found
that the property would certainly be sold, and tbat it had been worth in better
times, three or four times the mortgage. They, therefore, handed the matter over to a
lawyer of Selraa, who examined the title and attended the sale. A higher sum than the
mortgage was bid, butthe conditions not being complied with, the property reverted to
the Board, as the second highest bidder. It was bought for the amount of the mortgage,
$1,500, and some unpaid taxes were assumed. This property, now in possession of the
Church, is situated in West Selma, at the corner of North and Haralson streets. A two
story frame is on the lot, the building now used by the mission. There is also in the
rear of the lot, and facing the side street, a smaller frame. The buildings have not been
in good repair, having shared the neglect coramon to nearly all the property in that
section since the war. The Board have, therefore, taken bids for re shingling and repainting,
and this work raay cost $250. We are doing only what seems to be necessary,
and we hope the Church will promptly meet these expenses ofthe raission.
In our last report, we stated that Mr. Lewis Johnston and Mr. George M. Elliott were
in this field, Mr. Johnston, a licentiate, preaching and teaching, and Mr. Elliott, engaged
in teaching. In view of Mr. Elliott's needing lo return to his theological studies in Septeraber,
we secured the services of Mr. D. W. Boxley, who was then teaching in Rolla,
Missouri. Mr. Boxley is one of the colored men who have been educated at Northwood,
and is well fitted for the work. We hope yet to see hira direct his mind to the
ministry and thus give himself fully to laboring among his people for their salvation. Mr.
Elliott spent the winter in Allegheny, but is again in Selma, having gone there in April.
After having waited to see whether we could gain a foothold in the South, and feeling
encouraged by the success of our work, the Board thought best to avail itself of the power
granted by Synod, and recommended Mr. Lewis Johnston to Pittsburgh Presbytery for ordination.
He came north in October, and attended Presbytery at Slippery Rock Church,
and on the 14th of the month was ordained to the rainistry. Rev. Dr. Milligan, one ofthe
Board, conducting the services. Mr. Johnston took his family with him on his return to
Selma, and during the winter his wife has taught in the mission school. The persons
employed are now as follows: Rev. Lewis Johnston aud wife, and Messrs. George M.
Elliott and D. W. Boxley. Some teaching has been done besides, by some of the advanced
pupils, who have taught the lowest classes. The attendance varies with the
weather, as many of the children are poorly clad, and also with the seasons, as planting
and gathering give employraent to many, who, at other times attend school. The highest
number enrolled is 340; the average attendance, 202. Of these, Mr. Elliott has an
average of 44; Mr. Boxley, 66; and Mrs. Johnston has the large primary room, averag­
about ing the school ligiousrized, opens day. about elements at the The the is knowledge. 9 taught same.
100. A. Catechisms—Brown's Sabbath-school ofan M., The by the English Mr. The pupils day's Johnston, Bible averages education, work are of is is and all read for now through ages, the and the and about sake atthe the Assembly's—are committed, at of average lOO, 3.30 same some and P. time who 12 the the M., to are Psalms cannot 14. constantly number except carefully They are attend that sung at are used. trained preaching being an through and evening School memo­ taught in re­ the is

i87S-] Minutes of the Reformed Presbyterian Synod. 251
We gather the following from Mr. Johnston's last letter: Mr. Elliott's room has 18
classes, and he teaches grammar, history, and algebra, with the other usual branches of
study. The majority of his pupils have finished the Catechism, and have advanced as
far as the i6th Psalm, some to the 23rd. Mr. Boxley's room contains 11 classes, in
intermediate studies. The majority of these pupils have also committed the Catechism,
and in the Psalm book as far as the Sth, some to the loth. Mrs. Johnston has the
primary classes. Three-fourths of the children know the Short Citechism, and all are
as far on as the 5th Psalm, some to the 7th. The Scriptures are read every morning to
the pupils, and in this reading they are now as far as the gospel according to John. A
prayer-meeting is held every Thursday, and literary exercises are conducted every
Friday afernoon. In the Sabbath-school, Mr. Boxley's class uses the International
Series. Mr. Johnston's class finished the Catechism on the first Sabbath of May, Brown's
Catechism being used as the basis of explanation. Tliere have been two deaths among
the pupils since last fall. Mr. Johnston adds, " I wish you would speak of the necessity
of having young men under northern influence preparing for the ministry. We have
none coming forward except John Wildee, and already the work is too great for us. I
would have you urge it, so that two or three may enter West Geneva. We have some
three boys. One of them can aid himself, but he wants to have a companion."
Mr. Johnston has been teaching the Confession of Faith and the Testimony, and a
number of the pupils have evinced a desire to make a profession of religion in connection
with our Church. He has named nine. There is opposition made at home in some
cases here, as in Syria. When we received word of these applicants, we judged the
time had come for the mission to have a session, which might act in all such matters.
We, therefore, presented the names of Mr. Johnston's father, Mr. Lewis Johnston, senior,
and Mr. George M. Elliott to Pittsburgh Presbytery, that Presbytery might, if it saw fit,
recommend them to the se>sion of the Pittsburgh congregation, for ordination to the
eldership. This recommendation was made by Presbytery, and on the 15th of April,
the session of the Pittsburgh congregation ordained these persons as elders. Three of
the constituent members of Presbytery were present and took part in the services. Revs.
A J. McFarland, S. J. Crowe, and D. B. Willson.
We make record of the kindness of the American Bible Society, in giving one hundred
Bible to the mission. The other books we have supp'ied, aiming to have the pupils
pay for them, where they are able, but the majority of them are very poor.
We ask for this mission for the coming year $4,000, and we trust it will be conscientiously
given. The salaries of the missionary andteachers, and the expenses ofthe school
will call for this amount. We have great cause for gratitude in the i-eview of the year,
and we notice with satisfaction the growing interest of the Church in this part ot our
work, and in continuing our efforts among the freedmen, we ask the sympathy, the prayers,
and the support of the whole Church.
The Domestic Mission work has been carried on with no abatement during the year.
Our brethren in Kansas and Nebraska have suffered much from the ravages of the grasshoppers.
At first, there was a reluctance in some quarters to ask for help, but when
their need became known, help was willingly given. The balance in the fund last year
was $436 92. The amount we asked for was $4,000 Of this we have received $2,496 33.
The failure to receive the whole amount has compelled us to withhold aid, where
we would otherwise have given it for the interests of the Church. Our expenditure
has been $2,358.49. The balance on hand' is $574 76, but if all claims to date were
paid, there would be no balance for us to report. Kansas Presbytery applied last fall,
for a supplement to the salary of the pastor of one of its congregations, and also for a
grant of $100, to be used as last year's appropriation reported by us, in exploring through
the State. Though appointments were made by the Presbytery, in view of obtaining
help, yet we could not make the grant. We, however, gave aid, as directed by you at
your last meeting, to Toronto congregation, in Rochester Presbytery, and to Princeton
congregation, in Illinois Presbytery, in each case to the amount of $100.
the any dition sent gationsstances.tion, We Church longer us and was have a of letter, We of Kansas add such of to late, have the report, to in that cost the Presbytery, while which, been burdens of they that two. granting this while we ought mission Republican of have But thanking the to them in discontinued Board. be station, June aid self-supporting, us City for last, for The as some and our we the our Board Tabor, past years, felt, larger relations and care, that could at under of first, they, they although with the do the while two. nothing stated therefore, two following Republican Tabor of one that the but congrega­ would their circum­ had relieve congre­ con. City, not

252 Our Banner. [June 15,
joined in this step, yet the congregations were so near together, that the ordinances
could be maintained in that section without the aid of the Board, and we should not be
justified in keeping a missionary there.
Sylvania congregation in Missouri, has had but fifteen Sabbaths' preaching during the
year. This is not owing to the Board, however. Our missionary. Rev. M. Wilkin, was
installed shortly before last Synod, in Pleasant Ridge congregation, Kansas Presbytery,
for half time, the congregation raising $490. Sylvania also called him, but wanted twothirds
of his time, relying on our former supplement. Kansas Presbytery left to Mr.
Wilkin the division of his time, to which arrangement this Board agreed, so far as our
relation to Sylvania was concerned. Sylvan-a wishes, however, more than half-time
preaching, and so Mi. Wilkin has not been installed there. As soon as the arrears of
his salary from Sylvania are paid he will yield his place, and the Board will give Sylvania
full aid, on the basis of Synod's rule. We paid Mr. Wilkin for his labor there, $113.-
22. The membership is about the same as it was last year. The Sabbath-school has
not been kept up so regularly in the absence of a pastor.
At last Synod, Rev. Jaraes Wallace was re-appointed to Fremont and Wahoo, in Nebraska.
He went immediately back, and labored diligently, till about the first of April.
Wahoo is the county seat, and our brethren have put up the first church in the town.
The members at Fremont may yet gather toward Wahoo. Six persons were received in
the year. Last year, twenty-two members were reported in all, in both branches. This
whole section suffered from the locusts. When Mr. Wallace left, they had not raised
the quota, according to the scale of Synod, but they should have credit for entertaining
the missionary during his stay with them. Diets of catechising have been held in the
societies, and the families were yisited during the winter. There are only two elders
in the congregation, and one of them looking to being absent at the time when it was
expected to hold the communion, it has been postponed till June, when it is thought
that several persons will apply for admission to tiie privileges of the Ctiurch. The congregation
is anxious to have a minister for the whole year and they expect to raise $300
il they obtain one.
Reno and Round Prairie have been supplied by Rev. R. Hutcheson, all the year.
He was appointed in the fall of 1873 for eighteen months, an arrangement which expires
at this meeting of Synod. The unusual severity of the winter did not stop him
in his work, although the stations are about 40 miles apart. He has taught classes in
the St.indards and Church history, and the fruit of his labors must appear in due season.
There are 34 members at Reno, and 20 at Round Prairie, three having joined the
latter congregation on certificate since last report.
stations $420.
We have paid in the year for these
Rev. N. R. Johnston is still at Elliota, and is laboring with acceptance. In 1874,
the congregation assumed $400 of the missionary's salary. Mr. Johnston preaches not
only in Elliota, but also at a mission station over the border in Iowa,—at the latter
place, in the afternoon of every second Sabbath. At both places there is a good attendance
at Sabbath school and preaching. One of the elders and five assistants are
in the Iowa Mission school. Eight of the youth of the Elliota congregation made a
profession at the last communion.
We cannot say, that the past year has been marked by great growth in numbers in
these stations, or by progress towards self support. But this year has been unusually
severe, and those in the East, who had a desire to remove west, have deferred moving,
till there shall be better times in these new sections. StiU, we have not been compelled
to let these stations reraain unprovided for. The ordinances have been kept up
with even greater regularity than in former years. We need to cherish these mission
stations, and by looking to gathering members into societies, and societies into congregations,
we are are doing what was done for the Eastern congregations by the church
in the British Isles, and by the committees in our early history.
We have not lost our interest, as a body, in the records of the labors of our ministry
in had best him to meeting, Indian As report, the gone in that to South, possession Commission, the he we to that matter should South have and he found when of been Carolina visit of established many an disappointed. we the Chester Indian facts field learned to spend by which district fully Mission, Congress, that the occupied, will We on Rev. winter were his prove which Dr. and way for yet looking of Stevenson composed the we home. his interest sake brought visit for of This to of counsel his was the before New men he health, of church. did, of York service and you known it and help was at Presbytery in we the thought putting to Chris-
have last the

i87S-] Minutes of the Rrformed Presbyterian Synod. 253
tian principles, some of whom desired us to enter on this work. Very soon, however,
an entire change was raade in the Constitution of the Board. All the raerabers with
whom we were acquainted ceased to be connected with the Coratnission, and we gave
up the attempt to initiate a mission.
In concluding this report, we would again ask, that the wants of the Board be
promptly met, so that wherever we see the need of a helping hand, we raay be able to
give it. We need for the Southern work $4,000, and for the Doraestic Mission, the
same. And as to the latter, we would urge the scattered raerabers of the church to
send up petitions for preaching, accompanied with the promise of a certain sum in case
help is given, so that those who can do even a little, may do what they, can, and not
idly cease all effort, and hastily conclude that they must pass their days without the
ordinances of the church of their fathers.
Respectfully submitted, Thomas Sproull, Ch.,
D. B. Willson, Sec, Daniel Euwer,, Treas., David Gregg,
Joseph Hunter, John A. McKee, A. M. Milligan,
J. R. W. Sloane, J. W. Sproull, William Wills.
The committee appointed to confer with the Professor elect reported
that Mr. Willson accepts the professorship in the Theological Seminary.
The Committee on the Theological Seminary reported. Report accepted
and adopted, and is as follows:
report OF THE COMMITTEE ON THE THEOLOGICAL SEMINARY.
The Committee on the Theological Seminary report the following resoluti
I. That the large number of students in attendance on the Seminary, and the general
prosperity of the institution, are strong reasons for thankfulness.
2. That the increased expenses of the Seminary, involved in the action of this Synod, are
not beyond the ability, nor, we believe, beyond the willingness, of our people to meet;
and that we, ministers and elders, to the extent of our influence, will strive to raise the
receipts for the coming year to an amount adequate to all its wants.
3. That the distribution of departments among the several Professors in the Seminary
be confided to the Board of Superintendents.
4. That the rule requiring the election of members of the Board of .Superintendents
by ballot be suspended, and that in place of the members now retiring, the Revs.
James Kennedy and R. J. George be elected for three years from the present time.
T. P. Stevenson, Cliairman.
REPORT OF THE BOARD OF SUPERINTENDENTS OF THE THEOLOGICAL
SEMINARY.
The Seminary Session for 1874-75 closed at the usual time and with the usual exercises
of examination. The Board met Tuesday, March 30th, and completed its work in
eight sittings, after hearing eighteen discourses from the young men of the first, second
and third years, and an examination on the several studies of the session, as full and
thorough as under the circumstances of time and strength it could be. The Board, as
usual, were highly satisfied with the general results, and with the evidence of proficiency
shown by the young men.
The following students were reported to us as in attendance during the session;
First Year.—A. D. Crowe, M. R. Frazier, J. R. Latimer, J. R. Wylie, W. M.
Dauerty, George Kennedy, R. M. McKinney.
Second Year.—G. M. Elliott, W. S. Fulton, W. McKinney, W. M. Shanks, J. M.
Foster, S. M. George, J. L. Pinkerton, J. Renwick Wylie.
Third Year.—J. J. Dill, S. R. McClurkin, A. Kilpatrick.
Fourth Year.—T. J. Allen, M. A. Gault, J. M. Crozier, R. C. Wylie.
For further particulars in regard to studies, and the internal administration of the institution,
we refer to the published reports of the Professors.
A paper was presented to the Board signed by twenty of the students, reflecting severely
upon the Senior Professor, and complaining that his instruction was not either in
grievances lution somewhat amount "quantity :
or or mode had vague quality," been of in instruction, made its acceptable statements, to the the Professor, to them, Board and it and disposed and appearing asking no request of for the that a paper, for remedy. no any representation by change, the The following paper either- of being in their reso­ the

254 Our Banner. [June 15,
" That the paper be returned to the students with the advice to meet and asce
definitely what they desire in the way of change in the Senior Professor's department,
and ask an interview with the Professor; also that Prof. Sproull be requested to meet
with the students upon their invitation in order that, if possible, a mutually satisfactory
arrangement may be effected."
The period of service for y?hich J. Galbraith and A. M. Milligan were elected members
of the Board, expires at this meeting of Synod. S. O. Wylie, Chairman.
The Revs. James Kennedy and R. J. George, were chosen members of
the Board of Superintendents of the Theological Seminary, for the ensuing
three years.
The Synod by a standing vote, expressed its hearty appreciation of,
and sincere gratitude to the congregations of Coulterville and vicinity,
and the many kind friends of other churches, who have so generously
and hospitably entertained the members during the present meeting; and
also returned thanks to the various railroad companies that furnished
tickets to the members of Synod at a reduced rate.
The Synod then adjourned with prayer, singing Psalm 133, and the
benediction, to meet in the Allegheny church, in the City of Allegheny,
on the fourth Tuesday of May, 1876, at 7^ o'clock, P. M.
James Kennedy, Moderator.
J. R. Thompson, Clerk.
APPENDIX.—PLAN FOR A SYNODICAL SUSTENTA­
TION SCHEME.
To the Synod of the Reformed Presbyterian Church now in session:
Dear Fathers and Brethren :—I beg leave to lay before you a plan for the supplementing
of the salaries of our pastors, some of whom have a miserably inadequate
support. Believing that " the Lord hath ordained that they which preach the gospel,
should live of the gospel," and that those who are eased should seek to relieve those
that are burdened, I ask you to give the matter such careful consideration as its importance
demands. That the Lord of Sabaoth may direct you in answering the cries
of the unpaid laborers in His vineyard, is the prayer of your petitioner.
J. C. K. Milligan.
SYNODICAL SUSTENTATION SCHEM-E.
First. The Synod hereby determines to put in operation a Synodical scheme, for
the purpose of securing to Pastors an adequate support, and to enable weak congregations
to enjoy the stated ministrations of the gospel.
Secondly. The present annual collection fof Domestic Missions shall hereafter be
for Domestic Missions and Sustentation, and the increased liberality of the church be
called for therewith.
Thirdly. The Central Board of Missions shall have charge of the Western field as
at present, until congregations are ripe for the settlement of Pastors. In addition to
these duties, the Board shall organize a department of Sustentation, which shall em
brace all the congregations of the church whose Pastors receive less than the minimum
salary determined by Synod. The duties to be performed in connection with this shall
be,
I. The appropriation of any funds in their hands which can be devoted to the sup
p'lementing of Pastors' salaries.
2. The distribution of this, and the raoney raised in other ways, amoug the several
Presbyteries in proportion to the amount of deficiency in ministerial support. This dis
tribution to be made at the first of April and the first of October annually.
3. The making of an annual report to Synod of their operations, and of the condition
Fourthly. of the congregations The Presbyteries aided. shall have immediate charge of the Sustentation

i87S-] Minuter of the Reformed Presbyterian Synod. 255
scheme within their own boundaries, and shall administer it in connection with their
own Missions, not specially committed to the care of the Central Board according to
the following
PLAN.
Article I. Each Presbytery shall inaugurate a Home Mission and Sustentation
scheme, for the purposes above mentioned.
Article II. The Raising of Funds.
I. We recommend the adoption of the system of giving the tenth of their income
by all our members and congregations, and enjoin the Presbyteries, Sessions, and Pastors
to inculcate upon the people this rule as the lowest measure of liberality taught in
God's word to guide the Christian in contributing "as God hath prospered him." See
Neh. xiii: 10-12 : " And I perceived that the portions of the Levites had not been given
them: for the Levites and the singers, that did the work, were fled every one to his
field. Then contended I with the rulers and said, Why is the house of God forsaken ?
And I gathered them together, and set them in their place. Then brought all Judah
the tithe of the corn, and the new wine, and the oil, unto the treasuries."
2. The Mission Stations and Congregations desiring aid shall be exhorted to the
utmost liberality in providing for the support of the gospel among theraselves.
3. An annual collection for this purpose shall be taken up in all our congregations
and forwarded to the Treasurer of Presbytery, " that now at this time your abundance
may be a supply for their want, that their abundance also may be a supply for your
want: that there may be an equality."
4. A Call shall be made for donations and bequests to this scheme: " Of every one
that giveth it willingly with his heart, ye shall take mine offering, saith the Lord."
Article III. The Distribution of Funds.
I. All the money thus received by the Treasurer of each Presbytery shall be reported
to the Central Board of Missions at the middle of March and September, that it
may be apportioned among the several Presbyteries: and on the order of the President
and Secretary of the Board, he shall remit to their Treasurer any surplus in his hand
over and above the amount allotted to his Presbytery; or in case of deficiency, shall
receive the araount assigned thereto.
i. If possible, a minimura salary shall be secured to every Pastor of $1,000 in
country, and of $2,000 in city congregations, in addition to a suitable dwelling or its
equivalent in money ; and traveling Ministers and Licentiates shall receive a remuneration
of $20 00 for every day's preaching.
3. Congregations and Mission Stations which have complied with the prescribed
conditions, shall receive by order upon the Treasurer of Presbytery, the sura requisite
to enable them to give this amount of salary or remuneration, if the funds on hand
will allow this; otherwise the amount in the Treasury shall be divided so as to bring
up the smaller salaries as near as possible to the larger and to the minimum.
Article IV- The Conditions of Receiving from the Fund.
I. Help shall be given only to such congregations and mission stations as give promise
that the expenditure will be profitably raade, and as in the judgment of Presbytery
after careful examination, are unable to support the gospel without it.
2. Every Congregation or Mission Station receiving aid will be required to give an
annual collection to every Scheme of the church, and to pay for Pulpit supplies or
Pastor's salary a sum equal to $10.00 per member.
3. A full report of the condition and prospects of the Society or Congregation shall
be made to the Presbytery every six months, specifying the araount of preaching enjoyed,
the average attendance upon ordinances, the amount contributed for gospel support,
and the means employed for giving efficiency to the means of grace.
Article V. A Call shall not be considered a regular gospel call, unless the amount
promised by the congregation, with the sum reasonably expected from the sustenation
and them tion six
Fund
in cities. Article advancing months.
Mission on all
shall
the heartily
be
sustentation VI. VII. Station, the
at least
in Lord's Presbyteries Careful the which
Soo
support Ust cause.
in
reports must shall
country
shall of be use this of made appoint
places,
the scheme, most by condition Commissions
and
the efficient and Presbytery
$1,200
to and means increase
in
prospects to to
large
they visit the their
towns,
can Central every of liberality employ each
and
Congregation
Board congrega­
$1,600
and to every enlist zeal
in

OWGREGATIONS.
Statistics of the Reformed Presbyterian Church.
p. b ADDRHSS.
NEW YORK PRESBYTERY.
INCREASE.
DECREASE.
CONTRIBUTIONS.
I'st New York,... J. C K. Milligan 309 W 52dSt., N. Y
% 151.00 % 72.00 % 50.00 % 154.00 300.00 ^50.00 210.00 3,500.00 1,148, 490.00 ,125.00
:cond New York A. Stevenson, 314 W 30th St., N.Y ,
1000.00
100,00 200.00 297.00 72.00 *l3,8r5.oo 3,500.00 '2 855.00 1,683,00 ,749.00
tiird New York,. David Gregg, 244 W. 48th St., N.Y.,
687.00
350.00 328.00 34-82 182.00 2,875.00 2,238 ;,091.00 ,000,00
jurth New York James Kennedy,... 334 W. 55th St., N.Y,,
1+1.58
58.70 63.01 21.00 4.257 67 3,000,00 498.30 ,635-93 ,701.84
•Qoklyn, J. H. Boggs, 136 Lafy't Av., Br'kl'n,
131.00
17.29 162.00 7.00 708.00 2,000 00 550,00 604 00 ,205.o^
Ewark,
D. H. Coulter, 142 5thSt.,New'k,N.J.
55-27
65.00
183.00 30.C 25.00
9
rst Newburgh,... Samuel Carlisle,... Newburgh, N. Y.,
100.00
45 CO 349.00
44 22.05 32.78 9.09 1,600.00 435-00 ;,479,26 ,671.26
50.00 17.C 17 50
= 146.06
;cond Newburgh. J. R. Thompson,. Newburgh, N. Y.,
53-43
13.00 27.56 20.00 17.00 350
167.00
00 1,800.00 280.37 767.75 .483-5»
49-15 10.c 26.40
37-5°
rst Boston, Wm. Graham,...57 3d St., ( E. Cambr'dg'
9.'66 15-67 7.60 360.84
65.00 1,500.00 166.84 833.00 ,696.29
49.00 39-- 21,90 6,00
cond Boston, J. David O. Bayles McFall,..139 Spring, f Mass.
26.60 27.84 i8 6 00 5400.69
10.5:
1,500.00 215.40 !,868.i3 ,049.33
20,00 37.; 11.69
•aftsbury, J. Joshua C. Taylor, Kennedy,., East Craftsbury, Vt.,...
15.20 69.00 7.16 448.38
2,25
1,550.00 600.00 462.95 615.50 110,45 j,74i.6i
10 00 357-:
yegate & Barnet J. David M. Beattie,.., McAlU.ster, Ryegate, Vt.,
7.2 8.40 8.75 II 50
7'. 800. 0.00 69.50 60.00 77.04 971.56
75-74 I4-:
irnet,
J. D. B. C. Williams, Faris,.... South Peacham, Vt.,..
75.00 95-c
10.66 22.73
T2.00
550.00 750,00 141.25 400.C0 135.-86 38.70 c,015-44
)psham , J. A. J. C. W. W K. Johnston,..,
Shaw, Faris, Topsham, Vt ,
8.70 212.c
1348 38.50
428.50
733-53 600.00 87.66 7.00 36.12 [,447-69
est Hebron, R. M Somerville, West Hebron, N. Y.,.
10.00 12.75
15,00
250.00 221.85 38.85 663.13
33.00
5.00
). Drtright, of Gongs.,...20 No. ofMinisters,2i W. Totals Kortright, N. v.... ;io4 78 2741 219 i 154 183 70253 63 46 40 149 2,936.1
7.00 22.50
174.00
402.56
,002.80 1,936.97 324.16 26,627.45! 27,808.53110316
16.25
12.50 29'i5964.59 88,706.86 876.98
ivina,
Brushland, N. Y., . PHILADELPHIA PRESBYTERY.
5500
[,098.02
alton
Walton, Del. Co., N.Y
715^7
1,575.13
hite Philadelphia,..
Lake, T. P. Stevenson,. 1623 White Brown Lake, St. N. Phila, Y., .
175.00 50.00
175 75.00 50.00 1,554.00 2,000.00 151.50 650 00 5,079.00 985.00
ildenham, Philadelphia,.. S.O. Wylie, 636 E. Coldenham, N. 17th St. N. Phila, Y.
647T14 55-50
57-73
27, 33-00 30.40 51.65 2,000.00 3,399-19 6,301,81 934-61
. Philadelphia,..
Galway Mis'n, Robt. J. Sharpe,. West 1465 E. Galway, Montg'ry N. Av., Y.,.,
154.26 27.00 45.11
44-97 23.80 17.40 1,500.00
697.95 2,599-95 102.00
illibay ,1 timore, Mission,.. John Lynd, Ballibay, Bradford. Pa
of Congs., 5 No. of Minister- 401 Totals, Asquith St., Balto 25
8 II 16 36I 1,098.40 100.00 4.00 7.00
nococheague,,..
Shady 1015 Morgan Grove, St., Pa Phila.
1^3-84 4.00 253-88 18.00 16.50 20,00 1,200,00
497.16 1,904.66
• S^3i=33.75 on new church buUding, >' Nearly Si,700 for supp'y. " ]R.aised to fo.ooo.oo, 22.00
370.00 410.00
« A. tree parsonage. •» Fo iix months. » J. T. Klahafiey, J John nicQiieen. ^
One
H
adiilt-
Morrow
•&
K

Khester, R.D.SprottU, loS Union St,, Rochester,. 7 5 124 89
K.1;'
York, N. Y
7 2 190 4 185
Ira ri i^^
S. R Wallace, ii Sterling, Cayuga, N.Y. 5 z 55 30
W. McFarland,.... Baker St,, Syracuse,... 7 3 68
ironto Mission, Robt. Shields,
I 60
Flackville, N. Y 4 3 2I 50
,. of Congs., 7 S'o. of Ministers, 5 Totals, Almonte, C. W , 37 4 15 549 17 45
1 alkeithjOnt Canada, 3
6
8 5 3 8
3 4 4
2
4 I 1
I 4 6
5 5
,.
420 27 20 I 5 25 I
—
2 2 4 S338.4& »33 36 $zi.oa
I 1 4 300.00 55-46 24-33
2 I 2 I 130.00 30.51 50.00 18.00
I ••'•5 18 08 25.00 12.13
2 I 81.50
8 00
~ ; 9 17 2 909.00 41.00 194 33 112.06 28.60
PITTSBURGH PRESBYTERY.
32 16
22.00
50.48
11.00
137-8;
#23f.S5i$38o.
18.00 go ot
12.27 35."
1768 1540
17.8c
188 06 144-93
» 18.58
13094
25.0c
10.40
191.5c
386 10.oc 4..
Ji,500.00 »254.I9
.1 ,aoo 00 216.00
573.00 26.00
260.00 275.00
600.00 74-75
4464.00 280.00 931.14 85.20
51.00
$397-04
250.00
45-3°
61.43
7490
844.67 16.00
$2,641.76
2,343-74
927 30
654.31
1,16443
530.00
51.00
D. B. Willson, Allegheny City, Pa 5 223 12 70 9 ID 15 25 I 6
ar R & Mah'g i ' J. F. Crozier,... Marchand, Ind. Pa.... 3 39
2 I
hoboth, .. J
3 1
1 R. J. George,.- Beaver Falls, Pa 2 3 32 4 25 1 5
ntral
iavcr
Allegheny,
Falls,
J. Robt, W, Reed Sproull, Lucesco, West'd Pa....
6 27 8 I 2
i 11 12 179 fjo 3
arksburgh, J. N. A. M. Black, Johnston,...
259 N.Av.,Al'g'y, Pa. 3
1 30 2 9
%\ 25 2 2 E9 3 V,^
inch & Parnas.
'J.C. McFeeters,
Clarksburgh, Ind. Pa. 116 7 90 7 20 1 29 9
onongahela, Wm. T. C. Slater, Sproull New Galilee, Beav. Pa. 122 5 30 8 3
:w Alexandria,... T. A. Sproull,
New Parnassus, Alexandria, Pa..o Pa... 10 3
4 4 5 I
87 14 127 7 7
S J. Galbraith, J Crowe Venice, New Castle, Wash. Pa Pa
3
9 II I I
117 18 160 < 5 4
1 Creek
Mars,
"Neilsburgh,
Butler Co.,
Pa.,
Pa... 2
1 13 ' 3
165
10 2 4
A. M. Milligan,.... PTalley Cavey, Pa.,,.. I 137 7 50 2 2 3 4 m 2
'13 3
land&N.Jacksn.
A. J. McFarland,..
Allegheny City, Pa.,... 7 52 24 1150 f 20 7 38 3 8
3 "^6 3 3 1
ppery Rock,
t Mineral Ridge, O.... 4 26 5 50 3
6
8 70 8 2 10
Stanton, " Bakerst'n,Arg'y,Pa.,
Jefferson, Pa., 4 40
7
2
2 6
1 2
ilkinsburgh,
RosepointjLawrnc, Wilkinsburgh, Pa., Pa. 4 26
5
6 I
3 I 10 11
1
rof. of Theology.. JR. W. Sloane, ...
3 280
John Crozier,
Elizabeth Pa
Dayton, Armstng. Pa. 11
T M. Elder, New Wilmington, Pa., 92
J.J. John McCiurkin,...
Wallace,
lOI
Rockdale Mills Pa
J Boyd Newell McCullough Selma Ala
60
1* Lewis Johnston,..
102
0, of Congs.,...24 N. R. Johnston,... Totals, 115 38 2349lii6'io26 123 123 90 213 12
No. ofMinistere,27
I
4 11
I 1
2 5
2
7 20
1 19
9
4 I
1
2 2
11
7 1
8
2 3 2
10 31 5 15 2
2 3 2 46
""e 2 2 6
7 2
10 10
•
95 55 27
7
257.87 66 47 20 11 25.15 211.04 13.80 406.19 2,OCO.OO 612.43 1,027.77
12.50
8.76
32,00
300,00 50.00 27.40 430.66
20.67
9-06 5-00
5 00
270.00 40.00 27.50
56.00 6.00 12.00
7.62
15.00
11.00 56 65
145.02
1,044.80
5,032.00 27-51 68.31
11.06
64.26
59.21 1,045-75;' •= 1,50000 255.00
150.00
30.00
22,716.35
33.00 65 60 9.60
10.00
34-35
3.70 17 35 1,000.00
220.00
31-^5
1,341.27 782.00
38.25 18.00 18.20
54-46
18,40
12 75 17.88 1,000.00
215 62 '14840.16 1,835.63
213.00 32,29 18.28
210.3s
5-33
11.15 23 21 600 00
152.68 130-53 1,196.07
225.00
109.40 12.00 44-83
47.48
36.70
28.88 2,138.80 800.00
149.57 2,057.00
395.22
26.00 7789 10.00
10.00
18,05
11.50 235.00 1,019 00
132.02 4,197.2a 613.97
I5S-00
....
10 00
204,91 295.00 150.08 158.25
47.00
25.00
1
6,60
4 55 23.00
15-00 ° 2,143 15 1,250.00
75.00
395-00
38.00
148 16.50 16 4^.75
20.12
64-85 66.25
78.25
20.17
24,47
29.70 36.00 593 5-37 00
3,500.00
450.00 591-83 107.25 12.50 412.05
24 70
172 50 21 GO 20.00 125.00 10.00 28.18 50.00
13-95
30 10.00
10.00 14-58
22
1,000.00
173-20 275.00 598.69
6,067,35
1,708.40
106.36 1,288.13
4.50
53.00
15 50 12.18
800 oc
200.00 40 86.68 10 1,235.09
56 37-45 00 16 23.00 92 10.00 10.13 11.00 15.00 11.80
31,02
18.26 15.86 6.00
4-:;4.7ti
950.00
20.00 81.00 so.00, 5Q9-00
11 90 40 2346
1,200.00 160.66 i,50j.72
1
i • 1
1
1 1
1 1
1
1
1
! '
1
1
1 •
! 1 i
189 6,974.61 67I.99I 506.57 798,79 643-45 338.25 6,742,64 19,289.00 3,484.16 18137-53 57,586.99
Irwin Mission Station, 4 members, Ridgeway, 2. "Disorganized since last Synod. • Ordained since last Synod. ° Organized since last Synod. 1 To be installed June 15.
• For Supplies. ' One Adult. E And by restoration. li Raised to $2,000.00 Jan. 1st. '• Paid to Treasurer of Board of Trustees, but for first time acknowledged.
i Two-thirds time, ^ 16 To organize Beaver Falls cong. ' To Irwin Mission Station. " One to Beaver Falls. » Chiefly by 10 members of Centerville.
0 Geo. Dunlap. P Chas. Anderson. 1 15 Chinese. ' 2 Adults. ' 9 Mutes. ' Wm, S- Kernohan. > J- C. Dodds.
257
8,312.54

~ UJIJU jt-Kn^n Y1 ILK y.
CONGSBG ATIONS. PASTORS.
p. 0. ADDRESS.
i ^1^1 INCREASE.] DECREASE.
2 8 8
1
si
1
•a 1
.i
t-5 1 t 1 te
to
.1 -s
^ ^ 1
s
4 ^ •^
Jonathan's Creek, A. McKarland,
2 2 42 2 4 4
I I
Londonderry, J. A, Thompson, .
Londonderry, Ohio,....
4 48 2 25
5
Rcney's Point, W.Va.,
I 2 2 I I 6
Middle Wheeling, H. P. McClurkin..
2
1
West Zanesville, Ohio. "a 30 10 3 2 2
2 4
Musk'g. & Tomica
3
I
38
Utica,
j. C. Boyd, New Utica, Concord, Ohio Ohio,...
New Concord,
10 5 3 100
184
13 80 9
4
6
5
6 3 I
5 I 3
-
4
No. of Congs 8 No. of Ministers, 4 Totals
26 13 442 25 105 19 15 4 19 11 I 7
3
.1
1
8
g
1
!
1
CONTRIBUTIONS.
1 s .i
8 1
1
s
R 1 s 1
8
s
3
8
$ 24.00 % II.CO t
22.00 5-25
14-35 15.07 7-29
13.00
107.CO 17-45
53-66
J9 234.01 s6.o6l
LAKES PRESBYTERY.
SS $ % % % %
7-00 % 21.00
8.00 10.00 228.00 100.00 330.00 739.00
4-50 5.CO
% 2.65
2.65 3.30 375.00 11.00 30.00
461-35
47-42 6.60 10.60
13.51
371-44
32.25 10,64 "41093 6.51 '993-87 5.C8 1000.00 290.00 29.00 17-50 239.80
2.903-79
37.28 197.80
14.00 12.70 18.00 19.30 15-58 7oo,co 127.10 327.60 1,358.73
302.67
79.52 81.55 44.80 447-39 1,027.83! 2,593.00 304.38 1,205.57! 6,074.11
ami, J. L. McCartney,.-West
Geneva, Ohio,... 6 4 102 2 1 2 3
Jiami, WiUiam Milroy,... West Geneva, Ohio,... 7 5 132 10 103 10 14 5 19
John j R French, Hill, Birmingham, Mich.,... 5
irania >
2 123 6 91 8 7 8 15
P. H. WyHe, Ray, Steuben Co. Ind. 3
I, j
3 86 6
R.M.C. Thompson Rushsylvania, Cincinnati, Ohio, Ohio 2 1 55 8
33 5 5 4 5
47 4 2 I 6
Winfleld
Orange, Fayet-e,
Ind
Ind.,
2 I 28 I 2 2 2
3
nevaCol., H. H. George,
2 33 I
3 3^
neva Col., J. McCracken
2 38
ongs.,...io
J. M. Armour, Totals
35 2 is' 665 30 30I 274 33 31 20
No. of Ministers, 9
1
2 24 2 28 60.78 29-83
7 7 14 68.61 15.00
4 I 1 I 334-30 12-39
2 1
5.22
I 5 46-35
3.00
I I 4 I 35-=5
1 •'• 1 22.00
2.50
I 2.00
9
9 7.00
51 1 25 26 12 64I 576.29I 67.94
ILLINOIS PRESBYTERY.
10.42 10.05
12-55 80.60
14-35 29.25
15.00 65.00
2-57 S-oo 10.38 10.50
11.05
59-89 216.83
15-19 10.63
20.54 23.00
22.57 30.64
13.00 10.50
5-02 8.00
2-44 g.20 5.00
6.00
13.47
98.23 96.97
7.81 700.00 23-19 60.00 927
11.00 800.00 192.00 229.00 1,223
227,82 800.00 20.33 195.00 1,720 984
10.20
575.00 65.CO 90.60 473
3.60 260,00 45-91
38-72
25.00 177
5-Si 140,00 180.50 8.00 383
302,00
237.88
120
969-50
200.00
350-00
265,94 5,016.50 120.00 565.65 1,045.48 8,009,
David S. Faris, Sparta, III.,
4 3 85 6 50 10 4 5 2 12 I 2 17 26,85 10.70 14.60 52.45 19-85 11.35 ^ 4407.85 540.00 111.10 142-75 5,337
el
D. P G. P Boyd Thompson, Oakdale.Wash. Co. III. 6 2 146 II 80 12
ll
12 4
, ... J. M. Paris, Coulterville 111 I 6 183 17 150 8
10
2 4 4 2 10 169.70 29-75 37-00 133-45 41.CO 22.00 14.00 1,000.00 645.70 61.75 2,154
2,271
7 3
>—.•: W. F. George,
3 5 175 7 60 13
27
I 15 4 2 23 94.90 25.00 46.60 150.13 39-88 30.50 267,75 1,000.00 297.82 319.08 2,116
10 17
D. D J. C. Shaw Bloomington, Tnd.,
Martin
3 2 51 10 80 7
2
I 3 5 2 5 21.10 72.30 11-75 10.10 8.00 28.25 23.32 7-45 11.50 ° 940.53 735-00 50.58
1,258
233-32 833
I 2 2 2 4 146.98 8.45 17.80 4.50 20.CO 3 50 8.50 804.76 19.00 409.75
St„ Louis, Mo.,.
\^. of Gongs 8
James Wallace,
4 3 67 7 50 4
I
2,490.40
I 5 I 5 16.00 11.20 6.20 8.85 6.00 1 6.00 7-50 520.00 59.90 183.20
TotaU,
3928! 7791631527
No. of Ministers, 8
4 4 33 5 57 _59 3 J4 3=1 66 1 6 41 14 II 721 547-'83 I34.S5 28.00
140.30 443-53 45.00
157.5ol11a.00 7,397-53 23.40 5,999-76 Soo.co 1,295,31 85.11 1.550-65 31-25 i7,679.>«-a
&MusWngum CoUege. '•' New Churcli. J- P- Montgomery. 3 =215 S. Spring 2 street. ^4,400.00 for New Church. 10.CO " ;fe24..83 for New 20.90 Church, ' ;?i,6ao.oo f 1,628.00 for New 600.00 Church, and 26.10 -ibuted £41 169.55 by friends, --m

Sharon,
T. P. Robb, Linton, 13esMoines,Ta,
364-15 52-05 67.70 47-80
18.50
Rehoboth, E.G. Elsey , Columbus City, Iowa,. 46
167-7'^ 18.20 50.75 27.63
32.-9
Vernon,
R. B. Cannon, Waukesha, W^isconsin.
10.28
28.00 18.00 7-50
Maquoketa, , R. C. Wylie,a..„ Hopkinton, Iowa
18.93 26.00
5-20 9.60
7 50
8.75
Lind Grove, M. A„ G ult Medispolis, Iowa.
54.00 16.20 5.80
5.56 6.64
21.75
IO. [5
Washington,
5.00 8.90 6.30
W.
R. Hutcheson,^..
P. Johnston,,
9.00 4.80
Washington, Iowa
3-95 8.70
41.00 15-45
Kossuth, .,
11.30 8.45 15.00
Robt. Johnson...
5.50 5.00
Ko!rsuth,DesMoines,Ia
Hickory Grove, 'J.
Love,
D. Trumbull,,
22.00 10 00
5,00
Frederic, Monroe, la.
30 60
Walnut City, Isaiah
J. Neill,
5.CO
2.50
InJo. of Congs.,....13 No, of Faris, Ministers,11 Walnut Totals City, Iowa.....
Elliota,
903 54 543 7^ 70, 67137 1 41 3 12 57 106,70 13 169.60! 158.56 141.07 12.IC 169.16124.67
Elliota,Fillmore, Min."
Lake Reno, )
Glenwood, Minn ,d,...
Round Prairie,... J David McKee Round Prairie, Minn 6 5 166 15
Morning Olalhe
Pleasant
Sun,
Ridge,... W. W. McMillan, Morning Okithe, K.insas Sun, Iowa,.. 4 3 69 10
M. Wilkin, Winchester, Kansas.... 5
North Cedar, J. S. T. MiUigan,..
3 57 8
North Cedar. Kansas... 7
Tabor, Republican City,... S. M. Stevenson,.
6 120 9
Hebron,Clay Co ,Kan.
Sylvania,
5 6 107 14
Evans,
A. C. Todd, Republican City.Kan., 3
Fremont & Wahoo,
Greenfiela, Fremont&\Vahoo,Neb'
3 33 6
Dade.Mo.,!' 3
No. of Congs 10 No. of Ministers, 7
3 48 6
42 4 35
2
741 51 " 6
3 3 68
2 I 22
74
KANSAS PRESBYTERY.
150 13 7 5 12 8 2 10 132.00 8.10
84 5 I 3 4
1
33-10 50.00 16.00 20.00
I
4 2 6 21.00 9.10 3-40 39-40 6.10 5-30
81 2 9 7 16 I
I 2 3 15.20 1.60 2.25 3.00 10.00 .2.00
70 6 2 6 8 2
5 I 8 31-75 10.00 40.00 12.00 5.60 7.20
142 7 I 13 2 4 15 4 2
56 16 6 13
20 2 23 4 8.30 3-i6 7.29 11,00
i
I 4 I 17 2 2
i
4.00
.
2
I
37
672 3
2
I
2.00 1.25
52 59 48 34 2 4 , 9 57 I 208.25 3396 87.29 115-40 37.70 38.50
GENERAL STA TISTICAL STA TEMENT.
DECREASE.
CONTRIBUTIONS.
PRESBYTERIES,
31 ^
(^
6.35
1,200.00
800.00
600.00
700,00
6 350,00
836.5'
690.00
133 9^
366.30
245-15,
123,60,
39-60
523-54 20.15 117.66
395.00 438.96 81.74
251.00
282 85
260.00 10.00
100 00 3,00
334.46 4,894.50!4,468.18 452.80 856.75 136.00
i^
o
New York
Philadelphia
Rochester
Pittsburgh
Ohio
Lakes
Illinois
Iowa
Kansas » Not yet ordained,
Syrian Totals, Mission,. ac.o
2741 "
2,936,12 1,517,96 271.99 1,002.80 1,936,97 324,16 26,627 45 27,808.53 0,316,29 15.964 59
729
471
1,098,40 158,78 113.84 253 " 170,97 120,70 1,643-05 6,700.00 421,50 5,614-30,
549
420
909,06 194-33 112.06 137.87 188,06 14493 386.42 4,464- 931.14 844.67
2349
1026
6,974.61 671.99 506.57 798 79 643-45 338.25 6,742.64 19,289 3,484.16 18,137-53
442
105
234.01 56,06 79-52 8155 44,80 447-39 1,027,83 2,593.00 304.38 1,205,57
665
274
576.29 67.97 59-89 216,83 98.23 96,97 265.94 5,016,50 565.65 1,045.48
99 467' 266 9969
779 _(_ 527
547-83 134.85
692'5856's77
903
543 561 328 889 24 330 163 143 660
140.30 443-53 157-50 112,00 _L 7,297.53
14.333-79
1,530,02! 3,191,72! 3,446,84
5,999-76 1,295.31 1,550.65
1,747.57' 4>.7i7-67l 79,537-< 22,778,20 45,672,57 219,961,2
849-13 169 60 158.56 141.07 l6g,i6 124,67 334.46 4.894-50 4,468,18 856.75
b Missionary Pastor. 0 Henry
741
67: Dean. ^ J. L. Ewing. « W, G. Russell.
208,25
' Tw.o adults.
33.96
E Half year's salary,
87.29 115,40
ti R, c,
.17-70
McGee,
38.50
Areola, Mo,, » J. M, Lee, Wahoo, Neb. J Not in the to
392.35 2,772,19 991 59 453-03'
,_ .
71 •. ~..^-~—...- ..-—^gnr^ f— -
J 1,452,76
60.00
163.50
151.00
7.20
3.65
7.00
392.35
600.00
4>4.05
208.75
400.00
638,00
390,94
120.45
2,772.19
110,00
11935
49-35
46,90
303,80 193,48
168.71
991-59
240,00
50.00
25-50
80,95
13-25
22,83
20.50
5,130,=

SYRIAN MISSION.
MISSIONARIES:—Rev. Joseph Beattie, Rev. D. Metheny, M.D., Rev. Henry Easson, Miss Rebecca Cr.^wford, Miss Mary E. Dodds.*
.Th« Mission was established in iSjg, and from that time the Statistics are as follows:
IKCREASB.
DECREASB.
Miss. N. C. Ans. Miss. N. C. Ansi
CONTRIBUTIONS.
•Missionaries. N.Christ'ns.\ Ansairiyeh. Proff.Ser. Mr. Lyde. Cong. Col.
1859 to 1864,
500
27,840.
1,133.60
1865
3
2,68o[
2,100.
45
6,960.
469.60
1866
3
5,644
66
15.970.
253-
6,960.
1,144.80
1867
3
5.825
171
67
20,004
55
1,045.95
l8b8...
4
1,696
158
37
15,988
1,245
710.07
i86g
4
4.366
94
200
17.746
1,768
i,ri8.72
1B70
4
4,770
210
141
10,276 .
549-84
1B71
16
6,304 tI- 531
244
'3,342
804.66
Total, 1872 102833 IO2OI23 71 19 16 58'93
58,926 2,0821
1,672
617 757 120,430 5,687 10 41,760 4,050
497,86
1873 * P. 0. IO23I24 Address, Latakia, Syria, via England, Marseilles and French Packet. I5,5"| Postage as follows: Letters—1-3 oz., 16 los cents, 1-2 oz., 28 cents, 2 3 oz., 32 cents, 92.37
1874 IO29I3O
4-5 oz., 44 cents. Papers—i oz , 4 cents, 2 oz., 8 cents, 4 oz., 14 cents, 8 oz., 2a 19,209 cents.
1,452,76
187s
29*33 f Of the Native Christians one has made defection. Of the Ansairiyeh two have made defection, and five are in the Turkish army.
X This is nucleus of Church Erection Fund.
260
" 8

O U R B A N N E R .
Vol. II. July 15, 1875. No. 7.
FRATERNAL SALUTATIONS OF THE R. P. CHURCH
IN IRELAND.
BY THE REV. R. A. MACFARLANE, STRANORLAR, IRELAND,
Moderator, Fathers and Brethren,—It gives me the sincerest
pleasure to appear in your midst, and to tender to you, and through you
to the Reformed Presbyterian Church in America, the fraternal salutations
of the church to which I have the honor to belong. We hail you
as brethren beloved in the Lord; we take the deepest interest in your
well-being, and with one heart we bid you God-speed. Nor is it strange
that such should be our attitude, and such our sentiments. Have we not
the same parentage ? Do we not occupy the platform of a common
Christianity ? Are we not fellow-witnesses for the same principles? Do
we not labor and pray for the same glorious consummation, the hastening
of the happy time when men shall crown King Jesus Lord ofall, and
when the whole human family shall be blessed in Him, and call Him
blessed. Thus bone of each other's bone and flesh of each other's flesh,
occupying the same position, serving the same Master, looking forward
to the same glorious future, is it not a duty—a duty based alike on
nature and religion, that we should recognize our oneness, and that we
should have a place in each other's sympathy and prayers? And that
this duty is clearly seen and deeply felt by the church of my fathers, I
can declare with the fullest confidence. The wide ocean rolls between
us; you labor in another land, beneath other suns; but it matters not.
We regard you as brethren. We rejoice with you in joy, we sympathize
* An address delivered before Synod in CouIterviUe, May 31, 1875.
17

262 Our Banner. [July 15,
with you in sorrow. Our heart's desire and prayer is that our covenant
God may dwell in your midst and that His pleasure may prosper abundantly
in your hands.
Moderator, it is with no little interest, and no slight emotion that I
tread the soil of America, and now occupy a place in your reverend
court. I look with interest on every land on earth. I think nothing
that pertains to man beneath my regard, but next to the land in which
the Saviour lived and suffered, next to the land which gave me birth,
America and her people occupy the highest place in my affections. The
ties which bind us together are so numerous, so strong, and so tangible,
that I have ever regarded America and her people, not so much a
foreign land and a foreign nation, as another Britain, the home of another
off-shoot of the same great parent-stock. This is the land of the Pilgrim
Fathers—the land where holy men of old found an asylum from the persecutor's
rage, and liberty to worship God untrammelled by the decrees
of kings or the bulls of popes ; the land consecrated by their tears, their
labors, and their prayers. This is the land where freedom's battle was
fought and won, and its fruits enjoyed ;—the land where millions of my
countrymen have found a home. Such being your country, such its history,
such its associations, need we wonder that its name should be enshrined
in every Irish heart ? Regarding your country in such a light,
cherishing such sentiments towards her people, it will not seem strange
that I should take a yet deeper interest in the church of which you are
the representatives. I have ever looked upon her as in the fullest sense
a sister church, her ministers and members as brothers. I have hailed
with the deepest satisfaction her peace and prosperity. And since I
landed on your shores, and specially, during the sessions of your supreme
court, I have witnessed abundant evidence ofyour well-being. You have
a ministry able, earnest, faithful;—watchful watchmen on Zion's walls,
good soldiers of Jesus Christ. Youhave a membership intelligent, pious,
devoted to the cause of God. You have been honored to achieve a great
work for the Master's glory. Before the churches and the people of your
land you have unfurled the banner of His covenant. You have held
fast, and held forth this great truth that Christ is not only head of His
body which is the Cliurch, but also King of kings and Lord of lords. Nor
have you been unmindful of the church's great mission in the world, to
preach the glorious gospel, and make ready a people prepared for the
Lord. The crucified Saviour has been faithfully uplifted in your midst.
From North to South, from the great Atlantic away to the vast prairies
ofthe West, the glad tidings of a Saviour's love have been proclaimed.
And not in vain. Doubtless God has crowned earnest and prayerful
effort with success. Many have been added to the church of such as
shall be saved. Many redeemed ones, built on Christ the sure foundation,
are fighting the good fight of faith here below, rejoicing in the hope

i87S-] Fraternal Salutations of the R. P. Church, Ireland. 263
of the glory of God. Many having finished their course with joy, sanctified,
glorified, have joined the general assembly and church ofthe firstborn
whose names are written in heaven. And whilst lengthening your
cords and strengthening your stakes at home, you have not been unmindful
of the claims ofthe heathen world. The millions of Africa's benighted
children, freed, in the wondrous providence of God, from the oppressors'
bonds, command your sympathy and aid. Away beyond the sea your
sons and daughters, too, amidst difficulties and dangers, are nobly laboring
in the vineyard of the Master, and not without tokens of His presence
and blessing. And when we reflect on these things,—when we
contemplate this picture—a church which two centuries ago had no existence,
now large, stable, prosperous,—a goodly vine which has struck
deep ils roots, and sent forth its boughs to the sea, and its branches to
the river; in whose pleasant fruit and welcome shade thousands are rejoicing,
well, in adoring wonder, may we exclaim, "What hath God
wrought!" Well may you, brethren, erect your Ebenezer and inscribe
upon it sentiments of gratitude and praise. Well may your hands be
strengthened and your hearts encouraged to go forward in the work of
God. Brethren, we rejoice with you. God is with you of a truth. Go
forward in this your might to achieve yet greater things for the Master's
glory and the world's salvation.
Moderator, it is not necessary, nor is it desirable, that I should occupy
your time by any lengthened reference to the Reformed Presbyterian
Church of Ireland. Through the numerous channels of information,
public and private, you are doubtless conversant with our position and
our circumstances. Nevertheless you will bear with me while I make a
brief statement.
Speaking generally, though we have much to sadden and to hurable, I
bring you good news from a far country. It is true our church is small
and our progress limited. We still remain a little flock, among the least
of the thousands of Israel. And this is one of the reproaches flung in
our teeth by the enemy,—that our numbers are so few and our growth
so slow, that we possess little influence for good, that we have served our
day, and should now abandon our posi'.ion and take our place among
the relics of the past. But, sir, this is an aspect of the case which we
could never see; this is a conclusion at which we have never been able
to arrive. We believe we have still our position to occupy, and our
work to do; and that we are called of God to remain faithful. But if
we look at the facts of the case we can easily perceive the fallacy of such
arguments, if arguments they can be called.
It is not true that we are at a stand and making no progress. We are
now considerably stronger than before the disruption by which our
church was unhappily rent in twain. Some of our mission stations have
grown into congregations regularly organized. During the past few

264 Our Banner. [July 15,
years three congregations have acceded to our communion. Our standard
of ministerial support, though still inadequate, has been improvidg.
Our various mission schemes are in healthful operation. So that it is
not true that we have been at a stand, much less retrograding. Though
slowly, our cords are being lengthened and our stakes strengthened.
And again, if our progress has been limited, we need not pronounce
our principles effete in order to solve the problem. A satisfactory explanation
can be given. The reason is two-fold. Our position is too exalted,
and the way of access too narrow and well-guarded, to admit of
large accessions. Our profession is too high, and our discipline too
stringent, to secure the approbation of the world. Were we only to
lower our standard and accommodate our principles and practice to
human nature and the manners and customs of men, then, doubtless,
our materia] progress would satisfy the most ambitious. Another cause
obstructive to our numerical increase has been operating in a different
direction. From year to year a stream of our membership has been
steadily flowing westward, founding new homes in your own great country.
Some of our congregations have lost half their adherents in this
way. We bid adieu to them with sorrow, but we are consoled by the
hope of improvement in their worldly circumstances, and by the fact that,
though they leave the land and church of their fathers, they go to a land
inhabited by a kindred race, with kindred institutions,—to join a church
occupying the same position, and doing the same work,—another and
closely allied wing of the army of the Great Captain of our salvation.
And I will here state that I am not one of those alarmists who regard
emigration as an unmitigated evil to Ireland. No doubt the loss of "a
bold peasantry, their country's pride," is perhaps the most serious loss
which a church or a nation can sustain. But then the case has another
aspect, and especially in its bearing on our Roman Catholic fellow-countrymen.
Removing them from surroundings under the malign influence
of which their whole being has been blighted, dwarfed, ruined,—translating
them to a new country where life must be lived under new conditions,—subjecting
them to a new set of influences of a liberalizing and
elevating character, the tendencies of emigration, both direct and
after, are most salutary. It is my deep conviction that emigration has
been, and is yet destined to be a blessing to Ireland, aiding in raising
her up from that degraded condition to which she has been reduced by
past neglect and mis-government, and the tyranny of an apostate church,
and in placing her in that high rank which her position and resources
fit her to occupy
Great, glorious and free.
First isle of the ocean, first gem of the sea.
But to return,—granting our numerical paucity and limited growth,
they can be satisfactorily accounted for. But, after all, the great question

18 75-] Fraternal Salutations of the R. P. Church, Irelaud. 265
remains to be asked, "Is the extent of a church and her progress to be
raade the criterion of her character?" "Are mere members and material
resources to determine the existence or non-existence of our Zion,
to be made the articulus stantis vel cadentis ecclesice /" We unhesitatingly
answer " No !" Truth has an objective epcistence all its own, and wholly
independent of its acceptance or its rejection by mankind. Not members,
but principles; not material resources, but spiritual life, can determine
the Church's character and destiny. Oftentimes in the past, the Church
of Christ was a little flock. It was a little flock when comprehended
within the sacred precincts of the ark, while the vast multitudes were
swept away by the destroying deluge. It was a little flock when the Saviour
sojourned on earth, and Jew and Gentile combined together
against the Lord and His Christ; and when, in view of the storm of persecution
which was gathering and soon to burst. He addressed to His
disciples these words of comfort and encouragement, "Fear not, little
flock, for it is your Father's good pleasure to give you the kingdom."
And it is a little flock, even at the present day, when with all her numbers
and resources, the Church is but as a little oasis amid the boundless
desert of error, irreligion and heathenism, which stretches away on every
hand. Yet must we, on this account, regard Christianity as effete, and
abandon our profession? "No!" A thousand times "No!" The
very fewness of our numbers calls upon us to rally more closely around
the Captain of our Salvation—to bear aloft more courageously the standard
of the cross,—to grasp more firmly the sword of the Spirit, and more
valiantly than ever to fight the good fight of our glorious faith.
And this same great principle applies to our Reformed Presbyterian
Church. Her extent and rate of growth cannot settle the question of her
character and her duty. They must be determined on other grounds.
The great conditions of the legitimate existence of a Church, as an
independent organization in any particular country, are two in number :
She should possess a scriptural creed, and that creed should be distinctive
in its character.
{a) Her creed should be scriptural. The Church is no human institution.
She is not sprung of earth. She calls no man lord. No human
law is the rule of her procedure. She is heaven-born. God himself is
her Founder. His authority is the guaranty of her being. His law is
her guide. She is built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner-stone. And only in so far
as the Church occupies this exalted position, only in so far as she is
faithful in holding fast and holding forth the truth in its integrity and
purity, only in so far does she bear the seal of God, and procure the
charter of a legitimate existence.
(f) A Church^s creed should be distinctive in its character. She should
be separated by a clear line of demarcation from every other ecclesiasti-

266 Our Banner. [July 15,
cal organization ; she should possess some great principle or principles
which, in themselves or in their applications, distinguish her from every
other religious community; otherwise she fails to " keep the unity of the
Spirit," and is guilty of schism.
And that the Covenanting Church of Ireland possesses both of these
notes of a true Church may be asserted without fear of disproof or contradiction.
Our creed is scriptural. We reject the wisdom of man as
foolishness. We do not presume to analyze divine truth into the essential
and non-essential. Nor do we, on the other hand, professedly receive
the law of God, and yet, throught fear of opposition or reproach,
refuse obedience to its requirements. We seek that in all things Christ
may have the pre-eminence. Before His glorious throne we would bow
in lowly reverence. The law of truth we receive at His lips. Every iota
of that truth we prize as a priceless treasure. That law we recognize in
all the plentitude of its obligation. These are the two grand fundamental
articles of our creed, " The acknowledgment ofthe scriptures of
the Old and New Testaments to be the Word of God, and the only infallible
rule of our faith and practice ; and the practical adorning of the
doctrine of God our Saviour by walking in His commandments and
ordinances blamelessly."
Our Church thus bears the seal of God. She rests on the immovable
basis of the divine word. In the midst of error we seek to display a
banner for the truth. In the midst of sin we inscribe on the portals of
our Zion that glorious motto, " Holiness to the Lord."
But further, our Church's creed has also its distinctive features. It is
true we have much in coramon with various churches of our land. Some
of these possess a high standard of purity of doctrine and of worship,
and are earnestly engaged in work for God. At this we cordially rejoice.
We yield them all due honor for what of divine truth they hold, and
what of Christian work they accomplish. We are ready to co-operate
with them as far as we can do so in consistency with our allegiance to
Christ. But, then, in scriptural purity of worship and of discipline, and
above all, in the full and practical recognition of the doctrine of the
Mediator's universal Headship, we stand alone. Popery exalts a fallible
and sinful mortal to the throne of God. Prelacy places the crown of
Emmanuel upon the sovereign of the realm. Other Churches while theoretically
owning the crown rights and royal prerogatives of our ascended
Lord, with strange inconsistency homologate a constitution, and identify
themselves with an administration, which however admirable as a whole,
possess various features of a well-marked anti-christian character.
The Covenanting Church, alone, stands separate, refusing to touch the
unclean thing, bearing aloft the blue banner on which is emblazoned this
glorious motto, " For Christ's Crown and Covenant." We have, therefore,
our position to occupy, and our work to perform. Never shall our

i87S-] The Revival in Britain. 267
mission be fulfilled until the nations and the churches shall bring back
our King and crown him Lord ofall—until our Covenants, long abjured,
are recognized in all the fulness of their obligations,—until error and
idolatry are banished from our land, and God's Word obtains as the
basis of all law in Church and State. For this glorious consummation
we labor and pray. Friends may prove faithless, enemies may oppose,
but none of these things move us. A glorious banner for the truth has
been handed down to us by a noble ancestry. God enabling us, it shall
never touch the ground. Unsullied it shall be transmitted to generations
yet unborn ; and in the time which God hath set, our mission shall be accomplished,
and the dying words of the martyred Guthrie be fulfilled,
"The Covenants, the Covenants, shall yet be the reviving of Britain !"
THE REVIVAL IN BRITAIN.
BY THE REV. J. L. M CARTNEY.
It is now more than a year since the coming of Moody and Sankey to
this city. Glasgow has never before experienced such a year of spiritual
prosperity. The mid-day evangelistic prayer meeting, in Ewing Place
Chapel, has been kept up during the year without any apparent abatement
of interest. It was entirely fitting that the anniversary should be
marked by a more than ordinary gathering. The committee had arranged
for an all-day meeting, which, in this country, means from twelve till four
o'clock. '•'Prayerf "Praise.'^ "What further efforts can be made Jor
evangelizing the masses?"—"Rewards," were the subjects for conference,
an hour being devoted to each. Dr. Thompson, Mr. Arnot, and Mr.
J. Robertson, of Edinburgh, and Mr. Bonar, of Glasgow, all well-known
and earnest ministers, presided in succession. Each one occupied the
first half hour in his address, while the remaining time was taken up with
singing, praying, and speaking; no one being permitted to occupy more
than five minutes. The chapel, which holds more than a thousand, was
crowded during the whole time. The entire mass of the people, and
especially the speakers, seeraed to be deeply in earnest. The meeting
was one long to be remembered.
I have not fallen in with these evangelists from Chicago since coming
to this country, but I have been in Montrose, Dundee, Edinburgh, Glasgow,
Belfast and Manchester, after they had left those cities, and have
gone to the daily prayer-meetings set agoing by those brethren, and in
many ways have been a witness of their work. I do not wish to make a
glowing, but a calm and considerate statement of this whole movement.
I was in Ireland during the revival in 1859. I have visited that country
twice since that time, and I find in talking with wise and judicious men,
that not a very great deal of good was accomplished. This movement is
widely different from that, i here is no swooning, no shouting, no cry-

268 Our Banner. [July 15,
ing out in meetings. No excitement at all, except a general anxiety in
the community to get to these meetings, and a dead earnestness in hearing
the word preached.
Mr. Moody excels in presenting gospel truth, simply, fully, and
earnestly. I believe his preaching is what we would call orthodox. He
is eminently practical and intensely in earnest. No foreigner ever won
his way more successfully and triumphantly to the hearts of the people of
this country than he. I think I may safely say that no other man in the
country can so touch and move the great Christian heart of this people.
And no other man can draw together such immense multitudes to hear
the gospel preached. The tidal-wave of interest has been constantly
rising so that he begins in each new place with greater multitudes than
at the preceding, till at length no place is found large enough to accomraodate
the eager masses who rush to the meetings. Bingly "Hall, in
Birmingham, that holds fifteen thousand persons, could not nearly accommodate
the multitudes who came.
I must briefly enumerate what I regard as the fruits of this revival:
(a.) Many thousands profess to have been converted under his preaching,
or in the inquiry meetings. From four hundred to ten thousand, in
almost every town where he has been, have given in their names as converts.
He could well say, with gratitude, as he did a few davs ago, at
Birmingham, that God had given him more souls in 1874than duringthe
previous seventeen years of his preaching.
(fi) Multitudes of Christians have experienced a time of reviving. I
say literally multitudes. This manifests itself in more regular and conscientious
discharge of duty, and more abundant work for Christ.
(c.) Ministers especially have experienced a most delightful reviving.
I have seen evidences of this on every hand, and have heard repeated
declarations that under his expounding ofthe Scriptures, Bible truth has
come to them with all the power of a new revelation. Like those ministers
in Ohio, who were engaged in the great temperance movement, they
preach with ten-fold the power they did. Indeed, it has produced a most
decided revolution in the method of preaching in this country. Heretofore
it had been entirely too close and formal.
id.') He has succeeded in calling out and developing, in a manner and
to an extent unprecedented, the talents of the lay members ofthe church.
Thousands of them, who before never thought of active exertions for the
salvation of the perishing, are now actively engaged in holding Bible
meetings and expounding to sinners the way of life.
(1?.) Everywhere there is manifest improved organization in carrying
on Christ's work. Mr. Moody is one ofthe best of generals. One of
his latest feats was the districting of Manchester, and setting in motion
a scheme by which every family in that great city would be visited by a
Christian messenger. Sabbath-schools and young Men's Christian Associations
have been greatly helped by his counsel and method of organization.
(/.) Unity and harmony of Christians, and co-operation in Christian
work. Ministers and people of different denominations have worked
together with a heartiness that is very gratifying.
(,g.) A most remarkable revival of music in the church. I find everywhere
a most gratifying change in this respect. Mr. Sankey has given
this department of the worship a new and mighty impulse. But I
cannot refrain from expressing my surprise and grief that Scotland,

i87S-] The Revival in Britain. 269
especially, should have been so readily captured by the Hymns, and, that
they should thus supplant, to such an extent, the grand old songs of inspiration.
(A.) Greater sympathy for the lapsed masses,—greater efforts to lift
them up. In this city of Glasgow, a great deal has been done. During
the Summer a breakfast was given in a tent on the green, to the poor ;
as many as two thousand, sometimes, received breakfast, and then had
the Gospel preached to them. Since the cold weather came on, the
breakfast is provided in the Drill Hall. It has about the same capacity
that the tent had, holding about three thousand. That Hall is now
filled four times each Sabbath, when earnest men hold up to them Jesus.
The City Hall is also used for the same poor class on Sabbaths; and just
now the Prince of Wales' Theatre is opened for evangelistic work, on
Sabbath evening. I have spoken once in the Tent, once in Drill Hall,
and once in the City Hall, and I think I never addressed such an audience
before. Hundreds of them are ragged and filthy. In Summer, especially,
hundreds of them sleep on the green, and come in the morning.
I heard a minister say that he found ninety-three one morning
himself, and invited them into the tent to breakfast.
(/.) But not the least of the fruits of this movement, is a revival of
the temperance cause—especially in this city. You can scarcely have an
idea of the unpopularity of this cause. But it is fast coming to the front
as the great social question of the age, pressing itself upon the notice of
the Christian Church. Every Saturday night an immense tempsrance
prayer-meeting is held in Drill Hall—mostly of the poorer classes. On
the 18th of January an all-day conference on this subject was held in the
Ewing Place chapel, under the management ofthe Evangelistic Committee.
Yesterday Mr. Arnot came out in such strong terms against the
drink traffic, that it was almost impossible to suppress the enthusiasm of
the people from breaking out into rapturous applause. He held that this
was the great barrier that prevented progress in Christ's work among the
masses—that drink was the great gvM fixed between them and us,—that
if we had the wealth of the nation at our disposal, we could not feed or
clothe the masses, for it would go directly into the public houses and
pawn-shops.
Mr. Robertson, who presided after Mr. Arnot, came out equally strong,
and said that he agreed with Mr. Moody, that next to asking a man to
%2.-^yes to Christ, he would try to get him to say no to strong drink.
From that same platform, I have had the opportunity of speaking on the
importance of giving this revival a practical turn—directing it against
this great social evil as had been done in my own country. Mr. Allen,
ofthe " Allen Line" of steamers, is on the Evangelistic Committee, and
spares neither pains nor means to further this great cause. I have reason
to believe that if this is a movement from God, as it grows it will
be directed more and more against that fearful scourge of this great
Christian country. The meeting yesterday was of a most hopeful and
encouraging character to the friends of temperance.

2 70 Our Banner. [July 15,
A WESTERN TRIP.
BY PROF. J. R. W. SLOANE, D. D.
I beg pardon of the friends in Iowa and Kansas for the caption of
this article. I am well aware that to them " the West " is a region at
least one thousand miles distant, somewhere beyond the Rocky mountains
; and that they really live in the eastern portion of the United
States. But as East and West are relative terms, I only mean to speak
of this region as west of Pittsburgh, as Pittsburgh is west of Philadelphia,
New York and Boston !
In compliance with a request of several of the brethren, and also to
gratify a strong personal desire, I started for western Iowa and Kansas
about the last of April. The journey from Pittsburgh to Burlington,
Iowa, was for the most part over familiar ground, as I had traversed it
many times previously; and yet one never passes over these immense
regions without being struck with fresh astonishment at the signs of
progress manifest on all hands. The wilderness has become a fruitful
field; villages, towns, and cities have arisen as by enchantment; comfortable
homes, school houses, churches, academies, colleges and manufactories
are the evidences of an industrious, religious, free and progressive
people. One does not need to lift the veil of the future, the real
and living present is sufficient to gratify the most vivid imagination.
God grant that this wonderful empire, which has sprung up as in a night
may not perish on account of its impiety as speedily.
Leaving Burlington, pleasantly situated by the " Father of Waters,"
in the morning, we passed through a large part of Iowa during the day.
Owing to the rolling character of the country, the railway is compelled
for much of the way to keep to the banks of the streams as in more hilly
and mountainous regions; we saw enough, however, to satisfy us that
the thrift, fertility and progress of this favorite State have not been exaggerated.
Late in the evening of Thursday we reached the thriving
town of Clarinda, the county seat of Page County, and were agreeably
surprised to be met and hospitably entertained by the Craigs, whom we
had known a quarter of a century ago in Cincinnati.
Brother McKee's Church is a neat and substantial white frame house,
situatedon an eminence that commands a wide view of the surrounding
country ; literally, a city set on a hill, a candle on a candlestick,—
about five miles from the town of Clarinda. The lines have fallen to
this brother in pleasant places; the country is elevated, healthy, and of
unsurpassed fertility; the congregation is large, the people mostly in
comfortable circumstances, and we believe, are walking in the commandments
and ordinances blameless. The communion season here, as in
other places, was pleasant, and we hope mutually refreshing. It was a
real pleasure to meet with a number of old friends whora we had known

1875-] A Western Trip. 271
in other days, and in other parts of the church, and to unite with them
again in sacramental services. May we all be called to the marriage
supper of the Lamb. We will not soon forget the friends in Clarinda,
the pleasant intercourse with Brother McKee and wife, and their interesting
and affectionate family. May the blessing of our Covenant God
be with them and theirs.
Monday afternoon was occupied by a ride of fifteen miles in company
with an old and esteemed friend, Mr. William Aiken, over the rolling
prairies to the station where we were to take the cars for Atchison, Kansas.
The road to Atchison lies along the bank ofthe Missouri;_ the
river was in flood, and the muddy, turbulent and rapid waters were
sometimes within a few feet of the cars, compelling the train in several
places to run with great caution. Tuesday we first entered Kansas, and
could not but recall the days of border-ruffianism, and the fierce conflict
with the slave power. The soul of the old hero-martyr, John
Brown, seemed to hover still over these vast and magnificent plains.
We were met at Valley Falls by brother J. S. T. Milligan, and the beautiful
spring afternoon seemed all too short, and the twelve miles not
sufficiently long, as we rode over the prairie to his home at North
Cedar.
What shall we say of Kansas? We love hills and mountains, and
running, dashing and roaring waters; we cannot put any other country
that we have seen in successful comparison with our native New England,
for attractions to the eye. But Kansas has a charm and a beauty
peculiarly its own. The prairies are high; one has a sensation of being
on the top of the " round world " ; they roll away to the far horizon in
regular and beautiful undulations, like the swell of the sea when it is
neither calm nor storm. The country looks as though infinite wisdom
had given it that form which would be best adapted to agricultural purposes.
Every acre is drained by the gentle depressions which at length
become streams; and amid general uniformity, theie is infinite variety.
From some of the more elevated portions, or the roof of a house, the
eye will frequently sweep a circle whose diameter may be anywhere from
twenty-five to fifty miles. Western Iowa surpasses Kansas, we should
say, in fertility of soil; Kansas surpasses Iowa in the beauty of its surface
; although both are beautiful, and both fertile.
North Cedar is the newest of the Covenanter settlements in Kansas,
and is surrounded by the largest body of cheap and unoccupied land.
Already a flourishing congregation has sprung up here, and was just beginning
to be fairly self-sustaining, when the prospect was somewhat
darkened by the " Locust Plague " to which we will again refer. The
week at North Cedar was occupied with communion services and lectures
on National Reform, a subject to which the Convention of last winter
in Leavenworth had given a special impulse in this region. The selfdenying
labors of those who work in this great cause are sowing the seed,
which must ultimately produce a harvest to the glory of our Redeemer.
Parting reluctantly froVn friends and relatives, our next point was
Winchester, the home of Brother Dodds, and one of the earliest of our
settlements in the State of Kansas. Another communion season, meetings
again with many old friends, some of whom, as Mrs. Dodds and
Mrs. Torrens, had been my pupils many years ago in Northwood, and
others of whom, as the Scott and Thomas families had been under my
pastoral care in New York, made the week at Winchester one of the

2 72 Our Banner. [July 15,
most enjoyable that I spent during my absence. The congregation at
Winchester has been gathered by Brother Dodds at great self-sacrifice;
but it is now in an unusually prosperous condition, and is destined, to
all appearance, to becorae one of the most efficient of our Western congregations.
The next point was "Pleasant Ridge," formerly a branch of the
Olathe and P. R. Congregation. Of this congregation. Brother,—I
had almost said Father, Wilkin,—is now the pastor; with whom my
acquaintance runs hdsHa forty five years. I recall a saying of the Greek
Rhetorician, Isocrates, to the effect that the friendships of the wicked
are for a day, but those of the good for all tirae. May this one, which
is pretty sure to last for time, be continued throughout eternity. The
Pleasant Ridge people, with some assistance from the Board of Church
Extension, have erected a very neat and comfortable house of worship,
which stands in one of the most beaut iful parts of this wonderful country.
The congregation, with the divine blessing, has a fine prospect
before it in the future. Time would fail me to speak of the Hutchesons,
the Marvins, Redpaths, Crookes, Sterretts, and others, good Covenanters
and true, whose hospitality I enjoyed when at Pleasant Ridge.
The week after the coramunion, the Kansas Pres ytery met, held a
pleasant and harmonious raeeting, and, the Spirit of God as we believe
enabling them, adjusted some difficulties which had seemed to threaten
the peace of this part of the church. The next Sabbath we spent in the
pleasant city of Leavenworth, preaching in the morning in the Presbyterian
and in the evening in the United Presbyterian Church, and making
our home with Mr. Samuel Cochran. I also delivered a lecture on
National Reforra in this city to a respectable and attentive audience. It
would require an entire letter to speak of the kindness of Mr. and Mrs.
Cochran, and the raany points of interest in their beautiful city. I can
only mention the " High School," " Normal School," " Fort," " Penitentiary,"
"Court House," &c., which I visited in company with them
during the stay in Leavenworth. I shall long remember the night spent
in the enterprising Kansas City, with Mr. A. G. Trumbull and his accomplished
lady. Nor must I forget to make honorable mention of Brother
McMillan's congregation in the beautiful village of Olathe. I had the
pleasure of worshipping with them on the fast day of their communion.
The pastor was assisted by Brother Todd, of Evans, the same day that I
was at Pleasant Ridge. We learned that they had a pleasant and profitable
time. There is but little difference so far as we know between
the general condition of this congregation, and the others which we have
mentioned. To my great regret I was unable to carry out the original
purpose of visiting the flourishing mission congregation in Wahoo, Nebraska,
and the new settlement of Pleasant Valley in the same State where
a nuraber of enterprising young men are laying the foundations of what
is destined to be at no distant day another flourishing congregation.
I am sorry to darken the pleasant picture drawn of the prosperity of the
church in Kansas, but the truth should be known to all parts of the
church. All are familiar with the accounts of the grasshopper, or properly
the locust ravages of the last season, which came flying in such numbers
as to darken the sun, and to consume every green thing before them.
Vast swarms deposited their eggs during their stay last year; and when I
entered Kansas in the early part of May, the young locusts were beginning
to come out of the ground in myriads. In a week they had com-

1875-J Home Reading. 273
menced their ravages, destroying fields of flax and other tender plants.
During my stay in Kansas, they grew rapidly and increased in numbers
beyond the power of figures to express, or imagination to conceive ; and,
as they are a most voracious insect, they were literally consuming everything
before them. In portions of Missouri, through which I passed, the
earth was as bare of herbage as though it had been swept by a fire, and
cattle and horses were actually starving to death. At this writing I have
heard that the plague has increased in Kansas since I left the State, and
if so, the only hope of the people in that region lies in getting in a late
crop after the locusts have taken their flight, and in a favorable season to
mature it. Should they not succeed in this, or should the late crop be
cut off by frosts or by swarms of locusts coming in, as they did last year,
from the West, the distress must be very great. Already the people have
suffered much from the ravages of last year, and should they again fail to
secure a crop, very many will undoubtedly require relief. This whole
matter, however, must be left to the judgment of the people themselves,
and we are persuaded they will not ask assistance until it be required.
In the mean time it should be a subject of incessant supplication to God,
that this judgment which threatens not only Kansas but the entire country
may be averted. We refer those who wish a graphic description of the
locusts, their ravages and the line of duty to be followed in such an
emergency to the second chapter of the Prophecy of Joel.
HOME READING.
FA MIL Y DIS CIPLINE.
The Koh-i-noor Diamond, when it came into the Queen's possession,
was a misshapen lump. It was very desirable to get its corners cut off,
and all its sides reduced to symmetry : but no unskilful hand was permitted
to touch it. Men of science were summoned to consider its nature and
its capabilities. They examined the form of its crystals and consistency
of its parts. They considered the direction of the grain, and the side on
which it would bear a pressure. With their instructions, the jewel was
placed in the hands of an experienced lapidary, and by long, patient,
careful labor, its sides were ground down to the desired proportions. The
gem was hard, and needed a heavy pressure: the gem was ^precious and
every precaution was taken which science and skill could suggest to get
it polished into shape without cracking it in the process. The effort was
successful. The hard diamond was rubbed down into forms of beauty,
and yfet sustained no damage by the greatness of the pressure to which it
was subjected. .
Jewels, bright jewels in the form of little children, are the heritage
which God gives to every parent. They are unshapely, and need to be
polished ; they are hard and cannot be reduced into symmetry without firm
handling; they are brittle, and so liable to be permanently damaged by
the pressure; but they are stones of peculiar preciousness, and if they
were successfully polished they would shine as stars forever and ever,

2 74 Our Banner. [July 15,
giving off from their undimming edge, more brilliantly than other creatures
can, the glory which they get from the Sun of Righteousness.
Those who possess these diamonds should neither strike them unskilfully,
nor let them lie uncut.
You have tried severity, and tried gentleness—all in vain. The boy
waxes worse in your hands. Do with hira as the infant school rhyme enjoins,
"try, try, try again." Don't let him alone, for he is all unshapely,
and in this form he will have no loveliness in the sight of God or man;
don't strike rashly, for in one moment you may strike a rent of hatred
and discontent through and through a soul that no after discipline will
ever obliterate. Cautiously, firmly, perseveringly, lovingly, polish away
at your jewel. Get a right estimate of its value impressed upon your
heart, and you will not give up in despair although you have made many
unsuccessful efforts. The work is difficult, but the prize is great. If he
is won, he is won to himself, and to you, and to society, and to God.
A parent must study carefully both his child's character and his own.
If his own nature be now rigid, and incapable of going into sympathy
with the impetuous playfulness of robust youth, he may with the best intention
fall into a fatal mistake. He may chasten for that which is not
a fault, and so crack the temper of his child for life. We must learn to
measure the instincts of boyhood, and make allowance for the muscular
exercise, amounting almost to perpetual motion, which nature demands.
Love will give ample room for the effervescence of a buoyant spirit; but
when it has separated so widely between sportiveness and sin, it will then
all the more bring down the rod with the certainty and severity of a law
of nature for every discovered, definite, willful wickedness. If a father
on earth be like our Father in heaven, judgment will be his "strange
work." Do not resort to it often, but let it be real when it comes.—Arnot.
THE CITY OF GOD.
It \s a great city. "That great city," said John, gazing on it. Its
circuit is vast—beyond Babylon or Nineveh, or Paris or London. That
"mighty city," says John, speaking of Babylon the great, (Rev. xviii. 10);
but this is mightier far. There has been no city like it. It is the city,
the great metropolis of the mighty universe, the mighty city ofthe mighty
God.
It is a. well built city. Its " builder and maker is God." Its foundations
are eternal. Its walls are jasper, its gates pearls, its streets paved
with gold. It is "compactly built together," lying four square, and
perfect in all its parts, without a break or flaw, or weakness or deformity.
It is a well lighted city. Something brighter than sun or moon is given
to fill its heaven. The glory of God lightens it. The Lamb is its light
or lamp; so that it needs no candle, no sunlight. There is no night
there.
It is a well watered city. A pure river of 'he water of life flows through
its streets, proceeding from the throne of God and the Lamb. What
must its waters be ! What must be the rivers of pleasure there ! Who
in it can ever thirst! Its inhabitants shall thirst no more.

1875-] Home Reading. 275
It is a well provisioned c\ty. The tree of life is there, with its twelve
varieties of fruits, and its.health-giving leaves. It has more than Eden
had. It is Paradise restored. Paradse and Jerusalem in one; Jerusalem
in Paradise, and Paradise in Jerusalem.
It is a well guarded city. Not only has it gates, and walls, and towers,
which no enemy could scale or force ; but at the gates are twelve angels
keeping perpetual watch.
It is a well governed c\ty. Its King is the Son of God; the King of
Kings, Immanuel ; the King Eternal, whose sceptre is righteousness;
who loveth righteousness, and hateth iniquity. No misrule is there, no
disorder, no lawlessness.
It is a well peopled city. It has gathered within its walls all generations
ofthe redeenied. Its population is as the sands or the stars; the multitude
that no man can number; the millions of the risen and the
glorified.
It is a holy city. Its origin is heavenly, and it is perfect as its Builder.
Nothing that dtfileth shall enter,—no spot, no speck, or shadow of evil.
All is perfection there—divine perfection.
It is s. glorious city. The glory that fills it and enriches it as the glory
of God. All precious stones are there , no marble or granite, such as we
boast of now ; all about is gold, and pearls, and gems. Everything is
resplendent there.
It is a blessed city. It is truly the joyous city. It is the throne and
seat of the Blessed One, and all in it is like Him. Its name is Jerusalera,
the city of peace. Its King's name is Solomon, the Prince of
Peace. There is no eneray there, no danger, no darkness, no sickness,
no curse, no death, no weeping, no pain, no sorrow, no change forever.
They that dwell in it "shall hunger no more, neither thirst any more;"
for the ransomed ofthe Lnrd shall return, and come to it with songs;
sorrow and sighing shall flee away. Blessed city ! City of peace, and
love, and song ! Fit accompaniment of the new heavens, fit metropolis
ofthe new earth, wherein dwelleth righteousness I How eagerly should
we look for it ! How worthy of it should we live.
It will be a joy to enter that j )yous city. By this joy we beseech you
now to make sure ofyour citizenship. The right of citizenship is to be
had now. He who is its Builder and Maker gives it freely. He who is
its Prince, whose blood has bought and opened it, gives it freely. He
waits to receive applications; nay. He entreats men to apply. He announces
that whosoever will only take Him at Hi. Word and trust Him
for entrance into it shall have it. Make sure of this continuing city, for
here we have none.—Bonar.
" SALT IS GOOD."
"Salt is good;" for see that young Christian girl, sweetening the
life of her family, softening the hard language of her father when he is
"bitter" against his wife, keeping good influences over the younger
brothers and sisters, and by her love and gentleness making their home
happy, and keeping one strong plea for Christ and religion constantly
before their minds.

276 Our Banner. [July 15,
"Salt is good;" for see that salesman in the store, truthful in an air
of falsehood, sober in his language where all the rest swear, and pure in
his life where all else is vile; laughed at sometiraes by the rest, when
they are in a merry mood, but always sent for when any are sick and
dying.
" Salt is good;" for see that little company in the village that has
just grown up around " the works," gathering on Sabbaths for worship,
collecting the children for Sabbath-school, drawing in the parents, one
now and one again, living down the ungodliness of these roving and
reckless workmen, and conquering the place for religion and virtue.
The Lord give us more and more of this salt, in homes, and villages,
and cities; for it is the one healing element cast " into the spring of
the waters "—as with Elisha at Jericho—that will keep away barrenness
and death.—Dr. jfohn Hall.
CHILDREN'S BREAD,
THE ALPHABET.
The entire alphabet is found in these four lines. Some ofthe children
may like to learn them :
God gives the grazing ox her meat;
He quickly hears the sheep's low cry;
But man, who tastes the finest wheat.
Should joy to lift his praises high.
WHAT WILLIE'S PUPPY DID.
Two or three little boys, almost babies, were standing near a man
who was whipping his horse to make him draw a very .heavy load of
coal. One of them called out, in his helpless indignation : "Stop that.
Mister! You shan't whip that nice old horsey any more!" But still
the fellow laid on the whip. Another ofthe children exclaimed : "You
better stop that, or, I'll whip you real hard with my horsewhip when I'm
a man ! Stop ! else I'll tell my father of you !"
The man laughed till he looked up and saw the third baby-boy sitting
down by a stone wall, crying bitterly, and rubbing his eyes with his
white blouse. He stopped his cruel work and called out: " What are
you crying for? This isn't your father's horse, little fellow." "I'm
crying 'cause, 'cause I don't want that nice old horsey hurted. Please
don't hurt hira any raore, and I'll help you push the cart, and Sam and
»Joe will push, too!" The raan laughed out very loud, and said : " Why
you could draw the coal yourself! But why don't you like to see the
horsewhipped?" "'cause, 'cause," sobbed out little Willie, "'cause
I've got a puppy at home !"

i87S-] Children's Bread. 277
Now, there seemed no sense, at first thought, in this reply of the dear,
tender-hearted child; but there was a great deal of good sense in it.
What Willie meant was this : " I own a puppy that I love, and I could
not have him whipped nor hurt in any way. And because I love my
puppy and am tender of him, I love every other living thing." Willie's
puppy had taught him to be merciful to every dumb creature, and so
had done a good work on his little heart. The child who is gentle to a
dog, cat, or bird, will never grow up to beat horses. Let children have
pets to love and care for.—Methodist.
THE FATHER'S FACE.
At a rehearsal for a Sabbath-school entertainment, some time since, a
little five-year old Mary was placed upon the platform to recite a short
poem. She commenced very bravely, but her eyes wandered all around
the church, gathering more and more of disappointment into the face.
Soon the lips began to quiver and the form shook with sobs. Her father
stepped from behind a pillar, whence he had been watching her and
taking her in his arms, and said : "Why, darling, what is the matter ? I
thought my little girl knew the verse so well?" " So I do, papa; but I
could not see you. Let me me stand where I can look right into your
face and I won't be afraid."
And is it not so with our Heavenly Father, children ? We stand too
often where we cannot look into his face. Darling sins and our pride, like
pillars, rise up between us and God, and disappointment and tears are ours,
until, casting these behind us, we stand in the light of our Father's face.
THE OLD SAILOR.
A pious man was on his way to church, where divine worship was
about to be celebrated for the special benefit of sea-men. Just opposite the
church, at the door of a public house, sat an old sailor with a stern and
resolute air. With folded arras he was looking indifferently if not contemptuously
on those of his comrades who were on their way to public
worship. "My friend," said the stranger approaching him, "are you
not going with us to church?" "No," replied he rudely. His very
demeanor might have conveyed the reply to the stranger who added
mildly, " You seem to have seen hard days? Have you a mother?"
The sailor raised his head and fixed his eyes on the stranger without uttering
a word. "Well, friend, if your good mother were here what
counsel do you think she would give you ?" The sailor instantly arose
and brushing away a tear which he vainly endeavored to hide, said in a
stifled voice, " I will go !"
Such recollections have caused a tide of deep feeling to rush into the
soul of many a weather-beaten sailor and soldier. Separated from their
native home by rolling oceans, many such men have shared the refined
sentiment ofthe celebrated Hooker: "I would be good were it only to
please my pious mother and be a comfort to her in her old age and widowhood.—Anon.
18

278 Our Banner. [July 15,
SCRIPTURE ART GALLERY.
Answer to Bible class Questions of May Number.—
E-phesus, Acts xix. 28.
G-erar, Gen. xx. 2.
Y-outh, Job xxxvi. 14.
P-hineas, Num. xxv. 11.
T-hreshing-floor of Oman, 2 Chron. iii. I.
I-shmaelites, Psa. Ixxxiii. 6.
A-bner, 2 Sam. iii. 33.
N-athan, I Chron. xxix. 29.
S-hibboIeth, Judges xii. 6.
It will be seen from the initials, taken in. connection with the questions, that the
children of Israel were commanded not to abhor the Egyptians.
Henry Easson, Latakia, Syria.
Answer To Riddle of May.—The whale. Jonah, i. 17.
Maggie McFarland, Stanton, Pa.
Key to Scripture Character OF May.—
I. A-bdon.
Judges xii. 13.
2. M-iriam,
Ex. XV. 20.
3. M-erari,
Num. iii. 6, 17.
4- I —shmael,
Gen. xxi. 14.
5- S-eraiah,
Jer. li. 59.
6. H-innom,
Jer. vn. 31.
?• A-quila,
Rom. xvi. 3.
8. D-onysius,
Acts xvii. 34.
9. D-iana,
Acts xix. 27.
10. A-dina,
I Chron. xi. 42.
II. I-shmaiah,
I Chron. xxvii. I
Messrs. Editors : Questions 7 and 8 were given incorrectly in the 9- May number.
They should be—
A man, who with his wife, was e.irly converted to Christianity and was an helper to
Paul.
A man converted to Christianity at Athens. W. K. McAnlis, West Geneva, 0.
to the Enigma of May.-
I. A-masai,
2. S-hadrach,
3. H-ezekiad,
4. E-lim,
5. R-iphath,
I Chron. xii. 18.
Dan. ii. 49.
2 Kings, xviii. i.
Ex. xvi. I.
Gen. X. 3.
Kittie S., Brushland, N. Y.
BIBLE SCENE, NO. I.
Some soldiers approach a cavern, where they bring forth a number of men of lordly
appearance. They are evidently princes of other lands. When brought forth, these
princes are confronted by a man of noble mien and military bearing, who commands his
retinue to degrade them in a manner which was peculiar to those days. Having sub-

1875-J Children s Bread. 279
mitted with forced silence to their degradation, the princes are slain and then bu
the same cavern whence they had been taken.—Damas C. Usblade, Pittsburgh, Pa.
Our young friend who has sent us the above scene, was born in the city of Damascus ;
hence the name which he has assumed.
BIBLE SCENE, NO 2.
It is the residence of a godly eastern ruler. The lord of the house is at home. Th
is a frown upon his face, and he wears an assumed air of injured dignity. His servant
is introducing a number of strangers to him who are evidently from anottier land. They
look confused and downcast, as if convicted of some enormous crime, and quail under his
searching gaze. One of their number is taken and bound and set apart by himself;
another advances a few paces, to address the ruler on behalf of the prisoner. He is
greatly concerned. His lips tremble, his eyes fill with tears, and his whole frame quivers
with emotion. Meanwhile his A companions SCRIPTURE stand CEMETERY. behind him in silent amazement.
The initials of the following compose the name of a burying A ground Friend, of the in Boston. Israelites :
I. The father of a lying prophet.
2. An exiled Philistine who commanded one third of the army of Israel.
3. A member of the church at Antioch.
4. The father of four dukes of Edom.
5. One who feared the Lord greatly, though the servant of a wicked king.
6. The father of a Syrian king, who dwelt at Damascus.
7. A kinsman of the Apostle Paul.
8. One of David's friends, who acted very deceitfully.
9. A priest who was forbidden to mourn for the death of his sons.
10. One of the seven churches of Asia.
II. A city built by Solomon, in the wilderness.
12. One of David's mighty men, who was light of foot as a wild roe.
13. One who married his father's sister.
BIBLE CLASS QUESTIONS.
14. A beautiful Persian queen.
In what chapter ofthe Bible are boys and girls spoken of in the same verse ?
15. A prophet who came to Paul at Caesarea.
What verse in the Bible contains all the letters in the alphabet but one ?
x6. A son of one of the apothecaries. ^ , , , „,
Which is the largest verse in the Bible ? A. L. Arbuckle, Walton, JV. Y.
Charles McElhenney, Oakdale, III.
Note. i. The following have sent correct answers for May:
Bible Class QuESTiONS.-Susie A. Ernisse, Rochester, N. Y.; T. Clem Smith, Philadelphia:
A. P. I., Philadelphia; Jennie G., Rushsylvania; S. C. T., Sharon, Iowa;
Edith Marquis; t! J. Kennedy, Shady Grove, Pa.; Jos. N. ^^'^'^f'^^'Zf^At.O-
Moore McMillan, Macedon, O.; Jennie M. Slater, Vemce, Pa.; A. A., Zanesville, O.,
D. D. M., Stillwater, Nebraska. , ^ r. ^i- i^t *i, a c\ T
RIDDLE.-Maria M. Caldwell, South Ryegate, Vt.; J. S^ Oliver Northwood, O T.
C. Smith. Philadelphia; Minnie Torrence, Belle Centre, O.; Frank C. Johnston, Syracuse
N Y.; Lizzie S. Gordon, N. Y. City; Ferga Huston, Elliota, Minn.
ENIGMA.-JennieG., Rushsylvania; S. C. T., Sharon, Iowa; Edith Marquis Pioneer,
Ills.; T. J. K., J. M. D., Brownsdale, Pa; Jennie M. S., Venice, Pa.; D. D.
Mearns Stillwater, Neb.; A. A., Zanesville, O. . , . j •
1 We have on hand Bible class questions, enigmas, scenes and characters, and in
due'time we hope to publish them over the signatures of those who have kindly sent
them We solicit further contributions to this department. Friends who can compose
liVp Mr McElhenney, and others who have sent us communications, ought to use the
pen rharacters. 3 frequently. We have etc., been We and asked invite send frequently. us all the to result make Who an of their attempt are effort. included at forming in the Bible offer questions, of , the , January
t scenes,

28o Our Banner. [July 15,
number. Every one ? or only the regular readers of OuR Banner, i. e. those who live
in the homes of regular subscribers of Our Banner ? Our answer is only the latter.
A careful reading of article, " How to read the Bible," which is in the January number,
will show this. This is the understanding of the Christian friend, who is to furnish the
Bibles:—He wishes me to say that the children must read a portion of the Bible daily:
read it through according to the plan laid down. It will not do to hurry through it rapidly
in two or three months. Such reading would be to no purpose. Such reading would
be little more than turning the pages and glancing through it. The method laid down
is the dai'y reading. Furthermore, he wants a certificate from the parent of the child,
or some friend, that the child has met all the requirements of the offer in their true spirit.
We wish our friend could make his offer general, but we cannot ask him to do more
than he has so generously done. We can readily see that if he made his offer general
all the Sabbath-schools in the land would come to him for a supply of Bibles. Though
his heart is large enough to meet even such demands, his means would not permit it.
Let me put the boys and girls upon a plan of coming within the terms of the offer: Go
to work and request your parents and your friends with whom you live to subscribe for
Our Banner at once. The expense is so very small that they cannot but listen to
your request, Then you will have both Our Banner, and—if you are regular and
dilligent students of the Scriptures,—the Bible also.—Ed.
REGISTER OF BAPTISMS.
And of Zion it shall be said. This and that tnan •was horn in her."—Ps. Ixxxuii. ^.
NAME.
PARENTS.
DATS.
CONGREGATION.
MINISTERS.
George and R. A. J...... May 25, 1874. Slippery Rock, J. C. Smith.
T. J. and Mary Oct. 14, "
,(
Augustus Theodore Smith, Robert and Martha, April 26, "
J. Galbraith.
Wilson Douthett Martin... Rev. J. C. and Sallie A
Lizzie Berdella Kennedy,..
Oct. 12, 1874. North Union,
George and R A. J
Lulu Medina Douthett,
Jan. 31, 1875,
Robert Drummond Cad-1
Wm. J. and Minerva,....
David J. C. Renfrew,
Mar. 7, *'
wallader, J
Willson C. and Elizabeth
2d Boston,
Charles J. and Margaret, Mar. 28, *'
Margaret Hattie Blanche Eliza Chesnut,...
Love,
John C. andN. H
Oil City,
Joseph and Isabella April 26, '*
David B. and Ellen,
Pittsburgh, A. M. Milligan.
Mrs. Mary J. Ross,
David and Martha S April 4, *'

i^75-J Editorial. 281
EDITORIAL,
THE MEETING OF SYNOD.
The recent synodical assembly v?ill be long remembered by its members,
and by the brethren in Southern Illinois. It was the first time our
Siipreme Court had fever met in the State, and the visit was anticipated
with great expectations. Hospitable homes were opened, and every provision
was made for the comfort and enjoyment of the large number of
guests. At a busy season, agricultural pursuits were neglected to attend
upon Synod; and from day to day the interest was unabated, eager
throngs filling every part of the church and crowding around the windows.
The influence of the truly Christian spirit manifested, the devout
prayers offered, the earnest discussions held on many important topics,
and the unanimous conclusions reached, must be most beneficial to the
interests of our Church and to the cause of Christ in that community.
The brethren of our own and other churches realize as never before the
unity, spirit and power of our Church; feel the truth, consistency and
force of our Testimony; and have clearer evidences that the Lord of
Hosts is before us and His Spirit with-us preparing for the triumph of
His Kingdom in the near future. Many said, " The half was not told
us ;" and all felt, "It is good to be here."
The Moderator's alternate struck the key note of the meeting in
the opening sermon. Though unexpectedly called upon, our young
brother was guided by the Spirit of God as with humble, earnest
and heartfelt words he illustrated and enforced the divine exhortation,
"Let brotherly love continue." The election of Moderator
showed that the sermon found an echo in many hearts. Though it was not
a full chorus of harmony, yet the overwhelming majority given to the
first nominated candidate was not only a hearty recognition of his fitness
for the honor, but an unmistakable declaration that partisanship should
not be allowed to interrupt our brotherly co-operation. Exciting quesyet
tions came up which in other years might have led to angry strife; and
there was almost entire unanimity in the votes taken, despite some groundless
suspicions uttered, and innuendoes which grated harshly on the ear,
and were doubtless regretted afterwards by the speakers. Certainly the
sentiment of our closing Psalm was never sung by Synod under more fitting
circumstances. " Behold, how good and how pleasant it is for
brethren to dwell in unity."
A number ofthe aged ministers were absent,, and one brother in the
prime of life had recently deceased, prompting the sad inquiry, " The
fathers where are they, and the prophets do they live forever?" yet the
many young men in attendance, their clear insight into every question,
and their modest but earnest readiness to meet their responsibilities and
declare their views, reminded us that not only the mantle but the spirit

282 Our Banner. [July 15,
of Elijah rested upon Elisha. The presence of young brother, Rev. R.
A. McFarlane, delegate from the sister Synod in Ireland, added interest
into our meeting. His address, which we print in full, on page 26, has
the ring of the old Scotch Covenanter and a tone and spirit indicative of
a warm Irish heart. Mr. McFarlane will visit a number of our congregations
before his return home. He desires assistance for his congregation,
which is striving to erect a new church. The brethren, wherever
he goes, will give him a generous welcome, not only that they may hear
from him the message of the gospel, but that they may contribute liberally
to aid the brethren in Stranorlar. We were also privileged to receive
the Rev. W. H. McMillan of the U. P. Church, and the Rev. W.
J. Smiley, of the General Synod. These annual greetings are calculated
to wear away old asperities, develop Christian brotherhood, and promote
unity in the maintenance of the truth of Christ.
We cannot refrain from expressing our gratitude to God for the unanimity
reached in matters affecting the prosperity of the Theological Seminary,
and our satisfaction in the election of another Professor. We
rejoice in the kindly spirit manifested toward the venerable Senior Professor,
who has so well served the church even to old age; and only
regret that mistaken friendship has embodied in a Report what ought
never to have been written, much less made part of the permanent record.
To our young brother, the Rev. D. B. Willson, we extend our cordial
congratulations upon his election to a Professorship in the Seminary.
He has received a title handed down to him from a reverend grandfather
and an honored father, who were first among the mighty of their day.
Professor Willson, the Third enters upon his ofiice under increased responsibilities,
but we trust he will be fully equal to the task imposed. With
three Professors in the Seminary it will have a greatly increased
efficiency, and though there must be an enlarged liberality to
this scheme, the hearty manner in which Synod acted in this matter
encourages us to believe that the requisite support will not be wanting.
A committee of three was appointed to attend the Conference of
Presbyterian Churches, which meets in London, on July 21st. Prof.
Sloane and Mr. McCartney are already in Britain, and we hope Mr.
Miller will be able to join them in due time. They will have a special
work to do in contending for Reformation attainments, particularly in
the matter of Christ's Headship over the nations, and the exclusive use
of the Scripture Psalms in the praise of God. This they will do with
earnestness and ability, and we hope with success. We are sorry to learn
that the U. P. Committee are unable to go, but their Church will not be
unrepresented, as they have delegated Prof. Sloane to bear to the Conference
the resolutions of their Assembly and to act in their behalf.
The several schemes were found to be well sustained and in good condition
; and earnest action was taken for their successful prosecution.
The Southern Mission is growing in prosperity. Its increased claims, as
set forth in the Report of the Central Board, should receive special
attention. The letters of Mr. Elliott, which we publish on another page,
give many items of interest. The remarkable liberality of the Church
deserves special mention, and we record it as a token of the Redeemer's
providential favor, that in this panic year there has been, not only no
falling off in our contributions, but an increase of nearly twenty thousand
dollars. This is the more signal as our Church stands alone in this

I87S-] Editorial. 283
respect. The following table will show at a glance the comparative liberality
of the different parts of the Church to the various schemes :
Presbyterial rate per
Member to
New York
I1.07
.71 .12 10.14 S.82 16 39 32.36 30.96
Philadelphia..
50
.23 .17 9.19 7 70 5-46 22.35
9.69
22.52
Rochester
66
•34 •2'i 8.13 1-54 5.47 15.14
4.80
15.12
Pittsburgh
59
.27 .14 8.21 7.72 8.58 24.52
8.36
19.89
Ohio
53
.TO I.OI 5.87 2 72 515 ,13.74
5.23
1443
Lakes
87
."5 .14 7.54 1.60 2.93 "2.04
4.23
14.65
Illinois
70
7.70 1.99 13.00 22 69
8.74
16.9s
Estimate.. $1.5°
Iowa ,....
94
5.42 •95 7 10 13-47
5.57
13.58
Kansas The column of Benevolence 32 includes all but 4.20 pastors' .69 salary .30 7-77 and 5.83 miscel­ 12.59
Synod laneous ; and though, as 44 a whole, there is a slight 7 4.58 decrease 9.50 22.06 in this 10.05 from 20.82
last year, there is an increase in the Rochester, Pittsburgh, Illinois, and
Iowa Presbyteries. The increase to all purposes is in the New York,
Rochester, Pittsburgh, and Illinois Presbyteries; all the other Presbyteries
show a decrease, but this is slight in all except Kansas, which
fered so heavily from the locust plague.
suf­
The Syrian Mission appears for the first time in a statistical report.
Their increase in membership for the year is larger than in most of our
congregations, and the number of baptisms is exceeded by only a few of
the larger congregations. Their contributions to the support of the
Foreign Mission are more than any of the Presbyteries have given, except
New York and Pittsburgh; and more than double any of the others, except
Philadelphia, Rochester and Iowa. There are only thirty-six congregations
whose entire contribution is greater than theirs. When we
consider the scanty salaries of the missionaries, and the number and impoverished
state of the converts, we must bay of them as Christ said of
the poor widow, " She hath cast in more than they all." Surely we have
worthy representatives in the Foreign Mission field; and in their work
these brethren and sisters are not alone, for God is with them. In comparison
with them we at home need to ask ourselves whether we, as they,
are obeying Christ's injunction, " Freely ye have received, freely give."
The net increase ofthe membership ofthe Church is this year, 229 ;
last year it was 267. The total increase is this year, 889 ; last year it
was 548. The New York Presbytery had a net increase of 104, nearly
one-half of the whole; the Iowa had a net increase of 80, more than onethird
of the whole; Kansas a net increase of 25 ; Pittsburgh a net increase
of 24, and Rochester a net increase of 8; while Ohio had neither
gain nor loss; and Philadelphia had a decrease of i; Illinois of 6; and
Lakes of 13.
In making this brief review we are constrained to say that the hand of
God is upon our Church for good. By many and marked tokens the
Master is setting his seal upon the Church as an organization, and upon
her ministry and members as his good and faithful servants. The suspi-
1874.

284 Our Banner. [July 15,
cions and insinuations circulated in certain quarters against the fidelity
to principle of those who have accepted our whole Testimony with the
oath of God, are utterly groundless, if not maliciously made ; and are in
the face of Christ's own test, "By their fruits shall ye know them."
Never in the history of the Church in this country was there so intelligent
and firm a maintenance ofthe covenanted work of reformation which our
fathers sealed with their blood, as to-day. We are more than ever convinced
that God has given us a banner to be displayed because of truth ;
and that around it as our pillar of cloud and of fire, the ransomed of the
Lord shall gather as they go up to take the heathen for Christ's inheritance,
and the uttermost parts of the earth for his possession. Blessed
be God, through the riches of his grace to the least deserving of his children,
our Church shall have a future in its principles, if not in its organization.
AndJ:o us, as to no other organization, the Lord of Hosts is
saying, " The mountain of the Lord's house shall be established in the
top of the mountains, and shall be exalted above the hills; and all
nations shall flow into it."
OUR PULPIT,
OUR GOD.
BY GEORGE KENNEDY, STUDENT OF THEOLOGY.
*' For this God is our God, forever and ever."—Psalm xlviii. 14.
This is the joyous utterance ofan ancient poet, inspired by a view of
his stately and beautiful city, and by a devout admiration of her patron
deity. The people of Jerusalem were happy in the thought that they had
a God who could defend their palaces, and terrify their enemies, and
wreck the ships of Tarshish with an east wind. This God, said they, is
our God, forever and ever. And now, when Jerusalem is a waste, her
bulwarks in ruins, and her palaces all desolate,—even now, these words
have all their ancient significance to the descendants of Abraham, by
faith. They still win an echo from the depths of every pious soul. The
words " forever aid ever " are best explained, perhaps, by the paralelism
in the last part ofthe verse—"he will be our guide, even unto death."
It is not by any means taught here, that the relation of God to his people
as their God is to end at death. The idea of its perpetuity is not excluded.
But the relation seems to be mentioned here, chiefly in its
reference to the life on earth. At this point, too, of his triumphant
song, the poet appears to have had in view his nation as made up of individuals
; and for these, and for himself, he declares: This God is out
God, forever and ever, even unto death he will be ours. In a general sense,
every one may speak and think of God as his God, as the Father of his
spirit; but it is of his chosen and devoted ones alone that these words
are true in all their meaning. " Our God," coming from the heart of the
true Christian is, in fact, the substance,of all his religion—of all his hopes,

I875-J Our Pulpit. 285
and fears, and loves, and joys, and yearnings, and desires, and resolves.
What then do they impart ? What deep meaning do they bear when
appropriated and employed by the saint as the expression of his soul to
God?
I. They imply in him, first of all, a correct knowledge of God. This
has ever been a distinction of the accepted worshippers of God in Christ.
One very evident design of the oppressions that the godly have often
borne, was to correct and cleanse their knowledge of him and his ways
to man. It is his correct knowledge of God that places the Christian in
such striking contrast with the deist, with the materialist, and with all
who accept nominally the authority of divine revelation ; while yet they
reserve the right of human reason and feeling, as a standard, to explain
it. The deist is at one with the Christian in acknowledging the power,
wisdom, and infinity of God; but mention to him a God glorious in
holiness, and in a moment it is apparent that the God ofthe one is not
God of the other. Christians of one class always single out the mercy of
God, and as this is infinite, they decide that he will freely forgive all sin,
and will never inflict the terrible punishment that his Word seems to
threaten. They overlook, or at least make little of, another attribute of
his character as plainly revealed as his mercy ; and they do not expect,
as they might by the same mode of reasoning, that infinite power or infinite
justice will rush in and annihilate men and every form of existence.
Our knowledge of God, from the data he has given us, can never be complete,
but within the limits assigned, it may be as just and correct as if it
were. Whoever calls God his God, in the full and true meaning of the
terms, must know Him not only as infinitely wise, and powerful, and
merciful, but also as just—by no raeans clearing the guilty, and as holy-—
of purer eyes than to behold iniquity. He must know him as God in
Christ reconciling the world to himself, in the trinity of his being and
his relations in it to himself as a sinner. He cannot wilfully overlook a
single attribute of his character without risking his own salvation and
drawing upon himself the terrible condemnation of those who did not
like to retain God in their knowledge. It is an actual fact of our experience
in life, that the truest knowledge of the nature and will of God is
found in those who are the most pious and devoted to him. Granting
the attainments in this knowledge that are possible through reading and
study alone, yet the most valuable doctrines of it, and the most permanent,
are those attained by doing the will of him who gave them. Those
alone who know God aright can call him " Our God ;" and those who,
in sincerity, call him "Our God," are those who know him in all the
revealed proportions of his being and attributes.
II. The words Our God infer, in those who use them, an absorbing
delight in God. This confident assertion of the ancient singer of Israel
follows on a loving survey of the character and doings of his God, and
from this we may conclude that it is natural for those who have God for
their God to take great pleasure in him. This natural tendency is confirmed
by the direct precept of Scripture,—" Delight thyself m God.
"Rejoice in the Lord always, and again I say, rejoice." It would be
strange, indeed, if man, created in the image of God, and re-dreated
through his love, did not find a spirit of joy in everything that has
reference to him. The birds of the air warble their songs toward heaven.
The hills clasp hands before the Lord. The woods and rocks sing out
his praises. The fields rejoice at his presence. How much more should

Our Banner. [July 15,
man ! It has been said, indeed, and truly, that the religious life is a
combat, not a hymn ; but the matured Christian knows that even in his
contests with evil there is a silent complacency, a subdued pleasure, that
cheers and stimulates to still greater efforts. Even in the most sombre
duties of religion, such as repentance, there is a pleasure. There is a
pleasure mingled with those tears and those mournings that are not without
hope. It has always been found true, that with Joy waters are drawn
from the wells of salvation. What a beautiful figure is this of Isaiah.
Salvation, with all that it includes, is the fountain-spring of Christian
delight. It is ever bubbling up fresh views of God, in his love and wisdom,
and mercy. It pours out the waters of life freely to the dreary
world. These flow among the hills of life, and beautify the cottage and
the palace. Everything good and everything beautiful in the progress of
the world, has sprung up on its banks, and flourished under its influence.
It is, in a word, the source of pleasures that Christians have ever found a
sufficient check to all the allurements of the senses. No one, therefore,
who has not these affections Godward can say of him in sincerity. He is
my God.
III. They imply, further, an opposition to everything that comes into
competition with God. This characteristic of the godly ones is nothing
less than a firm, fixed, determination to waive off every object, every pursuit,
every temptation, that is not allowed by the laws of their sovereign^
The throne and the sceptre are in the possession of him whom the devoted
Christian calls my God, and so long as he is true to himself, and
faithful to his covenants, no other can usurp the throne, or claim his
obedience. It has been said that there is nothing grander on earth than
the sight of a wise and good man struggling with adversity. The natural
and animal passions in man have an enormous power, and if indulged,
lead assuredly to vice and misery. The good principles of the soul, on
the other hand, backed up as they are in the Christian by the authority
and sympathy of heaven, and strengthened by the spirit of God co-operating,—these
make for holiness in conformity with the divine will. The
flesh, then, lusteth against the spirit, and the spirit lusteth against the flesh.
In one view of it, the religious life, according to Scriptures, is a conflict.
Many parts and phases of it are expressed in military terms. The new
life of the Christian wages a perpetual war with all the force and fraud of
the world, the flesh, and the devil. All its enemies, it is true, are not
equally formidable. There may be some one, low passion, some degrading
tendency of the imagination, or some indulged appetite, that is specially
malignant, and is ever and again bringing the whole spiritual man
to grief. The true Christian, though he have a being of all might and
love for his God, must enter the conflict and endure the rage of enemies.
But he has a resistless spirit dwelling in his heart, working in him and with
him against the appeals of his evil nature and wiles of Satan. In the
power of this spirit's might, he beats back the teraptingsand suggestions of
enemies, he brings under every unholy desire, and puts all in subjection
to the will of his God. The warfare may last through life, but the
restraint for an hour is the victory for an hour. He may often be worsted
too, by temptation, but he does not despond. His true success, he
knows, is not in never falling, but in rising again every time he falls.
Thus it has ever been with the Christian. The assurance of Paul, in his
last days, that a crown of life was laid up for him, seems to have rested
chiefly on the fact that he had fought the good fight of faith. This

I875-J Our Pnlpit. 287
teaches us that resistance and opposition in the interest of faith are in
bitable evidences of the Christian. Those, therefore, in whom these
appear may justly and sincerely address God as their God.
IV. Again, those who address God insincerity as their God, display in all
things a truthful dependence on Him. There are no beauties in our Bible
more touching than those that reveal the care God has for every part
of his creation, and the dependence of all things on Him. He feeds the
ravens that neither sow nor reap, nor have storehouse nor barns. Not a
single sparrow is forgotten before Him, though five of them be worth no
more than two farthings. He clothes the grass, and decks the lillies of
the field that neither toil nor spin. The eyes of all things wait on Him
to provide food for them in due season; what He gives to them, they
gather ; when He hides his face, they are troubled ; when He takes away
their breath,they die and return to theirdust. A whole-souled castingof one's
self on God involves several other lovely Christian virtues. It involves
a quiet resignation in all the circumstances of the life, especially in its ills.
It includes a calm confidence, and a boldness in defying every inferior
power; and it is the source of a hope that never makes ashamed. But
effects like these come only from a full, undivided, reliance. A person
may profess such confidence in God, such dependence on Him, that in
regard to all worldly weal, he need take no care for the morrow, while
yet he is accumulating stores even greater than would be thought necessary,
by one who disclaimed all reliance on Him. Such a one belies
himself by his conduct. That complete resting on God that secures his
fatherly care is no wavering, ebb-and-flow belief. It is that absolute,
unqualified trust that says, " In Him Hive, and move and have my
being. He giveth me life and breath, and all things.'' Perhaps there
is an analogy to it in the physical world, seen in the helplessness of the
planet apart from its sun. The earth is kept by the sun from reaching
off into space, to its own ruin, and the confusion of all the system. Its
vegetation, its grandeur, its beauty, its life, everything in fact, that
makes it so magnificent a stage for the display of its Creator's glory,—
everything would be gone if severed from its sun. Such like is the relation
of the Christian to his God. Without Him he can do nothing.
And if this be reversedly characteristic of the Christian, them that temper
of mind that says our God involves this unreserved dependence.
In fine : it would be a vain task to attempt exhausting the significance
of such all-embracing terms as these,—unless, indeed, we would repeat
the greater part of the Holy Scriptures, or could empty the Christian
heart ofall its thoughts and affections. If all their depth of meaning,
as they come from the depths of the pious soul, could be embodied in
words, perhaps the world itself would not contain all the books that
should be written. But, putting this aside as employment for some meditative
mood, it rather becomes each one who appropriates them, to see it
that his manner of life corresponds. Can anything be more impious
than the pretence of knowing, and loving, and depending on God, going
side by side in life with an actual dislike and disregard to Him and everything
he has enjoined ? This is that vain hypocrisy that is denounced in
those who draw nigh to God with the mouth, and honor him with the
lips, while yet the heart is far from him. It would be vastly more honest
in us if we continue the profession of godliness, to cast behind us every
false idea of God, and search the Scriptures to attain the true ; to cultivate
a desire to drink often of the river of God's pleasures; to gird on

Our Banner. [July 15,
the whole armor of God for defence and victory in the evil day ; and t®
throw ourselves confidingly on his care, and cherish a quiet resignation
to his will. We can see more in our God than a great inscrutable force
behind the forms of nature. Fling to the wings every godless doctrine
of his Providence, and every animal theory of our own existence and
form. There is no "missing link" in the chain that binds us to the
Author of all, and no device of imagination or unbelief should persuade
us to cling to it less firmly as our only security amid the doubt and suffering
of a falllen state.
CHURCH NEWS.
THE REFORMED PRESBYTERIAN CHURCH.
REPORT OF THE COMMITTEE ON THE STATE OF RELIGION, NEW YORK
PRESBYTERY.
The late Dr. Robert Buchanan, of Glasgow, once remarked in relation
to the working of one of the schemes of the Free Church of Scotland,
that, " the dynamics of Church Finance are to be found in the spirit and
power of true godliness among the people; and if we expect vigorous
effort in this department of church work, we must labor to cherish spiritual
life in church members^'' And the same we think may be said of
every other form of Christian work. The prevalence and power of a
high state of spiritual life, and of deep-seated, earnest, practical piety in
her members, supply the great force which, in any church, can accomplish
anything noble and good, and render easy and delightful, what
would otherwise be unpleasant or impossible. It was with no ordinary
satisfaction, therefore, that we regarded the action of this presbytery,
twelve months ago, in resolving to inquire into the state of religion
within its bounds, and thus seek to promote the power of the great spiritual
force which is necessary to keep the church in motion in every sphere
of Christian enterprise.
The committee appointed for this purpose, issued, as is known to the
members of the Presbytery, a list of queries, addressed to the sessions of
the several congregations. The object of these queries was to elicit, as
far as possible, what could be ascertained of the power of godliness
among our people, avoiding everything included in the annual returns
to Synod, and embracing many points, not included in the Queries used
at Presbyterial visitations. Replies have been received from all the congregations
under the care of Presbytery with the exception of four.
Some of 'these replies are very full and carefully prepared, showing
that the sessions in the case sympathize with the objects which Presbytery
had in view. Others we regret to say are very imperfect, being so general
and vague as to convey little accurate information. Having tabulated
the particulars in the replies, as they were received, the committee is
enabled to prevent a summarized view of the information thus obtained.
And, first, in respect to what may be regarded as the pulse of the
spiritual life in the soul of man, namely: a craving and desire for per-

i87S-J Church News. 289
sonal fellowship with God, these returns indicated a highly encouraging
view of the state of practical godliness among the members of our congregations.
Our people are reported as almost universally living in the
practice of closet prayer, and many combine with prayer other exercises,
as devotional reading, meditation and self-examination. In some rare
instances our people are found so abounding in communion with God
in private as to have stated times for secret prayer more frequently than
morning and evening, whilst others, who do not formally withdraw for
this purpose, often ejaculate prayer to the throne of grace during the day,
and thus keep their souls breathing in the light and atmosphere of heaven.
All these we regard as most encouraging facts, as a praying people only
can be relied on for any Christian work.
Another encouraging view of the prevalence of considerable spiritual
life among our people is to be found in the fact, that, whilst tew are
reported as voluntarily consulting pastors or elders as to spiritual difficulties
or matters of experimental religion, yet in some of the replies it
is stated that many of our members do converse freely on spiritual things,
when introduced; especially in seasons of afiliction when the heart is
soft and tender, and more free from the influence of the world. And it
has been suggested that perhaps any backwardness on the part of our
members to confer on spiritual things has been to some extent due to
those, who should be watching for their souls, not being forward to deal
them on such subjects, and not encouraging them more freely to express
their feelings on experimental religion. Moreover these replies
furnish grounds for beliving that our people generally are living in a state
of practical separation from the world lying in wickedness ; and that
purity of speech and conversation largely distinguish them from those
who have not been so fully accustomed to sp^ak the language of Canaan.
Whether much spirituality of conversation characterizes the intercourse
in life of our people these replies supply no information.
As what it is to "live godly in Christ Jesus" becomes more palpable
when it enters as a prevailing element into family life, and give tone
and character to the household and to the worldly establishment, we
place special value on the fact that in the replies which we have reserved,
it is alraost universally stated, where specific answers to the queries are
given, that there is good reason to believe that God is statedly worshipped,
and a family altar maintained, in all the homes of our people
in the congregations which have reported. The only qualification to
this statement, in some ofthe replies, is to the efi'ect that in the hurry of
getting to business or work in the morning, this duty may sometimes be
omitted either in whole or in some of its parts. There seems also very
considerable attention shown as to Sabbath sanctification in the dwellings
of our members, at least in outward observance, whilst some complain of
want of spirituality and liveliness in spiritual exercises such as should
characterize our day of rest. p ,,.
There is also another point, in relation to the power of godliness in
the family, to which we call attention. As Christian families are designed
to be nurseries, in which most of the church's future members are
to be educated and trained, in matters pertaining to life and godliness,
it is of the utmost importance that parental duties in this respect, be
thoroughly and efficiently discharged. Now from all almost all the Sessions,
which have sent us replies, there comes the complaint that in two
respects the performance of parental duties in the family is not in a sat-

290
Our Banner. [July 15,
isfactory state. First. Catechising in the family is not by any mearis
so carefully and universally observed araong us as it once was. This is
due, in many cases, to the parents leaving almost entirely the religious
culture of their children to the Sabbath-school. Now such parents, we
think should be reminded that the object of the Sabbath-school is not so
much to teach the children of the church, as to reach the perishing outside,
who have no man to care for their soul, that our children attend as
helpers in this great object of Sabbath-school work ; and that whilst the
Sabbath-school may to some extent be helpful to parents, yet they cannot
by handing over their children to a voluntary religious teacher, divest
themselves of their own parental responsibilities nor perform by proxy
their parental duties. Secondly. There comes the statement pretty generally
that there is a failure in the homes of our people in teaching the
young our Testimony and distinctive principles with as much care as the
importance of the matter demands. Now in relation to both these points
we think that Presbytery should seek a return to the old ways, and endeavor
to have the minds of our people impressed with the fact that a
firm grasp of these Scriptural and blood-bought principles contained in
our standards, and for which as a church we have been witnessing in
sack-cloth for many years, is the great secret of our strength; and that
anything that would tend to weaken our hold of them as a church, or
lead us or our children to resile from our position, while in the end prove
a source of weakness and disaster.
As far as the power of religion among us can be be supposed to be indicated
by the attendance upon ordinances, and means of grace, social and
public, the returns on the whole are favorable. It can hardly perhaps
be said that social worship ^is in all cases in so satisfactory a condition
among us as could be desired. In a few of our congregations there do not seem
to be any district meetings for prayer, but one central congregational
prayer meeting, held at the church. In some cases different classes of
members attend at church for prayer meeting at different times. The
proportion in which members attend social worship differs considerably
in different congregations. It ranges according to the reports from " a
very small proportion" to, one-fourth, one-half, two-thirds, three-fourths,
seven-tenths, and nine-tenths. In one congregation two of the prayer
meetings are made up in part of persons not members of the church—
overlooking the distinction which we have always been accustomed to
make betwixt a general prayer meeting and a sDcial fellowship meeting.
We do not think it wise, except in very peculiar circumstances, to depart
from the original constitution in social worship in our church.
The attendance on public worship is reported as "good;" two-thirds,
three-fourths, eight-tenths, and nine-tenths. In only one congregation
is the Loid's supper dispensed more than twice in the year, and the proportion
of members reported as present at the Lord's table varies in different
congregations from two-thirds and three-fourths to "nearly all,"
and " all but those detained by sickness."
A very considerable amount of missionary work seems to be reached in
many of our congregations. The attendance of strangers at public worship
is, in many cases, reported as very considerable. In some of our
country congregations there are missionary fields at different points
around cultivated with encouraging success. In our city congregations
considerable missionary work is done by the agency of Sabbath-schools,
often resulting in adding considerably to the membership of the church.

1875-3 Church News.
291
One congregation reports that it has thus added to its membership quite
a large number during the past few years. Another that it employs a lady
missionary, full time, to bring persons into the church, and children into
the Sabbath-school, with the best results ; and another that it has a mission
prayer-meeting in connection with its Sabbath-school to reach the
parents and families of missionary children and others outside, and that
its increase of late has been chiefly from the outside world.
Only two congregations report having any temperance organization,
but our people generally are represented as being temperate in their
habits, and promoting the temperance reform in the community, as they
have opportunity.
In conclusion, our committee, while deeply regretting that we have not
had returns from all our sesssions, and that our report is not more perfect
and complete, yet it is of the opinion that what has been ascertained is
highly encourawing, and would advise continued attention to this matter
on the part of Presbytery. Having the oversight in the Lord of so many
congregations, placed in so many different circumstances, each having its
own open door and opportunity of extending the Kingdom of Christ, it
would help to quicken all to increased energy and zeal to be made to
feel that the court takes a lively interest in their spiritual condition, and
exercises a parental care and watchfulness over their spiritual state;
whilst to stir up periodically the pure minds of the brethren by way of
remembrance, as to the duties and responsibilities incident to their position,
could not but be of signal practical advantage. There are many
ways in which Presbytery might attend to this matter. Sometimes by
such a committee to inquire and report as to the state of religion, as it
has had this year. At another time it might be by a pastoral letter, addressed
to the congregations under its care; and at other times by deputations
or commissions of Presbytery to inquire into the condition of the
people in spiritual matters. By any one, or all of these ways in succession.
Presbytery might materially promote among our members the
interests of vital religion, and not only secure diligence in maintaining
the form, but help also greatly to promote the power of true godliness.
Respectfully submitted,
James Kennedy,
J. C. K. Milligan, \ Committee.
James Wiggins.
PHILADELPHIA PRESBYTERY.
This Presbytery met in Second Church, on Thursday, April 25. The
special business of the meeting was to attend to Presbyterial visitation in
the Second congregation. Rev. T. P. Stevenson, Moderator, pro tem,
propounded to the officers of the congregation the questions appointed by
Synod in 1872, and were recorded by the clerk of Presbytery. A Committee
consistining of S. O. Wylie, T. P. Stevenson, and Robert Patton,
ruling elder, was appointed to attend to Presbyterial visitation in the
Third congregation, Philadelphia, on the Thursday before the third Sabbath
of April, next. The same duty will be performed in the Baltimore
congregation on the Thursday before the third Sabbath of October next,
the time of the regular fall meeting of Presbytery. The moderation of
a call was granted to Conecocheague congregation, and referred to the
Interim Committee of Supplies, S. O. Wylie, R. J. Sharpe, Wm. Brown,

292
Our Banner. [July 15,
ruling elder, to be attended to at the convenience of the session and congregation.
The visitation of said congregation was left in the hands of
the same committee. R. J- Sharpe, Clerk.
ROCHESTER PRESBYTERY.
The Rochester Presbytery met in R. D. Sproull's church, in Rochester,
on May 4th, 1875, ^^ ^^ •*• '^- ^'^ ^^^ absence of Rev. R. Shields,
the Moderator, it was constituted with prayer by Rev. S. Bowden, the
oldest ministerial member ofthe Presbytery. There were present. Revs.
S. Bowden, R. D. Sproull, and S. R. Wallace, and an elder from each of
the congregations of York, Rochester and Syracuse.
The routine business was attended to. A unanimous Call from the
congregation of Sterling upon T. J. Allen, Licentiate, was laid on the
table of Presbytery. It was sustained as a regular gospel call, but Presbytery
decided not to take any further steps towards its presentation until
the meeting of Synod. At a subsequent meeting held near the close of
Synod it was transferred to the Pittsburg Presbytery.
Although there has been no special outpouring of the spirit on the congregations
under the Presbytery's care, still there are evidences that
they are not left without a blessing from the head of the chmrch. Presbytery
adjourned to meet in Syracuse the ist Tuesday of October, at 7
P, JI. Committee.
IOWA PRESBYTERY.
The Iowa Presbytery held its regular Spring meeting in Sharon Church,
on May r9th, 1875. I" ^'^^ absence of the moderator, the clerk called
to order, and Rev. R. Hutcheson, the oldest minister present, constituted
with prayer. Rev. W. P. Johnston was chosen moderator, and
T. P. Robb clerk for the ensuing year. A feeling of brotherly love pervaded
the sessions of this meeting. The business was chiefly of a general
character.
A call from the Congregation of Maquoketa on R. C. Wylie, licentiate,
was sustained as a regular gospel call and forwarded to the Illinois Presbytery
for presentation. And a commission consisting of Revs. T. P.
Robb and E. G. Elsey, with elders J. H. Willson and Mr. Morrison was
appointed to attend to the ordination of Mr. Wylie in the event of his
acceptance.
Rev. I. Faris asked for a separation from the congregation of Walnut
City, on account of their inability to support him. An effort to supplement
his salary resulted in the immediate subscription of ^160, the most
of which was paid down. The subscription has since been increased
until it now reaches almost ^200. To this material and ready answer to
a call of no small importance, the young brother responded with deep
feeling ; and the elder representing the congregation showed plainly that
an earnest people had been made glad by the help which Providence sent
to them in their time of need.
Ordination of M. A. Gault.
Mr. M. A. Gault, licentiate, was received under care of Presbytery on
certificate from Pittsburgh Presbytery. A certificate from the clerk of
Pittsburgh Presbytery gave notice of Mr. Gault's acceptance of the call

i87S-J Church News. 293
from Lind Grove congregation, and Presbytery resolved to meet in Lind
Grove on the following day, May 20th, and proceed with his ordination
and installation.
At the time appointed. Presbytery met in Lind Grove. Mr. Gault
presented two pieces of trial which received general approval. His examinations
were heartily sustained. The ordination sermon was preached
by Rev. I. Faris. To say that his words stirred 1 our hearts would not
even do justice to the excellent discourse; and the fire which sparkled
through the delivery, showed how much the speaker felt the words he
addressed to us. Mr. Gault was then, in due form, ordained and installed
pastor of Lind Grove congregation, and joy was manifest among
the people. May the relation long continue and much good result
from it.
The next meeting of Presbytery is appointed for the first Tuesday of
October, at 2 p. m., in Rehoboth Church. The moderator is to preach
on the evening of that day, and the congregation is to be presbyterially
visited on the following day. Adjourned with prayer, singing Psalm
133, and the benediction. T. P. Robb, Clerk.
INSTALLATION OF REV. R. J. GEORGE.
Commission of Pittsburg Presbytery, to install Bro. R: J. George, at
Beaver Falls, met June 15, at 11 a. m., and was constituted with prayer.
Members present. Ministers, A. M. Milligan, N. M. Johnston, and S. J.
Crowe ; Elders, James McAnlis and John George. Rev. N. M. Johnston
was appointed clerk. Rev. S. J. Crowe, preached the sermon from Jud.
7. 21. "And they stood every man in his place." Rev. A. M. MiUigan
installed and gave the charge to the pastor and Rev. N. M. Johnston
addressed the people. A pleasant audience, two of whom were ministers
in the vicinity, manifested great interest in the exercises. The elders, deacons
and congregation welcomed their pastor with a hearty clasp of the
hand, and earnest expressions of their gratification at beholding their
teacher. The prospects are that Bro. George will ere long enroll a memship
of fifty communicants at his first dispensation of the Lord's Supper
^ . u ./„ Committee.
among them.
INSTALLATION OF REV. DAVID MCALLISTER.
The commission of New York Presbytery, appointed to install the
Rev David McAllister pastor of Walton congregation, met in the Walton
Church, June 23, at 11 A. M. The members present were Revs. David
Gregg, J. B. Williams, J. O. Bayles, and Elders Gilchrist Dacy and
McDonald. Although the day was oppressively warm, a fine audience
assembled to witness the scenes of the day, and welcome back a highly
esteemed laborer in gospel work. The installation sermon was preached
bv the Rev David Gregg, after which, the candidate having publicly
assented to "the usual formula of queries, the installation prayer was
offered by the Rev. J. B. Williams. Mr. Williams then addressed he
pastor in most fitting words, and the Rev. J. O. Bayles addressed the
reopTe, His words were both happy and telling. Although the services
were protracted the utmost interest was maintained upon the part of the
audience There were present, during the services, ministers of other
denominations who received Mr. McAllister back again to the commu-
19

294 Our Banner. [July 15,
nity with open arras. The welcome which the people gave him was one
which must have cheered his heart. No pastor could ask for greater cordiality
or for a more fervent love. The congregation feel assured, as
well they may, that in their pastor they have a man of unquestionable
ability and scholarship, " whose praise is in all the churches." This
assurance is possessed by the whole community in which he has for many
years labored. We congratulate both pastor and people in their happy
reunion and pray that the success of the past may be continued under
the Divine blessing.
OTHER CHURCHES.
REFORMED PRESBYTERIAN SYNOD, (n. S.), SCOTLAND.
This Synod, known among us as the majority who, in 1863, yielded
the question of the Elective Franchise, met in Glasgow, May 3d. The
general proceedings of this court loose all significance in the act of
Union which is soon to be consumated with the Free Church of Scotland.
Since these brethren went out from us they have been mainly
occupied in framing proposals, and holding conferences with other ecclesiastical
bodies. Having failed to agree with the U. P. Church,
even after compromising on covenant obligations, they addressed themselves
to the Free Church and have met with cordial welcome. Dr.
Goold, with his committee, made haste to report; the Synod was ready
for action, and by an alraost unanimous vote agreed to union. During
the year the preliminary steps will be taken, and May next will see the
final action of the two Churches, and the formal alliance.
The following copy of the minute records the action: It was moved
and seconded that
"Whereas, through means of inquiries prosecuted, and conferences
held during past years, the Synod is satisfied as to the agreement in respect
of doctrine, government, discipline, and worship between the Free
and Reformed Presbyterian Churches;—whereas, in consequence it feels
and acknowledges itaelf committed, by various resolutions, to a union
which includes the Free Church, more especially by a resolution of 1870,
approving of such union on the basis of the Westminister Standards, as
accepted by the Churches respectively, which last resolution, on transmission
to Presbyteries, was adopted and approved by them all;—whereas,
thirdly, as the result of more recent conferences, there is the hope
that the Free Church may be prefiared for union with this Church, as
such, on terms which would leave its members free to retain and abide
by the views and principles embodied in the statement submitted and
considered at a conference with the committee of the Free Church, on
the 20th of January last, to which, without committing the Church they
represented, they have satisfactorily responded;—and whereas, finally,
we are, by many solemn obligations, pledged, as Christians, to promote
Christian unity; as Presbyterians, to unite in common organization,
wherever practicable, with all holding the head, and accepting the same
Standards; and, as Reformed Presbyterians, to endeavor after the nearest
conjunction and uniformity,—this Synod now feels called upon in the
providence of God to agree to union with the Free Church in the event
of its next General Assembly arriving at a similar conclusion, transmits

i87S-] Church News. 295
this resolution, accordingly, to the Presbyteries and sessions under its
care, and re-appoints its Committee on Union to receive their answers by
the ist of March, 1876, and to take such steps, by negotiations with the
Free Church and otherwise, as may be needful to accomplish the object
of the overture with all convenient speed, and with due regard to the
regulations of the Church and all its interests, spirtual and temporal.
Moreover, in view of the solemn crisis in its history at which the
Church has now arrived. Synod earnestly counsels the congregations and
people under its oversight to engage in special exercises of devotion—
giving thanks to Almighty God for the abounding mercy with which he
has borne with its short-comings, and sustained and blessed it during the
two centuries of its separate existence, and beseeching Him to vouchsafe
guidance and prosperity in the movement on which it has entered, with
a view to union-with another esteemed and honored branch ofthe
Church of Christ in Scotland."
It was moved and seconded as an amend'.nent:
"That this Synod, while willing to entertain a proposal for union with
the Free Church which would conserve the historical position and distinctive
principles of the Reformed Presbyterian Church, yet disapproves
of the suggestion to adopt the Formulas of the Free Church, as obviously
fatal to conserving the distinctive principles of our Church."
The roll was called and votes marked, when 56 voted for the motion,
4 for the amendment, and 5 no vote. The motion was consequently declared
carried. From this decision the Revs. William Milroy and T.
Easton, with two elders, dissented, "because said motion involves a departure
from the distinctive position and principles of the Reformed
Presbyterian Church."
While we do sincerely regret the separation of these brethren from our
communion we cannot but rejoice in this union upon which they now
enter. When more than ten years since they abandoned the great distinctive
principle of our testimony they forfeited all honorable claim to
the name Reformed Presbyterian, and there remained no just reason for
their separate organization. Had they not speedily made overtures for
union with some one or other branch of the Church virtually embraced,
they could not have escaped the charge of schism. Their action in this
step, although delayed, is just and proper. If our former brethren in this
country had adopted the same honorable course they might have been
spared the reproach they have borne, and escaped the suffering they have
endured in the vain attempt to maintain a separate society without distinctive
principles. r • i.r n
The various steps of defection in this Synod have been faithfully answered
with the protest of two witnesses. Revs. William Milroy and
Thomas Easton. We who have known so well, and highly esteemed, our
brother Milroy can not restrain a good cheer for him on this side of the
sea; and express the hope that he and his associates will yet war a good
warfare under the old banner that still waves from the citadel of our
Zion, where for more than two centuries it has floated over Scotland,
"For Christ's Crown and Covenant."
PRESBYTERIAN GENERAL ASSEMBLY.
The General Assembly of the Presbyterian Church, met in Cleveland,
O., May 20th. Prof. S. J. Willson, D.D., preached an able and inspir-

296 Our Banner. [July 15,
ing discourse from Ps. 72: 19. " Let the whole earth be filled with His
glory." Prof E. D. Morris, D.D., of Lane Theologcal Seminary, was
chosen Moderator.
Many of the more prominent ministers, and some veterans in debate,
were noticeably absent from this meeting. Their seats were fiUefl with
younger men.
Considering the prominence given to the missionary work of the
church this might be designated as the Missionary Assembly. Filled
with the spirit of the opening sermon, delegates gave the more earnest
heed to the Missionary Reports, willingly granted the largest measure of
time to the addresses of the representatives ofthe various boards, and of the
Home and Foreign Missionaries who were on the floor of the court. A
large meeting in the evening of one of the Missionary days gave expression
to the popular feeling in this special work of the Christian Church.
The reports of the Home Mission Boards told of a hundred new churches
organized, and many raised to be self-supporting. Among the Freedmen,
and in places under the charge of the Mission, more than six thousand
have been added to the communion ofthe church, on profession of faith.
Treasurers in this department report an encouraging increase in receipts.
The Foreign Mission Board report a working force of 300 Americans,
and 502 natives. They have under their care nearly 7,000 communicants
and 12,000 pupils in the schools. The debt of the Foreign Mission
Board has been increased during the year. This revival of the missionary
spirit in the Assembly when carried into all the congregations, will soon
extinguish the debt and extend tbe work.
The Committee on Conference with the Presbyterian Church, South,
has made but little progress, and has given up that work with discouragement.
The brethren. South, made many objections, and proposed terms
that could not honorably be entertained. The same hostile feeling that
led to our civil war, and caused these Southern brethren to withdraw,
still lingers in the church, and arrogantly dictates a suicidal policy. The
question of Union is for the time to rest.
Much interest was felt in anticipating the probable action of this Assembly
on the elder question. However, this new departure from
Presbyterian order was quietly made. On the overture sent down a majority
of the Presbyteries voted in the affirmative, and it was established
that a congregation may, if they choose, elect elders for a limited term.
Another important principle in Presbyterian order has been under discussion
and is now sent down in overture. It is proposed to change the
representation by Presbyteries into that of representation by Synods in the
General Assembly. This is urged by the necessities of the case. The
Assembly has grown too large for convenience in business, or for the
accommodation of its members. The cost of meeting is also a serious
consideration,expenses in mileage alone amounting to over ;g30,ooo yearly.
It is proposed to limit the representation to one minister and one elder
for every fifty ministers, this would give the thirty-six Synods 224 Commissioners.
This is a serious question and will be carefully considered.
There was no discussion that led to the expression of difference of view
on doctrinal points. By a judicious committee on Bills and Overtures
this is carefully avoided. The moderator in speaking from the chair
was very earnest in assuring a delegate from another body, that they still
cherished the old Confession of Faith, and carried it as Israel bore the
ark in the midst of the host.

^^7S-3 Missions. 297
The Assembly will meet next year in Dr. Talmage's Tabernacle, Brooklyn.
Of course it is understood that the Assembly does not by this visit
commit Itself to be the vagarrie s of this place of worship, or endorse the
peculiarities of this eccentric preacher. As a matter of curiosity, it will
be interesting to some of the brethren to witness the latest features in
Presbyterian worship, especially the performance ofthe bugler.
PRESBYTERIAN UNION IN ENGLAND.
The two branches ofthe Presbyterian Church in England,—the Presbyterian
Church of England, and the United Presbyterian Church,
agreed upon a basis of Union which was adopted by both churches in
1874, but the contemplated alliance was not formed because of the action
ofthe United Presbyterian Church of Scotland, refusing to sanction the
action of their brethren in England. This year the Synod in Edinburgh
has withdrawn the dissent, and arrangements are now in progress for the
formal union on the basis adopted. This will give a compact Presbyterian
body in England. The united strength will be about 250 congregations.
MISSIONS.
LETTERS FROM G. M. ELLIOTT.
Selma, Ala., Afay Sth, iSys-
Dear Editors :—This is my first opportunity of sending you any word from the Mis
sion since my return. I arrived here on the morning of tbe 18th ult., havingbeen
delayed several hours on account of misconnection of trains. I found the missionaries
in good health, and the school doing well. It now averages nearly two hundred daily.
Many have gone out to work, but as they pass out others come in and fill their places.
The present number is as many as we can well teach, considering tbe size of our building
; though we will, no doubt, have applications for many more when the school in
East Selma closes. At this time our largest room is not sufficient for all the scholars to
assemble for prayers, so each teacher holds morning exercises in his own recitation
room.
I have noticed much improvement in those who have been in regular attendance during
my absence. Many who were in the Second Reader when I left are now reading quite
well in the Fourth. They have also made like progress in their other studies. Ttiose
who were somewhat advanced when we opened our school are beginning some of tbe
higher studies. In my room I have an algebra class numbering ten. The are getting
along nicely, and are much delighted with the study. Almost all the scholars take
much interest in their studies, and enjoy the privilege of going to school. Each scholar
is required to recite daily a question in the Catechism, or a portion of a Psalm. When
the Catechism is finished they take up the Psalms. Thus we continue throughout the
different classes of the school. Those who fail to have their questions or Psalm have
the pleasure of remaining in their seats during recess. The majority of the school now
know the Catechism, and many of the scholars have committed as far as the l8th and
2lst Psalms.
Some parents have objected to their children committing the Catechism, because of its
Calvinistic tone; but we have always been successful in influencing the children in our
own way. Our design is to impress upon them the duty of accepting what is truth.
Our Sabbath-school is the most delightful and prosperous part of our work. It meets
just exercises before consist the afternoon of Bible sermon. lessons, recitation The average of Psalms, attendance and is questions near a in hundred. the Catechism
The

298 Our Banner. [July iS>
and Confession of Faith. All take a deep interest in the exercises, and seem to be
anxious inquirers after the truth. The power of the doctrine taught is seen and felt every
day. Its influence is gradually flowing through the children to the parents, and is bending
Ihem towards us. Error must forever flee before the face of truth.
Many of our scholars have read, and others are reading, the Testimony. Those who
have finished it have assented to the truth which it teaches, and are now ready to unite
with us.
This leads me to speak of the prospects of an organization in this place. They are
growing brighter every day. Our church services are well attended. The hearers generally
number from 150 to 200. They are mostly young persons who will, no doubt,
eventually be with us. There are some twenty who are now waiting, and many others
who are exceedingly anxious to unite with us, but are prohibited by their parents. But
none who are forbidden are inclined to go with their parent; and though they are kept
back now, they insist that they will wait till the way is open for thera to join us. Many
have come with tears in their eyes, expressing their strong desires to be with us, but
could not on account of the opposition of their parents. To speak plainly some of them
are sufl'ering literal persecution, on account of the religion which they have espoused.
But, we rejoice in saying, the more they are persecuted the stronger grows their faith.
They openly acknowledge, that there is a depth in the truth we hold, which is not to be
found in their own religious body. They wish to be with those who have the whole
truth. Since they have read and become acquainted with our doctrines, they can more
clearly see the barrenness of their own faith, and how much it lacks Scripture support.
In our teaching we endeavor to impress upon them the necessity of having the whole
truth.
We have been holding prayer-meetings every night for more than a week. These
meetings have been very well attended, and many manifest very much seriousness. Ttie
meetings will be kept up till we organize. Let the church be not unmindfal of the
power of prayer, and be unceasing in her petitions for us, that we may experience a
reviving time, and that many souls may be added to the church daily of such as shall
be saved.
May 26th, 187s-
A congregation has now been organized in this place. This was effected on May 21.
Two males and two females were certified from the Baptist church; one of the former
was under Dr. Sterrett's care for a time last winter. Two, a man and his wife, were certified
from the Presbyterian church, and one from the Methodist church. Twelve were
received from the world, ten of whom received the rite of baptism. After the organization,
three others were examined and admitted, making twenty-four in all.
The congregation then chose three elders and three deacons, and Saturday, the 22nd,
was appointed for their ordination and installation. On the following Sabbaih the
Lord's Supper was dispensed by Mr. Johnston. This interesting and solemn service was
witnessed by a large and attentive andience, whose curiosity was excited by the to them
novel services. The members of the congregation had been duly instructed in the
method of proceeding to and from the table; so everything was perfectly orderly. Many
of the spectators expressed their admiration of the manner of conducting the services,
saying that they thought that the true mode, and they would rejoice to be numbered
with such a band. I trust the effect upon those who witnessed this service may be like
the outpouring of the Holy Spirit on the day of the Pentecost; and that many may be
constrained to acknowledge that Jesus is the Christ, and following, worship him in truth
as well as in Spirit.
Those who have united with us feel that they have something of -which to be proud.
They are now able to see that they have taken a step in advance of their fellows. All
the members are active, earnest workers. Each in his own sphere is working for the
best interests of the church, and by the time of our Fall Communion we trust that the
" ten," " five," and " two talents " will have doubled themselves. This truly has been
are think hundreds done we be munion own a time possible answered. have kindred great we of table. enjoyed should rejoicing have things that and desired, This We I be what for was complexion with enabled could is us.
sitting was an but us. scarcely epoch never to did at Words ? gather not a in But before communion realize the see. fail fruit it history was seen to The it so deseribe no as soon. in table prayers of true; dream; any the surrounded our Truly land. Covenanter it of it feelings seemed hundreds was we Our may a with as like Church. eyes reality of we Covenanters say' a God's have dream. sat ; the faithful Little and at seen Lord that Could this of did what com­ ones has my day it I

' ° 7 5 • ] Obituaries. 200
Many desired to unite with us who, being under age, were kept back by their parents
1 here are others living in the country who we think will eventually be with us. About
four miles from the city there is a large settlement of persons, who formerly belonged to
the Presbyterian church, but since the war they are much scattered. Some have gone
into other churches but many still maintain their faith. Among these there is a fair
prospect for us. They desire very much that we should come out there and start a congregation;
but we insist on their uniting with us in the city, and then we can spread
There are several fine openings outside ofthe city, where they are exceedingly anxious
for us to come and labor among them. We have great reason to be encouraged in all
our labors. Pray for us that we may be faithful in the good work of the Lordfand that
we may be humble, and our hearts not be lifted up with pride in so great prosperity.
Your brother in Christ, G. M. Elliott.
OBITUARIES
William Stewart, son of Elder Matthew Stewart, died on Feb. 15th, 1874, in the
46th year of his age. For further particulars see Page 187 in May No. of Our Banner.
J. c. s.
Died, June II, 1875, Anna Blanche, only child of Rev.D. G. andM. A. Thompson,
aged eleven weeks. " He shall gather the lambs with his arm, and carry them in his
bosom."
Mrs. Eleanor Wylie, in the 8sth year of her age, at the residence of her son-inlaw,
John R. Nelson, in Washington, Iowa, on Mar. 15, 1875. I'l^s deceased was the
mother of Rev. Oliver Wylie, who was for some time Pastor of Brooklyn Congregation,
at the time of his death, Oct. 24, 1856, was ministering to the society in Brownsville,
Ohio. Her sickness was brief and her last moments peaceful.
w. p. J.
Charles Love, near Washington, Iowa, on April 24, 1874, aged 73. In his i8th
year he connected with the church under Dr. Black of Pittsburg, and was for many
years an active member of the Slippery Rock Congregation. He removed to Washington
county, Iowa, in 1863 and was one of the original members who aided in the organization
of the Washington and Sunbury Congregatson, of which he was elected a deacon.
Though Mr. Love was an old man, and nine miles from the church, yet the day
was very bad that kept him out of his seat. He was at the church the Sabbath before
he died. w. p. j.
Mrs. Ann McGirr O'Neill, wife of Thompson O'Neill, of New York, died Nov.
20, 1874, in the 44th year of her age, after a lingering and painful illness, which she
bore with Christian resignation. At the early age of 14, she made a public confession
of her faith, in the Second R .P. Cong., N. Y., of which she continued a deeply interested
and consistent member until her death. Her Christianity was practical. Possessing
much tact, she was especially zealous in helping the week and needy, and in devising
means by which they might be helpful to themselves; and having once undertaken such
offices of kindness, her perseverence carried her to a successful issue where many would
have failed or been discouraged.
In 1862, she sustained a severe shock in the death, within the same week, of her two
only children, lovely promising boys, aged respectively 5 years and 9 months, and 2
years and 8 months, from which she never fully recovered. During her last illness, she
conversed freely of her hope in Christ, saying at one time, " I know whom I have believed."
And again, when very weak, a short time before her departing, calling her
husband, her father and the friend who waited by her bed, she told them that sight and

300
Our Banner. [July 15.
hearing were failing her, and with deepest feeling added, " To depart and be with
Christ is far better." While surviving husband and friends keenly feel their loss, they are
consoled by the thought of her unspeakable gain. " Blessed are the dead which die in
the Lord from henceforth: yea, saith the spirit, that they may rest from their labors ; and
their works do follow them."
Rev. Daniel Reid, Pastor of the Oil Creek Ref. Pres. Congregation, died on the
morning of March 31, 1875, in the 42d year of his age, and the I4tb year of his ministry
and pastarote.
Mr. Reid was born near Cedarville, Ohio, on March 22d 1834, of godly parents who
early consecrated him to Christ and trained him up in the right ways of the Lord. In
1846 his father, Mr. Allan Reid, removed to Logan county, Ohio, and with his family
united with the First Miami Congregation. Daniel was ever modest and retiring; and
in his youth his natural diffidence and timidity were so great that they threatened to prevent
his prosecuting studies for the ministiy. But after a sore struggle he overcame
these so far as to begin the study of Latin, in 1848, with Rev. J. B. Johnston, his pastor,
who was then working to start an academy in Northwood. In the spring of 1849, he
was the first student enrolled at the opening of Geneva Hall, and remained in that institution
until he graduated in 1855. Though many of his fellow students excelled him
in the display of their acquirements, few, if any, passed him in application to his studies
and in the mastery of his lessons. Whatever he did was well done, and in spite of his
excessive backwardness, his recitations and examinations proved him to be a thorough
scholar in the several departments of collegiate study.
In 1854 he made a public profession of Christ. His examination before the Session
showed that his mind was imbued with the knowedge of the truth, and that his heart
was right with God, having the graces of the spirit in living exercise. He was received
under the care of the Lakes Presbytery, as a student of Theology, in Oct. 1856; studied
one winter in the U. P. Seminary, at Xenia, Ohio, and the the remaining three winters
in our own Sfeminary, which had been re-organized in Allegheny with Drs. Christie and
Sproull, as Professors; and was licensed by the Lakes Presbytery, April 17, i860.
After a year spent in travelling as Licentiate, he received a call from the Oil Creek
Congregation and was ordained and installed by the Pittsburg Presbytery, Dec. 19, i86r.
The pastoral relation thus constituted, continued without interruption, until it was terminated
by his lamented death. His field of labor was wide, including Neilsburgh,
Sugar Lake and Conneautvile as preaching stations, in addition to the organization in
Rome township, Crawford county. Pa., where he resided.
As a man Mr. Reid was distinguished for conscientiousness, humility and piety. He
was strong in his attachments, and without any display of warmth in his feelings was
true and self sacrificing in his friendship. His preaching was earnest and evangelical. He
had no leaning toward novelties in doctrine or worship, and was firm in his adherence to
the principles and practices of our Covenanted Testimony. In the Church Courts his
timidity restrained him from taking a prominent part; but his voice, influence and a
vote could always be relied on in behalf of what he conceived to be right. His latter
end was peace. On Sabbath Mar. 21, he had symptoms of pneumonia, and was unable
to preach. In the latter end of the week his disease became more serious, and though
all that medical skill at hand could do, was done, yet on the following Tuesday, malignant
typhoid symtoms were manifest, and on the next morning while it was yet dark,
he passed away^^During his illness, his mind was clear, his faith in the truths of religion
he had preached were frequently and strongly expressad to those around him, and his
confidence of his own interest in Christ was steadfast to the end. The funeral services
were held in the church on April 1st, at 2 p. M.
A large circle of friends mourn the loss of a good man whom God had removed from
their midst; a sad congregation weep for their loved Pastor, who remains are buried out
of their sight. and a widowed wife and four fatherless children plead the divine promise
which of two young for this the Yea, that the next? years, vacant sent each husband shall and bread me, right-hearted vigorous and place " not while of Lord, and everywhere fail life, ? father. it ministers them The itis because is man ministry I." day; in there There their will has they The the isa fallen are say earthly who night has Master reminded thrill in been break at His cometh home, calls of his no words, pain it post death to us, made when are inquire, as " so of " Go the of desolate no I few, duty. a work must man tidings minister which will work can to by Many sadly day come the of among work."
the all now untimely in ask, that works of my us who us for one vineyard." shall of removal hunger nearly will ofthe Him be fill

O U R B A N N E R .
Vol. II. August 15, 1875 No 8.
FEED MY LAMBS.
BY MRS. BELLE P. LYND, BALTIMORE.
It is no uncommon thing to hear those invited to teach in the Sabbathschool,
beg to be excused. Neither is it uncommon to hear sorae who
are working there, speak as if they felt their work a drudgery. Such
language is not always causeless, nor the feeling it expresses groundless.
In families where the members are, to a large extent, separated during
the working days ofthe week, and have but little opportunity of enjoying
each other's society, it is anything but pleasant to break up the
family circle on Sabbath morning and start for the Sabbath-school. And
to one tired with six days' work, there is a strong teraptation to coraply
literally with the command and rest on the Sabbath day. In the bchool
we feel discouraged sometimes at the want of interest shown by our
scholars. Lessons which we think might be—which we know could be—
learned, are not prepared; some of the children are careless and indifferent
while we are talking to them (just like some grown people in
church, who sleep, or dream awake during the sermon,) showing no desire
whatever to learn. And in many cases parents, instead of aiding
and cheering those who zXe their "helpers" in the religious instruction
of their children, show little interest in the Sabbath-school teachers'
work. Add to these, that which is most of all disheartening to a faithful
teacher, little visible result either in increased knowledge or love for the
Saviour, and it is not to be wondered at that sometimes teachers should
speak despondingly; and others knowing these things, when invited to
teach, should accept only by dint of hard persuasion or refuse altogether.
But the Sabbath-school teacher's work has a bright side as well as a dark

302 Our Banner. [Aug. 15,
one. What has not ? But here the bright side is very bright. There
is the consciousness of serving the Master, and of trying to do good,
which lightens the heaviest burdens, and sheds a ray of brightest light
upon the darkest places; there are prayers for the teachers and their
work, in which they would not find a place but for their efforts in the
school; there are still a majority of the children anxious to learn, attentive
to hear, growing to love the teacher and increasing in knowledge
of the Father and of his Son, which is eternal life, and there are still
some parents who show appreciation of the teacher's work, and by their
kind sympathy and cheering words encourage them. Nor should we
be despondent because we see little immediate result of our work. We
discourage ourselves, by expecting too much sometimes, looking that all
the seed sown should be fruitful, and that at once. Is not the experience
of " The Sower" what every sower may expect ? Will not some of the
seed fall by the wayside, some on stony ground, some among thorns, and
some on good ground, to the end ? And what falls on good ground,
does not immediately spring up. The husbandman must wait for weeks
before the bud appears above the ground ; he must wait for months before
he can gather in the harvest. And those who sow the precious seed of
divine truth, must wait long for their harvest; sometimes till the angelreapers
come in the end of the world. There are many who trace their
conversion to the truth learned in the Sabbath-school. It lay in the
mind perhaps for years, seemingly forgotten, but the Spirit of God used
it one day with blessed results for all after life. If our work be done
" heartily, as to the Lord," we know it shall notbe done in vain.
I believe there are many who would be teachers in the Sabbath-school,
were it not for fear that they are unqualified for the work. There can
be little doubt that there are unqualified teachers, as there are unqualified
teachers in every business ; teachers with neither tact, nor talent,
nor knowledge of the subject, nor love for the work. But these are rare.
The difficulty is not so much with unqualified teachers, as with qualified
non-teachers. If these were only to accept the first invitation of the superintendent
or minister, to take a class, they would soon grow to that
fitness, of whose want they complain.
It is an acknowledged principle that every system has a tendency to
produce the qualifications it requires. The laborer's work requires, and
at the same time gives physical strength. Th6 musician's work requires
a cultivated ear and imparts cultivation. Sabbath-school teaching is no
exception. If it does not call into being, it developes the qualities
needed, and is thus profitable to teacher as well as to sc'nolar. It stimulates
inquiry, it leads to study of the Scriptures, to feel that there are
others depending on us for instruction therein. There are, I think, but
few Sabbath-school teachers, who answer to the description contained in
X!ne Presbyterian Quarterly and Princeton Review for April,—"reading

i875-J Feed my Lambs. 303
the Ledger one-half the Sunday and teaching in a Mission Sunday-school
the other half." If there be, they need not be surprised at their want of
success. But Sabbath-school teaching leads directly to other sort of
reading on the Sabbath. It leads to the study of those subjects we expect
to teach. And we do not go to the pages of the Ledger or Saturday
Night, or any of that class of papers, for help for our work,—but to the
Bible and to helps to the understanding of the lesson.
When we know that we have others depending on us for instruction in
the Scriptures, we feel bound to have sorae supply to meet this demand.
Necessity is laid upon us to increase our knowledge of the Bible, and we
will search the Scriptures and become better acquainted with the truths
there revealed. It is the testimony of those who have been both scholars
and teachers, ihat they learned much more of Bible truths in the latter
capacity. I once heard a minister say that, when a student, he learned
as much theology by teaching the Confession of Faith to a Bible-class, as
he did from the Professors in the Seminary. Teaching is further of benefit
as it not only increases but utilizes knowledge. Many minds contain
a good deal, but they are little better than lumber rooms. What they
have gathered they put away, and it lies there as if covered with cobwebs
and dust. If only for our own sakes, it would be better that the mental
furniture had an airing sometimes. But knowledge should not be selfishly
hidden. The talent should be put to usury. It will profit others and
return with interest to the possessor.
Besides these advantages which are common to sacred and secular teaching,
there are others of still greater importance. If the teacher's work be
faithfully done, it will not be merely a nuraber of historical facts and
doctrinal truths which will be presented to the mind of the child ; but a
person—God our Father in heaven, who loves his children and is grieved
at their disobedience and punishes it, while he is pleased with the loving
service of obedient hearts;—a person, Jesus Christ who loves little children,
who puts his hands on their heads, who takes them in his arras and
blesses them, loving them more than teacher or mother or father, loving
them so that he died that they might live. And as we tell them of Him
our own spirits become more childlike, and the sense of his love fills our
hearts. As we seek to bring the lambs to the Good Shepherd we can more distinctly
hear his voice, more clearly see "The Way," and are brought
nearer in faith and love to the Saviour. There is a rich reward in obeying
the command—" Feed my lambs."

304 Our Banner. [Aug. 15,
NOTES FROM BRITAIN.
BY THE REV. J. L. M'CARTNEY.
Blairbeth, Glasgow, March 10, i8jj.
There is a great movement in England, for disestablishment and disendowment
of the church. Much talent and plenty of money are at the
call of the leaders of this enterprise; but the church of England is so
thoroughly entrenched that it will be long ere even the outworks are
taken. There, there is a combination of thoroughly evangelical Christians,
and those who have not much regard to religion, and especially
those who wish to completely secularize civil government.
In Scotland there is also a lively agitation on the same subject. Since
patronage has been abolished in the church of Scotland, the United Presbyterian,
and especially the Free church, are concerned lest their people
should gravitate back into the National church where it does not cost so
much to be a church member, and where most of the aristocracy have
their sittings. At least, this is charged upon them. Hence, a series of
meetings was held this winter through the chief towns and cities of Scotland.
Their cry is "Spiritual independence to the church."—"Down with
Establishments and away with Endowments.'' The Free Church is not
unanimous in wishing the disestablishment of the National church. The
Anti-union party have set themselves strongly against this moveraent—
chiefly, because they are afraid that Presbyterians in Scotland are drifting
rapidly away from the doctrine ..f the duty of the State to recognize the
authority and dorainion of the Lord Jesus.
I attended a meeting last night in this city, to hear an address on the
"Relations between Christ's Headship over the State and over the Church,"
by Rev. Dr. Martin. It was one of a series of lectures on kindred subjects
under the auspices of the "Free Church Students' Constitutional Society."
The address was thoroughly enjoyable. A regular National Reform,
Cameronnian document. After setting forth the Headship of Christ
over every individual as the primary element of His Headship over
church and State, he advanced with most marked power and tremendously
aroused spirit to the statement of the legitimate results of this
doctrine. Before it, down go Syllabuses of men, Vatican decrees,
infallibilities, priestly absolutions, commandments of men in things of
God, human inventions in divine worship, divine right ofkings to reign
whether their subjects will or not, all rights of patrons to intrude pastors
contrary to the will of the people, all church establishraents where
Csesar's will is supreme, all spiritual independencies in which the church's
will is suprerae. He was particularly sarcastic in his tone, when striking
at somebody, he said : "Aye, before this doctrine, down go certain
styles of church leadership, under which some men scarcely called their
souls their own, because a whip was made for their votes and cabs sent

i875-] Notes from Britain. 305
for them to the polls in the church of God." He insisted strongly on
amicable relations between the church and the State. I asked the Doctor
to send along to the Statesman a copy, at least a synopsis, of his lecture
which he promised to do. So you may shortly have the pleasure of reading
this excellent address.
Moody and Sankey are now in London. Their meeting opened on
Tuesday night with 20,000 people in Agricultural Hall. Last night about
14,000 were present. One of the leading London papers has espoused
their cause. News of their proceedings are now telegraphed to the papers
of the provincial towns, each night. It reminds one much of the meetings of
Dio Lewis last winter, in Ohio. They propose to stay four months in
the metropolis—one month in each of the four divisions of the city. One
most marked result of their labors is the rousing of the Christian ministry
to greater zeal and activity, and earnestness in their work. Some
oppose—not a few—but the mass of evangelical ministers where they go, and
indeed through the kingdom, feel that what was said of the evangelists
at Antioch, is true of them—"The hand of the Lord was with thera:
and a great number believed and turned unto the Lord." I do not
know that they are any more opposed and spoken against than were
Whitefield and Wesley—perhaps not as much. It is, I think, beyond a
doubt that many thousands have been converted in connection with these
meetings, and thousands more, many thousands, have had the work of
God revived in their souls.
Mr. Moody is thoroughly right on most moral questions. He does
not fail to condemn most heartily the use ot both whisky and tobacco, by
all who would engage in Christ's work. He does not seem to be a sensationalist.
He is simply all on fire with a love of his work of saving
sinners. He speaks naturally, directly, earnestly and effectively, and, I
believe, believingly and with the power of the Holy Ghost. The inquiry
room seems to be of very great advantange. He says that nine out of
every ten who claim to have been converted in those meetings have got
light in the after meeting, when they were personally spoken to. I want
to express here my most decided conviction that we do not sufficiently
encourage our people, our hearers, to come and talk with us personally
about the salvation of their souls. t v,- 1
The temperance cause is greatly promoted by this movement. 1 think
it has received a fresh impetus in all the towns where they have been.
Here the woman's movement is gathering strength. I attended a meeting
on Monday in one of the most fashionable halls m the city, crowded
with ladies. Dr. Edmunds of London addressed them on the medical
aspect ofthe question, denouncing particularly the folly of using ale or
beer while nursing their children. He alarmed some by teUmg them
that this craving appetite they have for strong drink at certain times, was
dipsomania in embryo, a most incurable disease. In the evening the city
hall was well filled to hear three addresses from medical gentlemen, on
the same subject. A teetotal physician in this county is one ofthe rarest
things possible.

3o6 Our Banner. Aug. 15,
INCONSISTENCIES OF CHRISTIAN PROFESSORS A
HINDRANCE TO SABBATH SANCTIFICATION.
BY DEACON JOHN J. M'KAY, NEW YORK.
" Dead flies cause the ointment of the apothecary to send forth a
stinking savor ; so doth a little folly him that is in reputation for wisdom
and honor." Eccl. x. i. When Christian professors, who have sworn
before angels and men, "All that the Lord hath said will we do and be
obedient," disregard his law and follow the multitude in doing evil, the
counteracting influence of their example is most disastrous to the cause of
truth. That which constituted the chief element in the character of all
the true witnesses for God in the past ages of the world was their firm
adherence to the claims of divine truth and their practical testimony
against abounding iniquity. In contrasting these with such as profess
Christ now, it may be said, " How is the gold become dim, how is the
most fine gold changed." There are no doubt thousands who have not
bowed the knee to the Baal of the corrupt opinions and practices of the
world, and whose mouths have not kissed him. In the darkest periods
ofthe world's history, the Lord of hosts had left and preserved a remnant,
though at times very small, otherwise we should have been as Sodom
and we should have been like unto Gomorrah. Yet now it may be
said, "Judgment is turned away backward, and justice standeth afar off,
for truth is fallen in the street and equity cannot enter. Yea, truth faileth;
and he that departeth from evil maketh himself a prey." The line
of demarkation betwixt a great many Christian professors and the people
of the world, is so indistinct, that the one can hardly be known from the
other, except that the one sit at the Lord's table, and the other do not.
It sometimes happens that such as follow the evil courses of this world
are more easily convinced of the error of their ways, than those who have
a place and a narae in the house of God. The former know by their
natural conscience that their path leads to ruin ; but the others feel themselves
surrounded with a halo of immunity and impunity because of their
Christian profession, and they are impervious to reprof and conviction.
The infamous Cardinal Beaton was so infatuated with this idea, that when
he was about to die for his atrocious murder of George Wishart, he exclaimed,
" I am a priest, I am a priest."
The sins of God's professing people in a peculiar manner incur the divine
displeasure, and bring judgments on churches and nations. For the
sin of Achan the army of Israel was defeated by their enemies. The
whole people of Israel were threatened with the divine indignation
because of the sin of one of God's covenant people. Also, in the vision
of the prophet Ezekiel, the Lord gives a command to one to " go through
the midst of the city, through the midst of Jerusalem, and set a mark
upon the foreheads of the men that sigh and that cry for all the abomi-

i87S-J Hindrance ta Sabbath Sanctification. 307
nations that be done in the midst thereof," and to the others he said,
"go ye after him through the city and smite; let not your eye spare,
neither have ye pity; slay utterly old and young, both maids and little
children, and women; but come not near any man upon whom is the
mark ; and begin at my sanctuary. Then they began at the ancient men
which were before the house." In this case, those who attended on God
in his sanctuary, and the ancient or aged men who were before his house,
being the chief transgressors, because of their high profession, are those
on whom the judgment is first inflicted. Further, in Amos it is said,
"You only have I known of all the families of the earth; therefore I will
punish you for all your iniquities." Then in Peter, "For the time is
come that judgraent must begin at the house of God ; and if it first begin
at us, what shall the end be of them that obey not the gospel of God."
That the inconsistency of Christian professors is a hindrance to Sabbath
sanctification is manifest, (i) When the secular business ofthe week
is continued so near the Sabbath that those employed are unfitted for the
duties and privileges of that sacred day ; when parties in the employment
of church members and even prominent rulers in the house of God complain
of being detained so late at their work, that it is on the verge of
the Sabbath ere they can get to their dwellings. The continuing near to
or on the Sabbath of such employments as are otherwise lawful and necessary,
is not viewed with much reprehension. Buying and selling of
necessary commodities are in themselves lawful, but when prosecuted
within the sacred precincts of the house of God, the Redeemer condemns
those I hus engaged as thieves. When we essay any service which brings
us into the immediate presence of God, we are admonished by the divine
oracle, " put off thy shoes from off thy feet, for the place whereon thou
standest is holy ground," and so to conduct ourselves that we may attend
on the Lord without distraction. When the outer fortifications of a military
position are carried, the inner citadel is in danger; when the teaching of
divine truth, admonishing us to prepare for the Sabbath beforehand, is
disregarded, the invasion of the Sabbath proper becomes inevitable. (2)
When such as profess to be ministers ofthe Gospel of Christ countenance
and officiate at funerals on the Lord's day. In the case of the disciples
of Christ, who had prepared spices and ointments with which to embalm
our Lord's body—a service unspeakably more solemn than the obsequies
ofthe most exalted mere man that ever lived, or will live on earth, the
Holy Spirit approvingly records that "they rested the Sabbath day according
to the commandment." * * * Yet in the secular newspapers
published on the last day of the week, what a list of funerals is presented,
appointed to take place on the Lord's day at certain churches, and certain
Reverends to perform the services. (3) When church courts admit
parties to church fellowship without sufficient regard to their principles
or habits ; and when they neglect to bring to proper account and do not
exercise discipline on such as habitually trample on the law of the Sabbath.
Also, when church judicatories hold executive sessions on the
Lord's day, thus opening the door for discussions and debates not in accordance
with the spirit in which the day is to be observed and sanctified.
(4) When Christian ministers and church merabers travel on the Lord s
day. The extenuating plea presented in behalf of this form of Sabbath
profanation is its generality, and that church courts take no action respecting
it, rendering it censurable; as if doing evil with a multitude is
less offensive before God than doing it singly ; or as if any church court.

3o8 Our Banner. [Aug. 15,
or all the church courts, councils, or organizationss whether ecclesiasti
or civil, on the face of the earth, either by their neglect or positive
enactments, had the power to make void the law of God or any single
particular thereof. "Thou shalt not follow a multitude to do evil."
"That your faith should not stand in the wisdom of men, but in the
power of God."
To sum up, according to our form of sound words, " Sins receive their
aggravation from the persons offending; if they be of a riper age, greater
experience or grace, eminent for profession, gifts, place, office, guides
to others, and whose example is likely to be followed by others."
What a solemn appeal does this subject make to all classes in the community,
both on account ofthe preciousness of this gift of Heaven, the
Sabbath, its unspeakable benefit to mankind and the Church of Chris^,
and to every individual child of God; the innumerable hosts of enemies
that make war on this divine institution, and the fearful judgments and
desolations that are consequent on its desecration, as exemplified in the
case of God's ancient people of Israel, and the nations of the earth this
day where it is not known or is rejected. When God remonstrated with
the people of Israel, in order to show the heinousness of their sins, he
specifies as a particular token of his favor, this : " Moreover, also, I gave
them my Sabbaths to be a sign between me and them, that they might
know that I am the Lord that sanctify them." Hence in a particular
manner we who profess to be the friends of Christ and his cause in the
world, and all such as occupy places of power and trust in the church,
are called upon to make up the hedge and stand in the gap before the
Lord for the land, that he may not destroy it. Dereliction in this matmatter
can only be described in that solemn warning given by Mordecai
to Esther: " Think not with thyself that thou shalt escape in the king's
house more than all the Jews. For if thou altogether boldest thy peace
at this time, then shall there enlargement and deliverance arise to the
Jews from another place; but thou and thy father's house shall be destroyed
; and who knoweth whether thou art come to the kingdom for
such a time as this."
OUR PULPIT.
BROTHERLY LOVE.
BY THE REV. R. J. GEORGE, BEAVER FALLS, PA.
Heb. xiii. j. " Let brotherly love continue."
The Saints are brethren having all one Father, one Saviour, one
home. Brotherly love is that sacred and tender tie by which they are
bound together, not as the parts of the material universe are held together,
by a uniform law operating on inanimate objects, and causing them to
move forward in that perfect order and harraony described as " the
music of the spheres," but as the loving members of a living body, in

I875-J Onr Pulpit. jo^
closest union and in sweetest communion with each other. Brotherly
love IS not the result of association; it is founded on relationship. It is
not friendship; it is kinship. It is not sectarianism, or love to the
members of our own denomination ; it is love to all who love Christ and
bear his image. It includes all who are the children of God, however
unattractive they may be otherwise; and it excludes all who are not
God s children, however lovely they may otherwise be. The distinction
is marked in these words of the Apostle, "Honor all men. Love the
brotherhood." The possession of this grace gave the early church much
of her beauty and greatly increased her power. " Behold how they love
one another " was the high encomium pronounced upon them. Soon,
however, disturbing questions began to arise, resulting in the alienation
of brethren, and the Apostle, as if greatly deprecating the decline of this
virtue, gives the exhortation in the text, "Brotherly love—let it continue."
In the discussion of the subject we propose to view it practically and
enquire:
I. How should we manifest brotherly love ?
II. Why should we carefully cherish it?
I. I. By choosing the company of the good. David, speaking by the
Spirit, says (Ps. cix. 63): "I am companion of all them that fear thee,
and of them that keep thy precepts; " and in Ps. xvi. he speaks of the
Saints as the choice ones of the earth : " O my soul, thou hast said unto
the Lord, Thou art my Lord ; my goodness extendeth not to thee; but
to the Saints that are in the earth, and to the excellent in whom is all
my delight." The people of God have not usually been those whom
the world calls great. " For ye see your calling brethren, how that not
many wise men after the flesh, not many mighty, not many noble are
called." They are often poor and despised among men, sometimes uncultured
and unlearned, but if the love of Christ fills their souls, and
controls their actions—if the graces of His spirit beautify their character,
and the glory of His image is reflected in their daily life—then, however
lowly their station may be, the believer will say of them, "These are
the friends of my beloved, and I choose them for my companions."
The child of God will find a better entertainment in the lowly cottage
where the poor man dwells who loves the Lord, than in the gorgeous
palaces and sumptuous halls of those who fear not God. The home in
Bethany was a lowly one, yet it often entertained Christ. " Now Jesus
loved Martha and her sister and Lazarus."
2. By rejoicing in their prosperity and weeping over their sorrows. "Let
them that love Thee and Thy peace, have still prosperity" is the prayer
as well as the song of God's people. The command, " Rejoice with them
that do rejoice, and and weep with them that weep," is easy of fulfillment
when the heart is right. " Bear ye one another's burdens and so
fulfill the law of Christ" is no irksome task where brotherly love reigns.
The church is described asabody in which "we are members one of another,"
and the Apostle says that such is the intimacy of that union that
"whether one member suffer all the members suffer with it; or one
member be honored all the members rejoice with it." " Now ye are the
body of Christ and members in particular."
An illustration of this truth is not far to seek. A little ago a prominent
member of this Synod was brought down to the gates of death
under circumstances that were peculiarly painful. For a protracted

3IO Our Banner. [Aug., 15,
period his life hung trembling in the balance. The tidings reached the
people throughout the church, and like one great congregation they
gathered before the throne of grace; and with much weeping and supplication
they entreated God, who alone could deliver, to give help
from above. The prayers were heard and answered ; mourning was
turned to reoiciag, and again the sweet incense of prayer and thanksgiving
ascended frora every altar. It was the manifestation of brotherly
love. To-day sorae of our dear brethren in Syria are captives, held in
cruel bondage and threatened with death. We never saw their faces.
We never heard their voices. The language they speak is to us an unknown
tongue; and yet the whole Christian world is suffering with them
and praying for them. We remember them that are in bonds as bound
with them, and them that suffer affliction as being ourselves also in the
body; and this because they are persecuted for righteousness sake and
have declared their willingness to suffer and if need be to die for the
honor of Christ. It is a beautiful manifestation of the wisdom of God
that affection in the faraily grows stronger in times of trial. It is so in
the family of God. Brotherly love has always had its grandest manifestations
in the troublous times through which the church has passed.
The persecutors' rage, that intended to scatter God's people, always drove
them into a closer union. This grace will bear the test of the furnace,
and shine the brighter for it. And many recorded instances of men and
woraen suffering most cruel tortures and even death rather than betray
their brethren into the hand of their enemies are not only touching, they
are sublime. It is said an island in a river bed is ever growing. In the
summer the sunshine and showers cover it with herbage and flowers;
and in the winter floods overflow it and deposit new soil upon it. Sunshine
or storm the island grows; and so it is with brotherly love. In
prosperity it grows by exercise in rejoicing with them that do rejoice,
and in adversity by weeping with them that weep.
3. By covering their faults. " Hatred stirreth up strifes, but
love covereth all sins." The spirit which prompts men to
seek to discover in order that they may expose the weaknesses and failings
of Christian brethren, is utterly at variance with the spirit of the
gospel. A faraily, however tenderly they are bound together are not at
liberty to shield a criminal from justice, because he is a member of their
household. But on the other hand, the members of a family who are
constantly proclaiming to the outside world the sins and failings of each
other, are glorying in their own shame. And the same is true in Christ's
house. That it is the duty of the church to deal faithfully with the
scandalous and the profane, no person who loves purity, will deny; and
the attempt to shield from just discipline the man of prominence and influence
in the church, is the farthest remove from brotherly-love; it is
mere favoritism. Those who labor in a proper and Scriptural way to
correct the faults and failings of Christian brethren by the right exercise
of church censures are not to be classed with those who, in the spirit of
envy and jealousy or censoriousness only, labor to expose them. An
eminent writer says with more force perhaps than elegance, "Thereare
certain filthy beasts and birds that feed on dead bodies and revel in corruption.
They can scent a carcass at a long distance. And these men
who delight in scandal and revel in the sins of their foUow-men, are the
vultures and Jackals of the social life.'' How beautiful the exhortation

I87S-J Our Pulpit.
ofthe apostle, "And above all things, brethren, have fervent charity
among yourselves, for charity shall cover the multitude of sins."
4. By reproving their sins. The Psalmist says, " Let the righteous
smite me; it shall be a kindness ; and let him him reprove me ; it shall
be an excellent oil, which shall not break my head ; for yet my prayer
also shall be in their calamity." (Ps. xiv. 1-5.) The wise man says,
"Faithful are the wounds of a friend." These testimonies, as to the
value of affectionate reproof of sin, attest its importance as an act of
brotherly love. Perhaps the reason why so few reproofs are well taken,
is because so few are rightly given. A writer says, "Reproofs are like
sharp knives, very needful and very useful; but those who handle them
rashly will wound both themselves and their neighbors." It isa common
saying that " every man has a soft spot about him somewhere." Dr.
A.rnot says, " The secret of success in reproving, is skill in finding the
soft spot. And if a man has no soft spot we must make one by deeds of
kindness, before we can profit him by reproof'' When Samuel was instructed
to reprove Saul, we are told that " he cried unto the Lord all
night." It was a suitable preparation for a difficult duty ; as one reraarks,
" It took away none of the strength of his reproof, and it added much to
its tenderness." Prayer should both precede and follow reproof. It
would then be more likely to be given without anger, and received without
resentment.
5. Byforgivingtheirinjuries. " How often shall my brother sin against
me and I forgive hira ? Until seven tiraes?" says the disciple thinking
to show great magnanimity by placing the number high. " I say not
unto thee until seven times; but until seventy times seven," is the unexpected
answer. To meet injury with kindness, to overcome evil with
good, is as noble as it is rare. The duty of cherishing love for enemies
was embodied in the ceremonial law. If any found his enemy's ox or
his ass going astray he was required to return him to the owner. The
same principle was announced by the Saviour, when he said, "Do good
to them that hate you;" and by the Apostle, when he says, "If thine
eneray hunger feed him, if he thirst give him drink, for in so doing thou
shalt heap coals of fire on his head;" as one remarks, " not to burn him
up, but to.melt him down." If this spirit is to prevail inregard to all
men, how much more in regard to the household of faith. We
are taught both the difficulty and importance of this duty when we
are taught to pray, "Forgive us our debts as we forgive our
debtors;" and are assured that if we forgive not men their trespasses,
neither will our heavenly Father forgive us our trespasses. He
does not assert that our forgiving others is the meritorious ground of our
receiving forgiveness from God; but that one who cherishes an unforgiving
spirit cannot himself experience a sense of forgiveness from God.
One illustrates it in this way. "Two wheels protrude from a factory
and are seen in motion on the outer wall. They move into each other.
The upper wheel is large, the under one small. From without, and at a distance
you cannot tell whether the upper is impelling the under, or the
under the upper. By inspection it will be found that the upper and
larger wheel communicates motion to the lower and smaller. If the
upper wheel which communicates motion should stand still, so also would
the lower; but more than this, if the lower wheel which receives the
motion should by some impediment be stopped, the upper wheel also
would stand still. So God's goodness in forgiving sin impels us to forgive
311

312 Our Banner. [Aug. 15,
others; and yet though we by our goodness do not set the machinery in
motion, we may by our badness cause it to stand still." We make no
attempt to point out all the myriad ways in which a genuine brotherly
love will manifest itself; but we venture to say that until it is equal to
these requirements, we may doubt whether it is sincere ; and there is no
child of God but knows by experience that this is not a plant growing
spontaneously in the human heart, as in a congenial soil and climate,
but requires constant and careful culture. We will now endeavor to
enforce the exhortation by a few thoughts on the second inquiry :
II. Why should we cherish brotherly love ?
I. Because it is a test of true discipleship. Christ says in John 13:
35, "By this shall all raen know that ye are ray disciples, if ye have
love one to another." And not only is it an external mark by which others
may judge them; but it is an internal grace by which they may judge
themselves. The apostle of love says, I John 3 : 14, " We know that we
have passed from death unto life, because we love the brethren. He that
loveth not his brother abideth in death." And he adds further, I John
4: 20, "If a man say 'I love God' and hateth his brother, he is a liar;
for he that loveth not his brother whom he hath seen how can he love
God whom he hath not seen." How important then that we cherish
a grace which is presented as so absolute a test both to
to ourselves and to others, as to whether we are in death or in life;
whether we are the children of God or his enemies. " Every one that
loveth is born of God and knoweth God. He that loveth not, knoweth
not God, for God is love."
2. It is with peculiar emphasis commanded as a duty. Of the seven
things which are an abomination unto the Lord, the last and perhaps the
worst is, " He that soweth discord among brethren." And it is not by accident
merely that the seventh of the beatitudes with which the sermon on
the mount opens corresponds to it by contrast: " Blessed are the/i?(2C^-
^ZiZ/^if^^j-for they shall be called the children of God." It is related by
Dr. Usher that having an appointment to preach for Samuel Rutherford,
he traveled in disguise and was received into Rutherford's home as a common
wayfarer. In the evening the family were gathered, as was their
custom for religious conversation ; in the course of the exercises the
stranger was asked the question, "How many commandment are, there?"
He answered promptly " eleven." The younger members of the family
were greatly amused at his mistake, but it was quietly corrected and
allowed to pass. They were very rauch surprised on entering the church
the next morning to see their unknown guest in the pulpit, and still
more so when he announced as his text John 13 : 34. "A new commandment
I give unto you that ye love one another, as I have loved you, that
ye also love one another," and began his discourse by saying, "I suppose
this may properly be called the eleventh commandment." And
truly no other commandraent has such weighty reasons annexed to it.
"As I have loved you" is both the argument enforcing the duty and the
measure of its fulfilment. The apostle says in I John 3 : 16. "Hereby
perceive we the love of God because he laid down his life for us, and we
ought to lay down our lives for the brethren." But the most remarkable
injunction in regard to it is that passage where it is coupled with that
great comraand on which salvation hangs, I John 3 : 23. "And this is
his commandment: that we should believe on the name of his Son Jesus
Christ and love one another, as he gave us commandment," Nothing

i87S-] Our Pulpit.
313
could more strikingly set forth its excellence as a grace or its importance
as a duty.
3. In the keeping of this command there is a great reward. This brotherly
love consists in both feeling and act. The feeling without the act
is a soul without a body, and the act without the feeling is a body without
the soul. It is when both are united that love has her perfect work
and her full reward. As a sentiment in the soul, it fills the heart with
the sweetest emotions and its outward act always receives a good reward.
Deeds of love are never lost. They may lie hidden for a time as the seed
lies hidden in the soil, but the place where they lie will soon be covered
with verdure, beautified with flowers, and wave with a golden harvest.
The pearly drop of dew which hangs trembling on the green leaf at early
dawn seems lost, when it exhales in the air unseen; but it is only held in
trust by the atmosphere, and when the earth is wrapt in darkness it distils
again in refreshing showers. So will deeds of kindness which for a
tirae seem forgotten return with their sweet influence in the time of need.
Says Dr. Arnot in speaking of those who cherish this sentiment
towards those who have done them wrong: "The joy experienced by
one who has gained a brother is the nearest to the satisfaction of the Redeemer
when he sees ol the travail of his soul of any thing ever enjoyed
in this world." "Behold how good and how pleasant it is for brethren
to dwell together in unity. As the dew of Hermon and as the dew that
descended upon the mountain of Zion."
4. Our efficiency as a church depends upon it. It has proved the masterstroke
of the Church's Adversary to divide and scatter the holy people.
And as we look back over her history we have to mourn that much of
her strength has been worse than wasted in bitter controversies between
the sects. And that we, as a denomination, witnessing for Christ's
claims,have accomplished so little in our special work,is not so much owing
to the fewness of our numbers, as to the unhappy differences and sinful
controversies which have divided us. We cannot go back to remedy
the mistakes of the past, but we should be admonished by the retrospect
to cherish with most scrupulous care that unity and harraony upon
which our efficiency so largely depends. It is related of Napoleon that
before one of his greatest battles he rode to a little erainence to survey
the field. His keen eye took in the situation at a glance. The enemy in
nurabers vastly superior to his own were drawn up in one long solid line
like a wall of steel. He saw at once that to join the battle thus was to
1 ad his army to certain defeat. He suraraoned to his side the noted
leader of his far-famed cavalry. Pointing to the enemy's forces he said,
"Canyou break that line2" "Ican try, sir," was the heroic answer. In
a few minutes there was heard the thunder of the hoofs as they leaped to
the dreadful charge. Napoleon sat in calm silence until he saw them
strike the enemy's line ; he saw it waver and finally go down before the
resistless onset, and he could trace the course of Marshal Ney and his
cavalry—like the trail of a wounded snake by the blood they left behind.
Then pointing to the right he said to one general "Fall on that array
and destroy it," and to the left, " Destroy that army." Soon the confusion
was changed to a rout the mighty host was scattered, and
the day was won. "Divide and conquer," has been the motto of a
greater than Napoleon.
Fathers and Brethren :—From that solemn hour, when standing in the
presence of God with uplifted hands,we entered into that sacred oath and

314 Our Banner. [Aug. 15,
gave ourselves in that holy covenant "to God and to one another."
that adversary has not ceased to seek for an opportunity to "break that
line." He understands well that thus united we have been able to put
forth a power such as we never had before. We are now about to be
constituted once more as a court of Christ's house. Weighty and important
matters affecting permanently the interest of our beloved church
will demand our attention. It is hardly to be expected that we will in
every instance be perfectly joined together in one raind. We come together
with fears and anxieties. Let these bring us nearer to each other
and closer to God, and as we enter upon these duties shall we not take
this exhortation as God's message to us: " Let brotherly love continue."
"And above all things put on charity which is the bond of perfectnes?.:"
HOME RADING.
IN THE ARMS OF THE SHEPHERD.
While death claims all seasons as his own, his scythe is whetted for harvest
in the summer tirae. The sudden changes of our climate, with the
intense heat, seriously affect the general health, and the tender little
ones fall a ready prey to the ravages of disease. Death's work is done
speedily in this heated term. How sudden the change from the ruddy
babe in the mother's arms to the white waxen fare in the coffin. Only
the other day that little boy was playing about as usual. The illness that
awoke his parents in the night-season was not considered serious ; yet the
simple remedies that were expected to relieve fail. A phvsician is called
in. The changes are rapid ; now he rallies, and now he sinks again ; but
hope sustains the parents ; surely their child will not die ! The physician
informs them that the case has passed beyond the reach of his help.
They watch and pray with trembling. The little boy is soon unconsciousness;
sight and hearing are gone ; only that slow, heavy breathing;
then the awful presence and mysterious work of the angel of death,—the
silver cord is loosed, the golden bowl is broken, the pitcher is broken at
the fountain, the wheel broken at the cistern. In the crib there is only
a little corpse.
In the house there is a night of weeping. Sore pained, indeed, is the
heart, when, at every turn through the house, the child is missed. There
are the clothes it last wore—the little shoes, and hat, and dress. Surely
he is not dead I The playthings are carefully gathered up and laid away
from sight, but the heart will not hush its sighing. The faraily come
together at the usual meal-time only to renew their grief, and turn away
from the untasted food to weep in secret places. They gather at the
family altar, but the voice is too tremulous for song, and their petitions
go to the throne of God in broken utterances, with sighing and tears.
As the pastor enters this home, what shall he say ? Reprove their grief,
and request thera to dry their tears ? The heart would only answer him
with heavier sighs. If he comes in the Spirit of the Master he will be
touched with a feeling of their sorrow; looking upon the little form pre-

1875-J Home Reading. 315
, I
pared for the grave, and entering into the experience of loss and sadness
that fills that house, he will sit down and for a little weep with thera
there. "When Jesus therefore saw her weeping, and the Jews also
weeping which came with her, he groaned in the spirit and was troubled,
and said, Where have ye laid him? They said unto him, Lord, come and
see. Jesus wept."
Blessed is he that cometh in the name of the Lord, for, while he fully
sympathises with them in this painful bereavement, he can exhort them
to " sorrow not even as others who have no hope." Opening the Scriptures
it is his privilege to to assure them, upon the authority of God's
word, that the infant children of those who believe on Christ do at their
death pass immediately into heaven. He can point to the terms ofthe
Covenant of Grace where it is revealed unto Abraham, and shew them
that little ones are expressly mentioned in the bond. He can refer to the
divine institution of circumcision in which the rights and privileges of
infants in covenant blessings were publicly sealed. He can remind them
that when God solemnly renewed the covenant with the nation of Israel
at Sinai, he not only comraanded all adult members of the kingdom to
appear before him, but expressly mentioned the little ones and gave
charge that they should be brought into the assembly, as those who were
interested in the covenant, and heirs also of the proraises. On turning
to the New Testament he can assure them that the principles of the
divine administration never change. The Covenant of Grace is one atid
the same under both dispensations. If little children were included in
the promises, and had a place in the church under the Old Testament,
they did not lose it by the coming of Christ. He did not remove
their birthright, nor mar their inheritance. " He came not to destroy
but to fulfil." On that great day of Pentecost, when the Spirit of the
Lord, by the mouth of the apostle, made a full offer of salvation through
Christ to the people of every nation assembled, it was spoken in these
words, " The promise is unto you and to your children." Under the
new as under the old dispensation the title of children to the covenant
blessings is publicly attested. The servants who who went forth at the
command uf the Lord baptized not only the parents but their little ones
The attitude of Jesus toward children is one of the best remembered incidents
of his ministry. It is sufficient to allay the fears, and remove the
doubts, that sometimes trouble believing parents. Jesus took these
children that were brought to him into his arms and blessed them, saying,
" Suffer little children to come unto me, and forbid them not, for of
such is the kingdom of heaven." Here as mediator of the covenant, and
the great high priest of the church, Jesus gave witness not only that We
would receive children brought unto him, but that his blessing rested
upon them. He will bless them. . , .,, , .
To Christian parents the hope of the salvation of their child dying in
childhood is well grounded and sure. It is predicated on no mere probability.
It rests upon no false assumption of the sinfulness of the child,
or the general benevolence of God who would not suff"er them to be lost.
It is not grounded on the good works of the parents; it is not by virtue
of their piety or their prayers; but is secured according to the provisions
of the everlasting covenant, " ordered in all things and sure.'
Have the parents accepted Christ, and do they rest upon Him alone for
salvation ? The faith that receives and rests upon Christ may be weak,
and often through infirmity fail in its exercise ; but if it is a faith that

3i6 Our Banner. [Aug .15,
still looks to Christ, and clings to Him alone, it will be honored with
the blessing of eternal life to the believer and his child.
Spanning the cloud, that hangs so heavily over the home bereaved,
there is a bow of promise bright with hope. All the divine attributes are
blended and shine resplendent in the Covenant to give the believer assurance
of eternal life through Jesus Christ our Lord. As the coffin lid is
closed upon the form ofthe little one, looking now so lovely in death.
Christian parents can turn to Jesus, who is the '' Saviour also of the
body," and with hopeful faith plead the promise, "And I will raise him
up at the last day." Only believe. There is joy and peace in believing,
for hath he not said, " He shll gather the lambs with his arm, and carry
them in his bosom."
A CENTENARIAN.
The Psalmist assures us that " threescore years and ten " is the ordinary
limit of human existence; but "by reason of strength"—where
there is an unusually vigorous constitution and the laws of health are
strictly observed—human life may attain to fourscore years; yet it is
seldom that one meets with one that goes beyond this limit and becomes
a veritable centenarian. Not unfrequently instances are furnished of
persons that have lived in this world a hundred years, but these cases are
seldom verified by a careful and impartial scrutiny of all the facts, inasmuch
as the dates of births are not always carefully preserved and there is
an excusable tendency of very old persons to imagine that they are older
than the figures will warrant. A true centenarian, however, is found in
the person of Rev. Father Boehm, a clergyman ofthe Methodist Episcopal
Church, and with whom we are personally acquainted. He was
born in Lancaster, Pennsylvania, June 8, 1775, about ten days before
the battle of Bunker Hill, and a year before the declaration of Independence.
His life is nearly contemporaneous with the organization of the
Reforraed Presbyterian Church in America. For seventy-five years he
has been a minister of the gospel; and, in his early days, traveled
through the wilds of our country in company with Rev. Asbury, the
first Bishop of the Methodist Church in Araerica. This old clergyman,
looking hale and hearty for his years, was present at his centennial which
was celebrated in Jersey City on the Sth of June, and there made a short
speech in which he rehearsed some of his interesting recollections of the
past century.
As this old man stood up on his hundredth birthday and looked back
through his past life, what scenes must have risen up before his vision?
what volumes of history were stored away in his mind? what a Christian
experience of God's loving kindness could he relate? and what a testimony
could he give to the faithfulness of a covenant God ? Few of us,
perhaps none, will be so highly honored as to see our centenary in this
world ; but as we hear the story of this old Christian should we not be
stimulated to observe the laws of health, to take care of our bodies, but
especially to consecrate our lives to that God who has promised that
" There shall be no more thence an infant of days, nor an old man that
hath not filled his days; for the child shall die an hundred years old,"
Is. Ixv. 30. Let us so live that we "may come to the grave in a full age,
like as a shock of corn cometh in in his season," Job v. 26. j. r. t.

i875'] Home Reading. 317
DON'T DISTURB THE ROOTS.
I have a little, busy, cheerful gardener in the person of a little daughter.
Some days ago I gave her a little patch of good ground and some
good seed, and nothing could exceed the pleasure she experienced in
planting, in her own little patch, the new seed in the freshly dug up
ground. It was her soil, her seed, her digging, and when it should grow
up, it was to be the first living plant which should owe its life and verdure
and its fruit to her own care. What a pleasure it is to look upon
the progress and beauty of one's own planting ! So the seed was planted,
the ground profusely watered, and, for fear the sun would shine too
hotly upon the tender seed, it was shaded ; the sweet warm rays did not
reach the soil, which, in these moist times, could suffer nothing from the
sun. But it was a child's planting, and I thought she should have her
own way. After a day or two, expectation grew into surprise, and surprise
grew into earnest inquiry. " You raust give them time to grow
my child." "But, father, you tell me I grow every day, and I see no
signs of growth in these seeds." "Yes, but you are not out of sight, and
they may be growing and doubtless are, for some things grow which we
can't see." But soon inquiry changed into doubt, and finally doubt
into despair ; and the little gardener was found digging up the seed to
see if indeed they had sprouted, or if they were as dead as her faith,
when lo ! some had in truth been growing; they only had been too
much shaded, too much watered, and being orange seeds, had not had
proper waiting for with a gardener's faith.
Just so, I've thought, it is with some fainting one who has come to
Christ with tears and joy; but, perhaps, more tears than faith, and less
knowledge of the truth than either. The profession has been made, some
joy experienced, some confidence possessed. But now much that was
exciting and unusual has been expended, and next is the expectation of
great growth and consciousness of strength and enlargement of faith and
Its fruits. But, alas ! God's theology and the young Christian's theology
don't exactly harmonize. Adoption into the number of God's children and
God's pardoning favor and justification are acts; they are the putting in of
the seed; the strength and fruit, ah ! these are not the works of to-day,
or to-morrow; these call for the long continued sunshine of God's truth;
these need the rains and dews of many days and nights. So the poor
doubting Christian wonders why he has not the strength and certainty
and power with God which some other Christians exhibit; he don t
feel it to-day; he doubts whether the seed was good, and then he despairs
and he goes, child-like, to digging up his hopes and disturbs the roots of
God's seed in his heart, or else he is so fearful lest God's sunshine should
look upon his heart, that he covers himself up and don't wish to be comforted
Now all this is not child-like exactly, but exactly childish.
Make the distinction. Strength and joy flow from knowledge of God
and Christ, 21
and this is z.fruit. Don't disturb the roots of your fc.ith and
joy and of your growth by tearing them up by distrusts and doubts. If

3i8 Our Banner. [Aug. 15,
you have put diwn God's seeds, they will certainly in due season bear
their fruit. Bi both a waiting servant and a working one.—New York
Observer.
CHILDREN'S BREAD.
BIG BOYS AND THEIR MOTHER.
Of all the love affairs in the world, none can surpass the true love of a
big boy for his mother. Ic is a love pure and noble, honorable in the
highest degree to both. I do not mean merely a dutiful affection. I
mean a love which makes a boy gallant and courteous to his mother,
saying to everybody plainly, that he is fairly in love with her. Next to
the love of her husband, nothing so crowns a woman's life with honor as
this second love, this devotion of the son to her. I never yet knew a boy
to " turn out" bad who began by falling in love with his mother.
THE SCEPTIC AND THE BIRD'S NEST.
A short time since a gentleman, conversing of his visit to South America,
spoke of an interview with a young man whom he had formerly
known in New York, and who, like many others, having more money
than good counsel left him by his parents, soon became self-sufficient,
and went on from one vice to another till he became an open infidel.
He had remained thus when he left New York for South America, but when
the gentleman met him, the avowed infidel had become an humble believer
in Jesus Christ, and the tongue that was wont to blaspherae was
lifting the voice of supplication for the blessing of God upon his guilty
soul. Greatly surprised at seeing the young man "clothed and in his
right raind," the gentleman inquired what had wrought the change.
Said he, "You know I spent much time fishing and hunting, and a
few weeks since, on a beautiful Sabbath morning, I went in search of
game. Being very weary of roaming through the woods, I sat on a log
to rest. While thus seated, my attention was attracted to a neighboring
tree, by the cries of a bird which was fluttering over her nest, uttering
shrieks of anguish, as if a viper were destroying her young. On looking
about, I soon found the object of her dread, in that apt emblem of all
evil, a venomous snake, dragging its slow length along toward the tree,
his eyes intent on the bird and her nest. Presently [ saw the
male bird coming with a little twig covered with leaves in his mouth.
Instantly the father-bird laid the twig over his mate and her young,
and then perched himself on one of the topmost branches of the tree,
awaiting the approach of the enemy.

i87S] Children's Bread. 319
" By this time the snake had reached the spot. Coiling himself around
the trunk, he ascended the tree at length. Gliding along till he came
near the nest, he lifted his head as if to take his victims by surprise. He
looked at the nest, then suddenly drew back his head as if he had been
shot, and hurriedly made his way down the tree. I had the curiosity to
see what had turned him from his malicious purpose ; and on asc- nding
the tree, I found the twig to have been broken from a poisonous bush
which that snake was never known to approach. Instantly the thought
rushed across my mind, 'Who taught the bird its only weapon of defense
in this hour of peril ?' and quick as thought came the answer, ' None but
God Almighty, whose very existence I have denied, but in whose pardoning
mercy, through Jesus Christ, I am now permitted to hope.' "
God sends men to the ant to learn industry, to the ravens and the lilies
for lessons of trust; and here, in the protection of a defenseless bird's
nest from a cruel foe, shines out the same kind of Providence which
watches the falling sparrow and numbers the hairs of our heads. No wonder
that the infidel was convinced of his error; for surely, none but the
fool can say in his heart, " There is no God."
SCRIPTURE ART GALLERY.
ANSWERS TO BIBLE SCENES OF JULY NUMBER.
Scene No. i.—The capture and death of the five kings, by Joshua.—Joshu
Damas C. Usblade, Pittsburgh, Pa.
Scene, No. 2.—The meeting of Joseph and his brethren.—Gen. xiii. 42.
A Friend in Boston.
Keyto Scripture Cemetery, July Number.—Nambers ii : 34,Kibroth-hattaavah.
I. K-olaiah, Jer- 29= 21.
2. I-ra, 2 Sam 23 : 38.
3. B-arnabas, Acts, 13 : i.
4. R-euel, Gen. 36: 17.
5. O-badiah, i Kings 18: 3.
6. T-abrimon, « Kings 15 : 18.
7. H-erodion, Ro"- '^= "•
8. H-ushai, 2 Samuel 16: 16.
9. A-aron, Lev. 10: 6.
10. T-hyatira, Rev. I ; II.
II. T-admor, 2 Chr. 8: 4-
12. A-sahel, 2 Sam. 2: 18.
13. A-mram, Ex.6: 20.
14. V-ashti, Esther I : 11.
15. A-gabus, Acts 21 : 10.
16. H-ananiah, Neh. 3:8.
Charles McElhenney, Oakdale, III.

320 Our Banner. [Aug. 15,
Answer to Bible class Questio.ns, July Number.—
1. Zech 8: 5.
2. Ezra 7 : 21.
3. Esther 8:9. A. L. Arbuckle, Walton, N. Y.
BIBLE SCENE.
A prophet beholds a man of high rank, defiled by his uncleanness in the presence of
a good and an evil spirit. The good spirit rebukes the wicked one, commands
those present to remove from the man hisfilthiness,and declares that his sins are forgiven.
Those commanded obey, and place upon his head a fair covering and array him in new
apparel. J. M. Wylie, West Geneva, O.
A VERSE IN THE BIBLE.
I in the Bible am disclosed,
A verse of seven words composed,
ls\-jfirst, condition brings to view;
My second, persons spoken to.
Of sister graces pure and blest.
My third is said to be the best;
yiy fourth the object of the third,
Is Christ, although a different word.
Fifth me?ns obey, and sixthdedaes
My last, but to my fourth inclines ;
My last, comprises every word.
That from Mount Sinai's flame was heard ;
My whole is given for a test.
To those who have their faith professed ;
The only rule that will define
The spurious and the genuine.
E. B. Kennedy, Portersville, Pa.
SCRIPTURE CHARACTER.
The initials of the following form the name of a king of Persia :
1. What queen was it who had under her a eunuch of great authority ?
2. How often was the feast of the Lord held in Shiloh ?
3. To what is the value of wisdom compared ?
4. Whose sons were mighty men of valor.
5. Whom did the Lord reject from being king over Israel. J. S.*M., Ryegate, Vt.
A CITY WHERE DAVID DWELT.
The initials of the following will give the name :
I. A famous counselor mentioned in the Old Testament.
2. A noted city of Assyria.
3. One of the sons of David.
4. A wise man in the days of Solomon.
5. One ofthe plagues of Egypt. SAMUEL F. Irwin Jr., Phila.

i'87S-J Children's Bread.
A LETTER.
Editors of Our Banner : When Pa came home from Synod and told us about the
grasshoppers, I thought I must send something to the little children out West. So one
Saturday afternoon a friend put up a tent in our yard, and my playmate Nettie Howell
and I had a doll's fair. We put fligs on our tent, had a table inside with doll's clothes,
candies, cakes, &c., and sold the tickets for admission at one cent a piece. Lots of
little girls and boys came to our fair and we had real fun. When we counted the
money we had I3.30, which I wish you would send out to the grasshoppers.
Newburgh, July 13,1^7$. Mae Thompson.
REGISTER OF BAPTISMS.
And of Zion it shall Be said. This and that >7tan was born in her."—Ps. Ix-xxvU. ^.
PARENTS. DATE. CONGREGATION. MINISTKRS,
Robert Henderson, Robert and Elizabeth,. Mayg, 1875. ist. New York, J.C. K. Milligan.
Matthew Josiah Rhodes Maggie and James,
Maggie Wright McAfee, Adult,
Eliza Jane Tiffany,
23, Baltimore,
William and Jane L.,
J. Lynd.
James Thompson,. D. O. and Mary A ,
Mary Agnes Brown
June 6, Pittsburgh, A. M. MilligSn.
George W. and Maria A.
Wm. Clarence Marshall James A. and Carrie
Jonathan'sCreek A. J. McFarland.
Robt. Taylor Maben Matt. G. and Lizzie M.,
Bertha Euwer,
John and Agnes
Margaretta Bell Gaibraiih, Samuel William H. and and Eliza, Mary,.... ,
July 3. Salem,
Joseph Wm. Chestnut, James Adult, A. and Kate June 13, Bethesda, D. J, Shaw.
Samuel Stanley McFarland. Wm. Thomas Thomas J. and and Rebecca Mary
Robt. Andrew Blackwood, W. Daniel J.andN. and Margaret C, J., May 23, Elliota, N. R. Johnston.
Mary Rachel Blackwood,... James S. and Eliza J.,...
iames Mitchell Blackwood, Thomas and Margaret,...
Walnut City, Isaiah Faris.
)avid Harland Thompson, William andM. J.,
J. K. andE. J.
Sharon, T. P. Robb.
Margaret Campbell, Joseph and Matilda, ,
S. E. and Martha,
Anna Alida Campbell, Thomas C. & Martha C.
D. B. andS. J., June 6,
Daniel Theophilus Craig,...
W. S.and Sarah,
Republican City S. M. Stevenson.
Harrie Elmer Stormont}
John R and Annie E.,..
Faris j
Ambrese and Juliett,
Stephen Oswald Rice,
Richard and Sarah A.,..
Mary Jane EUiott
Way 21
Selma, Ala. Lewis Johnston.
Thomas and Amelia J.,.
Emma Eugenia McKinney,
Joseph and Margaret,....
Oliver Irene Zwingle Dunn,
James and Rachel,
Llewellyn Vasco Verd Dunn
William and Bell,
Orlena Am^dela Faris,
Adult,
Ellen Melvina McElhinney,
Sarah Elizabeth Sterrett,... Robert and Martha Oct. 14, 1874. Slippery Rock, J. C Smith.
Sarah Emma Willson, Rev. J. C. and Sallie A,; April 26, 1875
J. Galbraith.
Charles Edwin Snodgrpss,. George and R. A J.,
Alvin The W. last Copeland, four of these are Wm. repeated J. and from Minerva, the lagt number because, either in the name or date, they were
not Robt. correctly W. L. printed. Roberts,
Luella B. Chestnut,
Maggie Mclntire
Sarah Georgia James Augustus Sophia Solomon Rachel Robert Wilsoi. Lizzie
James
Maria Fillmore Mary Pennie Pattie E. Berdella Dudley,
R.
Kingston,
Pickens, M. White, Alvah Kingston Douthett Mallory, Kingston,
Lockhart,....;
White, Theodore
J.
Hewell,
5tewart,
Allen,.........
Kennedy,... Martin.... ." Smith, .
321

322 Our Banner. [Aug. 15
EDITORIAL.
THE PLAGUE OF LOCUSTS STAYED.
The terrible devastation of our western country by the grasshoppers, or
locusts, is familiar to all. Its exact delineation is given by the propliet
Joel, " A nation is come up upon my land, strong, and without number,
whose teeth are the teeth of a lion, and the cheek teeth of a great lion.
He hath laid my vine waste, and barked my fig-tree; he hath made it
clean bare and cast it away; the branches thereof are made white. * *
A fire devoured before them, and behind them a flame burned ; the land
was as the garden of Eden before them, and behind them a desolate wilderness
; yea, nothing escaped them. The appearance of them was as the
appearance of horses, and as horsemen so did they run. Like the noise
of chariots on the tops of mountains did they leap, like the noise of a
flame of fire that devours the stubble, as a strong people set in battle
array. Before their face the people were much pained, all faces gathered
blackness. They did run like mighty men, they climbed the wall like
men of war, and they marched every one on his ways, they did not break
their ranks. * * The Lord uttered his voice before his army, for his camp
was very great; for he is strong that executes his word, for the day of the
Lord is great and very terrible, and who can abide it?"
The removal of the plague is just as literal a fulfilment of God's promise
in answer to Solomon's prayer, and should be gratefully acknowledged as
the work of him who " commands the locusts to devour," and in answer
to prayer " restores the years that the locusts have eaten." Last year the
invasion came at early harvest and quickly laid waste the fairest fields. This
Spring countless myriads were hatched from their eggs and at once renewed
their desolating march. Every appliance devised for their destructions
was utterly vain. Christian men seeing "the scourge of God,"
humbly confessed sin and pleaded for deliverance, but the desolating army
multiplied in numbers and power as it moved steadily forward. At last
the Governor of Missouri, whose State was specially afflicted, appointed
a day of fasting and prayer, that God might call back his array. The
infidel press ridiculed the appointment and blasphemed God with
increased impiety. But seeking consolation under what they saw was a
judgment of heaven, the churches and Christian people of Missouri, and
ofthe border States similarly afflicted, observed the day with unwonted
solemnity. With strong crying and tears they pleaded the promise of God,
"If I command the locusts to devour the land, * * if my people which
are called by my name shall humble themselves, and pray, and seek my '
face, and turn from their wicked way; then will I hear from heaven, and
will forgive their sin, and will heal their land." 2 Chron. vii. 13, 14.
That very day the plague was stayed. The locusts had thus far moved in
a southeasterly direction. Without any apparent cause, they stopped in
their course and on swift wing departed to the northwest. Thus, as in

18 75-] Editorial. 323
answer to Pharaoh's penitent cry the locusts of Egypt were cast into the
Red Sea, at the cry of a subordinate ruler of this guilty nation, God
" removed far off from us his northern army, and drove it into a land
barren and desolate."
Brother Dodds, of Winchester, in a private letter of July 16, gives the
following facts which we take the liberty of publishing as of public interest:
" About the middle of June the pests began to leave in a north-west
direction, and in about ten days were all gone. But nearly every clear
day they are still flying over us in countless myriads. They fly so high
that they are invisible unless you look almost directly at the sun. Then
they look like large snow-flakes floating in the air. Thus for weeks there
have been almost daily within in a few hundred feet of us sufficient numbers
to devour our substance; yet he who commands those vast armies
suffered them not to touch us, and shielded us mercifully from their ravages.
We have harvested a fair crop of wheat. The grasshoppers left
us a few oats, and considerable corn and potatoes, though other neighborhoods
were more thoroughly desolated. Corn was largely replanted,
and is thus far doing well. The season throughout has been highly
favorable to vegetation ; rains have been abundant; prairie grass is unusually
good, and, although the chinch-bugs are doing considerable
damage in some localities, we have a prospect of a much better supply of
food for man and beast than we have had for two years past." We also
learn from a Missouri paper, that in many places where vegetation was
entirely eaten up by the locusts, a new species of grass of superior quality
has sprung up with luxuriant growth.
Infidel philosophers, compelled to admit these facts, but blind to God's
Providence or purposely to divert attention from its visible tokens, are
widely discussing and foolishly searching for a natural reason for this
sudden departure and change of direction of the locust swarms. But the
Christian sees in it the hand of God, his answer to prayer, and the evidence
of proof that he was dealing with the nation for its sin ; since even
in answer to prayer he would not remove the judgraent until one of our
Governors had humbly recognized the Supreme Governor and his controlling
hand in this infliction. Thus has God turned judgment into
mercy in the far west, and has revealed himself ready to pardon. But
his wrath is not yet turned away from our land, for in other parts his
judgments are falling in drenching rains, devastating floods, and stormy
winds. The nation is guilty of forgetting God, and unless national repentance
come quickly under these local judgments, we must expect
sorer and more general inflictions, until the supreme authorities shall
humbly bow to King Jesus and give him glory.
The most of our patrons have been forward in sending us the amount
of their subscription. Some, however, either from the pressure of the
times or from oversight, have failed to remit it. We are disposed to be
lenient with all, and to wait patiently on any who are unable to pay.
But as we are giving a magazine of forty pages instead of thirty-two,
printed on fine heavy paper, which greatly adds to the cost, and nearly
doubles the the postage, which we also pay; and as the minutes cost us
fully double an ordinary number, our readers will see that it is essentiel

324 Our Banner. [Aug. 15,
we should be promptly paid. And now that the harvest is gathered in,
and for the most part an abundant one, we hope all who are delinquent
will send the amount due us at once. Where there is a money-order
office, from one to ten dollars can be sent for five cents. Orders should
drawn on Station "G," New York.
POPISH BARBARITY HASTENING ITS OWN DOOM.
Amid all the "Variations of Popery" there is one stable element
which justifies the claim of immutability set up by the Papacy. The
spirit of cruelty, which sheds the blood of unnumbered victims, is everywhere
and always the same. Her scarlet robes are the fit emblems of
her character in every land where she holds sway. This is to be the motive
as it is one of the reasons of her doom. "They have shed the blood
of saints and prophets; and Thou hast given them blood to drink, for
they are worthy." Her grasping at power and blood-thirstiness in its
attainment are to excite the nations to execute the vengeance due for all
her sins.
The latest outbreak of Popish fanaticism occurred, on June 20, in San
Miguel. This is a city of 40,000 inhabitants, in San Salvador, one of
the States of Central America. Liberal ideas have been gaining ground
in all these states for some time, not so much by the spread of Protestantism,
of which there is but little, as by the growth of infidelity through
disgust at the wiles of the priesthood. The government of San Salvador,
headed by President Gonzales, and liberally supported by the capitalists
of the State, established schools on the German model and brought
experienced teachers from Germany to assist in organizing and conducting
them. The church property was made to contribute its quota for
their support, by taxes levied without discrimination. This has been
awakening increased hostility among the priests against the government.
But the immediate occasion of the massacre was a government decree
allowing the various municipalities to levy a small tax for keeping burial
grounds in order. The priests, claiming entire control over these, resisted
the decree; and the Bishop of San Salvador issued pastoral letters
of a most seditious character against its enforcement. The Government
prohibited the reading of these in the churches on'account of their incendiary
spirit. The priests, however, secretly agreed upon concerted
action and were arranging for an insurrectionary movement in all the
principal towns of the Republic.
On June 20, a priest, in San Miguel, taking advantage ot some local
dissatisfaction among the citizens, by a violent harangue, excited the
fury of his congregation against the Government. Aided by a noted
bandit, he rallied a large mob of infuriated devotees, liberated 200 prissoners
from the prison, and, thus strengthened, attacked the small garrison
which was soon captured and inhumanly butchered. For three days
the mob continued its atrocities, burning a million dollars worth of property
and killing many citizens. At length, assisted by a British ship of
war, the President gathered a force sufficient to suppress the insurrection,
and inflicted summary vengeance on the rioters. Many were shot, 16

18 75-] Editorial. 325
were hanged, and the Bishop of San Salvador and seven priests were exiled.
Un the bodies of some of the dead were found passports signed and
sealed by the Bishop, which were as follows: " Peter, open the gates of
Heaven to the bearer, who died for religion."
The Government, having indubitable evidence that the priesthood of
Rome are responsible for these hostilities, is roused to hatred against the
church. Various measures of retaliation and suppression are being devised
; and It IS expected that Sin Sdvador, Guatemala and Honduras
will unite in excluding all the Catholic orders. It is even proposed to
coerce Nicaragua to adopt the same policy. Thus not only in Europe but
in America do we begin to see the realization of John's prophetic vision,
"The nations shall hate the whore, and shall make her desolate and
naked, and shall eat her flesh, and burn her with fire. For God hath
put it into their hearts to fulfill His will, and to agree, and give their
kingdom to the beast until the words of God shah be fulfilled."
We take pleasure in direc ing the congregations of the Church to
William S. Rentoul's advertisement on the cover of this magazine. We
learn that he keeps a full stock of Psalm Books (old version) in six different
editions, snd in various bindings, which he sells singly or by the
quantity to Churches and Sabbath-schools at low rates. These are both
American and British imported editions, and can be relied on as being
unaltered.
Mr. Rentoul is well known among the ministers and members of our
Church, and those who favor him with their orders may rely on being
well served.
CORRESPONDENCE.
EUROPEAN TRAVEL.—No. VI.
Cork, Ireland, October .27, iS'^p.
We left Dresden in the afternoon and in steaming out we indulged in
lingering regretful glances at the beautiful city and its charming environs
rapidly disappearing in the light of the western sun. To Berlin the distance
is 120 miles, which we accomplished in five hours. Immediately
upon our arrival we secured a courier in order to use to the best advantage,
the limited time we could spare to the Prussian Capital. The recent
wonderful triumph of the German Empire over France has brought
the former into a prominence among European nations, which her people
fully appreciate. Berlin, the chief city of the Empire, is ambitious of
holding the first position among Continental capitals, but she has many
long strides to make before she can rank with Vienna or Paris.
Berlin is about the size of Philadelphia, having a population of nearly
900,000. The river Spree runs through the city and is spanned by sev-

326 Our Banner. [Aug. 15,
eral bridges. Of these, the finest is the Schloss-Brucke or palace-bridge
which leads to the Royal Palace. This is a costly structure and is embellished
with eight elegant groups in marble of heroic size, illustrative
of imaginary triumphs in arms. Crossing the bridge from the palace we
enter the finest street in Berlin. This avenue is known by different
names and extends from the palace to the Brandenburg Gate. Part if
this distance is known by the name of, " Unter der Linden," because a
double row of Linden trees is planted through the centre and under the
trees are seats, where those who are wearied can rest "under the Linden."
This avenue is 165 feet wide and with its stately buildings on
either side and beautiful rows of trees forms an imposing street view.
At the eastern end stands the bronze statue, by Rauch, of Frederick the
Great, whom the Germans delight to honor. The monarch in his coronation
robes is mounted upon a noble horse and holds his cane in his
hand. The height of the monument is 42 feet and it is said to be the
grandest in Europe. The University of Berlin is a famous seat of learning,
attracting to its classic atmosphere those who are ambitious of high
scholastic attainments. Its students are 2,000 in nuraber and its library
comprises nearly 100,000 volumes. The Royal Library, however, is
much larger, containing 700,000 volumes and a large numberof valuable
manuscript. Among the latter are Luther's translation of the Bible, and
Melanchthon's Report of the Diet of Worms.
The Royal Palace is a magnificent residence containing 600 apartments.
Upon entering, we were furnished with carpet overshoes that our leather
shoes might not mar the elegantly polished floors. The Thron-Saal contains
amid splendid surroundings, the royal throne eight feet high and
constructed of solid silver. The psiace also contains fine paintings and
beautiful statuary and bronzes, all the works of raaster artists.
The museum is a wonderful collection of antiquities and curiosities.
The galleries are rich in treasures of art, and the sculptures are worthy
of more than a passing notice. The immense "Mural Frescoes" by Kaulbach,
recently deceased, are the great attraction of the new museum.
They are six in number, and are masterly productions. "The Battle of
the Huns," is counted the finest of the number. Rome is supposed to
have been the field of this conflict, which was so hotly contested that the
spirits of the slain rose in the night and fought the battle over again in
the air. Attila with his scourge and the barbarian Theodoric are introduced
into this painting. "The Age of the Reformation," impressed
us as being very good. In the centre is Luther at the altar, holding out
with extended arms an open Bible. Around him stand Calvin, Wickliffe,
Huss, Melancthon and other Reformers. Above these figures is a
reproduction of Leonardo da Vinci's " Last Supper." In other parts of
the picture are introduced Gustavus Adolphus, Queen Elizabeth, Coligny
sourrounded by Huguenots, Newton and Copernicus, Leonardo da
Vinci and Raphael, Columbus, Shakspeare, etc. Unfortunately parts of
of these magnificent decorations are injured by dampness and are becoming
discolored.
The Bourse of Berlin, now of considerable financial importance, is an
interesting place to visit. It is the great monetary Exchange of Germany.
We were admitted into the gallery for strangers about noon, when a scene
of excitement was presented, which we could only compare with the
similar scene at the Bourse in Paris.
The New Synagogue is a very large and handsome building of a pecu-

18 75-] Correspondence. 327
liar Moorish style of architecture. The interior is very grand and elaborate.
It is quite large, having sittings for over 3,000.. The stained glass
in the windows is remarkably fine. The light streaming through falls in
mellowest tints upon the worshippers and doubtless awakens feelings of
devotion.
Berlin is a city of much industry. Her zephyr or worsted work is of
great variety and is highly prized. We were kindly taken through a
large establishment devoted to this kyid of work. The specimens shown
us were exquisitely executed and delighted the ladies of our party. The
manufacture of articles of jewelry in " Berlin iron," attracts much attention
from visitors, and is interesting on account of association. This
industry arose in the early part of the present century, when the German
resources were taxed to their utmost, to resist the advance of the all-conquering
Napoleon. The women of Germany sent their ornaments of
gold to the Treasury, to be converted into money for the maintainance of
the army. In return these patriotic women received articles beautifully
wrought in iron and bearing this inscription, "I gave gold for iron."
Alison in his "History of Europe," speaking of this industry says :—
"Thus arose the famous order of the Iron Cross, in Prussia, and thus
commenced the beautiful work in Berlin iron, so well known and so highly
prized throughout every country of Europe. It must be confessed
that chivalry cannot boast of a nobler fountain of honor, nor fashion a
more touching memorial of virtue."
A very pleasant excursion is from Berlin to Potsdam, which is attractive
by its magnificent palaces and their splendid grounds. Here we
visited San Souci, erected by the Great Frederick, more than a century
ago. This is one of the finest palaces in Europe. Here the great monarch
lived and here he died. We were shown and allowed to sit in the
easy-chair in which he expired. We were also shown his clock, which
he was accustomed to wind up with his own royal hands, and which
stopped at the exact moment of his death. Thus it remains, never since
having been wound up. It is guarded with sacred care and this singular
occurrence is repeated to visitors by the guides. A small but beautiful
palace is Babelsberg, owned by the present emperor, and occupied by
him and his empress during part of the year. We were shown through
this royal residence with utmost freedom. We found the apartments not
gorgeous, but well and comfortably furnished with such articles as any
wealthy gentleman might collect around him. It was extremly cosy and
home-like, and doubtless this little retreat aff"ords its royal inmates more
happiness and genuine comfort than the imposing Schloss in which they
reside while in Berlin.
We left Berlin with most favorable impressions, our next stopping
point being Mayence, on the Rhine. This was a ride by rail of about
ten hours, during which we passed through Magdeburg and farther on
through Frankfort on the Main. Hurrying thus through Germany we
did not have the opportunity we would have desired of studying her
manners and customs more closely. Our short stay, however, was sufficient
to impress us with the solidity and frugality of the Germans, and
the wide-spread intelligence of her people. We would fain tarry among
her renowned universities, we would desire to sit at the feet of her Gamaliels,
and we envy those whose privilege it is to do so, but our time is
passing and we must hasten on.
The Rhine trip is considered one of the greatest pleasures of European

328 Our Banner. [.-Vug. 15,
travel, and attracts the larger number of those who tour on the continent
for pleasure. There are those who believe in taking pleasure in its inverted
pyramidal form, so to speak, that is taking the less attractive first
and then proceeding regularly on to that which is grander and broader.
To such persons, desirous of a European trip it has been recommended, as
the better course, to enter the Continent at Antwerp or Ostend, and then
proceed " up the Rhine," thence to Switzerland and round to Paris. We
took the inverse of this course and .after travelling through Switzerland,
the grandeur and sublimity of whose scenery overwhelms everyone, we
went "down" instead of " up the Rhine." These thoughts, we presume,
are the explanation of our disappointment in the impressions we received
by our trip on the classic river. We took steamer at Mayence and glided
pleasantly down to Cologne. We refrain from an extended account of
this trip, for it has been the theme of any number of letters of travel. As
far as the natural scenery is concerned, the Rhine must ever yield the
palm to our own Mississippi, whose upper waters present scenery with as
yet an undiscovered rival. In historic associations, however, the Rhine
is pre-eminent. It is a very crooked river, and at every turn the eye
meets some picturesque old castle in ruins, which in its better days has
been the scene of many a conflict. All along are the " vine-cladhills "
that poets talk about, and whence are produced the celebrated Rhine
wines.
{^To be Continued.')
CHURCH NEWS.
THE REFORMED PRESBYTERIAN CHURCH.
MINNESOTA CORRESPONDENCE.
The readers of Our Banner will be interested in learning the progress
of our Reformation cause in the northwest. We have enjoyed another
communion season here at Elliota ; and we hope it has been pleasant and
profitable. A vast amount of rain has fallen during the month of June;
and our communion Sabbath was the rainiest of the year; yet more communicants
sat down to commemorate the death of our Lord, than ever
before in this congregation. For the first time, three tables were necessary.
At the two communions since I began to labor here, fifteen members
have been received—all on examination, except three. Those added
atourlatecommunionareheadsof families, one of them far advanced in life,
who, for the first time, had courage to take up the cross of Christ. And
that the cross which Covenanters have to bear here is more reproachful
than ordinary will appear from the fact that we are wholly isolated from
Christians of the Presbyterian family. During the two years of my residence
in Minnesota, I have not met a United Presbyterian who resides
in the west. They have few organizations in the State; and I know of
none in Northern Iowa. The only organized church here is a small
Methodist society. With a few exceptions, therefore, we have little
ground to hope for additions to the church unless the conversions be from

1875-] Church News. 329
the irreligious, the wicked, and the grossly erroneous. Except for the
love I bear to the good people of the church here, and the interest I have
in their spiritual welfare and their success, I think I would rather labor
among a people who have never heard the name of Christ than among
practical heathen who have grown callous after a lifetime of impenitence
and disregard of the gospel offer. Even the Methodists and Adventists
are so "set" in their own belief and practice that generally they are
more inapproachable than the heathen. Not that none of them are pious
people, but that they are so well satisfied with their own religion they
will give no ear to the claims of any other.
As Our Banner is presumed to be orthodox on the Anti-Tobacco reform,
it may give you pleasure to learn that we have made decided progress,
if we have not succeeded in wholly eliminating the use of the filthy
weed. If there be any case of homage done to the pipe, the worshipper
must turn aside to perform his devotions in "the house of Rimmon,"
and with closed doors. A year or two ago, tobacco was not only chewed
by six or seven members of the church, but sold by one of the elders and
his son—a firm—merchants in Elliota. Now, with one or two exceptions,
all have abandoned its use ; and, more than a year ago, H. Dean
& Son abandoned its sale. And so far from growing poor in consequence
ofthe deed, they have sold more goods during the past year than in any
previous. I wish others would follow their noble exaraple. Did any
Christian ever lose money, or muscle either, by abandoning the sale or
use of either liquor or tobacco?
Our Sabbath- schools are prosperous. Our mission school is peculiarly encouraging.
In a region where there is no church organization,and where
there are almost no Christians, this mission-school, under the superintendency
of Elder Dean, assisted by several wide-awake teachers, is doing,
a good work.
Our meeting house is undergoing extensive repairs, or rather improvements
; and we expect to be more comfortable inside, while the passers by
will see a whiter outside. Why may not the worshippers within be better
also ? Would the divine Teacher have objected to the external
whiteness of the sepulchres if they had not been " within full of dead
men's bones, and of all uncleanness?" One of the many liberal
elders of your city contributed several hundred dollars to the erection
of this church. When he and the editors of Our Banner
wish to rusticate, come in welcome to this healthful "Wheat State," so
abounding with rivers, waterfalls and beautiful lakes. Come and spend
several Sabbaths with us, that the good people here may have the privilege
of hearing the gospel preached by some of our Metropolitan ministers.
Yours in the gospel,
N. R. Johnston.
Elliota, June 30, iSj^.
WEST geneva and THE COLLEGE.
The people of West Geneva and vicinity, grateful to Synod for not
entertaining a proposal to remove the College from their village, have
testified their gratitude by subscribing the sum of ^2,500 for improvements.
It deserves to be mentioned that Mr. Hugh Parks, whose generosity
has more than once been shown to the College, giving at one time
$iQoo to purchase the building and secure it to the Church, has just now

330 Our Banner, Aug. 15,
executed a deed of the boarding house and six lots to the Board of G
College, on condition of a small rent during his and his wife's life-time.
The value of this property would perhaps be not less than ^2,500. Mr.
Parks acts upon the principle that all he has is the Lord's; and he feels
that there is no scheme in the church more vital to her welfare and prosperity
than her literary institution. It is to be hoped that others may
follow his example.
Among the improvements proposed are sorae changes to be made in
the College building ; enlarging recitation rooms and making them more
easy of access ; stone or gravel pavements on both sides of the main
street ; the remodelling and finishing of the boarding house built by Mr.
Parks; and probably the erection of an additional building. The improvements
are already in progress, and will be completed it possible by
the beginning ofthe Fall term. The aim is to rnake the most comfortable
and commodious accommodations that circumstances will justify,
and so pave the way for the greater enlargement and the continued prosperity
of the Institution.
The Executive Committee of the Board of E iucation embrace the opportunity
of presenting the claims ofthe College to the generous support
of the church. The College is no longer an experiment. Its patronage
is large, steadily increasing, and from all parts of the Church. It is not
a question that we can have a useful and respectable college if we will.
We shall not now discuss either the importance or necessity of a college
to our ecclesiastical growth and power. The time for such discussion is
past. Let us rather look forward. How shall we sustain this enterprise?
is the great question for to-day. We answer. By cordial and earnest
effort and liberality. We find it impossible to hold what we have gained,
or to raake farther attainraents without a liberal response to our appeal
for funds. Money we must have. It is well known that we have not a
dollar of invested funds; no endowment at all; and that our dependence
is first upon tuition fees, and next upon the supplement given, or promised
by Synod. We are now nearly $600 in debt to our Professors, last
yejr's arrearages, because some of ttie congregations either forgot, .or
neglected, or refused to forward the sums on which we depended for our
very life. Is it honest; is it fair ; is it safe to cripple, or dishearten us
by a thoughtless or parsimonious course? Brethren, give us your sympathy,
your prayers, and your dollars, and we will thank you with all our hearts,
and spend the money you dedicate, honestly, carefully, and for the best
interests of the youth of the church. We appeal especially to pastors and
sessions to see that the quotas of their respective congregaiions are
promptly taken up, and transmitted to David Boyd, treasurer, Bellefontaine,
Ohio. P. H. Wylie, Chairman Ex. Com.
ordinatiok of r. c. wylie.
The Commission of the Iowa Presbytery appointed at its last meeting
to ordain and install R. C. Wylie in the pastoral charge of the congregation
of Maquoketa, met at Hopkinton, June iSth, 1875, ^'^^ ^^^ constituted
with prayer by the Rev. E. G. Elsey. The members of the
commission were all present except Prof. J. H. Willson, ruling elder,
and were as follows: Revs. T. P. Robb and E. G. Elsey, with elder
Morrison.

i87S-] Church News. 331
Mr. Wylie was examined in Theology, Hebrew, Greek, Church History
and Church Government, after which he delivered a lecture and
sermon as trials'for ordination. The examination and trials were heartily
sustained. The Rev. T. P. Robb then preached the ordination
sermon and led in the ordination prayer; he also addressed the people,
and Rev. E. G. Elsey gave the charge to the pastor.
The Commission gave the right hand of fellowship to Brother Wylie;
after which, the members of the congregation, and the friends present,
came forward and welcomed the new pastor. It was manifestly no formal
welcome : they rejoiced in beholding their teacher.
Mr. Wylie has every encouragement in his settlement. The Good
Shepherd has given him a beautiful flock. The Church was in fine order
with fresh paint and new carpet; for which the young people deserve
praise. It is located in Hopkinton, a heartsome village with railroad.
College, and churches, and js surrounded by a beautiful and fertile country.
The citizens joined with the brethren in giving him a hearty reception.
May this young pastor be long spared to his flock and see the
work ofthe Lord prospering in his hand. e. g. e.
ORDINATION OF J. A. SPEER.
The New York Presbytery, at its spring meeting received and sustained
a Call from the West Hebron congregation, and appointed a Comraission
with power to act as circumstances might require. The preliminary steps
were informally arranged, and the Commission met in West Hebron, on
Wednesday, July 28, 1875, ^t 9/4 ^- m. The Moderator, Rev. S. Carlisle,
constituted with prayer. Tnere were present Revs. S. Carlisle, J.
C. Taylor and J. C. K. Milligan, with Elder J. T. Mahaffy. J. C. Taylor
was appointed Clerk. The Call was presented to Mr. Speer and was
accepted. The examination of Mr. Spear was conducted by Mr. Carlisle
in Theology, by Mr. Taylor in Church History and Church Government,
and by Mr. Milligan in Hebrew and Greek. Mr. Spear then delivered a
Lecture on Isaiah 55 : 4-7, and a sermon on II Cor. 3:8. The examinations
and trials gave evidence of thorough preparation, and of fitness
for the work of the ministry ; were heard with appreciation by a large
audience; and were heartily sustained by the Commission.
After a short interval. Rev. S. Carlisle preached a sermon on the Dignity
of the Gospel Ministry from II Cor. 5 : 20, " Now then we are ambassadors
for Christ, etc."; and proposed the constitutional queries.
Mr. Taylor led in the ordination prayer, and addressed the congregation.
Mr. Milligan gave the Cnarge to the Pastor. The congregation gave the
pastor a cordial welcome, in which they were joined by many friends of
the United Presbyterian and Methodist churches who remained with interest
during the long services. The pastor of the Methodist church.
Rev. Mr. Curry, who is zealous in the National Reform Cause, was peculiarly
hearty in greeting Mr. Spear. , . , ^ a
Tne West Hebron was long and well known, both in the early and
later history of our church, as the Argyle congregation. They have had
no pastor since the division in 1833. Rev. Mr. Stewart, who was then
the pastor, made defection and carried with him the whole congregation
except a few femalesand two male members. These two were the father of
Rev. J. W. Shaw who still survives, and his brother long known as Elder

53^ Our Banner. [Aug. 15,.
James Shaw of Argyle. Mr. Stewart soon joined the Presbyterians, the
members were scattered, and the congregaiion was broken up. Those
who remained faithful kept up society meetings, and obtained an organization.
After some years the old church in Argyle was sold, and a noble
effort was successfully made by the little band for its purchase. Then
again the gospel was occasionally preached as of old in their loved sanctuary
; but their efforts to get a pastor were unsuccessful. Years of hope
deferred, of earnest prayer and of unavailing effort passed ; but the congregation
suffering many changes still lived until May 24, 1862, when by
the death of Elder James Shaw it was disorganized. The survivors hopefully
labored on ; but as most of them were at a great distance from the
Argyle church, they embraced an opportunity of selling it and buying the
present one near the village of West Hebron. In the summer of 1866,
they were reorganized as the West Hebron congregation.
Since that time despite many discouragements they lost neither hope nor
energy; but liberally sustaining the Gospel, repeated their call for a pastor
nearly every year. The congregation at pre ent numbers only 24 members
; but they are all devoted Covenanters who have long endured hardness
in their self-sacrificing endeavors to maintained the covenanted
Testimony in that community. They have an unusual proportion of
young men who are active and zealous, and give great strength tothe organization.
In these weary years, though they have heard nearly all the
present ministry and the early fathers as well, their supplies of the gospel
have been, until recently, far apart, and yettheircoal lived in the ashes.
We trust the coming of their pastor among them, may be "as coals to
to burning coals, and as wood to fire," and that by the breath of the
Lord the pastor and the people may be fanned into a flame of holy love
and zeal for the Master. The past Providences of the Mediator, and the
present tokens of the Spirit resting upon this earnest congregation and
their promising pastor, indicate that a blessing is in store for them. "And
the Lord will create upon every dwelling place of Mount Zion, and upon
her assemblies a cloud and smoke by day, and the shining of a flaming
fire by night; for upon all the glory shall be a defence."
NEW YORK PRESBYTERY.
The New York Presbytery met in the Second Church, New York, on
the evening of May i8th. All the constituent members were present except
J. O. Bayles and A. W. Johnston. D. C. Faris was chosen moderator
for the ensuing year, and the former clerks were continued. W. M.
Shanks was received, by certificate from the Pittsburgh Presbytery, as a
iheological student of the third year. Mr. Shanks, George Kennedy
and Moses Roney Frazier, delivered specimens of their improvement in
theological attainments which were heartily sustained. The Second
Congregation of New York received the grant of a moderation of a call
for an associate and successor of the pastor. Dr. Stevenson was appointed
to moderate in said call. A grant of ^250 for the ensuing six months
was made in favor of the Congregation of Newark. Presbytery resolved
to raise $1000 for the ensuing year, to be expended in Home Mission
work within its bounds. A commission of Presbytery was appointed to
meet in Walton, on the 23d of June, to install Rev. David McAllister
over the congregation in said place. The members of the commission

i87S-] Church News. 333
are as follows: David Gregg, J. B. Williams, J. O. Bayles, Joshua Kennedy,
with elders Gilchrist, Thompson, Tacey, and McDonald. A call
was received from the congregation of West Hebron in favor of J. A.
Speer. This call was sustained as a regular gospel call. A commission
was appointed to present the call to the candidate and in case of his acceptance
to ordain and install him pastor of said congregation. The report
of the committee on the state of religion was ordered to be published
and three thousand copies to be distributed among our membership.
The Treasurer of Presbytery handed in the following report, which
was ordered to be published with the minutes :
1874. Receipts I 1874. Disbursements
Oct. 26, Balance in Treasury $33191 Oct. 29, J. C. K. Faris, $6800
Nov. 6, Second cong.. New York, 187 01
187s.
D. C. Faris, 5 00
" 31, Inglahs & Co., 1050
" "J.B.Williams, 1950
Jan. I, Interest from Bank account 10 74
March 12, Third cong., New York, 56 42 Nov. 9. D. Gregg, 5 00
" 21, First " " 2500 " 10, T. J. Allen, 1000
" 23, Coldenham cong., 8 50 " " M, A. Gault, 2000
" Barnet " 15 75 " " J. J. McClurkin 7500
May 5, Second cong., Newburgh, 20 52 " "J.R.Wallace, 3000
" 7, Fourth " New York, 24 25 " 15, T. J. Allen, 2000
** 13, Brooklyn, New York, 29 24 Dec. 8. J, H. Boggs 5 00
Total $7C9 34
1875.
Feb. 8, J. O. Bayles, 7 00
Balance, 434 34
Total, ^709 34
The commission of the Presbytery appointed at last meeting to install
James Wiggins,
D. H. Coulter over Newark congregation reported that Mr. Coulter was
Treasurer of the Home Mission Fund.
installed pastor of said congregation Dec. 10, 1874. The commission
appointed to install J. C. K. Faris over Topsham congregation reported
that Mr. Faris was installed pastor of said congregation Dec. 2, 1874,
Presbytery adjourned to meet in Second church Newburgh Oct. 26, 1875,
at half-past seven o'clock. David Gregg, Clerk.
OTHER
o
CHURCHES.
. R. P. CHURCH (n. S.) SCOTLAND.
We have received the R. P. Watchman containing a very full report
of the Union Movement in the late meeting of this Synod. The resolutions,
published in the last No. of Our Banner, in which this church
takes the decisive step for union with the Free Church did not call out
a general discussion. In fact there was very little to be said by way of
argument in support of the measure. It was a surrender; the position
was embarrassing. The few who dissentfed to the action evidently had
given up the cause as hopeless, as they made no attempt to review he
irievous points in the resolutions. Dr. Goold, the mover, explained the
tction of the committee, and justified this step on the ground that Synod
wa= pledged by previous action to Union, that between them and the
Free Church there was a general agreement in doctrine, government,
discipline and worship; that the genius of Presbyterianism required this
Union • and finally that their position as Reformed Presbyterians demanded
it. Here he reasoned ingeniously ; quoting from the Covenants,

334 Our Banner. [Aug. 15,
he held they were bound in express terms to enter upon a union like
this, saying, in effect, that the Covenants had made provision for the
death of the R. P. Church, and that the time contemplated had now
come, and that they would now be unfaithful to Covenant obligations if
they did not depart after this manner. He admitted that it was painful,
but nevertheless it was duty; and he exhorts the church to die gracefully,
without murmuring at this providence, and for the encouragement
and consolation of mourning brethren he quotes and comments on these
words,—"Except a corn of wheat fall into the ground and die, it abideth
alone, but if it die it bringeth forth much fruit."
A pro-re-nata meeting will be held in the fall or early winter to overture
to Presbyteries the terms of union. The action of those who
have dissented is already fore-shadowed. They will oppose the measure
step by step, and finally under protest join with their brethren.
united PRESBYTERIAN CHURCH.
It appears from published reports that the General Assembly, which
met in Wooster, Ohio, May 26th, enjoyed a very pleasant meeting. Rev.
W. W. Barr, D.D., of Phila., presided as Moderator. The work of Missions,
both home and foreign, in which this church is so extensively engaged,
occupied mainly the attention of the court. Rev. D. McAllister,
delegate from our Synod, was received with an unusual degree of cordiality,
and his address was heard with marked interest. The Assembly
noticed the encroachments of the papal power in this country, and gave
faithful warning of this evil. The following statistics will give some idea
of the extent and growth of this Church :
Synods, 8 ; Presbyteries, 56; Congregations, 777; Ministers, 611;
Total membership, 81,238; Sabbath-schools, 636; Officers andteachers,
6,311; Pupils, 53,232 ; Members received on profession during the year,
4,103; Contributions, ^12.31 per member; Average pastors' salary,
^1,012; Appropriated for Foreign Mission, ^66,200; Home Mission,
$42,465.
The next Assembly will be held in Philadelphia, in May, 1876.
MISSIONS.
FOREIGN.
It is stated in a telegram from Constantinople of August 2nd, that
cholera is prevailing in Damascus and Suadiyeh. At the latter place our
brother Easson and his family are laboring, as we see by his letter in this
number. May the Great Physician have him and his family in safe
keeping, and over-rule this scourge to his name's glory. We also learn
that the Grand Vizier has been dismissed in disgrace; and on the
authority of the Levant Herald, that the Government has authorized the
circulation of the Bible in Turkey. The government is just now trying
to borrow money in Europe to replenish its wasted treasury. This may
be only a conciliatory trick to gain its purpose. And it is doubtful

i875-] Missions. 33^
whether the government can protect the colporteurs in their work, so
strong IS the Moslem fury against it.
LETTER FROM MR. EASSON.
-ir -u TT J , , Suadiah, May 27, 1875.
Yacob Hamadan has been in charge of this station for nearly a year; and
had a small school of from eight to fifteen scholars, and also held services
on the Sabbath. Although of the Ansairiyeh tribe, which is usually
looked down upon as being of a lower caste, he has so conducted himself
as to win the esteem of the most wealthy Greek families of the place;
and when he calls at their homes they treat him as their equal, and wait
upon him with coffee, sweet meats, &c. This young man is a living
witness to them of the power of the gospel over the hearts and lives of
men.
I have been busy for the last two months overseeing the erection of a
house containing school-rooms and residences for teachers, &c. I have
had six, and for the last month nine, stone-masons, and from fifteen to
twenty or more workmen. To oversee that number of men, and especially
Arabs, is no small task. All they care for is to get their money on
Saturday night; it makes no difference to them whether their work is
done or not.
The Greek Bishop is getting no little excited over our work, and has
forbidden all his flock to come to prayers on the Sabbath. It begins to
look too much like work to suit him. As long as nothing particular was
being done he had nothing to say. The former occupants of the post
conformed their walk so nearly to that of the Greeks, that he could find
nothing to say against them ; but had about come to the conclusion that
Greeks and Protestants were alike. They received and entertained visitors
on the Sabbath, and also returned the compliment by calling on the
Greek families on Sabbath evening, thus by their example teaching the
people to believe that Protestants were just the same. They counted
among their converts to Protestantism six young men who have hardly
removed the yoke of bondage. For example, they eat raeat, butter, &c.,
whenever they please, attend church once in a while, read the Bible, and
do not believe in the efficacy of holy water and such things ; but they all,
with one exception, hold to the following: i. That the Virgin Mary
never was married to Joseph, nor had children by him. 2. We ought
to ask the holy Virgin to intercede with her Son for us. 3. The sacraments
have a saving efficacy in themselves. 4. The soul at death goes
neither to heaven nor hell; but to some intermediate place of neither
joy nor woe, where it remains till the day of judgment and then receives
its sentence and goes to its own place. 5. That Bishops ought not to
marry, &c.
The young man, whom I mentioned as an exception, discards all of
these errors, I believe, except with regard to the position of the soul after
death. I had a long talk with him on that subject last night, showing
him a few of the Bible passages bearing upon this point, and I believe he
went away convinced of his error. He reads his Bible very much, and
I think has made up his mind to be guided by its teachings. If you
show him anything in the Bible, he accepts it without question. All that
keeps him from coming out boldly and joining us, is the fear of offending
his relatives, especially his raother. If he says anything about it, she

336 Our Banner. Aug. 15,
begins to cry ; and then, he says, he has to stop. I called to his rain
the words of Jesus, " He that loveth father or mother more than me, is
not worthy of me." The only answer he made me was, " It is hard."
He asked me if he could not join us secretly and keep his profession hid
for a while. I told him a Christian must let his light shine before men,
and that it would never do to put it under a bushel. I believe he is in
earnest. Pray for him that he may have courage to confess his Saviour
openly before the world
I learn that schools have been opened at three villages in the mountains,
with at attendance of from fifteen to twenty at each. The girls in
the Latakia school are beginning to go home to help in the harvest field.
We are all well at present. With much love I remain as ever, your
brother in Christ, Henry Easson.
LETTER FROM REV. JOSEPH BEATTIE.*
Latakia, July 6th, i8ys-
The cholera is once more tightening its folds around us. It seems to
have begun in Hamah, and then almost simultaneously to have taken
both a northerly and southerly direction. It prevails in Antioch and
Damascus. No cases have yet occurred in the vicinity of Latakia; but
how long we may continue to be exempted is a mystery of the future.
Quarantine was to-day established between Latakia and Antioch. We
have written to Mr. Easson to leave Suadia and to proceed without delay
with his family to Kessab. The mission circle, except myself, are all in
usual health. My strength of late has given way, and for the last two
Sabbaths we have held prayer-meeting instead of the usual services. I
sometimes think if I am to be of any farther use to the mission, I must
suspend labor for a time. The strain of the last three or four years has
been severe, and tended greatly to break me down; and yet I feel that
with Dr. Martin and Mr. Easson unable to take any active part in the
work, my leaving would injure the mission, or throw an amount of labor
on Dr. Metheny which he would be quite unable to bear.
LETTER FROM REV. DAVID METHENY, M.D.
The protestant teachers who were seized by the Turkish government
in B'hamra, September 1873, ^^re converts frora paganism, not from
Mohammedanism. They were of Ansaireyeh parentage. Mohammedans
do not recognize them as co-religionists at all. The Mohammedans say
there is no God but God, and he has no partner. The Ansaireyeh worship
the sun, moon, stars, morning, twilight, etc. They sacrifice to the
dead, believe in the transmigration of souls, etc. They are therefore
not Mohammedans in any sense and would not for a moment be allowed
to worship in a Mosque. Mohammedans cannot justly complain of their
being proselytes from Mohammedanism. The Mohammedans complain
that they were not duly registered among the Ansaireyeh. This is the
answer to their complaint: though born Ansaireyeh they were never initiated
into their religion which is secret—but they were registered as Protestants
when they professed Christianity, and were publicly baptised in
the church, in the presence of the congregation. They could not then
* An extract sent us by Dr. Wylie.

1875O Missions. 337
properly be registered as Ansaireyeh when they did not accept that religion.
They are not responsible for the shortcomings of their parents
while in their minority and they repudiate their religion entirely. The
Turks affirm that they became Christians to escape the conscription ; but
raany female Ansaireyehs have become Protestants and yet this cannot
be alleged of them. They had been duly registered, and had passed the
local authorities in the capital of the district who recognized them as
Protestants, and allowed them to pay their dues directly to the government.
Thisthey accordingly did, and werenot mixed with the villagerswho
are Ansaireyeh.
The arrested teachers complain, ist. That the Turkish government
went back on its own action. 2d. That being seized and in an irregular
manner thrust into the army, they are not conscripts at all, not soldiers
at all. This appears from the fact that they were not cited before the
conscription court, and had no opportunity to present reasons why they
should not be drafted. They were taken away from their own district, and
having been urged to renounce their faith and accept the faith of Islam they
were compelled to go through the farce of drawing. There must have been
few blanks, for they all drew black! They complain that outrageous indignities
and severe cruelties were heaped-upon them and that the whole
circumstances attending their seizure and induction into the army were
degrading, humiliating and very tyrannical. Even when they drew black
they had no opportunity of paying exemption or procuring substitutes.
They complain that the government has acted in an exceptional manner
with them, while other Christian sects are not drafted at all. Even conceding
their right to draft them the proportion is excessive—eleven persons
being demanded while the whole number of male converts is only
fifteen. They complain of being styled deserters by the Turkish government,
which they certainly are not, not having been subject to draft,
or regularly or lawfully inducted into the army. They complain that an
order having been sent for their release they were in violation of this
order detained and subjected to even greater harshness and ignominy. They
complain that the honors due them as soldiers are withheld. They complain
of their re-arrest as being equally illegal with their first arrest. _
Assad Canan, Ibrahim Kalafy and HalelKahjeh, who were taken with
them when they were reapprehended, October 15,1874, complain that their
apprehension was attended with violence from the soldiers, that their
houses were entered, their families beaten, cursed and reviled and their
property taken violently away from them. The disregard for the Turkish
law exhibited in the apprehension of alk of these six persons is shown
from the following facts : 1. Halel Kahjeh was under age and should
not therefore havl been subject to the draft. 2. .Ibrahim Kalafy be^ng
the brother of Salira, his detention in the army i£ in violation of the concription
laws which prohibit the taking of two brothers from the same
famUy at the same time. 3- All the rest being teachers according to
hTexpress terras ofthe conscription laws were not subject to the draft
4 Then too! they were not taken at the time of conscription, as no draft
Lurred in their district for months before or i«onths after their first
apprehension, September, 1873. This can be substantiated by the government
eco'rds. The conscription ofthe first three was an afterthought,
as appears from the reply of the governor of Latakia to Mr. Suleh, American
S consul in Latakia, viz : "They were arrested for reasons known
o the government and are held subject to orders from my superiors.

338 Our Banner. [Aug. 15,
The drafting of Assad Ibrahim and Halel in Damascus, and not in Jebily
was in accordance with the illegal precedent initiated in the arrest of
Yuseph, Saleem and Daoud the previous year.
The government having ordered by a circular to all the consular agencies
in Latakia, the closing of foreign schools; and also about the same
time having ordered the villagers of Bahlulee to send away the Protestant
teacher and not to allow their children to attend his school under pain of
penalty; the release of one man taken at the time of the apprehension
in 1873, on hisdeclaring himself an Ansairiyeh; and the outrage at B'hamra
show plainly thdXpersecution was the policy of the government. By this
they meant to prevent missionary work among the benighted and oppressed
pagan Fellaheen. Daoud writes that he is not taught the drill, is not
allowed a gun and has not received any pay. He was beaten in the face
so violently that it sloughed in five places, occasioning his confinement
to bed for thirteen days. He was daily reviled by his officers and was
not allowed to attend Christian worship. Mr. Herrick, of Constantinople,
has written to us lately that he was told by the authorities that Daoud
had been sent to Beirut to join the regiment of Christians. He has not
yet arrived there nor has anything been heard of him up to date.
Respectfully, David Metheny.
The above letter is a copy of the case sent by Dr. Metheny to Mr.
Green the English counsel of Damascus, who is on the eve of his departure
for England. It was Mr. Green whom some of the Mohammedans
assaulted in Damascus last March. A postscriptt to the above letter says,
a letter has been received from Daoud. He writes in a cheerful strain,
and sends thanks for all that has been done for him. He requests that his
children shall be taughtin the school. He asks to have a Bible sen tto him
and from this we infer that his Bible has been taken from him. His captors
do not allow him to write and he has to send the letter secretly.
Saleem and Assad are still in Beyrout, but Yuseph and Ibrahim have run
off and are in the raountains. May the Lord dispose of all things to his
own glory.
SOUTHERN.
LETTER FROM G. M. ELLIOTT.
Selma, Ala., July 3, iSjS-
The school continues to have an attendance of nearly two hundred. Considering the
extremely hot and oppressive weather, the scholars study remarkably well. When they
become languid, we give them a short recess, and you would be surprised to see how
vigorously they exercise themselves in play, notwithstanding the heat. And generally
the boys who play the hardest study the best.
Since we changed the hour for our Sabbath-school the attendance is not so good,
though it is gradually becoming better. Many attended other schools in the morning,
and as their teachers seek after them, and many parents urge them to continue, it is hard
for them to break off at once. We have, however, a claim upon them when they attend
our day-school, and we invite and urge them to come.
Our catechumen classes on Sabbath afternoon are well attended, and I think we are
enabled to make strong impressions upon them in these exercises. I have a class of
about twelve in the Testimony. We have advanced as far as the sixth chapter. Each
member has a book to study the subject, and, when we meet, we discuss the doctrine,
ask questions, and refer to the Scripture passages proving the doctrine taught. Deep
interest is taken in this exercise, many having joined the class that they might see the
doctrine weighed in the Scripture balance and learn the truth. Mr. Johnston has a class
of about the same number in the Confession of Faith conducted in the same manner.

18 75-J Obituaries. 339
Mr. Boxley has the class in tbe Catechism, which is quite large and consists entirely of
boys. These are our Sabbath day instructions for the young.
The church services are three. After Sabbath school in the morning we have the
explanation of the Psalm and the lecture. After the catechetical exercise in the afternoon
there is a sermon, and then another at night. These exercises were the choice of
the metabers who voted this change at a congregational meeting. It makes a great deal
of work for the minister and teachers, but to this have we devoted our lives, and we are
willing to spend and be spent for the sake of these, our kindred. The deacons made
the change in the Sabbath-school to keep the children from attending elsewhere and receiving
other doctrines. In all this work James Pickens, one of the deacons, has been
the leader. He is the most zealous and persevering fellow I have met. He reads
more books, makes more visits, and does more manual labor than any person I
ever saw, and at the same time recites his lessons regularly every evening. He
appropriates whatever he hears, sees or reads, and uses it in some way in the service
of the church. By his zeal and perseverance he will rise higher than many of greater
natural powers. He has fired nearly every member of the church with his zeal, and we
have an earnest and working body of members. We have regular church prayer meetings
every night, and on Tuesday night we have what Jamie designates " neigborhood
prayer-meeting." The meetings are held z»

34° Our Banner. [Aug. 15.
her attachment to the doctrines and distinctive principles of the Reformed Presbyter
Church in circumstances of great discouragement. As might be expected her death also
was one of great peace and comfort.
Mrs. Margery Williams, another member of the same society, died October 30th,
1874, in the 82d year of her age. Mrs. Williams was a member of the Old Galwiy congregation,
and remained steadfast in all the doctrines of the church of her choice through
the defection of 1833, and was unmoved by the after defection of others in the same congregation
who followed Francis Gailey. She died as she had lived in the full possession
of an abiding interest in her divine Lord.
Mrs. George Dannon died January 16, 1875, after a short illness. She too, as is
also her surviving husband, was a true friend to the Galway Mission though a member
of the Presbyterian Church.
Jesus.
She was a pious and devoted Christian. She sleeps in
Willie J. Acheson, youngest son of John and Nancy Acheson, died in New Galilee,
May 18, 1875, aged eleven years. Whilst playing at school on Thursday he received
some internal injury. On Friday morning he complained a little; during the afternoon
he took his bed; inflammation soon began, and on the following Tuesday he died.
Being well indoctrinated in the elements of our common religion, questions asked him
by friends were answered so as to give evidence, not only of a theoretical knowledge
of the plan of salvation, but also of a saving interest in it. He was loved by all who
knew him, was guileless as a child, and yet honorable as a man. His sufferings during
his illness were constant and intense; and yet during it all he exhibited a patience and
resignation, which would have honored one much older. His language was pure and
chaste. He often complained of being " weary," and said, " I crave rest;" and on the
evening before he died said, " Oh, if I could only sleep till morning." We believe he
enjoys tbat rest which God gives to his beloved, and his body sleeps till the morning of
the resurrection.
God came into his garden and gathered his lily ere it had flowered, not only to keep
it pure and unspotted from the world, but to keep its best fragrance for heaven. The
closing of his young life was like the closing of the flower when the cold winds blow
and the evening shadows gather. As the flower closes in the evening to open in the
Mr. Henry George died in the 75th year of his age, of affection of the heart. Mr.
warm light of to-morrow's sun; so he closed his weary eyelids upon the sorrow and the
George became a member of the Reformed Presbyterian congregation of Rushsylvania,
gloom, to open the eyelids of his spirit where there shall be no night, " and they need
in the year 1757, and was soon after elected to the office of ruling elder in the congre­
no candle, neither light of the sun, for the Lord God giveth them light." N. M.
gation, in which he continued to officiate till the time of his death, which occurred
March 13th, 1875. He was characterized as a man of uncompromizing integrity, a
high toned feeling of conscientiousness, faithful adherence to principle, and remarkable
activity in the advocacy of everything of which he was convinced that it was right. The
only thing necessary to determine his course was an answer the question. Is it right?
This question answered, it was not difficult to tell where he would be found.
of these facts the session of Rushsylvania passed the following resolutions :
In view
I. That in the death of Mr. George this session and the congregation have sustained
a great loss. His family a kind husband and parent, and the community an intelligent
and exemplary citizen.
2. That while feeling and deploring our loss, yet our sorrow is mitigated by the consideration
that our loss is his unspeakable gain.
3. That under the circumstances, our earnest prayer is, that a double portion of the
Christian spirit he possessed may rest on us who
work
are still continued in the Master's
4. That we tender our heartfelt sympathy to his wife and family Commending them
to him who has said, " Leave thy fatherless children, I will preserve them alive ; and
let thy widows trust in me." By order of session,
P. H. Wylie, Moderator.
M. Mitchel, Clerk.

O U R B A N N E R
Vol. II. September 15, 1875. No. 9.
REMINISCENCES OF THE R. P. CHURCH IN SOUTH
CAROLINA.
BY THE REV. D. S. FARIS, SPARTA, ILLINOIS.
There lives in Randolph county, Illinois, a member of Old Bethel Congregation,
a daughter of Rev. James McGirrah, Eleanor by name, whose
mother, a godly woman, survived the birth of her child only a short
time. She was born immediately after her father's arrival in America.
Her age is eighty-four, and she form? the connecting link between the
present and a generation long since past from earth.
All that the church knows of Mr. McGarrah, is condensed into a few
sentences in our historical testimony. Her recollection of her father's
case supplements and explains the published records. Having lost the
wife of his youth, and being cumbered with the care of a farm, he needed
a house-keeper to keep things in order during his frequent professional
journeys. He engaged the services of a woman—a victim of intemperance,
and a low character. The association was damaging to his ministerial and
social standing. Finally, he proposed to marry her. The elders remonstrated.
The ministers refused to celebrate the raarriage. He managed
to have it done, however, by a magistrate. This marked the crisis of his
life. The bad temper and drunken habits of the wife fully account for
the early loss, to the church, of a minister who might have been highly
useful when faithful ministers were seldom seen.
Mr. McGarrah's great-grand children, through this daughter, are yet
mostly members of our church. She married Henry Linn, a nephew to the
preacher, and a member of the Associate Reformed Church. Eleanor Mc­
Garrah, by prudence and holy zeal, secured the return of her husband to the
cause of the Covenanters. In an arguraent about distinctive principles.

342 Our Banner. [September 15,
with the Rev. John Hemphill, she managed the case so well as to compel t
preacher to confess that the Covenanters were the best, and the Associate
Reforraed were next to thera. On relating the circumstance to her father,
he said, "And why did you not tell hira that what is next to the truth, is
a great lie." One Sabbath morning the husband and wife set out together
on horseback—the one to hear Mr. Donnelly, and the other to
hear Mr. Hemphill. Both had been absent, but had been expected to
preach at horae that day. Mr. Linn turned at the division of the road
and went his way; she kept straight forward on her way. His chutch was
nearest. He arrived, found no preaching, and went horae. She had the
same experience, came home, and found her husband reading his book.
The husband remarked that it was strange they could not go together.
The next Sabbath they set out together, but Mr. Linn this time, went on
with his wife, and they parted in worship no more. He continued a
staunch Covenanter till his death. Himself and children are all gone,
but in some of the grand children the name Linn is still perpetuated
among the brethren. Mr. McGarrah died a private member of the Reformed
Presbyterian Church, but deprived of the right to exercise his
ministry. His case was finally disposed of by the committee of Presbytery
that met in South Carolina, in the Spring of 180 r.
The Rev. Wm. Martin came to the state in 1773. He was of a very
eccentric character. In those days sleeping in church was prevented by
rising up and standing till the spell was broken. Mr. Martin one day
observed a certain person standing, who had on a pair of new breeches.
He stopped in the raidst of his serraon and accosted him; s'ying, "Mon,
you may sit doon now, they ha'e a' seen your new breeks." At another
time he publicly chided his brother for being too late. " Davy, how
comes it you are so late the day." The reason was not given in public,
but it was known to have been caused by the long faraily prayer at a
house where he called to get a saddle to ride to church on. These were
praying tiraes. Notwithstanding the oddity of Mr. Martin, he was a raan
of sound principles, and his preaching for the seventeen years before the
visit of Rev. Jaraes Reid to Carolina, prepared raany to enter the church.
Owing to his irregularities, however, those already members of the church
had little to do with him. Yet his preaching during that dreary period
did much to keep alive the Covenanting cause. He was restored in 1793,
when Rev. Wm. King settled in the South, and King, Martin, and Mc­
Garrah constituted a committee of the Scotch Reformed Presbyterians.
Mr. Martin soon again fell into his old habits, and, in a disorderly manner,
withdrew frora the coraraittee while charges were pending against him.
For these and other offenses of an aggravated nature, he was deposed by
the committee of the Reformed Presbytery in 1801, frora the ministry
in all its parts. He still continued to preach and administer baptism to
to those that would uni'e with hira, but his services thenceforward were

i875-] Reminiscences of the R. P. Church in South Carolina. 343
of little use to the cause of reformation. Some of his posterity, through
a daughter, may yet be found in Randolph county, Illinois, in each branch
of the Reformed Presbyterian Church.
Rev. James Reid, missionary from Scotland, visited Carolina in 1790,
constitu'ed the session, received applicants for membership, set in order
the affairs of the church, and administered the Lord's supper. Thomas
Smith, now an elder in Bethesda congregation, is positive that he has heard
his father, David Smith, then about nineteen years of age, say again and
again, that that session took the first disciplinary steps in regard to the
sin of slavery. They required all slaveholders before going to communion
to give their pledge that they would comply with the decision of the
first presbytery having jurisdiction over them, that should act on this subject.
All the members of the church, but one, were willing to give their
pledge, and submit to the judgment of the church. This person was
then deprived of his privileges. Mr. King and the session carried out
this policy till 1801, when the subject wa^ finally disposed of, according to
the law and the testimony, by the committee of the Reformed Presbytery.
Rev. Wm. King came to Araerica in 1792, settled in a pastoral charge
in Carolina in 1793, and with Mr. McGarrah constituted a committee of
the Scotch Reformed Presbytery, and restored Mr. Martin, and under
these "the affairs ofthe church began to wear a regular appearance."
There must have been quite a number of merabers in the congregation
at this time. It was coraposed of several societies, considerably scattered,
and requiring the services of three rainisters. The raajority of the members
of the church in North America, were at this time in South Carolina.
During the time of his pastorate, Mr. King received a visit from Rev.
Jaraes McKinney, who was raissionating in the North. The mutual joy
of these brethren in meeting together was on that occasion expressed, with
more than ordinary emphasis. Mr. King was holding a sacrament, ar.d
expecting Mr. McKinney. The latter arrived Saturday morning at the
carap where the communion was tobe held. The session was constituted.
Mr King seeing Mr. McKinney at the outskirts of the camp, left the
chair and met him where he was. They put their arms around each other
and greeted one another with a holy kiss. See how they loved each
other ' The anecdote is given on the authority of David Robeson, son of
John Robeson, who was an elder in the church, perhaps at that time; at
any rate, certainly afterward. David Robeson is now a raeraber of Sharon
congregation, Iowa. Mr. King raarried Nancy Neil, daughter of
Thoraas Neil, by whom he had two daughters, Nancy and Sarah. Nancy
married John Cooper. Her descendants may be found about Xenia,
Ohio among the New Lights. Sarah married Archibald McClurkin, and
the children were lost to the church and mingled with the world. Mr.
King died in 1798-
Rev. Jaraes McKinney came to Carolina in 1802, as colleague pastor

344 Our Banner. [September 15,
with Mr. Donnelly, but died shortly after his installation. He was not
only a great preacher and divine, but extraordinarily proficient in other
departments. He had studied medicine, and could prescribe even in
difficult cases. Shortly after settling in Carolina, he visited a member
of his charge, lying in a very critical condition. He examined the symptoms
of the disease. The patient said, "Tell me, candidly, what you
think of my case." The reply was, " Hopeless, except by the use of one
remedy, as likely to kill as to cure. Said the patient, "Is there no hope
without it?" Ans. "None." "Then I will take it. Prescribe for
me." The prescription was made. The family physcian had learned of
the prescription at the drug store, and as he was going to raake his daily
call, met Mr. McKinney coming away, and challenged him thus : " What
did you make that prescription for? " The characteristic answer was,
" Oh ! just because I did ; " and he rode on. The man got well. At
the time of his death, he lay at the house of George Tippin, one of the
members. Feeling very ill, he asked for a glass, and looked at his
'ongue. He then said, " It is all over with rae. I would need to have
the anchor cast within the vail, for I have not raany hours to live." He
died within a day or two.
He was vfery raagnaniraous. As he was new to the people ofthe South,
they flocked to his preaching frora all quarters, and even came past Mr.
Donnelly's church. lie was displeased at this, and told them, that if they
idolized him in that way, God would soon take hira away frora them.
This was the last time he preached.
Who the elders in 1790 were can only be guessed. The session reported
five dead in i8oi,viz: Samuel Loughridge, Adam Edgar, John Wyatt,
Thomas Morton, and James McQuiston. There were yet living and
acting, John Kell, Divid Stormont, John Rock, Robt. Heraphill, Hugh
McMillen and Archibald Coulter. There were, no doubt, others whose
names are not known, or if known, the date of their ordination is not. In
1801 the following persons were nominated and elected with a single substitution,
and ordained to office. They were so chosen as to represent
all the societies. The names are: James Harbison, Alexander Martin,
Hugh McQuiston, John Cunningham, David Smith, John McNinch, John
Cooper, William Edgar, James Montgomery and Robert Black. The
substitution lies between James Montgomery and Robert Black, but whose
name was substituted we cannot now tell, as the record is deficient.
There were in 1801, at least 16 elders—a nuraber sufficient to have represented
a large constituency.
The Rev. Thoraas Donnelly was ordained and installed pastor of Rocky
Creek and vicinity, March 3, 1801. He deraitted the raajority part ofthe
congregation in 1819. Several scattering societies still adhered to hira.
Those in his immediate neighborhood, built him a church, in 1823-4, and
called it Bethesda.

1875-J Reminiscences of the R. P. Church in South Caro'ina.
Mr. Donnelly received a thorough education, begun at Gla-gow, Scotland,
and fiinshed at Carlisle, Pa. He studied theology under Rev.
Wm. King. His thoroughness is attested by his hearers until the present
day. The criticism made by Rev. J. McKinney, on the trials of Messrs.
Wylie, Black, McLeod and Donnelly, when they were licensed in 1799,
will illustrate the discernment of the critic, as well as the capacity of the
candidates. After some less serious remarks, he said, " That Wylie is
the linguist, Black the philosopher, McLeod the orator, but Donnelly
is your divine." The late Rev. James Milligan, used to tell the following
story which will a,lso attest the superior attainments of Mr. Donnelly
as a theologian. When Mr. Milligan was a student he found sorae knotty
point of theology, on which he sought the opinions of the ministers of
greatest repute in the church. He had talked with the principal ministersiat
the North, but none of them could answer without time for reflection.
At length Mr. Donnelly came North to attend a raeeting of Presbytery.
Mr. Milligan was disappointed in the appearance ofthe man,
and thought it would be vain to propound to him his hard question.
But reflecting that it could at least do no harm, he presented the point.
Without hesitation, Mr. Donnelly explained the difficulty to his satisfaction.
Mr. D )nnelly was one of the five worthies who took part in framing
and publishing the Reformed Presbyterian Testimony in North America.
This was finished and published in 1806. They and their predecessors
performed gigantic labors, to found in this land an organization
to bear aloft the standard of divine truths, and maintain it by a consistent
exemplification. Covenanters then embraced every opportunity to present
their principles—pulpit, press and convention. Tradition hands
down the following, which in our time would be put under the head of
National Reforra. In his younger days Mr. Donnelly was^a very active
witness for Christ's kingly power in the state. When the New Constitution
for the State of South Carolina, was fraraed, the plan was forthe citizens
to raeet by representation, in District conventions, and make their recoraraendations.
Then the general State convention received the
recommendations of the local conventions adopted the Constitution and
submitted it to a vote of the people of the State.
Mr. Donnelly and other Covenanters were in the Chester District
Convention. A shrewd politician tried to exclude them by a resolution
imposing the oath to the old Constitution. Mr. Donnelly took the negative
in a masterly argument, the pith of which was, that it would be
absurd to bind those about to raake a new Constitution, to an old one
acknowledged to be defective. The resolution was voted down. The
Covenanters sat. A few persons refused to sit with them, withdrew and
formed a minority convention. The recommendations of the regular
district convention, were however received by the State convention. And
one noble Huguenot from the lower country, pleaded for their adoption
345

346 Our Banner. [September 15,
in the State Constitution. But they were defea.ted. Thus our principles
were presented, but the time was not yet for them to prevail.
The sin of a few individuals belonging to the Reformed Presbyterian
church, gave an early opportunity for the Presbytery to declare its Testimony
on the subject of slavery. It is probable that the Presbytery of
1798, the first after the war of Independence, declared the Testiraony
of the church on this subject; but the records are not forthcoming. The
earliest extant record on this subject is that of the committee of the
Reformed Presbytery which held several sessions in Chester District in
the spring of 1801. The minutesof their proceedings during the years 1800
and i8oi,are contained in anold manuscript, found amongMr. Donnelly's
papers—evidently authentic, and in a tolerable state of preservation.
This manuscript is in the hands of the writer, with leave frora the faraily
of Thomas Donnelly, Jr., from whora it was obtained, to present it to
Synod should it be thought desirable to deposit it with the archives of
the church.
The following extracts will forever vindicate the Reformed Presbyterian
church from the charge of any participation in the sin of slavery. The
public opinion of Covenanters was strong enough to prevent most of the
members of the church from dealing in slaves. Although, as we have
seen, there was a constituency large enough to require sixteen elders,
there were not more than ten or twelve families involved in slaveholding.
Extracts of Minutes of the Committee of the Reformed Presbytery,
ON THE Subject of Slavery.—Minutes of February 11, 1801.—
"A petition came in requesting a reconsideration of the business respecting
slaveholders, so far as this species of traffic might be supposed to affect
Christian-communion—and that such steps might be taken in the
premises, as should place that whole affair on such a moral basis as the
principles of our coramon profession, seem imperiously to demand." " It
was agreed prior to the further consideration of this subject that all slaveholders
in the communion of this church, should be warned to attend the
next meeting of the Committee, and that there the merits of the petition
aforementioned, shall be particularly attended to."
Minutes of February 18, 1801.—"The consideration ofthe state ofthe
enslaved Africans was introduced this day into the Committee. The
purport of the discussion was to ascertain whether those who concurred,
more or less, in the enslavement of these miserable subjects, should be
considered as entitled to communion in this church. Ic was unanimously
agreed that enslaving these, our African brethren, is an evil of enormous
magnitude, and that none who continue in such a gross departure, from
humanity and the dictates of our benevolent religion, can have any just
title to communion in this church."
To carry this resolution into effect, the following note was sent to every

1-375-J Reminiscences of the R. P- Church in Souih Carolina 347
member ofthe congregation, not then present, involved in the evil, viz :
" Sir, you are hereby informed, that none can have communion in this
church who hold slaves. You must therefore immediately have it registered,
that your slaves are freed, before the sacrament. If any difficulty
arises to you in the manner of doing it, then you are desired to apply to
the Coraraittee of Presbytery, who will give directions in any circurastances
of a doubtful nature in which you raay be involved, in carrying
this injunction into execution."
At this tirae the Rev. Wm. Martin was deposed frora the office of the
rainistry, having been found guilty of several henious sins and scandals,
araong which the third in order belongs to the present subject, and illustrates
the faithful application of discipline to remove slavery from the
church.
"3d, That he sold some tirae since, a negro man then in his possession,
thereby doing everything in his power to prevent himself from ever having
it in his power to liberate a poor wretched fellow-mortal in any other
period in his life, putting this price of blood among his substance, while
he left his fellow-mortal to languish out the last moment of his life, under
the galling chains of slavery without one scanty ray of hope of ever
obtaining deliverance any other way but by the hand of death, and all
this after the determination of the court and church to which he belonged
had marked African enslavement with the strongest degree of abhorrence."
The last words quoted undoubtedly point to Presbyterial action
on the subject of slavery or at least to the action of a committee of Presbytery
prior to the deed of selling the slave. This action was thereafter
taken by the Scotch Presbytery itself or by its committee, as that
was the court to which Mr. Martin belonged until he gave in his submission
in i8or to the coraraittee of Reforraed Presbyterians in the United
States of Araerica. Mr. Martin's want of proper feeling in reference to
his sin, appears from the plea he made for himself. " Ye a' see I'm opposed
to slavery fori ha'e sold mine."
As the communion season was near at hand, and they were not familiar
with the legal formalities in the deed of emancipation it was found necessary
to settle the raatter in preparation for the sacrament by binding
the parties under heavy penalties to carry out the liberation of their slaves
"as soon as it could possibly be ascertained " how it could be legally
done. " It was accordingly agreed that said bonds be in the meantime
delivered into the hands of Rev. Thomas Donnelly, who is held responsible
for the sarae; and that the said Rev. Thoraas Donnelly, John Mc­
Ninch, and Robert Hemphill be appointed a committee to inquire into
the peculiar circumstances of each of the slaves to be liberated, as also
into the true legal forms of emancipation ; that the intentions of the Reformed
Presbytery in purging out the accursed thing from among them,
Oiay be carried into the most speedy effect." This last language implies

348 Our Banner. [September 15,
that the American Presbytery had also given orders on this matter. Indeed,
it is well understood that the committee of Presbytery came to
the South specially empowered by Presbytery to abolish slavery in the
church. It was further ordered that Mr. Donnelly should make an early
report to Presbytery in reference to this raatter. It will thus be seen,
that Covenanters always viewed with the utmost abhorrence the crime of
slavery; and while they provided for the natural freedom of the enslaved,
they enquired about their circumstances, it is presumable, in a spiritual
as well as a temporal point of view. The records do not show that Mr.
Donnelly ever reported the matter to Presbytery and therefore to bring
it to a close, we must depend on tradition. It is said that of all those
that gave bonds, only four persons failed to carry out their obligations.
One of these, James Kell, was afterwards taken in the act of adultery
with his own slave—a second died a vile drunkard—and a third was reduced
to abject poverty, and was caught stealing the nails to make his
wife's coffin. Thus the brand of Cain was put on the sin of slavery and
that in connection with the discipline of our church. The blessing of
God followed those that turned frora their sin, and some of their children
and grand children became ministers and elders in the church.
Some of the slaves then freed also became members of the church.
Three children of Will and his wife, the former set free by James Hunter,
and the latter by John McDill, are now members of Church Hill congregation
in Illinois.
The ministers of the church all habitually denounced the judgments of
God on the nation for the sin of slavery. If there was any difference in
the degree of abhorrence felt against the inhuman and revolting traffic,
it was on the part of the rainisters and people of the South. They had
seen the monster sin, not to pity and embrace; but to hate and abhor.
The underground railroad found its most daring conductors and station
agents among Carolina Covenanters. Having abolished slavery araong
themselves, they were not ashamed to be called abolitionists ; and they
were not afraid to incur the wrath of citizens and civil officers by helping
the fugitives. It was part of their religion.
Mr. Donnelly retain- d his fervid hatred of the system tothe end. His
hearers say, that as he had always consisteritly opposed the iniquitous institution,
his severe denunciations and arguments were overlooked, with
sorae such reraark as, " Oh, it is only old Donnelly, let it go ;" while if
a Northern raan had said the sarae thing it would have secured him a
coat of tar and feathers. Nor was he at all a respecter of persons in reproving
this sin. After his son became a Presbyterian and a slaveholder,
they must needs discuss the irrepressible subject. The son claimed that
there were Christian slaveholders. The father replied, " It may be so,
but a slaveholder among Christians is like a black swan in the flock."
Slavery was certainly the principal cause of the exodus of Covenanters

1875] Notes from Britain. 349
from the South. Rev. James Faris used to say that he would have raade
South his home, had it not been for the danger to his family through the
temptations held out by the peculiar institution.
NOTES FROM BRITAIN.
BY THE rev. JAMES KERR, GREENOCK, SCOTLAND.
Very deep interest is being taken throughout Scotland in the great
missionary enterprise in Africa, recentlv originated, known by the designation,
Livingstonia. At the first Free Assembly after Livingstone's
death; a.missionary frora Africa suggested that the best raonument to
commemorate Livingstone's heroic labors, would be the institution of a
settlement ofan industrial, educational, and missionary character in some
suitable place in the centre of Africa, which would be likely to grow into
a town, and, afterwards, a city, and become a great centre of evangelization
to the benighted Africans; the settlement he would call Livingstonia.
Preliminary measures toward the practical execution ofthe noble
enterprise, so happily suggested, were at once adopted. An exploring
party were of opinion that the shores of Lake Nyassa, the central part of
Sou hern Africa, would be the place best adapted for the contemplated
mission. Access to the region would be comparatively easy by means of
the Zambesi, and a small steamer traversing the lake would bring the
missionaries into contact with a thick population all around it. Considerable
means were needed for setting the whole work a going. Men
corapetent as directors of the company to the appointed spot up the
Zambesi and past the waterfalls near Nyassa, missionaries, artizans, a
small steamer for the river and the lake, &c., were required. But the
amount necessary poured into the treasury without any pressure. The
principal agent in the work was the Free Church. The other churches
took part with cheerfulness. The Established Church sent out a raissionary
with the party, whom they had instructed to survey carefully the
country with the view of recomraending to them a suitable locality where
they might commence a similar settlement. The whole party set sail
from London on the day on which the General Assemblies of the Free
and Established Churches met in Edinburgh, 21st of last May.
After being importuned by several societies interes'ted in geographical
discoveries, Mr. Disraeli consented some time ago to semi out, under
governmental direction, an expedition of discovery to the North Pole,
As soon as the order was issued to the Admiralty steps were taken to
carry it out. An officer experienced in the Northern seas, and, at the
time, on H. M. S Challenger, on a voyage of discovery around the world,
was selected to coramand the expedition. Two vessels, one of which was
purchased and the other selected, were put under repairs, strengthened
and every way fitted up for the voyage. Special equipments were raade
ready for the men for use in the coldest climate. Sledges of the most durable
material and lightest possible build, were secured. A large number
of volunteers—all men who knew something of a sailor's life in the
Arctics—presented themselves. The Alert bears 9 officers and 52 non-

35° Our Banner. [September 15,
commissioned officers and men. The Discovery, 58 officers and men.
They set sail about six weeks ago. It is expected that the vessels will be
able to reach the 83d or 84th parallel. There they will be left with a
party in charge, and the exploring party proper, under the command of
McClintock, who found Franklin's remains, will proceed northward by
sledges, and, if necessary, boats, leaving cairns behind them, on the ice
at intervals of 60 railes. They will proceed far beyond the limits hitherto
reached by Europeans or Araericans. It wouldhave been better had three
vessels been sent, but the Pandora sent off the week after, at the expense
of Lady Franklin, since deceased, and the enterprising New York Herald,
will help to supply this want. We also think that it should have been
deterrained that the exploring party should lay down a wire as they left
the ships and proceeded on their important errand, so that they could
have kept up constant communication. But, perhaps, some scientific difficulty
prevents the adoption of so valuable an aid to success. If the expedition
fulfil the expectations almost universally entertained, light will be
thrown upon the countless speculations abroad regarding the unknown regions
of the North Pole. Are there any dwellers in these "lonesome
wilds ! " If so, can commerce derive any profit from trafficking with
them ? And is it feathers or sealskins that is their " staple commodity " ?
Is there a practicable north-west passage to China, shortening the voyage
there to a month or six weeks ? Is the immediate region of the North Pole,
a sea—a Polar sea ? Or is that mysterious point in the midst of valleys and
mountains of ice ? What scientific wonders are discoverable by standing
on the Magnetic Pole? These and a hundred other questions will arise in the
rainds of all interested. If no tidings are heard of them for two years and a
half, a relief expedition is to be despatched to search for them. May that
expedition never be called into requisition. May the self-denying and heroic
efforts of these brave men be crowned with abundant success.
Following in the footsteps of Mr. Gladstone in his masterly refutation
of the arrogant claims of " Vaticanism," Alfred Tennyson, the poet
laureate, has issued a drama which is calculated to inflict another terrible
disaster upon the papacy. The drama is entitled "Queen Mary," and
sets forth in a most vivid raanner, the persecutions of the days of " Bloody
Mary." Mary herself occupies the chief place, due prominence being
given to her relentless cruelty against the Reformers and their followers.
Nothing satisfies her hatred save the blood of the innocent. Philip of
Spain instiga'es her to her foul murders. He is represented as saying
to her:
The blood and sweat of heretics at the stake
Is God's best dew upon the barren field.
Burn more.
Bonner, Gardiner, and the other papal dignitaries who fawned on royalty,
are presented in their true and hateful colors, as blood-thirsty ecclesiastics,
approving and comraanding in the name of religion the awful carnage.
0.1 the other hand Cranmer, Ridley and Latimer stand forth as
the unoffending and faithful followers of the Lamb. Of these, Cranmer,
as is right, takes the foremost place. His martyrdom is the most touching
portion ofthe whole piece. Ofthe Lord's Supper, he says.
It is but a communion, not a mass.
No sacrifice, but a life-giving feast.

i875-] Notes from Britain. 351
And of the Pope,
I count him anti Christ,
With all his de\iirs doctrines ; and refuse.
Reject him, and abhor him.
Unlike much dramatic literature, the style is chaste and pure, and
historical facts are constantly drawn upon. The whole may be properly
regarded as a powerful exposure of the falsehood, perjury, and persecuting
spirit of Popery. When Cardinal Manning and the other English
sycophants of the Infallible Pio Nono are straining every nerve to reconquer
Britain, this poem from a source as influential in the world of
letters as was Gladstone's in the world political, raust exert an immense
power in thwarting their efforts. The cause of Protestantism in Britain,
as raay be fairly inferred from recent occurrences, is more popular than
ever. May its popularity grow till, by the uprising irresistible voice
of the people, the subjects of the Papal See be excluded from political
power and their hope of enthroning Ultramontanism extinguished in
thick darkness.
The gravest apprehensions are entertained in Parliamentary and commercial
circles here regarding the financial condition ofthe Turkish Empire.
The subject was recently under discussion at a sederunt of the
House of Commons. All the, speakers were agreed that the future of
Turkey financially was almost, if not altogether, hopeless. Since that
discussion, an official bulletin from Constantinople announces that the
deficit is "comparatively considerable." We smile, if not sneer, at
these words from the Turks, "comparatively considerable !" The state
of matters with the Empire is this:—Foreign debt, 202 raillions; total annual
revenue, 18 millions ; and the Sultan's annual appropriation to sustain
his barbaric extravagance, 2 millions. And the "comparatively considerable
" deficit is, for the past year, 5 millions. A merchant in that
condition could not escape bankruptcy for three months. But great
efforts are to be made by a special comraission to re-establish, the bulletin
tells us, the equilibrium between revenue and expenditure, and to
re-organize on a stable basis the resources of the Empire. The meaning
of all these well-expressed projects is to get another loan on the
exchanges of Hamburg or London, to serve as a stimulating medicine to
keep the "sick man" on his last legs a little longer. We agree with
Lord Shaftesbury that no one need be surprised to find on rising some
morning that Turkey had collapsed. Few would mourn the calamity to
Turkey, except the holders of Turkish bonds, and the sorrow of these
could be easily accounted for by persons of even the weakest capacity.
Greenock, ya/v 24th, 187J.
We add to these notes from our esteemed contributor, the following
from a London correspondent of a New York paper : [Ed.]
The strict observance of the Sabbath by the English and their earnestness
in religious matters are a characteristic which forces itself upon a stranger s
attentfon very soon after his arrival, especially if he has previously been on
the Continent. He sits down to breakfast in London on Sabbath morning
and finds only stale bread on the table. The bakers do not bake on the
Sabbath He calls for the Times and is informed that the Times is not published
either on the Sabbath. He goes into streets, which the day before

352 Our Banner. [September 15,
were almost impassable from the crowd of pedestrians and vehicles, and se
nothing but bare pavements and closed shutters. In fact, on Bond street and
Piccadilly, and all round that neighborhood, the shops close early on Saturday
afternoon, as they do in New York in wholesale establishments. The
cabs ply as usual on Sunday, and sorae of the omnibusses ; there are trains
on the railways, and the liquor shops are open; but, with these exceptions,
all London stops work. I cannot add that it all goes to church,
but a good part of it does, and the rest amuses itself sadly, " after the
manner of the country," as Froissart said three hundred years ago. The
English and Scotch are, I believe, the strictest Sabbatarians in the world,
and proximity to France, where Sunday is not even a holiday for raultitudes,
has not been able to change their notions. There raust be among
them, too, a great deal of genuine interest in religious things, or else our
American missionaries. Moody and Sankey, could never have got together
the crowds that they have. Their prodigious success proves the general
diffusion of religious education and training in England, and the very
opposition they aroused is equal evidence of earnestness in their opponents.
Whatever may be the faults of the Established Church, it has
raade religion fashionable, and a knowledge of the Bible and religious
truth a necessary part of a good education. A young raan cannot gradu •
ate at Oxford without passing a thorough exaraination in the Old Testament
history, the Gospels, and the Acts in their original Greek, and repeat
the thirty-nine articles almost word for word. It is curious to note
how familiar this makes the educated classes with the Bible. An allusion
to a scripture incident is made and understood as readily in Parliament
as it would bs with us in a Presbyterian synod, and I have heard a Queen's
counsel catch up an allusion and dwell upon it in a way that showed a
raost minute acquaintance with the very text of the Bible itself. Another
proof of this general knowledge of religious matters and interest in them
is the commotion excited lately by Tyndall, Huxley, and their school,
still later by Mr. Gladstone on the Popery question, and the combat now
raging over ritualism in the Church, Of course religious feeling is not
necessarily incompatible with immoral conduct, but I am bound to say
that if Englishmen are immoral they have at least the decency, to hide
the fact, so that it is not so apparent to a stranger as it is on the Continent.
UNDERVALUING THE BLESSINGS OF THE GOSPEL.
BY THE REV. J. R. HILL, BIRMINGHAM, MICH.
There are many who think the life of the Christiana life of gloom and
sorrow. To become one, is, in their judgment, to renounce all that is
joyous and beautiful; all that is pleasant and lovely in the world. To
them the earth would no longer appear bathed in sunlight, but all its
landscapes, vales, and m luntains would ba clad in sorabre hue. They
might expect to be compensated for this deprivation in another and
better world; but certainly, so far as the present is concerned, their lois
would appear to be great.

1875-J Undervaluing the Blessings of the Gospel. 353
This view of things is especially likely to be a stumbling-block in the
way of the young. They would sometimes like to embrace the offers of
salvdvation ; to hearken to " the still sraall voice " of the gospel; but the
world seems so full of beauty, the pleasures of sin so sweet, and, on the
other hand, the lot of the believer so cheerless and barren, the path of
duty so rugged and thorny, that, with a sigh, they turn away from the
pleading face of Him who says, "They that seek me early, shall find me."
How great this deception is; how false this estimate of the Christian
life is, none but the child of God can know. His experience is, that
never did he know what it was to live until the life of God had begun in
his soul. Before his conversion he was " dead in trespasses and in sins;"
now his life is " hid with Christ in God." While he was without Christ,
an alien frora the coramonwealth of Israel, and a stranger from the
covenants of promise, having no hope, and without God in the world,
there was nothing in his case really worth living for. Cut off from Gad,
the source and centre of life, and the Author of all good, how could he
ever expect to see good? Tne branch sev?red from the vine, must
wither and die; the stream cut off from the fountain must cease to flaw,
and disappear in the sandy waste. And then to have no bright hops in
the future, no gre-n spot in the distance to glad len the eye of the
traveller, weary and foot-sore from wandering in the way of the transgressor,
which is so hard and painful. Surely this was a life in the midst
of death—a life, dreary and desolate, void of comfort and cheer. " But
now in Christ Jesus he who sometimes was far off is made nigh by the
blood of Christ." " Now, therefore, he is no raore a stranger and
foreigner, but a fellow-citizen with the saints and of the household of
God."
Ah, ray friends, they do greatly err who esteem the life of the believer
in this world unhappy, compared with that of the sinner. "Godliness
has the promise ofthe life that now is, as well as of the life that is to
corae." " We know that all things work together for good to them that
love God ; to them who are the called according to his purpose." " All
things are yours," says the Apostle, "whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things present or things to
come; all are yours; and ye are Christ's, and Christ is God's."
Bat the sinner not only undervalues the blessings which the gospel
brings in this life, but also those that pertain to the life to come. He
can have but a dim perception of the glory and happiness of the saints in
that better country; in that city which hath foundations; whose streets
are paved with gold, and whose gates are of pearl. Where there is no
need of the light of the sun or the moon, but the glory of God doth
lighten it, and the Lamb is the light thereof! Even the people of God
themselves while here can have but very imperfect notions of the blessedness
of heaven. " Beloved, now are we the sons of God, and it doth not
yet appear what we shall be; but we know that when he shall appear,
we shall be like him ; for we shall see him as he is." Eye hath not seen,
ear hath not heard, neither have entered into the heart of man the things
which God hath prepared for them that love him."

351 Our Banner. [September 15,
INSTALLATION ADDRESS.
BY THE REV. J. O. BAYLES.
Delivered before the congregation of Walton at the installation of the Rev. D,
McAllister, June 23, 1875.
In endeavoring to discharge the duty assigned me by Presbytery, I will
present
I. Some Positive Duties :
I. Thank God because he has answered your prayers, and given you
an under shepherd.
2. Receive your pastor as a minister of Christ. He coraes to you clothed
with the authority of a minister of Christ. It is a great raistake, however prevalent,
to regard the preacher as a sort of popular delegate or hired agent
whose raission is to reflect the views, to receive the instructions, execute
the wishes and flatter the prejudices and humors of his hearers. Ministers
are the servants of the church, watchmen upon her walls but not her
pusillanimous slaves. Charge us not with magnifying our office when we
say that the faithful minister of the gospel receives his authority as certainly
if not as directly from the Lord Jesus Christ as Paul himself. To
refuse to render unto him all due attention, respect, and support as the
servant of Christ is to incur the displeasure of the Shepherd and Bishop
of souls. To render these is to find favor with Him. While you should
do this, never allow the minister to come between you and Christ in the
form of an idol. It has been said of s jme congregations, that they could
not see Christ over their pastor's head. The true rainister of the gospel
always endeavors to hide himself behind Christ and his gospel, and the
people should always see thera above and beyond all earthly raeans.
3. "Esteem him highly in love for his work's sake The Apostle
claimed from the Thessalonians love with all its beneficent results for the
ministers of Christ for their work's sake. Office, whether civil or ecclesiastical,
considered as a divine ordinance, may properly demand a measure
of respect; but the work of the ministry, because of its great importance,
should draw official esteem and love in a peculiar raanner. Where is
there a work of such importance and responsibility? It consists in nothing
less than the eternal salvation of souls, the edification and comfort
of the church, the regeneration and sanctification of the world, the bringing
of all men into subjection to christ. Calvin remarks that " it is a work
ofinestiraable excellency and dignity."
4. Co operate with him in his work. Paul's declaration to the Galatians,
"As we have opportunity, let us do good unto all raen," is as
binding on you as it is on your pastor. Further, to the Corinthians he
says, " we then are workers together." If you wish your congregation
and pastor to succeed, leave hira not to struggle alone in any good work
but join with him in prayer, in speech, and action. Do not settle down,

i875-j Installation Address. 355
saying, " now we have an efficient pastor and we may fold our hands,"
but rather say, "as we have one to go out and in before us, as we are better
officered, and more thoroughly equipped, we must labor with renewed
efforts in the cause of our Master."
Especially would I call the attention of the elders to a consideration
of the vows they have taken upon them in their ordination,—to watch
faithfully over the flock, to exhort with meekness and long suffering, and
to visit the sick and afflicted.
The office of the eldership is something raore than ornamental in the
church. The elder has something more to do than talk and vote in the
church courts. He has arduous and responsible duties ever to perform in
forwarding the great interests of the congregation and this he can best
do, "all other things being equal," in'co-operation with the pastor. Frequently
a pastor's work is pronounced a failure; but were the truth known,
in many instances, it is not he that is a failure, but the session. If you
go forward, actively and unitedly, you cannot but succeed, but if not, in
a great meagre, your work will be a failure.
5. Help him to bear his burdens, (i.) By waiting punctually on his
ministry. It is very^iscouraging for a pastor to find his ministrations
neglected. It is not so much personal disrespect as it is an evidence
that his work is ineffectual, and progress impossible, for how shall
they call or believe on him of whom they have not heard ? It is a sad
disappointment for your pastor, who has labored during the week to
arrange truth for you who need it most, to find you absent at the time
appointed to receive his message. You have solemnly called one to
come and labor among you as a rainister. In doing so you come under
the same obligation to be in your pews to hear and worship, that he does
to occupy this pulpit that he may preach.
(2.) By hearing him and evincing the fact. Show enough respect to
the message of the minister of Christ to hear it diligently and let him
know you do hear. Do not flatter him, but let him know that his work
is not in vain; discover your state of mind so that he may adapt his
ministrations to you. Talk to him about the truths discussed that knowledge
may be gained, and that the souls of both may be warmed by the
truth. I know of an earnest and faithful minister who resigned his
charge, chiefly because of the failure of the congregation in this respect.
They asked of his health, spoke of the weather and neighborhood news.
All very well, but he could not bear that the great work of his life should
be ignored. I appeal to you, husbandmen, what would be your mortification
did you exhibit your farras and pwducts, week after week, to
friends that would not give any expression as to what they saw or heard ?
So that minister's life and work is cheerless who does not find a lively
response from his brethren. , j rs x.
(3 ) ^y praying for him, thus holding up his hands. One whose
opinion is entitled to respect, has said, " In nine cases out of ten, a congregation
can make their pastor what they wish him to be, by prayerfully
Incouraging and helping him." There is nothing more certain than
this • his ministrations will profit you as you bear him and his ministrations
to a throne of grace. If you seek the words of eternal lite at his
mouth thoughtfully and prayerfully, God will answer your prayer. If
you do not, you need not be surprised if this pulpit prove barrenness to
^°(4-) By giving him a liberal support. In doing this you will free his

3j6 Our Banner. [September 15,
mind from care and perplexity, and, to your gain, he will be able to
give his strength and tirae to his special work. You will be great
losers if you suffer him to be harrassed and deprived of books and those
raeans by which he may thoroughly equip himself for his work. Remember,
moreover, Christ and his true servants are one, and what you do unto
them, you do unto Him. In discharging your duty in this respect to
your pastor, the divine word and history assure us that you will bring
direct blessings from God, reflex benefits through your pastor and through
one another. Think on the words of the Apostle, " If we have sown
unto you spiritual things, is it a great thing if we shall reap your carnal
things?"
(5.) By evincing a lively interest in your house of worship. Bythe
iiberal and tasteful manner in which you have provided a house of worship,
you have set an exaraple worthy of imitation. Exert yourselves to
render this a warm and cheerful home to yourselves, pastor and strangers,
by courtesies and close attention to comfort. Frequently, by bad
ventilation, the church too hot or cold, and through sorae unnecessary
annoyance, rauch good of the ordinances is rendered futile. Having
begun well, go on unto perfection.
II. Some Negative Duties :—
I. Do not expect peifection from your pastor. He is but a raan. We
have this treasure in earthen vessels that the excellency of the power may
be of God and not of us. Were he perfect he would not be here. But
do not make his faults, or what you may suppose his faults, an excuse for
pursuing a wrong course, but a reason why you should watch and labor
more earnestly. On the other hand be not too ready to find fault with
him or his family. This is easily done. It was done even with the
Master himself. You may not always agree as to all the ordinary matters
of life, but bear in mind that agreement in all these things is not absolutely
essential. Consider also that his position is peculiar, his habits,
and modes of life and thoughts raust in sorae ways be different from
yours. These things will always demand your charitable judgment.
2. Do not make his ear a receptacle for all the gossip of the congregation.
There are certain things that a pastor ought to know, but they
should reach his ears through judicious sources. It will not be profitable
to take up his tirae or attention by the recital of idle words, that are often
tpoken of him or the congregation. People sometiraes iraagine they are
doing the rainister a special favor by retailing these things to hira, but I
give It as my opinion, they are generally mistaken. It is a safe way to
allow the minister to draw such information out of you.
3. Do not waste his time by unnecessary or '•'•long calls." Your
minister will be glad to see you any reasonable day and length of time,
if you have important work with him about your souls or your congregation.
There is too often a dearth of these topics. Respecting these
things every faithful minister of the gospel virtually writes over his door,
" the man that wishes to see me is the man I wish to see." But remember
that to him time is everything. When it is unemployed his work
s'ands still. By robbing him of his time you rob yourself of food frora
the pulpit and elsewhere.
4. Do not vex his heart by strife and contention. Right must be maintained,
but there is no need of strife. Bear in mind this is one of the
devil's modes of retarding the work ofthe Lord, and blasting the efforts
of his servants. Remember you and your pastor will meet at the judg-

'875-J Our Pulpit.
357
ment bar each to give an account of his work. May it be the blessed lot
of each of you to receive the welcome, " Well done, good and faithful
servant, enter thou into the joy of thy Lord."
OUR PULPIT.
THE DIGNITY OF THE CHRISTIAN MINISTRY.
BY THE REV. SAMUEL CARLISLE, NEWBURGH, N. Y.
" We are ambassadors for Christ. "—II. Cor. .. 20.
The raain topic of the preceding chapter was the ministry; specially
the fidelity with which Paul and his companions labored, the difficulties
which they encountered, together with their supports and encouragements.
And while this fifth chapter contains instruction and consolation
for all believers, yet it also is mainly intended for the ministry. The
verse in which the text is found speaks of the distinguished honor conferred
upon them, " Now then we are ambassadors for Christ, as though
God did beseech you by us ; we pray you in Christ's stead, be ye reconciled
to God." This rare excellence and singular dignity of the Christian
ministry consists
I. In the fact that it is divinely instituted. The Lord Jesus Christ, the
Suprerae legislative, executive, and judicial Head of Zion, "gave some
apostles, and some prophets, and some evangelists, and some pastors and
teachers, for the work ofthe ministry." The office does not receive its
excellence frora the persons to whom it is committed, from their natural
or acquired talents, nor from any special gift or spiritual charm communicated
by the laying on of hands ; for they are not angels, but earthen
vessels, men of like passions with others and often inferior in intellect
and culture to others in the same comraunity. But it derives importance
and dignity from its divine appointraent. All its functions, ends, modes
and means are prescribed of God, and are worthy of their Author; and those
who fill the office are brought into special relations with Him, act for
Him and in His Name, and partaking of His fulness become " mighty
through God." Accordingly they are said to be ambassadors for Christ,
servants of Christ, stars which He holds in His right hand, raen whom
He guides, encourages, supports, and raakes instruraental in the conversion
of sinners.
II. In the fact that the Ministers are called and commissioned by Him.
An ambassador is a minister of the highest rank employed to represent
the dignity and power of one Sovereign at the Court of another, and to
act on his behalf. They are selected by their Sovereign and bear His
commission; so that He becomes responsible for and invests them with
all the prestige of His own name and throne. Even so the ministry are
•called and sent by Christ to make known and enforce the terms of reconciliation
with God, and to this end are invested by Him with heavenly
majesty and power. A call to the ministry is not now immediate
^3

358 Our Banner. [September 15,
and direct as to the prophets and apostles; but " if a man desire the office
of a bishop, he desireth a good work." It is not be desired for its
worldly honors and eraoluments; since great self-denial and willingness
to endure hardness as good soldiers are needed in it. But those who desire
it that they may honor God, save souls, and promote man's teraporal
and eternal welfare, have in the desire itself an evidence of a divine
call to engage in it. But this desire alone is not sufficient, for the
inquiry of every penitent is, "Lord, what wilt thou have me to do ?"
and the people are willing in the day of His power. Hence it must be
accorapanied with special fitness for the work; "aptness to teach,"
facilities for culture, suitable age, and physical health. The necessities
of the church, as when the harvest is great and the laborers are few, are an
urgent call in Providence to the young raen of piety and talent, and at
such tiraes the church seeks out and urges young men to consecrate themselves
to this honorable and dignified employment. But when we add
to these, acceptance among God's people, a formal call to labor in some
field, the deliberate approval and solemn investiture by the Presbytery,
with the divine blessing upon their work, we have the marks of being
" called of God as was Aaron," and a dignity and official character at
least equal to that " saint of God."
III. They are divinely qualified for the work. Ambassadors to sustain
the dignity of their office must have special qualifications raaking
them efficient. Every citizen is not fitted for this distinguished
position, but only those eminent in intellectual, legal and moral character.
So the successful prosecution of the ministry of reconciliation requires
that they be the intellectual peers of those by whom they are surrounded
in this enlightened age. Reason and revelation alike require
that those who are set for the defence of the gospel, should understand
its terms, know the arguments by which its truth is established, and be
farailiar with the best raethods of disarraing its opponents. Accordingly
the church requires a high standard of education. The Apostles were
trained by Christ Hiraself, and the Spirit rairaculously endowed thera
with intellectual and spiritual gifts. The Apostle to the Gentiles was
taught at the feet of Gamaliel, and in profound scholarship was a master
even among the learned of Greece and Rome. The Reformers by their
learning comraanded the respect of gainsayers. And the ministry of today
are learned and able men. A second eleraent in the ministry is
courage and fidelity. Ezekiel represents one of the four living creatures
as having the face of a lion. Says Paul to Timothy, " The same
commit thou to faithful men." The ambassador of the cross loving all
must fear none; but honestly and fearlessly receive, profess, exemplify
and proclaim the truth. He may not pander to raen's passions and
prejudices, rautilating and perverting the gospel to please the pews;
but must declare the precise and entire counsel of God. As a soldier in
the field he obeys the raarching orders to "cry aloud and spare not."
And thirdly they are men of personal piety and godliness. It is essential
that an ambassador of Christ be His disciple. Paul writes to Timothy,
" My son, be strong in the grace that is in Christ Jesus," intimating
the necessity of much grace for success in the ministry. God may
use unconverted men in saving others ; even as a blind man may carry a
larap which gives light to others, but from which he receives no light;
or as a guide post may point the way to a traveler, though it
cannot lead him nor follow its own directions j so may blind watch-

^275-J Our Pulpit.
rnen point others to Christ whom they neither see nor follow. But as
fl produces like, if they are not pious, true holiness will languish in
tne church, the godly will be grieved, christian activity will be hindered
and the glory of Christ will be obscured. Christ keeps the larap of
light burning in the hearts of his true arabassadors with oil supplied
from the golden candlestick. Fourthly, they are gentle and tender in
the pulpit. Btit we were gentle araong you, even as a nurse cherisheth
her children. With such qualifications how glorious would be any king
But the origin of their office, the nature of their work, the interests at
stake assure lis that He who sends thera, having all the fulness of the
Godhead bodily, will make them comely with His comeliness upon them.
IV. The nature of their embassy adds dignity to the gospel rainistry.
Ihey carry a message of peace. " We pray you in Christ's stead be ye
reconciled unto God." Reconciliation implies a state of hostility. And
" the carnal mind which is enmity against God" is in every meraber
(Jf the race, and one of its raost singular manifestations is indifference and
opposition to the gospel—to the Lord Jesus Christ. " He came unto
His own, and His own received Him not." " Not this man but Barabbas."
For Christ the Jews have no crown but one of thorns; and men
still prefer any Barabbas to Christ, even though it be that which robs
them of all peace and happiness. Sad, sad proof of man's depravity and
moral degradation, though eminently distinguished by the intellectual
powers of which he boasts. But reconciliation has been effected. The
Lord Jesus Christ is the Mediator, the Prince of Peace. The covenant
made with Him is the covenant of peace. The gospel of which He is
the Author is the"gospel of peace and the effects of its proclamation are
"glory to God in the highest, on earth, peace, good will to men"—
"When we were eneraies, we were reconciled to God by the death of
his Son." Having raade peace by the blood of His cross, it hath pleased
the Father by Him to reconcile all things unto Himself; and the Christian
ministry are the ambassadors who negotiate the treaty of peace.
The great raission of the gospel is to reconcile raen to God. It brings
individuals into harraonious relations with one another and with God by
the cultivation of virtues and the suppression of vice and iraraorality. By
the Bible, the Sabbath and Christian Institutions which it establishes and
maintains, it promotes civil liberty, righteousness, and glory, and makes
"blessed the nation whose God is the Lord." It is not the antagonist
of science, but a founder of seats of learning and the promoter of those
profound investigations which reveal a personal God in all the works of
nature and confound the atheistic "oppositions of science falsely so
called." Its apostles everywhere turn upside-down the godless world by
inculcating those truths which like leaven permeate society, revolutionize
its corrupt organizations, and re-establish them on the great moral principles
of the law of God. Truly we raay exclaim, " How beautiful upon
the mountains are the feet of him that bringeth good tidings, that publisheth
peace, that bringeth good tidings of good, that publisheth salvation,
that saith unto Zion, Thy God reigneth " !
V. The ofiice of the ministry is crowned with dignity by the great moral
and spiritual forces which render it effective. "As though God did beseech
you by us, we pray you." The earnestness of the age is an element
of strength to the rainistry as they labor with untiring zeal until
Christ be forraed in the hearts of the people, the hope of glory. But
divine forces are added to them. First, "The truth; and especially that
359

360 Our Banner. [September 15,
grand central truth of the Bible, Jesus Christ crucified. " As
Mo^es lifted up the serpent in the wilderness, so must the Son of man be
lifted up." "We preach Christ crucified, unto the Jews a stumbling
block, and unto the Greeks foolishness; but unto them which are called,
both Jews and Greeks, Christ the power of God and the wisdom of God."
Truth is a divine power, and the truth of Christ peculiarly is " the power
of God unto salvation to every one that believeth." Secondly, The
agency of the Holy Spirit renders the word effective. " Not by might,
nor by power, but by ray Spirit, saith the Lord." "Paul raay plant,
Apollos may water, but God gives the increase." In vain does the ambassador
of the cross preach and spend his strength, unless his raessage is accompanied
with the power and demonstration of the Spirit; but the
Gospel wielded by the Spirit is " like a fire, and like a hammer that
breaketh the rock in pieces." The Spirit makes the word "quick and
powerful and sharper than any two-edged sword, piercing even to the
dividing asunder of soul and spirit " ; and He is promised in answer to
prayer. Nay, Jesus expressly charges, "Tarry ye until ye be endued
with power from on high." Thirdly, The Presence of the Master opens
the way and overrules all things for His glory and the good of His people.
This grand dignity is theirs, that He, who is raade Head over all
things to His body the church, is in thera calling, qualifying and sending
them ; is with them rendering their message effectual; is fjr them making
all things work together for good.
VI. Its glorious and beneficent-results enhance the dignity of the gospel
ministry. By the preaching* of the Gospel raan's teraporal interests are
promoted, society is benefited, souls are saved, the glorious triumph of
the kingdom of the Exalted Mediator is hastened, and in the end the
entire travail of His soul are gathered home and presented by Christ to
Himself a glorious church without spot or wrinkle or any such thing.
These results are not always traceable directly to each, but even if no
result appear, yet each faithful ambassador can say, " Though Israel be
not gathered, yet shall I be glorious in the eyes of the Lord, and my God
shall be my strength."
CORRESPONDENCE.
EUROPEAN TRAVEL.—No. VI.—Continued.
Cork, Ireland, October 27, 1874.
Shortly after leaving Mayence we come to Bingen, " Bingen on the
Rhine." Near the mouth of the River Nahe, opposite the Castle of
Ehrenfels, is the "Mouse Tower," which takes its name from a legend
embalmed in verse by Southey, concerning Archbishop Hatto of Mayence.
Having a large supply of corn during a famine, the bishop invited the
poor starving people to come to his barn for a supply. When they
arrived and crowded the building, the cruel Hatto applied the torch and
consumed the hungry people. He .hen audaciously congratulated the
country,

^8 75-] Correspondence. 361
" For ridding it, in these times forlorn.
Of rats that only consume the corn."
Immediately afterwards the cruel bishop was attacked by swarms of mice,
who pursued him from his palace to the "Mouse Tower," and finally
devoured hira there. This is but one of the raany legends that linger
around nearly every point of interest on the Rhine. Farther down the
river we come to the White Tower, at which point Julius Ctesar with his
array is said to have crossed. The finest scenery is frora Coblentz to
Bonn. Coblentz is a beautiful town, beautifully situated at the confluence
of the Moselle with the Rhine. At the summit of a bluff nearly 400 feet
above the water, opposite to where the Moselle falls into the Rhine,
stands the frowning fortress of Ehrenbreitstein. Its great strength and
capacity for defence have gained for it the name, "Gibraltar of the
Rhine." We soon come in sight ofthe " seven mountains," the lowest
of which is raore than 1000 feet high. The principal of these is the
Drachenfels, whose sumrait is crowned by an old castle, which on account
of the coraraanding view it affords, was once used by robbers as a watch
tower. This place is the subject of one of Byron's beautiful poems. We
stopped at Bonn, to whose famous University the good Prince Albert was
indebted for rauch of his learning. To Cologne is but a short ride. By
its name this city suggests a most agreeable perfume, but in walking its
narrow crooked streets our olfactories are offended by odors that are not
agreeable. Cologne is a very old city, and in all its varied history has
been an important place. It is the point at which most travelers leave
the Rhine in their descent of the beautiful river. The chief attraction of
the city is its magnificent Cathedral. It is known as the " Minster of
St. Peter," and is said to be the grandest Gothic structure in the world.
Although commenced more than 600 years ago, it is yet unfinished. Its
size is about 500 feet long by 230 feet wide, and the two towers are to be
500 feet high. Millions of dollars have already been expended in its
construction and millions more will be required for ts completion. The
interior is most iraposing and spacious, the transept being 390 feet long
and the nave 145 feet and the roof supported by 56 pillars. These figures
can give but an idea of the iraraensity of this grand old Cathedral. From
Cologne we returned to Paris. On the way our baggage was examined
four times by custom officers. Our route lay through Charleroi, Namur
and Aix-la-Chapelle, names which suggest the history of the Netherlands
and Motley's Rise of the Dutch Republic.
We are pleased to be back again in Paris and feel irresistibly drawn
by the attractions of the magnificent city. We might fill many pages
with the experience of our second visit to the French Capital, but we
forbear. From Paris we returned to London. We cannot describe
how strangely it sounded to hear every one around us speaking our own
language. We felt we must stop and listen, as though every word were
addressed to us. From London to Liverpool, a distance of 205 English
miles, on the train known as the " Wild Irishman" because the run
is made in five hours, is a rapid transit. Thence we cross the channel
to Ireland, entering the " Emerald Isle," at the flourishing city of Belfast.
Messrs. Moody and Shankey had just arrived and these " American
Evangelists " were producing quite an excitement among the people.
In the good company of four clergymen of the Reformed Presbyteterian
Church we attended a monster raeeting at the Zoological Gardens
at which 10,000 people were present. It is difficult to forra a cor-

362 Our Banner. [September 15,
rect opinion in regard to the remarkable movement in which these gentlemen
are engaged. Their work of course is eliciting a great variety
of comment. Some look upon the movement with apprehension; while
many on both sides of the Atlantic are very sanguine with regard to it.
It can only be judged by results, and it is yet too soon for its results to
be crystallized into permanency.
Having, on a former occasion, spent considerable time in traveling
through Ireland we now hasten our steps to the harbor of Queenstown,
where we are to take stearaer "homeward bound." We spent our
last Sabbath this side the water in this city of Cork. We went to the
Cathedral and enjo)ed a fine sermon from Bishop Gregg, a prominent
divine of the Church of England. Awaiting the arrival off Queenstown
of the steamer China, which we trust is safely to bear us across
the ocean to Boston, we cannot refrain from a comparison in our
own minds between this city of Cork, the most Irish of Irish towns,
and Boston, the Athens of America and perhaps the raost American
of American towns. As our thoughts crowd upon us, our coraparison
widens still farther and places side by side in imagination the countries
of the old world through which we have just traveled and our
own Araerica, best beloved of all. It may not be strictly courteous
to speak out all we think in regard to this phase of our experience, but
we raust say that however rauch there may be in Europe to attract the
refined and educated, and however much these older nations have whereof
to be justly proud, in view ofall this, and much raore if they please, we
decidedly prefer "our own, our native land." Without partiality, we
conclude that among the allegiancies of the nations, high above them
all, stands the citizenship of America, whose government though open to
rauch criticisra is yet the best the world has ever seen. Paul the great
Apostle of the Gentiles with that matchless dignity that clothes every
utterance he makes, could declare " I am a Roraan." How much higher,
how much nobler, how much better the privilege of him who can declare
" I am an Araerican." But there is a step still higher. Highest, noblest,
best of all is the glorious position of him, who having faithfully and truly
given in his allegiance to the Divine Governor among the nations, can
declare, "I am a Christian," an expectant citizen ofthe New Jerusalem !
And now, Messrs. Editors, in concluding ray letters, allow rae to
thank you for the courtesy with which you have received them. I congratulate
you upon the success of your magazine and trust that its career
may be bright, useful and prosperous beyond your highest hopes.
Clement M. Brown.
HOME READING.
WHAT ELDERS CAN DO.
Elders can do many things that the pastor cannot do. They can proraote
peace, unity and good understanding araong the raerabers of the
church. They can allay jealousies and alienations, and prevent the
springing up of any " root of bitterness" to disturb the harmony of the

1875'J Home Reading. 363
flock. They can be active and foremost in showing the courtesies
to strangers, and in winning the careless and indifferent to the house of
Go^.. They can keep the standard of Christian fidelity high in the
church, by causing it to be seen and said that they are always in their
place at every service, and that every call of duty is sure to be answered
proraptly and cheerfully by thera. When the pastor calls fof laborers in
any new field; when he would rouse the church to greater spiritual
activity; when he wishes to enlarge the benefactions of the congregation
and secure for them the greater blessedness of giving; they can supply
him with the best arguments and illustrations, by responding to the call
with promptness and cheerfulness. It is hardly possible that any pastor
can fail to carry his church with hira in any good work, if he has earnest,
devout, highly esteemed, honorable men in the eldership to enter into
the plan and sustain it before the congregation.
Elders can visit the sick, the poor, the afdicted and the dying. They
can carry the blessing of peace and consolation to the house of mourning.
They can go as Jesus went, in meekness and lowliness, to the careless
and wandering, and win them back to the fold by words of gentleness and
love. They can direct the anxious inquirer to the Lamb of God, who
taketh away the sin of the world. They can make themselves acquainted
with the children and young people, so as to call thera by name, and
give them a cordial greeting whenever they raeet them. They can meet
together to pray, and to devise raeasures for the increase and upbuilding
of the church. They can carry themselves with such sacred and thoughtful
propriety, when acting officially in the ordinances of the church, that
all observers shall be made to feel the purity, the selectness, the sancity
of the Lord's house. They can infuse into the whole body of the church
a spirit of devotion, of liberality, of self-denial, of self consecration.
They can do much to raake the whole church known and characterized
by a pure, earnest, strong, spiritual life.—Presbyterian.
GO PREACH THE GOSPEL.
The work of the followers of Christ is, and has always been, a missionary
work. The spirit of missions is the very genius of Christianity.
Jesus, revealing at once the spirit of the gospel dispensation, went forth
unto the people, so that it was-said of him, "He went about doing
good." He sent out his disciples two and two, saying to thera, "Go ye
into all the world and preach the gospel to every creature." And
"they went everywhere preaching the word." The Church of Christ
is, therefore, a raissionary band. The missionary work is not something
superadded, but original to it; not soraething incidental, but essential.
The Christian's call into the church is not simply a sumraons to a discipleship,
but a commission to an apostleship; becomes to the house
of God for instruction and training, but, also to go out to a raission.
We are apt to despise the simplicity of this itinerating work. We associate
preaching with the consecrated building, the gathered congregation,
the church order and organization. We do not esteem the face to
face talk of the Christian raan or woman with the single individual, or

364 Our Banner. [September 15,
the little circle of a faraily, or tenant house, or neighborhood, a preac
ing of the gospel. But it is the primitive idea of preaching, almost the
only early form. Jesus had often only the twelve orthe seventy. Once h^e
preached to a woraan at Jacob's well, and often to Mary seated at his
feet. He did not wait for churches and congregations, but went to
homes and marts, and standing by the wayside proclaimed his word.
He entered the open synagogue, and took the occasion offered to expound
the Scriptures ; but he used the synagogue because it gave an opportunity,
he did not wait to build it. So also his apostles went from
house to house, and soul to soul, declaring the unsearchable riches of
Christ. Peter preached to Cornelius, Paul preached to the jailer, and
it is recorded, as every reader of the Greek Testament knows ^that they
went everywhere talking the word.
There is a necessity laid on the Christian of seeking raen and forcing
upon thera the word of life. It arises from the sad and fearful fact that
men will not corae to the church for the news of salvation. The sarae
guilt and corruption of raan which make the gospel needful for hira,
keep him away frora its sound. He does not know his |sin and the
cause of his raisery. Or, if he knows it, his proud heart rises in resistance
to God, and even God's salvation. He must be pursued, and convinced
of his sin, and made conscious of the source of his present misery,
and the certainty of his eternal ruin, or he will go on in ignorance
and hardness to everlasting death. This is the proper work of the
church. It will not, cannot fulfil the divine commission and discharge
its obligation to the world until every Christian raan and woraan is in a
smaller or larger sphere, a missionary of the cross.
Do we then ignore and undervalue the churc'n organization, the work
of the settled pastor ? By no means. But we simply affirm that the
church and pastor will not as such accomplish for the world what the
Saviour intends and promises shall be done for it. We have the proof
in the original work of Christ's disciples. They went out two and two
from house to house, knowing that should they build a house and erect a
pulpit, the people would not come to thera. We have the evidence before
our eyes. In the midst of our thousands of unbelieving people,
how raany of our churches are thronged to excess and discomfort ? How
many vacant seats, freely offered, show that, for many reasons, no raatter
what they are, the people will not come to us. If the church, then,
shall only preach to such as corae to it, and the pastors and his helpers
shall only appear in the households which adhere to them, the work of
saving the masses will not, cannot be accomplished. The church must
send forth laborers to gather the people, then follow them up with the order,
and governraent, and pastoral care of the church as a settled institution.
Aggression and development are her offices, to call in the outcast
and dying, to build up and sanctify the restored and regenerated.
By the labor of the visitor, the tract distributor, and the raissionary, the
masses are to be led to Christ. By the training of the faraily, the Sabbath
school, the Bible class, thepulpit, by the nurture of pastoral care, and
brotherly fellowship, and sacramental communion, they are to be reared
into Christian excellence and fruitfulness, and prepared for heaven.
Let no church, then, sit down at ease, giving itself to the enjoyment
of privileges, and excusing itself for the destitution ofthe masses, by saying,
" Our doors are open. Who will corae to us raay corae, without
money and without price." No, no. Christian brethren, the world vifill

1875-] Home Reading. 365
not come unto you, and that does not excuse you even if it condemns
the world, and Christ has called you to a service, and it is commanded,
"Go ye into all the world and preach the Gospel to every creature."
You raust go as well as stand proclaiming Christ. If you or your church
shall sit down to receive and enjoy, and not go forth to give and bless, you
will yet be driven out by the lash of adversity or persecution. God will
give the world to his Son, and he will make us freely give as we have
freely received, or take from us what we have, and giv6 it to the faithful.
The church at Jerusalem settled down in its prosperity, a\id consolidated
and enriched itself. God upheaved its foundations by the earthquake of
power, and scattered it by the tornado of persecution. And the historian
of this persecution adds, oh ! how emphatically: "Therefore, they th'a.t
were scattered abroad went everywhere preaching the word."
J. T. DURYEA, D. D.
SMOKERS, ATTENTION!
Among the last things written by Dr. Arnot was a letter to the Illustrated
Weekly, (New York,) on the subject of tobacco-smoking, containing
thoughts well worthy of the serious atiention of every smoker. We
make some extracts: t -n t
"I don't smoke; I never smoked; God helping rae, I never will. 1
have lots of reasons—raore than I could crowd into one paper; but here
are some taken as they rise to raeraory :
I have sons, some of them grown up, and some growing. Whatever
difference of opinion there raay be as to the effects of tobacco on the
health of men, I believe all are agreed that it damages at the root the
constitution of youths, if they use it before manhood Novv, commonsense
and all experience teach that a man weakens his influence
imraeasurably, if he smokes hiraself and tells his boys to abstain If you
can encourage them to do so by your exaraple you stand on a firm footing,
and have a raighty purchase on your child. This is the method that
God will bless. , , „,
But there is one reason so big that it seems to rae to comprehend
nearly all others within it. It is that the use, of tobacco makes it more
difficult to be a Christian-hinders a Christian mightily m being a true
; " o his Lord. I am accustoraed now to pity greatly Christians
who are also smokers. The practice not only drains the l^fe-sap out of
the smoker's cheeks, it also drains charity out of the smoker s soul.
Many smokers succeed in living a Christian life, till their Lord ca Is them
hence Tn spite of this great obstruction, just as many youths continue to
wrS'e fo ward into manhood with somewhat sallow cheeks, and somewhat
sunken eyes, in spite ofthe tobacco poison; yet it remains true
Thaf smoking to a greater or less extent diminishes the strength and the
bpnefirial effects of a Christian's graces. •> ,u • t
The appetUes that God has planted in our nature, hunger and thirst,
are very^mperious and put us \o a great deal of trouble They raust be
obeved But then they are useful and necessary. Wanting hunger, a
stern watchman set over us within our own constitution, we should certainly
forget or neglect to take the nourishment necessary to sustain life

366 Our Banner. [September 15,
and health. So these imperious appetites that our Maker has set over us
are wise and good. They are the preservers of our life. But what of the
appetites that raan raakes for hiraself? I admire that choice that David
the king made in his great distress, " Let me fall now into the hands of
the Lord; for very great are his mercies: but let me not fall into the
hands of raan." In the matter of appetites that shall stir in my being and
lord it over me, and compel me to obey them, let me not fall into the
hands of man, least of all into my own hands.
Now I reckon it to be self-evident that a sraoker, when he begins, deliberately
kindles in his own constitution a fire that was not there before
he kindled it; a fire that, though it needs sorae cherishing and fanning
at first, will, when it is once kindled, blaze on and compel the victira to
toil like a slave, running and fetching, and flinging on tobacco-leaves to
feed it till his dying day. For if here and there one breaks his chain and
escapes, he raay well say : With great price of lengthened agony obtained
I this freedom. The great multitude are held in bondage to the last.
It is time that Christians should take tobacco-smoking into their
closets and shut the door, and ask on until they get an answer as to their
duty in the raatter. For ray part I have no doubt it is one of the great
waves stretching like the tide over all the breadth of the world, to the
extent of its power impeding the coming of the kingdom. It is a
system of self-gratification at the expense of others ; the Gospel systera is
the reverse. These two currents are antagonistic. The writer frankly
expresses his own judgraent, keeping nothing back that readers
raay get the benefit of it, whatever it may be worth; but he does not ask,
he does not desire, that any brother should adopt his judgment. His
only desire is that every Christian sraoker should lay the whole matter
by prayer before the Lord for his smile and blessing on the course he raay
be led to adopt, the blessing of a present Lord on his act of breaking the
pipe and throwing the stock of tobacco into the fire, if that is the course
he is induced to follow; or the blessing of a present Lord, for He hath
said, " I ara with you always," on every—no, I cannot conclude the sentence
; for me, with my convictions, it would border on profanity. But
we can all concur in one forra of conclusion: ' In everything by prayer
and supplication with thanksgiving let your requests be raade known
unto God.' "
COMMUNION AT THE LORD'S TABLE.
The simple object of the Supper is remembrance of Christ, promoted
by symbols of his death. I go there to raeet Hira, and to speak with
Him of His decease which He accomplished at Jerusalem. I shall not
hear His voice, nor see His form, nor do I expect impressions to be raade
on ray raind of His sensible presence; yet there will not be a word in ray
tongue, nor a thought in ray heart, " but lo, O Lord, thou knowest it altogether."
Believing Hira tobe at my side, I shall tell Hira everything
which interests me, ask counsel, lay in his hands all that concerns rae
for the time to come, and witliout seeking a response from Hira, feel
that He has heard, that He fully understands, and will consider it, and
in His own tirae and manner will do for me all that I need. I will recount
to Hira my sins, all the circumstances of thera, all their aggraya-

18 75-] Children's Bread. 367
tions, and feel it a relief that when ray heart conderans rae, He is greater
than my heart, and knoweth all things. I will be sure to speak to Him
of His mercies, the peculiar features of each blessing, how considerate,
how forbearing, how delicate, how generous, how touching, how perfectly
suited to my need. Anticipating events of deep importance, I will say,
"If Thy presence go not with rae carry me not up hence." No response,
did I say, is to be looked for ? As I sit and speak to Him and weep at
His side, then comes a gift, and this message from Him : " This is my
body which is broken for you ; this cup is the New Testament in my blood
which is shed for you." I ask no raore. Let Him say no more, for how
shall He not, with this, also freely give me all things. N. Adams.
CHILDREN'S BREAD.
LITTLE CHARLIE AND HIS BASKET OF EGGS.
Mrs. W. was left a widow with two children—a boy named Charlie,
eight years old, and a girl named Mary, aged six. After her bereavement
there followed the distress of securing food and raiment for herself
and little ones. Her husband had left her a sraall cottage, and her rent
was, therefore, free, unless we except a little annual tax on it. Charlie
understood the new condition of his life, and his knowledge told heavily
on his young heart. Thoughtful and considerate beyond his years, he
tried to forget his own sorrow, and used every possible appliance to mitigate
his mother's. He ran errands for any one who would employ him ;
made kites for the neighboring boys, getting two or three cents each in
return for his articles ; gathered up all the old horseshoes that had dropped
in the road, and bargained with the blacksmith for them. " I will help
you, dear ma," he used to say in tones of inexpressible tenderness, throwing
his arms around her neck ; "I will help you all I can ; and when I
get bigger we will sell our house,-and go west and buy us a farm, and raise
our own wheat, and potatoes, and corn, and hay." Poor fellow ! little
did he know how such words of blessed endearment made his mother feel
all the keener and deeper her great and helpless desolation.
The writer saw Charlie one Suraraer's evening on his way home from
a neighboring town ; his feet weary and his eyes swollen with recent tears,
" My little man," said I, "where have you been to-day? " "To C,
sir, with some eggs." "And how did you succeed?" His breast
heaved and his throat choked for a moment—and then came the reply :
" Not very well, sir—not very well; the grocery-man said he 'spected I
stole the eggs, and said he guessed he would n't buy stolen eggs. He
didn't buy, sir, and here the eggs all are, except two that broke." I
knew Charlie; I knew his mother; I knew the boy's sensitive spirit; I
knew the struggle of his mother for life; and when I heard his story of the
grocer, the baseless suspicion of the raan, and his worse than cruel talk,
ray heart was stirred within rae. I took the eggs, and I took Charley in
my arras ; gave hira his price for his eggs, and then a pressure and a kiss,
vowing with rayself, at the same tirae, that when I should raeet that
grocer I would have ray revenge.

368 Our Banner. [September 15,
It is an old story—as old as the world almost—that the orphan travels
a thorny path. Heartless men and heartless women strike their daggers
into breasts that need rays from the kingdom of heaven to help them live
in the great strife they are fighting; but how few—O, how few I—the
number who wipe away the tears of the widow and of her children, and
who feed her fire with coal and wood, and ask how much the meal in the
barrel and the oil in the cruse !
In the cabin of yonder field, in the cellar or garret of the house of that
crowded street, you know a raother and her orphan boy or girl reside.
And you know more. Yesterday morning, last week, early last Winter,
some time, no matter when, for it is not long ago, you refused—yes, you
—to help these helpless ones; you had a sneer or a cold word for them ;
or worse than all, you had in your heart cold neglect for them. Slippered
feet and cozy rooms are yours in the wild, dark night of storms
and snow^, and some day a reckoning will corae for yourself, and others
like you, who have oppressed the widow and orphan by a refusal to help
when help was so urgently needed. Some day an avenging spirit will
track your path, and make your agony keen and insufferable, because of
your refusal " to visit the widow and the fatherless in their affliction."
Bitter and fruitless will be your repentance, when the judge shall say,
" Inasrauch as ye did it not to one of the least of these, ye did it not to
rae. Depart from me."—Scripture Cabinet.
BOYS USING TOBACCO.
A strong and sensible writer says a true thing about boys who use the
bad weed in any form. It has utterly ruined thousands of boys. It
tends to the softening ofthe bones, and it greatly injures the blood, the
spinal raarrow and the whole nervous fluid. A boy who sraokes early
and frequently, or who in any way uses large quantities of tobacco is
never known to make a man of much energy and generally lacks physical
and mental power. We would warn boys who want to be anything in
the world, to shun tobacco asa raost baneful poison. Thereare six good
reasons why you should not use tobacco : i. It will injure your health.
2. It will injure your raind. 3. It will waste your money. 4. It is a
filthy habit. 5. It is a poison creating thirst, and may lead to drunkenness.
It may ruin your soul forever.
SCRIPTURE ART GALLERY.
Answer to Bible Scene August Number.—Zee. iii. 1-5.—J. M. Wylie, W. Geneva.
Key to Scripture Character, August Number.—" Cyrus."—Ezra i. i.
C-andace, Acts viii. 27.
Y-early, Judges xxi. 19.
R-ubies, Job xxviii. 18.
U-lam's, I Chron. viii. 40.
S-aul, I Sam. xv. 26.—J. S. M., Ryegate, Vt.

I87S-] Children's Bread. 369
Key to a verse in the Bible, August Number.—"If ye love me keep my com
mandments."—John xiv. 15. E. B. Kennedy, Portersville, Pa.
Key to a City where David Dwelt, August Number.—
I. A-hithophel, 2 Sam. xvii. i.
2. R-esen, Gen. x. 12.
3. I-bhar, 2 Sam. v. 15.
4. E-than, I Kings iv. 31.
5- L-ice, Ex. viii. 16.
Sam. F. Irwin, Philadelphia.
The following have sent us answers: Albert J. Crawford, Philadelphia ; F. O. Philadelphia
; James M. Adams, Winchester, Kansas ; Mrs. James H. Steele, New Alexandria,
Pa. Thos. C. Smith, Philadelphia, AUie E. Nelson, Washington ; J. R. Auld,
Oakdale, III; Jennie F. Cr&viioTA, Philadelphia; Maggie Brooks, West Geneva, 0. ;
A. P. Irwin, Philadelphia.
bible scene.
The morning sun has just gilded the hill tops of a rich agricultural district, making
the newly reaped stubble fields a sheet of burnished gold. A young man of sedate and
dignified aspect seats himself at the entrance of a small city, waiting, evidently, with
intense interest for the approach of another citizen of the place, with whom he expects
to transact business of vital importance, affecting both himself and an humble young
stranger in a secluded part of the town. The divine blessing had been invoked, and
was abundantly given in the result.
scripture character.
The initials of the following form a title given to Luke :
I. The place where Joshua was buried.
2. A plague sent before the children of Israel, to drive out the kings of the Amorites.
3. A name given to an altar.
4. The place where Naomi hailed from.
5. A land encompassed by the river Gihon.
6. Isa.ac's brotherin-law.
7. The house where the ark was taken after the death of Uzzah.
8. A queen who was disgraced for disobedience.
g. The fourth river spoken of in the Bible.
10. Daughter of Leah.
11. An officer to whom Joseph was sold.
12. A kinsman of Paul's.
13. A kind of gold spoken of in the Biok of Psalms.
14. One who was married to her half brother.
15. Amasa's father.
16. One of the spies sent into the land of Canaan.
17. A narae given to one of the Patriarchs.
18. Simon Peter's brother.
19. A ruler of the Jews spoken of in the New Testament.
J. K. Morrison, Oakdak, III.

37° Our Banner. [September 15,
enigma.
The initials of the following form the name of a small instrument mentioned only
once in the Bible:
I. One whose faith failed him in the hour of a great trial.
2. One whose indomitable courage preserved the lives of her kindred.
3. The father of a great warrior.
4. Tbe father of an Israelitish king.
5. A descendant of Caleb, who was churlish in his disposition,
6. One ofthe books of the Old Testament.
7. One who was convicted by the preaching of an apostle, but not converted.
8, A priest whose death was caused by being grieved for the loss of the ark of God.
G. P. S. and A. T. A., Walton, N. Y.
REGISTER OF BAPTISMS.
"And of Zion it shall he said, This and that man was born in her."—Ps, Ixxxvii. j".
Walter Alexander Hunter, Adult, June 26, 1875.
D C. Faris,
Robert Nelson Wormwoodj 'Adult, "
James Ramsey,
Adult "
William Claud Somers Lee and Mary A., " 28, '*
Mary Elizabeth Ramsey,... James and Margaret E.,' "
Laura Annie Ramsey,
"
Agnes Helen Ramsey William J. and Ellen E., July 12, Syracuse, S. R. Wallace
Carrie Ella Ramsey, James,
William James Ramsey Rebecca,
George Alexander Ramsey, Robert and Jennie,
Daisy Frances Moore, John and Mary J.,
George Lewis Cannon Hugh and Mary J ,
Charles Edwin Greenwald, Samuel James and D. Fannie and Anna,
Cyrus William Crockett,.... James Charles R. C
June 13, Brookland, R. Reed,
and Frances,..
John Frederick Gathers Thomas A. and Melissa,
July II, Clarksburgh, J. A. Black,
and Ellen,
Elmer John Wallace Scott, Andrew and Margaret,,.
May 24,
Mabel May McClure, Samuel and Nancy J.,...
May 22, New Concord, H. P. McCInrkin,
Mary Jane McAllister William and Laney Ann
Elkhorn. D. G. Thompson,
Samuel Rutherford Wal- \ J, A. and J.,
lace Meriott, j" Thomas and N. A.,
Emily Isabella Downy John and R B., , July 25,
Robert Cargill Willson, J. M. and M. C, May
John Galbraith Dodds, Mary, "
Alice Letitia Gailey, Jane,
John Calvin Henry, William and Belle, Aug.
Sharon, T. P. Robb,
Etta Jane Willson [vX.C.,
Coulters vile, J. M. Faris
Willie Arthur Knight Eliza,
Margaret Ann Stewart Charles and M, J.,
Doia Lena Robb
R J and Katie,
John Elmer Torrens, , John and Maggie
Wm. John Barr Moses, James M. and Lizzie M ,
Robert Carson Wilson, J. G. and Maggie A.,
James AustinElliottRobb William Sarah Albert Julia David Eva Lena Donald Margaret Lawrence gomery, McClurkin, Blair Campbell Belle Jane Renwick Wilbur McClay Cargill Melville Ellen Melville Wisely, Coulter, Wallace, Melbourn)
McElhiney,
Torrens,.. Piper,..., Graham, Todd Edgar,.. Mont­ Miller,., , / J. William R. W. C.aiid S. andS. and M. M. and J., H A., , Jane,...

1875-] Editorial. 371
EDITORIAL
THE INSURRECTION IN TURKEY.
The Sultan or Grand Seignior of Turkey has long been derisively designated,
" The Sick Man." With the grand city of Constantinople as
his capital, and a vast empire, or rather three empires, covering extensile
territories in Europe, Asia and Africa, his kingdom is without national
strength, and exists only by the sufferance and support of the great
powers of Europe. These neighbor sovereigns, mutually jealous of each
other, are unwilling to disturb " the balance of power," and agree to
keep Turkey from falling to pieces, lest some one should get the lion's
share of her provinces. The weakness of this Mohammedan power arises
from the incapacity and infatuated misrule of the occupants of her
throne, from their inability to borrow, or collect by taxation, sufficient
revenues to satisfy the rapacity of officials, and to sustain the
Court, and from the want of coherence ainong her populations, or rather
the unrelenting antagonism of the religious sections into which they are
divided. This is in exact conformity with the doom pronounced in
Holy Scripture against this beastly power : "He shall be broken without
hand."—Dan. viii. 25 ; " And the water of the Euphrates was dried
up, that the way of the kings of the east might be prepared."—Rev. xvi.
12 ; and leads us to expect that her end will soon come.
In the constant endeavor to procure money to keep the government
from utter bankruptcy, the greatest oppressions have been practiced in
levying taxes, until her commerce is ruined, and every productive pursuit
is limited to the securing of the barest subsistence. The fable
which relates the killing of the goose that lays the golden eggs, is here
an actual fact. The Christian sects were especially harassed by these
exactions, thus dividing the house more and more against itself and
driving them to frequent uprisings. A few years ago the Danubian Provinces,
Servia, Wallachia and Moldavia were thus driven into insurrection,
and obtained a virtual independence under their own hospodars or
governors, who pay only a limited tribute to the government of the Ottoman
Porte. Not learning wisdom by the loss of these north-western provinces,
they levied three oppressive taxations upon Turk and Christian
alike, and then recently added to the Christian a fourth, the military
emancipation tax as it was called, though the Christians are also liable
to serve in the Turkish army. Against this unequal taxation Herzegovina,
a small province lying along the Adriatic in the western part
of European Turkey, rose in rebellion a few months ago. Soon
Croatia to the north it, Bosnia to the east, and Montenegro to the
south, or the whole of North-eastern Turkey were in full insurrection.
' Greece, remembering the wrongs by which it was driven to
strike for and at fearful cost to gain independence of Turkey, and
Servia and Roumania, galled by the nominal tribute they are forced

372 Our Banner. [September 15,
to pay, quickly formed an offensive and defensive alliance in the interests
of the rebels. Terrible atrocities have been committed both by
the insurgents and by the Turkish troops. In the conflicting reports
of battles it is impossible yet to tell what the results have been, and
whether the insurrection is to be speedily quelled, or Turkey to be dismembered
by the successful revolt of those provinces with their five or
six millions of inhabitants.
In weighing the probabilities of this struggle there are many facts
which must be carefully considered. Russia, the colossal power of the
north, chafes under the restraints which the Crimean war imposed;
sympathizes with these insurgent Christians who are mostly members
of the Greek Church, of which the Czar is the head; and covets these
provinces as a southern maritime extension of her empire. The Russian
cabinet openly advocates the claims of these provinces, and there is little
doubt but they secretly encourage their insurrectionary movement. Austria,
already weak and fearing her own integrity, earnestly desires peace;
and, to secure it, has strongly remonstrated against Servia giving aid to
the rebels, and is reported to have disarmed 10,000 Herzegovinians, who
were driven across into her territory. Francis Joseph is deeply interested
in the speedy success of Turkey, and, unless a change comes, will assist
in crushing the rebellion. England has exerted her influence with
Austria to maintain peace; but, led by strong sympathy with the persecuted
and suffering Christians, has sought rather to reconcile the contending
parties by urging Turkey to grant partial independence to the
insurgent provinces. Protestant Britain is not likely again to join in a
Roman Catholic and Mohammedan coalition against even Greek Christianity.
Germany, it is said, has joined with Russia and Austria in recommending
Turkey to suspend hostilities, and to propitiate the rebel
provinces by needed reforms in her administration ; and has promised, in
union with them, forcibly to restrain Servia and Montenegro from cooperating
with Herzegovina. This lacks confirmation. It is more likely
that the Emperor William, who for some time his supported the policy
of Russia, will insist upon Turkish reform, rather than help to bind the iron
chain of despotism upon its Christian subjects. Turkey, in blind fatuity,
refuses every proposal made by the powers, and madly prosecutes the war
of subjugation. Her stubborn attitude and barbarous dealings with her
Christian subjects and her almost utter bankruptcy are forcing the conviction
upon many that the day of Turkish dismemberment is near at
hand; and semi-official' organs in the various European capitals are
cautiously discussing the questions which such an event is sure
to raise. The inability of the Sultan to govern his dependent
provinces in Europe, or to maintain his authority firmly in Egypt,
constantly threatens the peace of Europe. His infidelity to treaty
obligations and his frequent persecutions of Christians demand a change
of policy toward hira and new and effectual guaranties for the future.
Then the diverse interests and critical relations of the great powers seem
to make it impossible, for them much longer to agree in any plan to preserve
the integrity of the Mohammedan Empire which has so long tottered
to its ruin ; and especially so, as between them and it there is no religious
sympathy. But the chief factor in the problem is the character and
power of the disaffected provinces. Originally the inhabitants of northerh
Turkey were all Christian, and, though overrun by the conquering hordes
of Mussulmans, the large majority are still Christians in connection with

1875-] Church News. 373
the Eistern Church. They cherish an intense hatred of their Moslem
conquerors ; and this hostility is constantly increased by the fanaticism
of the Turks whose revived zeal for Islamism is now rapidly widening
the gulf and miking reconciliation impossible. Between Islamic fury and
Christian spirit there is just as much hope of assured peace, as that there
will be no explosion caused by a lighted candle in a powder magazine.
Turkey, for the hour, may crush the rebellion by her own army, or, conscious
of her own weakness, may accept the mediation of the powers, promise
reform in its administration, or grant autonomy to the provinces;
but the fanaticism of the Moslem is stronger than the Sultan's promise or
power against it. On the other hand. Prince Milano may pledge Servia
to neutrality and Herzegovina may be forced to surrender; but trash persecutions
will excite new uprisings, and one day, not far distant, the growing
power of Christianity will sap the foundations of the empire, the iron
bands of the Ottoman Porte will break asunder, and the waning Crescent
will disappear forever.
CHURCH NEWS,
"PRESBYTERIAN ALLIANCE."
BY PROF J. R. W. SI.OANE.
The readers of Our Banner are already aware that the committees appointed
by the different Presbyterian Churches throughout the world,
met in London in July last, for the purpose of framing a " Constitution "
for a general Presbyterian Council. The meeting was one of unusual
interest, and we consider it one of the great privileges of our life to
have been present and to have taken even an humble part in the deliberations.
To see an Assembly composed of men from Switzerland, Spain,
Belgium, France, Great Britain, Canada and the United States, all holding
to the Presbyterian form of Church government, and to confessions
varying but slightly from the Westminster Standards, was both interesting
and animating,—an earnest of the day when there shall be one fold as
there is one shepherd. It would be a pleasant task to sketch the appearance
and character of the men composing the Conference, but as it
would require a volume to do justice to all, and would be invidious to give
special prominence to a few, we must leave tnis to some future " Baillie"
and confine ourselves to features of a more general character. Suffice it
to say that the delegates were, for the most part, men of the highest
standing in their respective churches, and many of them distinguished as
authors and scholars of the first rank.
The specific object of this meeting, as we have stated, was not to discuss
questions of general interest, but to prepare a "Constitution," not
to work, but to prepare the way for work in the future; nevertheless, in
the course ofthe discussions, points vital to Presbyterianism, and even to
Christianity, arose, and it was cheering to find that the heart of Presbyterianism
throughout the world appears to be healthy. The Constitu-
24

374 Our Banner. [September 15,
tion which has been adopted, will, we think, meet the approbation of all
who are sound on the great principles of Presbyterian polity.
A proposition to admit unordained men as constituent members of the
"Council," met with no encouragement; and it would have done any
leal-hearted Covenanter good, to have heard the.hearty manner in which
the declaration that " Christ was King of nations as well as of the Church,"
was received, and to have seen the summary manner in which a resolution
appearing to embody the opposite sentiment was rejected.
There were three drafts of Constitutions presented to the Conference,
one from Great Britain and two from the United States. The regular
meetings of the Conference were occupied in considering these drafts and
in framing a satisfactory form, taking these as a basis, and altering and
amending them as was deemed necessary. The discussions were private,
thereporters of thepress andspectators being excluded, and were conducted,
for the most part, in a conversational manner, and always in the most
fraternal spirit. Occasionally a salient point would call out a short speech
of considerable brilliance and power. The Continental churches were
represented by men of fine attainments and a lovely Christian spirit, but
they were placed at a great disadvantage through want of familiarity with
the English language, and especially when the discussion turned upon
some nice point relating to the use df words such as "Council," "Alliance,"
"Association," " Pan-Presbyterian," &c.
We were particularly struck with the British delegates. Their culture,
logical power, and clearness of thought in the discrimination of shades of
meaning, both in thought and expression, were very admirable. We siy
it in no spirit of depreciation, for the Presbyterian Church of America
was well and ably represented; but, in order to avoid invidious comparisons,
the American churches should be careful to select able men as
their representatives at the future meetings of the Council. The writer
of this article, as is generally known, was the delegare from the Reformed
Presbyterian Church (O. S.), in the United States, and he regrets to say
the only delegate from any church in the world, holding to the exclusive
use of an inspired Psalmody in the worship of God. This was a grave
mistake on the part of these churches, and one which he sincerely hopes
will not be repeated hereafter. The question of Psalmody came before
the " Conference," through the delegate of the R. P. church, a letter
from the committee of the U. P. church, and a letter to the Chairman,
Rev. Dr. McCosh, from Rev. Dr. Houston of Knockbracken, Ireland,
which was laid upon the table of the Conference by Dr. McCosh,
but not read. These all united in a request that in the meetings of
the "Alliance," the inspired Psalms alone should be employed, the letter
of the U. P. Committee containing a request for a specific constitutional
guaranty to that effect.
It may be somewhat difficult to state exactly the sentiment of the
Conference on this delicate point. We can only give our own impressions.
They are these: 1. That the writer was the only minister in the Conference
who thought the use of uninspired hymns in the worship of God
sinful. 2. That there was not in the Conference any one ^ho thox^^t
that this matter should be settled by a constitutional guaranty. 3. That
there was a considerable number who preferred the Psalmfe to the hymns,
and who, for the sake of harmony, would have been willing to pass a resolution
assuring the brethren of the Psalm-singing churches that their conscientious
scruples would be regarded. 4. That there was a large nuraber

1875-J Church News. 375
who would personally have no objection to this, but who were unwilling
to bind themselves by a rule through fear that more would be alienated
than gained. 5. That there were a few who through attachment to the
hymns, were not willing to yield to any extent to the conscientious scruples
of their brethren, and who would prefer their use to union with
those who reject them.
We understand the matter to be at present in this position,—that the
Conference, feeling that they had not the right to bind the "Alliance,"
refers the whole matter to that body to meet next year in Edinburgh, or,
in other words, that the " Alliance" must make its own rules with regard
to the devotional services, that is, the matter is not settled but postponed.
While on this point we feel bound to bear personal testiraony to the
Christian spirit in which this subject was considered by the Conference,
and the strong desire manifested by the ablest men of the assembly to do
all that they could to secure the presence and co-operation ofall Presbyterian
bodies in the "Alliance " and its work.
Since returning home, we have seen with surprise and regret some remarks
by Dr. Schaff in a letter to the N. Y. Evangelist. The language employed
may represent the intelligence and the feelings of Dr. Schaff
but it misrepresents the intelligence and the feeling of the Conference.
The learned men of that "Assembly, knew that the churches
using an inspired Psalmody did not hold to the inspration of a version
as such, nor did they grudge to their thousand ministers and their hundred
thousand members the two hours occupied in the discussion of this
point.
The Conference, as your readers are doubtless aware, used only the inspired
Psalms, and we are decidedly of the opinion, that whatever
might be the result of an issue directly made, that if the churches united
on this point could see their way clear to enter the "Alliance" that
their presence and co-operation would secure the same result at all events
in all English speaking countries in the future. Let it be remembered
that the men composing this "Alliance" will be good men. Christian
men, men who will not willingly offend the conscientious scruples of
their brethren. We are persuaded that those of a different spirit would
find themselves in a small minority.
There were three public meetings held during the sittings of the
" Conference," one a reception meeting on Tuesday evening. The reception
speech was an able, carefully prepared address by Rev. Oswald
Dyke, D. D., of London. This was followed by brief extemporaneous
addresses by Rev. Dr. Morris of Cincinnati, Mr. le Pasteur Chabonnier,
Waldensia, Rev. Mr. Williams, Wales, Rev. Dr. Porter, Belfast, and Rev.
J. R. W. Sloane, Pittsburgh. The second was a public dinner given to
the delegates, at which Mr. Matheson presided, supported by four
Presbyterian members of Parliament. The short speeches were made by
the Chairman, Dr. Schaff, Mr. Creissiel, of France, Prof. Snodgrass, of
Canada, Wm. E. Djdge, Esq , of New York City, and Sharman
Crawford, M. P. The third was held in the Presbyterian church, upper
George street, of which Rev. Djnald Fraser is pastor. Rev. Dr. Mc­
Cosh presided, and speeches were made by Rev. Andrew Thompson,
D D of Edinburgh; Rev. Stuart Robinson, D. D., of Louisville;
Rev. Dr. Robertson, Edinburgh ; Rev. Dr. Rogers, N. Y.; the venerable
Rev". Dr. Duff and the Rev. Dr. Wilson, Allegheny.

376 Our Banner. [September 15,
These meetings were interesting and the speeches neither greatly
above nor below the average of such addresses. Of course, as was natural
under the circumstances, there was considerable "gush," and the language
in some instances would require to be interpreted as emotional
rather than as expressing the result of mature deliberation.
The real work of the " Conference " is to be found in the" Constitution
" and by this it must be tried. That the result is not open to
criticism, we by no means affirm, yet we are compelled to dissent from
the criticism of our good Scotch brother on the expression " Christian
fellowship." We had very delightful " Christian fellowship" with the
brethren in the Conference and do not think the words should be rejected
from the preamble by any means, as they neither condemn, endorse,
or express any opinion whatever on the subject of open communion.
The result of this effort to unite in one the scattered followers of
Christ can only be determined in the future. We sincerely hope, however,
that it may tend to hasten the day, when the watchmen on Zion's
walls may see eye to eye and when the intercessory prayer of the Redeemer
for the visible unity of his people may be realized by the whole
body of which he is King and Head.
Among the pleasant incidents of the meeting was an invitation from
Dean Stanley to visit the Jerusalem Chamber, to which the Westminister
Divines were driven by stress of cold weather from Henry VIII.'s chapel,
where they first assembled, the chief attraction of the Jerusalem
Chamber being a comfortable fire. The Dean, a fine, delicately organized
and highly cultivated gentleman, considerably under the medium
size, entertained us with an interesting, and in some points highly amusing
historv of the Chamber. The Conference was also taken to the
Houses of Parliament, at :he invitation of Mr. Sharman Crawford, a meraber
of Parliaraent, and a delegate to the Conference. In concluding
this brief account of the Conference we have no advice to give farther
than that we should think it a great misfortune for the minor, and in soms
respects more orthodox, Presbyterian bodies to stand aloof frora the organization.
Their presence and principles are needed, and at all events it will
be time enough to refuse co-operation when they are forced into a position
which will compel either that course, or a sacrifice of principle.
RELIGIOUS AWAKENING IN VERMONT.
On a visit to Vermont in the early suraraer, we found our Covenanter
brethren considerably stirred by the religious awakening that has extended
through the State. The " Gospel Workers " were busy in the neighborhood
of our congregations, and in some instances the meetings were held in
our churches. Our pastors were very cautious in pronouncing definitely
upon the character of the movement; and they manifested no little anxiety
in seeking to govern it by Scriptural rules, and to guide it to the best
results. The movement was under the management of the Young Men's
Christian Association, and was organized almost a year ago when in a
general convention they resolved to canvass the State. E irnest and de-

i87S-] • Church News. 377
vout laymen went out by two and two, and,accordmgto a programme prepared,
held meetings for prayer, Bible reading, and exhortation, in every
city, village and hamlet, to which they had access. They called theraselves
"Gospel Workers," and conferred this title on all who, in every
place were stirred up to imitate their labors. A.s the work increased in
interest and labors multiplied, delegates from the Christian Association
of Boston, were called in to aid.
The meetings were attended with no excitement. The prayers offered
were fervent; the petitioners looking up expected an answer. The appeals
to the careless and unconverted were raade with the Bible open and the
Scripture warning or proraise was reverently read. Special addresses were
made to the conscience of Christians to arouse them to the duty of personal
effort for the conversion of souls.
The results have been in a measure reported. There is a marked increase
in the attendance upon public worship, and a more devout interest
manifest in the services; a large increase in the sale of Bibles, commentaries,
catechisms, and religious books. Family worship has been instituted
in homes where it was altogether neglected, and many Christians stirred
up to active and earnest efforts to spread abroad the knowledge of Christ.
There are reports in' many places of skeptics, profane persons, and
even hardened criminals, who have professed a change of heart. In St.
Johnsbury, atown of eight or nine thousand inhabitants, it is claimed that
one thousand of the worldly class have confessed Christ. Almost every
church reported an unusually large accession at their communions this
spring.
In observing this movement closely, we cannot discover any extraordinary
manifestation of the Holy Spirit in all this. The divine blessing
has accompanied the use of means, the prayer of faith has been answered,
and the labor of love has been rewarded. There has been ploughing
and sowing, the seed has sprung up, and what wonder is it that the
church should reap a harvest. It now appears that the awakening in
Great Britain has been nothing but the promised results of labor expended.
It is proved that the Gospel has lost nothing of its converting
and sanctifying power, if it is used prayerfully and faithfully. It is the
wisdom of God and the power of God unto salvation as much to-day as
on Pentecost. TheSpirit of God is not absent or distant, the church to-day
is not instructed to wait and pray for His advent, the Spirit has come and
abides in the church, and his mighty power is manifest when men use the
means.
We rejoice in this movement in Vermont, for we found that it had
stirred up some of our good, quiet people there to let their light shine.
Some were speaking to their neighbors for the first tirae on the subject of
religion ; they were praying earnestly for the conversion of souls, and
they were pressing upon adherents the necessity of confessing Christ before
men. There is new life in our congregations there, and, if they continue
active and earnest in seeking to win souls to [Christ, the Master's
blessing will rest upon thera, and His kingdom will be greatly enlarged.
Home mission work on the part of individual members of the church is a
present duty. "Let him that heareth say come."

378 Our Banner. [September 15,
ORGANIZATION OF BALLIBAY CONGREGATION.
A Commission of the New York Presbytery on August 28th, 1875,
organized the society at Ballibay, Bradford Co., Pa. into a congregation.
Friday, the 27th, was observed as a day of fasting preparatory to the
dispensation of the Lord's Supper, and members were received. Twelve
persons made a profession of their faith, and there being seven already
in full standing, making a membership of ten males and nine females,
the commission proceeded to organize thera into a congregation. Dr.
F. G. Morrow and Richard Grahara were elected elders, and John
Branyen and Newton J. Morrow, deacon? ; and these were duly ordained
and installed in their respective offices. J. C. K. Milligan, the moderator
of Commission, examined the candidates, proposed the queries,
and led in the ordination prayer ; and Rev. J. O. Bayles gave the charge
to the officers and to the congregation.
On Sabbath the Lord's Supper was dispensed, all the members being
present and participating. Only three ofthe members had ever enjoyed
a communion season before, and many of them had never even witnessed
a Covenanter communion. The solemnity ofthe occasion was increased
by the administration of baptism to seven adults and six children just
after the action serraon. A large audience attentively waited on all the
services of the organization and sacrament; and many were deeply
moved and raost favorably impressed with the principles and manner of
worship of our church.
This society has had a strange history. For nearly fifty years Covenanter
families have lived in Bradford County, Pa., along the valleys of
the Susquehanna and the Wyalusing. The Rev. David Scott organized
them into a congregation about 1832, with Mr. Gamble and William
Morrow as elders. In 1833 Mr. Gamble and part of the members went
with the New Lights and the congregation was disorganized. Mr. Morrow
and the remainder continued faithful to their principles and sought
supplies. For about four years they received occasional preaching, for
the most part from Mr. Francis Gailey, a licentiate. They appreciated
him highly as an able and faithful preacher, and when in 1838 he withdrew
from the church and proclaimed himself the only faithful representative
of the Covenanter church, he readily won their confidence and all
followed him. Under his ministry they continued faithfully to adhere
to Reformation principles, read the old authors, studied the Bible diligently,
and were intelligent and earnest Christians; but were led to
believe that our church and all other churches had by a^jostasy ceased to
be churches of Christ. At length, in 1859, he proposed to assume ministerial
functions and re-baptise all his followers. This opened their eyes
and nearly all at once abandoned him. Making inquiry they found that
our church had been misrepresented ; but they were far distant from any
congregation, and not receiving prompt and efficient care from the
Presbytery, a nuraber of the older persons who had long waited for gospel
ordinances passed away without realizing their desire, and others had

1875-J Obituaries. 379
become discouraged by the long delay. Still a sufficient number have
not faltered in their patient waiting, and now they have their reward.
There are others who are almost persuaded to unite with them. A liberal
subscription has been made for supplies of preaching, and a request made
for the moderation of a call. The prospect is most encouraging, and
with the divine blessing " there shall be a handful of corn in the earth
upon the top of the mountains; the fruit thereof shall shake like
Lebanon ; and they of the city shall flourish like grass of the earth."
ILLINOIS PRESBYTERY.
The Illinois Presbytery held its regular spring meeting at Sparta, III.,
May 25 and 26, 1875, considerable business was transacted, mostly of
local interest. Adjourned to meet in St. Louis, on Wednesday, Oct.
6, at I P. M. At a called meeting, during the sittings of Synod, a call
upon Mr. R. C. Wylie, from the congregation of Maquoketa, Iowa, was
presented, accepted, and Mr. Wylie certified to Iowa Presbytery.
D. C. Martin, Clerk.
OBITUARIES.
Mrs. Margaret Bates, died August 4th, 1873, and Mr. Robert Bates, on March
20th, 1874. These were both born in Ireland, and were married in Baltimore, August
24th, 1824. She was a sister of Elder Crockett's, in Sterling Congregation. They were
at different times connected with five congregations in the United States, viz.: Baltimore,
Philadelphia (J. M. Willson's,) Sterling, Elkhorn, and Church Hill. He was an elder
for several years in Elkhorn. She was afflicted with various diseases for several years,
but was confined to bed during her last illness only about twelve days. His last sickness
was pneumonia, and lasted about three weeks. They were both strict, pious Covenanters.
They had no children. At his death he disposed of his property—about
J3000.00—by will, leaving $300.00 to the American Bible Society, and the rest equally
to the Home and Forfeign Missions ofthe R. P. Church. J. M. F.
Coultersville, Ills., August loth, 187s-
Is.i.BELLA Cannon, wife of James Cannon, died at Syracuse, N. Y., June 3d, 1875, in
the 44th year of her age. Deceased was a consistent and active member of the Syracuse
congregation for a period of 24 years, connecting herself with the congregation and embracing
the principles of the Reformed Presbyterian Church, shortly after her arrival in this
country. Her illness was protracted and her sufferings often severe; but she endured
all with much patience and Christian resignation. Before her death she called her husband
and children to her bed-side and told each one of them to live for Christ on earth,
so that when they died they might all meet in heaven. While her husband and children
mourn her loss, they rejoice in the hope that she is now in the full enjoyment of those
blessings which they receive who are faithful unto death. Her death was peaceful and
her faith triumphant. " Be thou faithful unto death, and I will give thee a crown of
life." ^- ^' ^-

380 Our Banner. [September 15.
Deacon William McClelland, of the Pittsburgh congregation, died of heart disease,
Sibbath, June 20, 1S75, ^ged 31 ye.irs. D^ath came to him suddenly and unexpectedly,
but it did not find him unprepared. He expressed entire confidence in his
salvation through the righteousness of Christ. The Board of Deacons, of the Pitlsburgh
congregation, of which he was a member passed the following minute in regard to his
decease:
" God has seen fit in his infinite wisdom to remove from our midst our beloved brother
and fellow-laborer, released from his labor and called home to his reward. We feel
deeply the loss we have sustained in the early death of one with whom we have been so
intimately and so pleasantly associated. We hear in his removal the call of our Divine
Master to be more diligent and faithful in his service and to be ever ready to render our
account and receive our reward. We tender our deepest sympathies and condolence
to his sorrowing wife in her sad bereavement and would extend to her the consolation
which Miss we Mary feel McQueen, that our great eldest loss daughter is his unspeakable of John McQaeen, gain, and died that on we the shall morning go to him of
though March 9. he 1875. may not Quietly return laying to us." down her head on the pillow of death she said, " Lord
Jesus, receive my spirit," and the Siviour took her to Himself. The Lord gave and the
Lord hath taken away, blessed be the name of the Lord. Some days before her death,
she thanked her mother for all her kindness and tender care, and calmly gave directions
for her funeral, which were carried out according to her request. Miss McQueen was
an educated young lady, a graduate of the State Normil school, at Albany. It was my
privilege to know from the Principal of that institution that she was a good scholar and
well qualified for the position she filled for several years, as a teacher of much merit.
The leading trait in her character was love to her God and His Ctiurch ; and as a faithful
follower of her Lord and Master, she liberally sustained the schemes of the Church
according to her ability. She was a lovely daughter, a kind sister and a true friend.
Her father is well known to the ministers of the New York Presbytery, most of whom
have Sarah found Jeannette a hospitable Robb home only at his child house of while Rev. T. supplying P. and at C. this M. station. Robb, died July 19,
1875, ^"^ tl^^ ^g^

O U R B A N N E R .
Vol. II. October 15, 1875. No. 10.
PRACTICAL QUESTIONS RELATING TO THE TITHE.
by the rev. T. p. STEVENSON.
Those who believe that God has reserved for himself the tenth of
man's increase in worldly goods, on the same principle that one-seventh
part of time is reserved for holy uses, are met by several practical questions
which every man must decide for himself according to the light that
he possesses. It is important to remember that men who heartily agree
in accepting the doctrine of tithes may arrive at very different conclusions
on some of these subordinate questions. No dispute, therefore,
on points of detail should be allowed to estrange those who agree on the
fundamental principle, and no difference of opinion or practice should
weaken their confidence in one another. " Who art thou that judgest
another? Every one of us must give account of himself to God."
At the same time, these questions are not to be dismissed as unworthy
of attention. The right answer to thera all is certainly discoverable by
patient and united investigation. Many good men, moreover, are hindered
from embracing the law of tithes, because they cannot see in advance
the answer to these questions, or because they see the rule differently
understood and obeyed by those who accept and advocate it. To
some of these questions the writer ventures an answer, hoping that his
effort will at least stimulate inquiry and contribute to a clearer understanding
of the law and a more uniform method of observing it.
I desire, in advance, to express my obligation for much that is contained
in this article to the very excellent treatise of C. W. Boase, entitled
"Tithes and Offerings." The author is a member, as I infer, of the
Episcopal Church of Scotland, and his peculiar opinions on church gov-
25

382 Our Banner. [October 15,
ernment are strongly presented in his work. On many other points, as
well, his views are so manifestly mistaken as to impair one's confidence
in his judgment on difficult points, but many of the questions to which
I here refer are treated with singular clearness and accuracy by his pen.
The book is published by the Clarks, of Edinburg, and has not, I believe,
been re-published in this country.
It will be helpful in answering some of the questions which follow to
bear distinctly in mind the principle on which the whole doctrine of
tithes depends. God has never given any inheritance in absolute possession
to men. Constantly and with emphasis, he asserts his pre-eminent
claim as the Sovereign Proprietor of all. As the most effectual witness
to the fact of his absolute ownership, he has always, in endowing men
with any inheritance, reserved a portion for hiraself. In the garden of
Eden the tree of the knowledge of good and evil was thus withheld. Of
man's time, the seventh part was set apart as holy to the Lord, When
Israel entered into Canaan, the city of Jericho was wholly "devoted,"—its
perishable wealth to the flames, its gold and silver to the treasury of the
Lord. The tithe rests on the same principle, holding the same relation
to man's possessions which the Sabbath holds to his tirae. It is the rent
which reminds the tenant that he is not owner in fee; the tribute which
reminds the subject nation that it is not independent. By observing
these restrictions, men confess that He who has reserved a part is the absolute
owner of the whole, and that we are but stewards of another's
goods. There is, therefore, a clear and broad distinction between "offerings
" and " tithes." Offerings are the free and voluntary expression of
our repentance, gratitude and love. They are to be given out of what
God graciously allows us to call our own, like the hours which we freely
dedicate to his service out of the six days of the week. Tithes are not
our own. Man does not give them, even as he gives offerings, to God.
They are aboslutely reserved to the Lord. To cast them into his treasury
is not generosity but justice; to withhold them is not meanness but
robbery. "All the tithe ofthe land, whether ofthe seed of the land or
of the fruit of the tree, is the Lord's ; it is holy unto the Lord." (Leviticus,
xxvii. 30.)
I. Naturally, the first question which arises in the raind which admits
this principle is: Of what is the tenth to be taken ? The text just quoted
suggests the answer: Of the increase. The gift of life is capable of
division, and so God has reserved for himself one-seventh of the whole
inheritance of time which he gives to man. Our heritage of worldly
goods cannot be thus divided. The garden of Eden itself, or the land
of proraise, could not be tithed. The Lord's portion must be reserved
out of the increase. At once, therefore, we have the solution of a multitude
of practical questions. If a man inherits an estate, he is not under
obligation to cast into the Lord's treasury the tenth of its value. He ac-

'873-J Practical Questions Relating to tlie Tithe. 383
cepts it as Israel accepted the land of Palestine, and gives to God the
tenth of the increase. This is equally applicable whether it be a farm
which he proceeds to occupy, or money which he proceeds to invest. At
the same time, it is eminently fitting that he whose wealth is thus increased
should testify by offerings his sense of God's goodness and his
own increased responsibility. The same remark is true of presents which
friends make to friends. These are not "increase" in any proper sense.
They are not the joint product of our labor and of God's inheritance
which he has given us to till and to keep, so that we are to raake God a
sharer with us in the fruits. They are love gifts, to be accepted and
cherished as the pledges and tokens of affection rather than as wealth.
Their value is of a wholly different character from that of other possessions.
Were we to judge otherwise, he who raust tithe the value of a
precious gift raight be compelled to sell it in order to do so. The kingdom
of God lays no such tax on the kindly and beautiful custom of giving
gifts which the word of God in so many ways commends.
In estimating the increase, it is plain that all the proper expenses of
our business or labor must be first deducted frora the gross receipts. The
remainder is divided into ten parts, of which God says: '' One I reserve for
rayself; live thou and thy household ofthe rest." It is easy for a merchant
to deduct the cost of goods, store rent, taxes, clerk hire, insurance, freight
and commissions from the gross sum which passes into his hands. The
farmer has more difficulty. He cannot tithe his crops as they stand on
the field, or, bushel by bushel, as they are gathered in, for a large part
of the crop must be fed out to stock on the farm itself and belongs to the
legitimate expenses of his business. A raan cannot be expected to estimate
the value of the pasturage which his working horses eat, and cast
the tenth of the sum into the Lord's treasury. No more is he expected
to tithe the corn and hay which he feeds to them, summer or winter, to
keep them in condition for work. So, if a man, having raised one thousand
bushels of corn, devotes one hundred to the Lord, and tithes again
the money received for stock which he fattens with the remainder, it is
plain that his crop has been twice tithed. On the other hand, if he gives
the tenth of nothing except money received for articles sold from the
farm, it is plain that he and his household are living largely upon increase
which has not been tithed, and on which, therefore, he has not the
promise of a blessing. The true statement appears to be that all legitiraate
current expenses of the farra, whether by cash outlay or consumption
of farm products, are first to be met, and all the remaining increase,
whether of field or orchard, of flock or herd, whether consumed in the
household or sold in the raarket, or remaining as an addition to the
permanent wealth, should be honestly tithed. To do so will require a
little care and watchfulness in the keeping of accounts, but the wisest
advisers urge all farmers to keep minute accounts on merely business

384 Our Banner. [October 15,
grounds, and the experience of all who do so justifies the wisdom of the
advice.
2. Should house rent be deducted before the tenth is estimated? Yes,
for the following reasons:
(a.) The provision of a homestead, a place in which to live, is included
in the heritage or patrimony which God gives to his people. The
children of Israel received houses which they builded not as well as vineyards
which they did not plant and fields which they had not tilled.
A homestead which a son inherits includes a dwelling-house.
(b.) The value of the dwelling is unusually inseparable from other
legitimate business expenses. House and store are often one building.
He who rents a farra occupies the dwelling which is upon it.
(c.) If this judgraent is not correct, then, to avoid inequality, every
man who owns a house should add its yearly value to the amount of his
income before he estimates his tithe. Every farmer must see that he
tithes the value of his house, thoiigh not of his fields. This is irapossible.
We infer then that those who do not own their homes are
entitled to deduct a reasonable allowance for house-rent before calculating
the tenth.
T,. If a man makes a large amount by some fortunate speculation, is it to be
accounted like ordinary income, a part of hisp7-ofits, and tithed accot dingly ?
This involves another question. Is speculation, as it prevails to-day, lawful
for Christian men ? We have no hesitation in answering that it is not.
To have no employment except to watch the markets and guess at the
rise and fall of prices, to contribute nothing to the world's comfort or
wealth, is not an honest raeans of living. But, if any honest gains accrue
through the legitimate rise in value of goods in our hands, it is titheable
increase like any other profits in business.
4. Should children pay tithes out of their earnings? Answer: The
obligation to pay tithes rests on the head of the household. The earnings
of children are not their own, independently of their father. He
may, indeed, allow and teach them to tithe their earnings, in order to
train them to obedience to this law, but even theii it is his act. Of course,
when any one, son or daughter, earns money and controls it, it is his
duty to remember the Lord's tenth and keep it holy. But too rauch cannot
be said against the pernicious state of society found often in manufacturing
towns in which children of comparatively tender years find employment
for themselves, pay their parents sometiraes for their boarding,
and even leave the parents' roof to live elsewhere when the regulations
of the household are inconvenient or distasteful to them. We must
maintain, as fundamental-to society, parental authority and responsibility.
This settles the question whether a child ought to tithe its wages, if the
father is irreligious or refuses to acknowledge this duty. The answer is.
The obligation does not rest on the child, but on the father. The tenth

i875-] Practical Questions Relating to the Tithe. 3.S5
given by the child would not be the fulfilment of the father's duty. The
addition to the Lord's treasury would not atone for the dishonor done
to parental authority. To obey, in this case, is better than sacrifice.
What the Lord requires is not mere money, but the grateful, reverent
spirit which the child cannot give in the father's stead. The same is
true of a wife who from her partial control over the husband's resources
may be able to pay the tenth to the Lord without his knowledge. It is
a low and sordid view of the Lord's treasury which would prompt her to
do so. He does not need our money. He claims it as the expression of
certain sentiments, which the act of the wife does not supply in her husband's
stead. God will be pleased with her desire in this matter, and
withiier efforts to bring her husband to a sense of his duty, but she has
not the right to take of his property for this purpose against his will.
5. Is a man who is newly cotivinced of this duty bound to make restitution
of the tithes he has withholden in past years ? It is irapossible for him
to do so. He cannot distinguish, in his wealth, between what he withheld
from God and what he did right to retain. If he could calculate
the whole amount, principal and interest, it is more than likely he does not
own enough to liquidate the debt. God has probably exacted it of him
already in providential losses, by hindering his gains and checkmating
his covetousness. Even if he could calculate the sum and were able to
pay, God does not deal with raan in this sordid spirit. What he requires
is not our money, but the gratitude and homage, of which it the expression.
The opportunity of yielding these for the past years is gone forever.
We can no more make amends in kind for tithes withheld than a
man can compensate for his broken Sabbaths by keeping extra Sibbaths
after his conversion. In either case the only amends we can offer is sincere
repentance, joined with such free-will offerings of money and of time
as our circumstances allow and our penitence and devotion prompt.
6. May the tithe be withheld in cases of necessity. Yes; the tithe
was instituted for man's sake, not raan for the sake of his tithes. Sibbath
tirae may be employed in works of necessity and mercy. Divid
and his hungry followers ate the show-bread, without sin. God will
have mercy and not sacrifice. A poor man in his straits says, " This is
the Lord's tithe, but in my need I use it, blessing him for his goodness
which bids me do so." His neighbor in equal need uses all his income,
heedless of the claims of God. Who does not perceive the infinite difference
between the two men ? and who does not see that the moral
ends to be served by the tithe are secured as fully in the first case as
though the money came into the treasury-of the Lord.
7. Are the poor who are sustained by charity bound to pay tithes ? No ;
for the gifts which they receive are not increase procured by their own
labor. The pride which says "This is mine, I have gotten it," and which
tithes were appointed to chasten and correct, cannot erect itself upon

386 Our Banner. [OcTOl.irR i;
these possessions. They are love gifts from Christ and from his people, aiul
not titheable increase. If out of them a mite can be cast into the treasury,
we know how dcubly precious it is in Gcd's sight, and it is a despicable
parsimony which would deny to those who are thus supported the privilege
of making such cfferings.
8. Shculd ministers pay tithes of their salaries ? In the judgment of the
writer, yes ; because (a.) They are as well able to do so as many of the
people, (b.) They need to guard against covetousness as well as others.
(c.) The Levites who received tithes paid tithes in turn, (d.) The
moral effect of their example is indispensable in inculcating the law upon
the people.
9. Can a man ivho is heavily in debt, honestly pay tithes ? Yes^ and
honesty requires it. His creditors' real interest, moreover, lies in their
debtor not robbing God. For if he does, and God curseth him with a
rutbe, (Matt. xiv. 9,) where is the hope of their being paid? Whereas, ifJie
deals righteously with God, he has the promise of a blessing so great that
there shall not be room enough to receive it. Of course, this answer is
given on a supposition that a raan is left by his creditors to manage his
affairs in the way he judges best.
This is not presented as an exhaustive list of the questions which need
to be answered. What is here written is intended to be merely suggestive,
and the writer is quite ready to be convinced of mistake in any of
the answers he has given.
PASTORAL LETTER.
At the late session of Synod, during one of the raeetings for devotional
exercises, the present state of religion in the Church was the subject of
conversation. In the course of remark it was mentioned that a respected
elder had requested that the attention of Synod should be specially called
to the need for some measures to promote spiritual quickening and
revival among us. There was a general and hearty acquiescence in the
suggestion. All seemed to feel that a larger measure of the presence
and power of God's Spirit among us was urgently needed, and that
the attention of the people should be formally directed to the matter.
In furtherance of this object, a committee was appointed to prepare a
paper on 1 he subject, to be published in the form of a pastoral letter,
containing such suggestions and counsels as might be thought useful
in promoting the object intended. The committee have prepared
and subrait the following paper, to which they ask the earnest attention
of the people. A number of extra copies will be printed in order to
give it a more extensive circulation, and if possible to put a copy in

i87S-J Pastoral Letter. 387
every household in the church. In carrying out the object contemplated
by the Synod, the co-operation of pastors and sessions is urgently solicited.
Without this, little, if any, result can be expected.
To the Members of the Reformed Presbyterian Church:
Dear Brethren:—We bespeak your attention while we address you on
a subject of commanding importance and of vital interest, both as it
relates to the welfare of souls and the glory of God. In doing so we
are acting under instruction from the ministers and elders assembled in
Christ's name for counsel and judgment, and feeling theraselves charged
with the responsibility of taking heed to all the flock of God over which
the Holy Ghost hath made them overseers. We are affectionately
desirous of you, and earnestly wish to impart to you the gospel in the
fullness of its saving and sanctifying efficacy and power. We are directed
to call your attention to the state of religion in its personal aspect and
bearing, a subject to which all Christian people surely will be ready to
listen with close and affectionate, if not absorbing interest. "He that
hath an ear, let him hear what the Spirit saith unto the churches."
The times wherein we live are characterized by deep and wide-spread
religious feeling. Outwardly, at least, much is done toward furthering
the interests of the Redeemer's Kingdom. For many years past, a
week at the beginning of each year has been given to concerted prayer
for the conversion of the world, and the spiritual quickening and edification
of saints; 'and, in order to these results, for the outpouring ofthe
Holy Spirit in copious effusions of his renewing grace and influence.
There are many who are waiting and hoping for larger measures of
consolation which the gospel alone is adequate to give. There are longings
lelt, more or less, throughout the church at large, for times of refreshing
from the presence of the Lord like those enjoyed by her in the early
years of her New Testaraent life. Means are employed and efforts are
put forth in various ways to secure this grand result, and connected with
these, in some cases, there have been religious movements of a very striking
and extraordinary kind. We do not feel called on at present to justify
all the measures which have been used in this direction, nor yet to
condemn them, except in so far as they raay be a departure frora the word
of God, to which in its teachings and institutions it is iraperative that
we should always cleave. The very existence of such movements, while
we may not be able to approve of them in all respects, is a fact in the
Divine Providence calling for careful notice, and which it would be
criminal to overlook. When men and women are confessing themselves
sinners atid are seeking mercy from the Lord, even though it may sometimes
be in irregular ways, it is a clear proof that the Holy Spirit is near,
and is working by His mighty power on the conscience and in the heart.
It is a movement in the open valley among those whose bones are dry and
whose hope is lost. Like the wind which blows as it lists, the Divine
Spirit, acting according to his sovereign will, works in ways and by methods
which we do not 'and cannot understand. It seeras to be a voice of
distinct utterance that Jesus of Nazareth is passing by, full of compassion
for the spiritually blind, diseased and impotent, and summoning all
to put forth their utmost exertion to secure an interest in the healing
virtue of his restoring and saving power and grace. The efforts of others
for promoting a revival of religion, though accorapanied with exceptionable
means and methods, should not make us indifferent or opposed to

Our Banner. [October 15,
revivals, but should rather stimulate us to more diligent and untiring
efforts in seeking the Lord in the right way.
We need not recall attention to the state of religion araong ourselves
except as there is need for stirring up our minds in the way of remembrance.
The matter is one with which all are conversant and in regard
to which all are able to judge intelligently and correctly. The daily
exercise of the mind, the character and bent of its desires, thoughts and
aspirations, the closet, the family, the fellowship meeting, the Dublic
religious assembly, the Sabbath, days of fasting and thanksgiving, the
sacraments of baptism and the Lord's Supper are witnesses on this point
whose testimony cannot be contemplated without the gravest apprehension
by us all. Taking the most favorable view of the case which it is
possible to do, can it be questioned that we come imraeasurably short
of that high standard of duty, both in form and spirit, unto which we
should be striving to attain. We do not say that the present days are
worse than the past or that the children are degenerate beyond the fathers.
We make no invidious or damaging comparisons. We appeal to the facts
of the case in their relation to ourselves. Let every man and wofnan,
guided by their own personal knowledge and consciousness of how it is
in their own case, determine whether the measure, activity and force of
spiritual life in their soul, are not far short of what they ought to be, and
far short of what they were in those who are now looking down upon us as a
great cloud of witnesses, and whose faith we are commanded to follow.
We do, undoubtedly, greatly need quickening and reviving in the divine
life. These are years of bondage to spiritual sloth and indolence, wherein
we feel in ourselves and see in others little striving to enter in at the
strait gate, and little pressing toward the mark for the prize of the high
calling of God in Christ Jesus.
Looking at the state of religion, as it appears araong ourselves, the tokens
of spiritual deadness are painfully apparent. We are surely not the
lively, active, earnest, devoted Christians that we raight be and ought to
be. Where is our consuraing love for Christ, and our fervent zeal for the
success of his word and cause? Is it not true rather that a feeling of
languor in religious things is common alike to officers and to members of
the Church? As rainisters we have not been instant in season and out
of season in seeking to lead raen to the saving knowledge of Christ, fearing
and trerabling under a sense of responsibility for the salvation of imraortal
souls. As elders we have been largely neglectful in ibquiring and
in looking after the spiritual interests of the people. As members of the
church we evince coldness and apathy in the duties of religion, carelessness
and irregularity in the observance of ordinances, and heedlessness of
admonition and reproof. Are these things so ? Can we gainsay them even
if we would ?
What then is our duty in the circumstances? What is to be done in
order to improve our spiritual estate and condition as individuals, in our
families, and in the church at large? Whatever real iraproveraent there
is to be is dependent upon and inseparably connected with fresh and
larger communications of divine influence. The Spirit quickeneth—the
Spirit giveth life. Genuine and abiding reviving of religion in the soul
comes from the renewing grace of the Holy Ghost shed on us abundantly
through Jesus Christ our Saviour. This is the first and most indispensable
consideration of all. The Spirit of God, as the applier of the redemption
of Christ, must be secured. The want or feebleness of life in the

i87S-] Pastoral Letter. 389
soul arises frora his absence, or rather, a suspension of the exercise of h
saving and gracious power ; the renovation of life is coincident with his
return and the renewal of his mighty working in the heart.
While the Holy Spirit is the gift of God and is specially sent by our
Lord Jesus Christ, his blessed influences are not enjoyed apart from the
diligent and careful use of means. We are co-workers with God in
the revival of religion, and our part, equally with his, must be performed.
The blessing is connected with the means in the faithful promise of God,
and will not be withheld when the means are properly observed. Let
the trenches be dug and the water will be provided wherewith to fill
them. What is needed is not any special and extraordinary means—
means outside of and in addition to those which have the sanction of divine
appointment, but the special and extraordinary use of the ordinary
means of salvation. These are in the church; yes, in our own church are
all the outward appliances needed for bringing down the Holy Spirit, in
his reviving power and grace, as floods upon the parched and thirsty ground.
The defect is not in the means provided and enjoyed, but in our use of
thera. Instead of resting satisfied, as we are wont to do, with the stated
and routine observance of thera, we should be diligent, constant and
persevering in the use ot thera—abounding in their observance. The
religious customs and usages of our own church are specially favorable
in this direction. Secret prayer, with reading of the Scriptures duly
observed, the invocation of God at our meals six tiraes in the day, family
worship twice on each day, the weekly prayer-meeting, the four days of
religious service in connection with the observance of the L ird's Supper,
the annual days of fasting and thanksgiving, give us ad vantages, in this
respect over many other Christians. Let these constantly recurring
opportunities be properly improved by breathing out earnest and heartfelt
desires for the quickening and reviving presence and favor of God, and
let other opportunities be seized for pouring out our souls, raore fully to
the same effect and the Lord will hear the prayer and fulfil the desire of
the humble.
We submit a few thoughts as to what should be done in the circumstances,
and in doing which we are warranted to look for and expect
showers of blessing. The word, sacraments and prayer, are the chief
means ordained by God for the conversion of sinners and the edification
of saints, and we may not expect either the one or the other apart from
their observance and use. The first thing of all to be done is to seek for
the divine favor in prayer. In God's favor there is life. We must begin
with prayer for the Holy spirit in his convincing, illuminating, regenerating
and sanctifying influence and grace. We are comraanded to pray
for divine influence, and the Scriptures furnish many examples of obedience
to the command and of the reward of observing it. The Holy Spirit,
too, is promised by the God of all grace, and the promise is fulfilled in
answer to. prayer, (Ezek. xxxvi. 27, 37). The power of prayer—of true
prayer, of earnest importunate prayer, is a lesson taught by all the
generations of the past, and is learned by the saints in their own experience
ofthe goodness of God. "The effectual fervent prayer;of the righteous
man availeth much.'' The word of God, as a means of grace, should be
diligently used. The Holy Spirit, whose agency alone is effectual, works
with and by means of the word, both in conversion and sanctification.
The scriptures should be daily read and searched in private and in the
household, and the word should be fully and faithfully preached, not

390 Our Banner. [October 15,
only on the Sabbath, but at other times as frequently as can be done,
and by ministers and elders from house to house, dealing privately and
personally with the people in regard to the soul's great interest. Whatever
is accomplished toward building up the kingdom of God within us
raust be done in connection with the truth. The truth quickens, purifies
and strengthens, and the more we are conversant with it in the way
of reading and hearing and meditating, the greater spiritual benefit raay
be expected. The word of God is quick, living, and powerful.
Let the sacraments be reverently and believingly observed. The Lord's
Supper is an eminent means of grace, and every communion dispensed in
a congregation ought to be a season of spiritual refreshing to the people.
That it is not so is the fault not ofthe ordinance, but of our want of due
preparation for and care in its observance. The thorough and impartial
self-examination, the exercises of humiliation and confession, the wrestling
with God in prayer, which ought to mark all such occasions, are
powerful means of reviving religion in the soul. Let our communion
reasons be improved as seasons for seeking in a special manner anew
measure of life, love, faith, hope, and zeal lor Christ, and for our own
and the salvation of others. Let ministers by preaching the word, and
elders by visiting and by personal conference with the people, stir them
up and call them to duty. The memorable revival in the parish of Shotts,
in Scotland, under the preaching of Livingston, began on a communion
occasion. Christian labor should be actively and zealously prosecuted.
Failure in this direction is doubtless one cause of our spiritual feebleness
and decay. Exercise promotes vigor and strength. Exertion in the
kingdom of Christ increases ability for work. To him that hath shall be
given. Let us use to the full extent what grace we have, and we raay confidently
expect that God will give us more. Let us bring forth and
employ our present store, and the Lord of life will multiply it for the wants
of the multitude. Exercise in the grace of liberality tends to quicken
and invigorate the principle of new life in the soul. God has proraised,
" The liberal soul shall be made fat, and he that watereth shall be watered
also himself.'' There should be more freedom and confidence in speaking to
and in conversing with one another in regard to God's dealings with our
souls. There ought to be no backwardness in this matter among those
who have tasted that the Lord is gracious. It is for God's glory and our
own good, and the encouragement and good of others, to speak of it. Let
those who fear God hear what he hath done for our souls, and quickening,
warning and holy influence will be felt. Let all efforts for obtaining blessing
from God be in humility and in faith. The Lord hath respect unto the
lowly, but the proud fie knows only as afar off. The sacrifice which he
approves and accepts is a broken and contrite spirit. In all our dealings
with God faith is a necessity. Without faith it is impossible to please
hira. In coming to seek mercy from the Lord let us corae humbly, selfabased
and emptied of ourselves; let us come in the full assurance of
faith, trusting the divine proraise and believing assuredly that in the use
of scriptural means the blessing of the Spirit will be given. We cannot
look for nor expect too much. God is not straitened. The residue of
the Spirit is with hira. Only let us prove him and see if he will not open
the windows of heaven and pour out a blessing that there shall not be room
enough to receive it. Not in vain shall we seek the Lord if we come with
weeping and supplication and search for htm with our whole hearts. He
will meet us in the way, and while waiting upon the Lord we shall feel

i87S-J Pastoral Letter.
our strength renewed; in spiritual and heavenly-mindedness mounting
up as on eagles' wings, and in the power of renovated life, ardor, and zeal,
run in the way of righteousness without being weary, and walk without
being faint. James Kennedy, )
S. O. Wylie, (- Committee.
T. P. Stevenson. \
REMINISCENCES OF THE R. P. CHURCH IN SOUTH
CAROLINA.
by the rev. D. S. faris, SPARTA, ILLINOIS.
(^Continued frotfipage 34Q.^
Southern Covenanters and the Wars.—The merabers and adherents
ofthe Reformed Presbyterian church, were, to a man, for the war of
Independence. As there were many Tories in South Carolina, the friends
of liberty were exposed to peculiar dangers in that State. There were
several persons in the Revolutionary army, merabers of the church,
at the time or afterwards, or, at least, their connections were members.
Among these we may mention John Smith, an Irish Presbyterian, who
carae to Carolina in 1772. The late Rev. Jaraes Smith ofthe Reformed
Presbyterian church, Ireland, was a nephew of his. He was well affected
to the Reformation cause, but died in 1784 from the effects of cold taken
in the carap. Rev. Thoraas Donnelly married his daughter Agnes in 1801.
John Faris, uncle of Rev. James Faris, and brother-in-law of John Smith,
fled to the army to escape the wrath of the Tories, and was killed at the
battle of Hanging Rock. Thomas McClurkin, afterwards a veteran
Covenanter, and grandfather of the preachers of that name, fought
through the war. He was at the battle of Fridus Fort, and .of Eutaw
Springs. At the former the firing was so brisk that their guns were
heated to a blue heat—almost hot enough to ignite the powder. At the
latter they fought under the famous old flag extemporized from the silken
cover of an old-fashioned chair. Archibald McClurkin, a brother of
his, was taken out of a sick bed when at the very point of death, and
hung by the Tories. Thomas Neil, afterwards father in-law of Rev. Wra.
King, fought through the war. Many others did duty as soldiers in that
war, and yet afterwards proved to be staunch Covenanters as well as friends
of liberty. Chester District was a stronghold of the Araerican cause because
the Covenanters were there.
In the war of 1812, the Southern Covenanters were enthusiastic supporters
of the nation's rights. Those who conveniently could, went into
the army voluntarily. Others were drafted. Many names might be set
down, if necessary. The part taken by Covenanters in both wars show
how false is the imputation, sometimes made against our profession, that
we are British subjects.
In these wars no oath of Allegiance was imposed on soldiers as now required
in the army regulations of the United States.
The enthusiasm of the Revolutionary war, and the active part taken by
391

392 Our Banner. [October 15,
Covenanters in the army turned the heads of many, and was followed by
the dissolution of the Reformed Presbyterian, and the formation of the
A. R. Presbyterian church in North America. The war of 1812 also
gave an impulse to thought and action, that by degrees changed the minds
of many as to the true application of our principles to the United States
government. But it is by no means true that all that fought in these
wars forgot their principles so as to confound the act of aiding in national
defense in a just cause, with the act of incorporating with the nation
in a Constitution of government essentially defective and immoral.
Nor did those who after the war of 1812, finally departed from the ground
oi dissent ixo'ca the constituted authority of the nation, change their views
at once. The history of the matter shows that the final defection was
reached by approaches so stealthily that many firm Covenanters were
almost carried away with the dissimulation. The coming of Rev. John
Riley to the South in 1813, as pastor of Little Rocky Creek and Beaverdam,
marks the beginning of that gradual change in the principles and
discipline of the church commonly called New Lignt. He belonged to
" Dr. Wylie's party," as Mr. Donnelly used to style it, and advocated
liberal views. T. Smith and John Donnelly both distinctly remeraber to
have heard Mr. Donnelly say, that Dr. Wylie had sent Mr. Riley to the South
to form a party. Riley was judged by Mr. Donnelly and his friends to
be a superficial preacher. But he had a powerful personal presence and a
genial winning way, and there is no doubt his influence contributed much
to lay a found.^tion for wide-spread defection, not only in South Carolina,
but in Ohio, Indiana and Illinois. The popularity ofthe man is proved
till the present day, by the number of persons bearing the narae Riley
a.r\d.John Riley, among the descendants of Southern Covenanters. And
that he would have espoused the new side if he had been spared till this
time, is almost as clearly proved by the fact that his admirers are now generally
found on that side of the house, except where they have taken an
additional step and landed in the U. P. church, or farther down. At any
rate his coming was the signal for strife and contention in that part ofthe
church. The trouble among the people arose as to whether Covenanters
might sit on juries or act asjustices of the peace. When these questions came
into the courts, there were diverse views araong the ministers. Mr. Donnelly
stood his ground, and to the last contended for strict construction,
such as all held at the adoption of the Testimony of 1806. For his earnestness
in protesting against the novelties of the day he incurred much ill-will,
and finally to get rid ofthe difficulty, he found it necessary to demit the
charge of the raajority of the Brick church. No doubt personalities
mixed theraselves in these disputes ; but the real bone of contention was
the duty or sin of sitting on juries, &c. At the tirae of the demission,
Mr. Donnelly's adherents were bitterly reproached for standing by their
pastor. An elder on the other side tendered David Smith, the chief
elder and supporter of Mr. Donnelly, the parable of Jotham, the Abiezrite,
to stigmatize himself and friends for adhering so devotedly to Mr. Donnelly.
He said, "I accept it against yourselves, for raising a party to
thrust Mr. Donnelly out, after all he has done for the congregation."
Mr, Riley died soon after this in 1820. Mr. Donnelly's friends were also
rauch annoyed by being suraraoned to sit on the jury; and they attri-.
buted it to the suggestions of their liberal brethren. Thoraas McClurkin,
a brother-in-law of Mr. Donnelly, and an elder, was called thrice, tirae
after tirae, to sit on the jury, though the law provided against a third

i875-J Reminiscences of the R. P. Church in South Carolina. 393
terra in immediate succession. For each tinle he was fined twenty dollars
for refusing to sii. James Smith, brother to Mrs. Donnelly, and an
inoffensive man, was also summoned ; but Mr. Donnelly wrote a letter to
the judge, and by wise management, he was excused. David Smith and
four or five others were summoned at another time. He took the Testimony,
and showed the court our religious scruples in reference to incorporation
with the governraent, and pileaded the constitutional right to have
the conscience respected, so well that they were not only excused at that
time, but they had no more trouble afterward.
Before Mr. Donnelly left the Brick Church, Mr. Hugh McMillan a
graduate of Columbia College, S. C, was examined by the session to be
received into the fellowship of the church. His answers on the subject
of civil relations were so unsatisfactory that they could not extend to
him the right hand of fellowship. What the Southern sessions could not
do, that ot Dr. Wylie in Philadelphia, easily did.. Mr. McMillan was
not only received into the communion of the church, but was taken
under the care of Presbytery as a student of divinity and finally licensed
without any change of views about civil government. He became pastor
ofthe Brick Church in 1822, which post he occupied for several years,
until he voluntarily removed, with a great part of his congregation, to
Ohio. The members of his charge nearly all joined the new side. The
party that followed Mr. Donnelly, alraost to a man, took the old side,
and their descendants are till this day an important element in the
church west.
Mr. Riley was succeeded in 1822 by Rev. C. Madden, a man much
beloved, whose influence, in part, corrected the views of his predecessor.
He sided with Mr. Donnelly on the questions that then agitated the
church. The memorable coramunion, held by Rev, John Kell, was understood
by the other side to be a distinct moveraent in the interest of
New Light. Mr. Donnelly wasnot invited to unite with the rest, although
It had always been customary for all the ministers and congregations to
come together at a coramunion season; and strenuous efforts were raade
to secure the attendance and fellowship of the lay-members. Indeed
the judgments of God were denounced against those that refused to commune
in their company. Their friends of the Testimony could neither
be persuaded nor intimidated. James Cathcart, an elder of Mr. Madden's
congregation, then vacant by his death, was solicited to embrace this,
perhaps, the last opportunity, to enjoy sealing ordinances. He replied
that the way they -^ere conducting the exercises it would be more hke
sealing Judgments. In some part of the communion service, some say at
the last lable, Mr. Kell invoked the judgments of God to decide the strife
between the parties. Just after distributing the elements, he tainted.
Mr Andrew Black, licentiate, rose and continued the address t.- the table.
Mr Kell, partially recovering, came to, and, before Mr. Black was through,
dismissed the table in an abrupt and disorderly way. On Monday he
spoke of the matter, to show that it ought not to be viewed as a judgment,
but only as an ordinary Providence. Mr. Donnelly's friends were
present, though not communicating. These facts made a deep and lasting
impression on their minds against the party and their proceedings.
The Reformed Presbyterian church certainly owe a great debt of gratitude
to Rev. T. Donnelly, not only as a founder of the church, but as a
main pillar of support against defection in the South and West. Old age,
distance and some personal grievances prevented his direct co-operation

394 Our Banner. [October 15,
with the old side; but he had no connection with the other side except
to oppose, and his influence and example were according to the original
footsteps of the flock. Robert Fee wrote to him from Bloomington, Indiana,
for advice, in relation tothe parties. His letter in reply was shown
to Thomas Smith, who gives it substantially in Mr. Donnelly's words:
" That in the point of order, the New Lights raight perhaps have it on their
side ; but is a point of order to be set against principle ? And that there
would be few such men in that party as James Harbison, Robert Hemphill,
and John Rock ; and that many of those men would be ultimately found
among the office seekers and politicians ofthe day." As a consequence
of this advice, Robert Fee held to the old side till the end of his life.
Before the church in South Carolina began to decline, there were five
meeting houses, besides a nuraber of societies or out stations where there
was occasional preaching. The center and parent of all, was Edgar's
meeting house, afterwards called Rocky Creek, and finally the Brick
Church. It was called Edgar's, because Adara Edgar, one of the earliest
elders ceded the ground on which it stood. (He came from Pennsylvania
to the South. William Edgar, elected elder in 1801, was his son ;
and one ofthe two elders who in 1819 formed the first session of Bethel
congregation, Illinois.) This house was called Rocky Creek frora the
streara near which it stood; and afterwards the Brick Church, when the
old log structure was removed and a corafortable brick building erected.
Near this house was one of the tents—the shelters provided for the rainisters
when the great union out-door sacraments were held. This spot,
with the burying ground near it in which lie the remains of King,
McKinney, Riley, and Donnelly, may well be viewed with a kind of
sacred regard by Covenanters. If the old ground could be occupied as
a mission by our church, it would be a great gratification to raany whose
raemory still lingers, about the place of their fathers' sepulchres, and the
scenes of their childhood. The second congregation, Riley's and Madden's,
had two places of worship ; the one Beaverdam, and Little Rocky
Creek the other, the latter also called Waterer. The fourth in order
was that built by John McNinch. This singular man, who built a church
at his own expense, and whose narae appears in the records of church
courts, deserves sorae notice. He was finally excomraunicated by Rev.
T. Donnelly, in his own church for repeated acts of a very scandalous
nature. When the sentence was to be pronounced, he was called forward,
but carae only after a second invitation, and received the sentence
submissively. Those present remarked that the occasion produced a
singular presentiment of the awful doom of the wicked in the great day
of judgment. Mr. McNinch moved North, and was afterwards restored,
though somewhat irregularly, bythe session of York, then under the care
of Mr. Fisher. Being restored, McNinch returned to the South, and
died a meraber of the church. Was discipline, in this case, sanctified to
the salvation of a notorious offender ?
The fifth and last of the meeting-houses, was that built by Mr. Donnelly's
friend.s after he gave up the brick church. His opposers tried to
prevent the organization of the new congregation. They carried the case
to Synod. Their plea was, that a few persons, were straining every nerve
to sustain Mr. Djnnelly. He replied that if they were, they should not
be hindered. When the people went North, the Bethesda church was sold
and the sale money was divided among the donors. David Smith received
his part, and invested it again in the church near Bloomington,
Indiana, also called Bethesda, after its southern parent.

i875-] Our Pulpit. 395
The descendants of the Carolina Covenanters constitute a full tribe in
our spiritual Israel. They are found chiefly in the West. Indoctrinated
by the sound preaching of Mr. Donnelly, they are generally strong in
the faith of reformation principles, and adorn their profession by a consistent
life. A fair proportion of our ministers trace their pedigree to a
Southern origin, most of these are still living, though some of the older
have gone to their reward. In order of ordination they are : James
Faris, J. J. McClurkin, H. P. McClurkin, J. M. McDonald, A. C.
Todd, D S. Faris, J. C. K. Faris, J. C. Smith, D. H. Coulter, J. M.
Fans, Isaiah Faris, and D. C. Faris. Licentiate, S. R. McClurkin.
Student of Theology, J. R. Latimer. Of the ministers belonging to
other churches, that claim the same origin, the writer knows only a part
and therefore omits to narre any. Their names, moreover, are not now
familiar to the readers of our magazines.
If the facts above narrated contribute anything to the edification of
the reader—if they serve to awaken in the children the laborious zeal
and devotedness of the fathers; and especially if they help to stir up the
present generation to a faithful maintenance of the Testimony of Jesus,
in all that concerns his royal prerogatives, the writer will feel fully repaid
for the trouble of gathering, attaching and preparing for the press
these reminiscences. May the Lord grant that the cause that was
planted and watered by such self denying labors on the part of the
fathers; may continue to be upheld by children worthy of their ancestors. *
OUR PULPIT.
"JESUS ONLY."
by the rev. s. g. burchard, d. d., new YORK..f
The mountains of Scripture are associated with the raost startling and
splendid of historic events. Sinai, Moriah, Horeb, Nebo, Carmel and
Zion are inseparably associated with Moses, the patriarchs, and the prophets
; while Hermon, Tabor, Calvary and Olivet are linked in undying
memory with the works and wonders of the incarnate Son of God. The e
curtain has just dropped upon the sublimest of mountain scenes. The
Son of Man has been transfigured before the representatives of the church
of earth and heaven. The voice from the Golden Cloud has proclaimed
his divine Sonship. The great law-giver has honored him who
is " the end ofthe law for righteousness sake," and the representative of
the prophets has bowed in submission to him " of whom all the prophets
*For additional facts concerning our Church in the South, the inquiring
reader may refer to the Covenanter, Sept. 1848, page 46, and Feb. 1849, page 217 ;
and to the Reformed Presbyterian and Covenanter, 1875, pages 80 arid loi ; also to
obituaries of South Carolinians in the Magazines from their first publication.
f Preached at Saratoga, August Sth, 1875, from Matt. xvii. 8.

396 Our Banner. [October 15,
spake." This threefold object has been accomplished ; the chosen witnesses
of the gospel are impressed with the truth of Christ's divinity, his
sacrificial death, and the reality and glory of the life everlasting.
The display of glory over, the Shekinah withdrawn, the heavenly raessenger
ascended, the divine voice hushed; the inspired pen records that
the disciples beheld "Jesus only." As this vision passed away so has
passed forever the shaaow of Judaism, leaving Christianity with its grand
centre figure for the world to gaze on, "Jesus only." This mountain
scene suggests many thoughts, but that to which I call your attention is
" Jesus only."
I. I shall speak of " Jesus only" in the historic world. Go back to
the first scene in the great human draraa, the creation of man, and Jesus
was there in the plural pronoun " us." "Let us make man." Go to the
second scene—the fall, and Jesus appears in the promise " the seed of the
woman shall bruise the head of the serpent." Go to the scene of terror
and tragedy in Egypt and Jesus is typified in the blood sprinkled on the
homes of the Israelites. Go through the history of the Jews and Jesus
may be seen in symbol and sacrifice in the pillar of cloud and fire, in the
form of a fourth in the fiery furnace, in the visions of prophecy, and in
the songs of their favorite bard. Since his advent he has been moving
in the van of progress and has been writing his name upon the great
events of the ages. It is a proud thought to every Christian to know
that the name of Jesus is the mightiest of all names. It is a growing
name. It is a name that has its monument in the ivy covered cathedrals
of the old world and in the thousand sanctuaries of the new. It lives in
the genius of poetry, painting and architecture. It has been an inspiration
to Raphael, Guido, and Titian, and through it their names have
become immortal. Take the offspring of Christianity frora the galleries of
art and you have stripped thera of their rarest beauty, their raost potent
attraction. It was Christianity that scattered the delusion of Greek and
Roman mythology and erected terapels in the classic lands to the worship
ofthe Triune God. It was Christianity that disenthralled the human
intellect in the revival of modern literature in the sixteenth century.
It is the impulse to which we owe the steara engine, the telegraph
and the great civilizing forces of. our tirae. To it we owe the philanthopy
and the benevolence that to day honor humanity. It is to Christianity
that woman owes her position and influence. It is to it that we
owe our civil liberty. The infidel may sneer at this but let rae tell him
that he owes the very liberty which permits him to sneer and the very
culture and education, frora the false conceit of which his sneers arise,
to the spirit of Christianity. The very pen which he has dipped in the
gall to write bitter things- against the Bible and the cross was plucked
frora the bird of paradise.
II. I shall speak of "Jesus only" in the Scriptures. The grand design
of the Scriptures is to reveal the salvation of our lost and ruined
race through the sacrifice of Jesus. They present many incidentally related
things, such as the call of Abram, the exodus, the giving of the law, the
sacrifices of the teraple, but these are the back-ground in the great historic
painting in which " Jesus only" is the front and prominent figure.
There is in Rome asingular engraving, which, when seen at a little distance,
seems to represent only the full round face of the present Pope ; but when
more nearly and critically examined, you are able to read in very small
type, the leading and characteristic tenets of the Romish Church. So

i875 ] Our Pulpit. 397
exquisitely wrought is the picture—so nicely blended with light and shade
are its different parts, that at first you see nothing but the beaming face of
him who claims to be the church's infallible exponent and representative.
Thus the Bible, when viewed as a whole, presents a perfect portraiture of
Jesus; through all its types, prophecies, symbols, one beautiful face meets
us, but when studied more minutely, page by page, you discover the great
doctrines of which life and death are the true exponents. The Bible
does not claira to He a book of science or philosophy, but a Christology ;
yet its teachings are in harraony with all raodern discoveries, and there
is no danger of its being eclipsed by the mere torch light of the scientist
or the sceptic. Its revelations are clear, emphatic, and adapted to all
states of culture and civilization. Like a telescope which can be lengthened
or shortened to suit the focal distance of every eye, so its language
and style, while simple enough for the age of Abraham, are accurate enough
for the attainraents, of the present age. Its grand absorbing mission is
salvation, and its one loud, loving voice shouts in the ears of dying raen—
"Jesus only."
III. I shall speak of " Jesus only " in preaching. There is a vast nuraber
of pulpit performances frora which Jesus seems to be studiously excluded.
There is the harsh, cold, denunciatory style which wields with
giant energy the battle axe that would hew down the branches from the
Upas without striking one blow at its root, that deals with the outward
manifestation of sin without once aiming to correct the heart; that has
infinitely more affinity with Sinai than Calvary, the law than the gospel.
Paul, indeed, told his hearers that they were the eneraies of the cross of
Christ, but he did it with sympathy; he did it with tears. The law, indeed,
is to be preached, for "by it is the knowledge of sin," but as its all
sufficient remedy—" Jesus only."
There is a style which converts the pulpit into a platform. Those who
stand upon the platform are mere sensationalists, peddlers of religious
pyrotecnics and are satisfied if they can dazzle the fancy or charm the
esthetic taste of their hearers. The best thing which a preacher of this
sort can do, is to do as an ancient king was asked to do by a famous
Grecian sage. " Is there no favor that I can render you? " said the sovereign.
" The best favor you can render me," replied the sage, " is to
step aside and not stand between me and the sun." The kindest thing
which these ecclesiastical novelists can do for their hearers is to stand
from between them and the "sun of Righteousness." In hiding Christ
they are guilty of a crime which stains their robes with the blood of souls.
It is possible even for an earnest minister unconsciously to attract more
attention to himself than to his Master, to wrap the sword of the Spirit
with so many ribbons of rhetoric that it will utterly fail to pierce the
conscience, to eclipse the gospel pearl by the gorgeousness of its setting.
A minister is nothing more than a messenger, a herald, a crier. When
John was asked who he was, his answer was as beautiful as it was humble.
I 4ra nothing, nothing but a voice, "the voice of one crying in the wilderness."
I saw in the Vatican palace at Rome a painting, which, to
my mind expressed the two great elements of a successful Christian ministry.
It is that grandest of all the creations of art, the famous painting
of Raphael, " The Transfiguration." Two sets of figures strike you. The
one is on the mountain top. The prostrate disciples, the hovering forms
of Moses and Elias, the heavenly halo of glory, the central figure of
Christ glowing with such radiance that all the other forms are lost in its
26

398 Our Banner. [October 15,
absorbing interest. In the back-ground there is the second set, less imposing,
but as important and necessary to the completeness of the conception
of the painter. It presents the misery which Jesus saw when
he came down from the Mount, the convulsed demoniac, the anxious and
despairing father, and the perplexed and disappointed disciples, vainly
striving to cast the evil spirit out. Put these two scenes together and
you have in the picture the spirit and the work of the gospel minister ;
you see in the vale below in the back-ground the wretchedness consequent
upon sin. You see in the summit above in the person of Jesus the
only relief and remedy. It is ever so before the eye of the minister;
spiritual demoniacs; anxious and despairing friends ; unsuccessful efforts
of relief; but up there coming down frora the mountain is the Great
Healer; the one adequate to meet the great crisis of human sin and suffering—-"Jesus
Only."
This subject has a vital and personal application to us all, to the
tempted, to the weary and heavy laden, the disconsolate, the bereaved,
the consciously sinful, to all Christ's ministers, as utterly powerless to
cast out the demoniacs; but we have apprehended on the Mount of
Transfiguration one whose heart is full of tenderness and syrapathy, one
mighty to save—" Jesus only."
HOME READING.
THE CHRISTIAN LA W OF GIVING.
Two truths in particular need to be raore distinctly proclaimed, and
more fearlessly reiterated by all preachers of the cross and teachers of the
people.
One is that only a part of what is in any man's keeping under the narae
of a " possession " is really his own, whether to hoard for himself or to
spend for any selfish satisfaction. Revelation, from first to last, discloses
the contrary doctrine. No practical idea is more thoroughly
rooted and interwoven in the whole groundwork and texture of the
Christian religion than that all that the Creator of men allows us to have
while we are here, to take care of, belongs to Him, and that a certain
proportion of it is to be regularly rendered back to Him for divine uses.
We can in no way nullify this fundamental law of the kingdom of love.
We shall not go the bottom of our difficulties or our duties till the secular
illusion which invests the word "property" is dispelled. In the
Christian vocabulary ownership is nothing but stewardship. The word
"giving," too, by logical sequence, as literally applied to offerings to
God, perpetually misleads. In relation to a fellow-man, what I part with
raay be a gift; in relation to my Maker and Father it is no gift at all; it
is more like the interest on a loan; it is rather a small sign of indebtedness
for an unreckoned and unreckonable bounty. Power to get wealth,
the calculating faculty, physical capacity, time, opportunity, natural
materials, are all the Creator's, loaned and withdrawn at His will. " Of
thine own have we given thee," for oi our own we have literally nothing

1875.J Home Reading. 399
to give. So long as these terras are emptied of their Christian meaping,
raen will continue to disown their duty, refusing alms altogether, or
raaking a merit of self-interested bestowraentsand a parade of insignificant
enterprises, and will reckon as a reserved right the polite apology ( f
having "nothing to spare," which the Bible calls by the plain and
awful name of a "robbery of God." Can it be denied that in some
quarters the most affectionate appeals for the Redeemer's due proportion
of the people's gains are treated very rauch as the subjects of Pius II.
treated his despotic demands of the tenth for a crusade—sorae of them
paying instead of a tenth a fortieth, and others proposing a sixtieth ?
Another sophism is that Christians are somehow fulfilling the obligation
of almsgiving when they are only paying the costs of their parochial
establishments. It has lately been said to me repeatedly, " Our congregation
is doing less than we should like to do for missions, or for the
poor, because the rector and the people have so much to do at home.
We are building a new church ; we have an old debt; the minister's salary
is in arrears ; we want an organ ; we want a bell, we want sheds for the
horses. Excuse us till these things are finished." The idea appears to
be that all our expenditures for religion are to be reckoned on the credit
side of heaven's account with us. Heaven be merciful to that impiousness
! Every dollar you yield for the appointments, conveniences,
adornments, of your parish church, which is your own household, or for
the maintenance of its services, is just as much a matter of interested outlay
for a full equivalent as any other provision you raake for the life of
yourself and your children. Build the grand roof half way to the sky, or
only look on and boast while others build, in either case the question of
charity is not touched. Few "popular fallacies " have done raore mischief
than the maxim that "Charity begins at home." Avaricious
people quote it, not intending that charity shall begin anywhere.
Honesty, kindness, economy, thrift, and some other virtues, start, no
doubt, in the home circle. Charity very rarely begins there, because, till
we pass beyond that bound, the realm of voluntary and self-sacrificing
bounty is not reached. Up to that point we have been at best only
"providing for our cwn," doing what if we leave undone,- an Apostle
says, we are worse than Infidels. Almighty justice and almighty love can
give us no receipts for our parochial decencies. God needs none of them;
we need them, and He is gracious enough to lend us the ability to produce
them. But if you were liberal enough to give half your goods for
them, or faithless enough to provide none of them, so making yourself
and your household heathen, your obligation to offer in other ways
of your substance to him to whom the silver and the gold belong would
stand just as it stood before, and stands everywhere.—.^w-^^/ Huntington.
BAPTIZED CHILDREN MEMBERS OF THE CHURCH.
The covenant duties of parents raay be suramed up in the one precept;
Bring up your children to feel that they are within and not without the
church -that not only is the Christian narae dignified, but also their own
name- 'being Christians ; that they belong to a "holy generation " and
have not to be rescued frora the pollution of the world. The parents'

400 Our Banner. [October 15,
duty is largely independent of the fact of their own piety or impiety.
As the king developes the feeling of royal dignity in the heart of his
child, though, through his weakness or folly that child may never come
to the throne; so we can be true to the covenant, and true to the children
of the covenant, only by educating them as of blood both royal and
sacerdotal, as kings and princes unto God, though, through their own
folly and sin, they may never wear the crown and robe.—Intelligencer.
CHILDREN'S BREAD.
JOHN AND THE POSTAGE STAMP-
John was a boy who " lived out." Every week he wrote home to his
mother, who lived on a small rocky farm among the hills. One day John
picked up an old envelope from the kitchen wood box, and saw that the
postage-stamp on it was not touched by the postmaster's stamp, to show
that it had done its duty, and was henceforth useless. " The postmaster
missed his aim then," said John, " and left the stamp as good as new.
I'll use it myself."
He moistened it at the nose of the tea-kettle, and carefully pulled the
stamp off.
" No," said conscience, " for that would be cheating. The stamp has
been on one letter , it ought not to carry another."
" It can carry another," said John, becaube, you see, there is no mark
to prove it worthless. The postoffice will not know."
"Butjf^zi! know," said conscience, "and that is enough. It is not
honest to use it a second time. It is a little matter, to be sure j but it is
cheating. God looks for principle.
"But rio one will know it," said John faintly.
" No one 1" cried conscience, "God will know it; that is enough;
and He, you know, desires truth in the inward parts."
"Yes" cried all the best parts of John's character, " yes it's cheating
to use the postage-starap the second time, and I will not do it."
John tore it in two and gave it to the winds. The boy won a glorious
victory.
TAKE CARE OF THE BOYS.
Yes, fathers and mothers, it is your boys that need your most thoughtful
care. It seems to be instinctive with parents to shield their girls
from, evil, to keep thera from the sight and sound of sinful things.
What mother would rest, when evening comes, if her little daughter
were at large in the street, frequenting the village store, or hanging
about the door of the drinking-saloon. How many times is the son of
ten years old away from the sight and sound of the mother at night-fall,
breathing in a worse malaria than that from stagnant pools, from the
rude talk of older boys, or, of coarse, vulgar men. Outgrow it, will they?
Do they ? Now and then a boy poisoned in childhood by vicious asso-

i875-J Church News. 4°^
ciates does live down the poison, and coraes out a clean, pure raan ; but
look over any coramunity in search of the young man without guile,
whose souls and bodies are clean, and are they the rule or the exception ?
Scrutinize the sisters of these same young men, and do you expect to
find the spotless among them the rule or the exception ? It is the curse
of the world that its boys are cherished less sacredly than its girls ! that
they whose temptations to physical vices are strongest have the least
done to fortify them against evil. Do not say that because of the difference
in their natures, boys and girls cannot be trained by the same
standard of morality. It is a base libel upon manhood, fostered so long
in the world that it has come almost to be believed. If boys have
greater temptations, so have thev stronger powers of resistance, if these
powers were only cultivated. But too often they are wholly neglected.
Do not trust to the future to bring your boys out right, for it will almost
certainly bring them out scarred ! Neither trust to their being
above temptation, for the infants of anijels and archangels would in their
infancy be subject to temptation ! Know always where they are, and
what they are doing, and what are their inmost thoughts ; and this, not
by a prying, tyrannical oversight of their movements, but by such a loving,
yearning interest for their well-being, that they love to open their
souls to you. Some day these boys of yours will be seeking out mates,
and you will expect them to bring to you spotless, high-minded girls.
In receiving them, how can you think it honorable to give less in return,
than spotless, high minded boys!
SCRIPTURE ART GALLERY.
Key to Scripture Character, September Number.—" Luke, the Beloved Physician."
Col. iv. 14.
I. Timnath-serah, Josh. xxiv. 30.
2. Hornet, Josh. xxiv. 12.
3. Ed, Josh. xxii. 34.
4. Bethlehem-Judea, Ruth i. 2.
5. Ethiopia, Gen. ii. 13.
6. Laban, Gen- ""i^- 29-
7. Obed-edom, 2 Sara. vi. to.
8. Vashti, Esther i. 12-19.
g. Euphrates, Gei»- "• '4-
10. Dinah, Gen- '''"• '5-
II. Potiphar, Gen. xxxix. I.
12, Herodion, Rom. xvi. II.
13. Yellow Gold, Ps- iKviii. 13.
14. Sarah, Gen. xx. 12.
15 Ithra, 2 Sam. xvii. 25.
16. Caleb, Num. xiii. 6.
17. Israel, Gen. xxxv. 10.
18. Andrew, John I. 40.
19. Nicodemus, John iii. I.
J. K. Morrison Oakdale III.

402 Our Banner. [October 15,
Answer to Bible Scene, September Number!—Ruth iv. 1.
Answer to Enigma of September Number.—Penknife, Jer. xxxvi. 23.
G. P. S. and A. T. A., Walton, New York.
The fol'owing have sent us answers :
W. T., Des Moines, la.; Jennie F. Crawford, Albert Lyons Crawford ; J. G. Q. Allegheny;
Lizzie Lowry, Greensburgh, Pa.; Mrs. T. H. Steele, New Alexandria, Pa.;
T. J. Kennedy, Shady Grove, Pa.; Mattie Harper, Pittsburgh, Pa.; Jas. R. Allen,
Stillwater, Neb.; A. J. D., Ellsworth; J. H. T., Cincinnati, O.
A scripture place.
The Initials of the following form the name of a country into which Paul and B.irnabas
were not permitted to go :
I. A king whose name is mentioned but once in the Bible.
2. One whose name was changed.
3. A kind of wood mentioned in the New Testament.
4. A woman that was led captive.
5. An article of merchandise.
6. The name of a prophet in the New Testament.
7. The father of sixty children.
8. The mother of a king of Judah. J. H. T., Cincinnati, O.
A scripture character.
The name of an Egyptian king is formed by the Initials of the following:
I. The chief captain of Abimelecb's aimy.
2. A friend of David.
3. A person who slew eight hundred at one time.
4. A well which Isaac dug,
5. A prophet of the Lord in Ahaz's time.
6. A swift runner.
7. A false prophet.
8. A cousin to the prophet Jeremi.ih.
9. One whom the Lord blessed for keeping the ark of God three months.
10. One of Christ's disciples.
11. The man that rebuilt Jericho.
12. One of the sons of Jacob.
13. Another name for Sinai. T. J. Kennedy, Shady Grove, Pa.
BIBLE CLASS QUESTIONS.
I What narae meaning " fear or terror" was given to a priest and governor in the
h.m^f nf God?
.;. What church was sharply reproved for neglect of discipline ?
3. Waat Lawyer was commended to the hospitality of a christian Minister ?
4. VVhat police captain arrested a prophet on the charge of treason ?
5. One of two Greek letters used together by Christ to point out his own eternal exis-
K'nce ?
6. A city where Christ performed one of his most noted miracles ?
The initials of these answers form the name of a mountain " beautiful for situation."
The finals the name of another mountain with which it is compared and contrasted.
D. Kilpatrick, Northfield, Iowa.

I87S-] Children's Bread. 403
BIBLE SCENE.
Evening is drawing on : and in the fading light we look upon a busy seen-. A company
of travellers are encamping; some are engaged in unloading the kneeling camels,
some in pitching their tents, while others have already commenced preparations for the
evening meal. But our attention is attracted by two in the crowd a man and woman
apparently of humble position who are taking no part in any of these occupations.
They are earnestly speaking to a few of the party who have paused in their work to listen
and from the anxiety depicted on their countenanceswe can see that they are making
enquiries regarding some matter of absorbing interest.
Note.—Will our friends still favor us with incidents, letters, Bible scenes and characters
suitable for the children ? In all cases send answers with the original, written on a
separate sheet of paper.
REGISTER OF BAPTISMS IN SYRIA.*
* Hammood Ismaeel,
Yusef Jedeed,
f * Zahra Kazoilak (Miriam)
Selim Khalaify
Hassan (Daoud) Mukhtcof
Hamadv (Yakoub) Kanaan,.
Assad Kanaan,
Hassan, (Yakoub) Hamdan .
Deeb Deeby
Kasim Deeby.
Ali (Hanna) Iskander,
Ibrallim Khalaify
Selim Deeby,
t Hassarii Zaha
I Gazali Azara
T Mari Kanaan,
Nyouf Kazailak,
t Shalla Harba
i Nyesi Musreya,
t Brabahan Hamayshi
Shaban Deeby
Sultan Deeby
f * Naomi Jackmook
t Hoos.e (Raheel) Kerhaly,...
Khaleel Rahi;hi
t Hassani (Um. IVIiriam),
t Haleemy
t Thelgie Harba
tThemora Jackmook
t Zahoor Naaman,
tFudda Khalaify
t Yusef Jackmook
tRuth t Aesa Ghaliva, Zahra Hanna Mukhloof, , .
Dec. 1861,..
Jan, 1864,..
Aug 1865,..
May 1868,..
Dec. 1870,..
Nov. 1871,..
Jan 1872,..
April 1872,.
Dec 1873,.,
April 1874,.
Sept. 1874,..
Jan. 187s,...
adults.
R. J. Dodds,
Joseph Beattie.
MINISTERS
(une 1875,.
* A complete list of the baptisras of converts and their children in our Synan
Mission The name in the parenthesis is the Christian name assumed at baptism.
Those marked with a * are deceased. Those marked with a f are females. When
there are two names in the column of parents, the first is the father and the
second the mother. Where there is only one it is the father in every case except
" Deeby " who is a widow; the mothers not having been
In
merabers
the next
at
number
the time
we
of
will
the
baptism.' There are 36 adult baptisms, and 37 children.
give the baptisms of the children of the missionaries.

404 Our Banner. [October 15,
CHILDREN OF ANSAIRIYEH PARENTS.
MINISTER.
t Lulujedeed,
Yusef and Miriam,.. T87S.-- R. J. Dodds.
t Homa Mukhloof.
Daoud,
1868,.. Joseph Beattie.
f * Helanie Jedeed
Yusef and Miriam,.. 1870,..
"!• Miriam Suleyman,...
Daoud,
June 1871,.
Ibrahim Suleyman,
Ibrahim Kanaan, ,
Hanna Kanaan
Mousa Kanaan,
Yusef Khalaify,
Daoud,
Assad, Selii
Shaban,.
Ibrahim,
April 1S73,.
Sept 1874,.
f * Bedera Khalaify,...
• Ayoub Khalaify, ,
Yakoub,.
Ibrahim Shaban-. CHILDREN OF NATIVE CHRISTIAN PARENTS.
Aesa Neshan Kanaan Sebagh, Shaban,
Deeb Rashid Khalaify, Morad,
t Ibrahim Helanie Aesa, Khalaily, ...
t * Nizha Nouri Khalaify, Aesa,
Saufy + Raheel Kanaan Ooefaly,
t
* Padros Ooefaly
* Amien Haddad
f * Joanna Sebagh
T * Esther Hagap
* Susan Fereda Haddad,.
Nouri Aesa,
f Semie Isbeer
f Fereda Isbeer
f Emma Hagap,
t Miriam Sebagh,
Gurgis,
Morad and Hinda,.
Aesa and Miriam,
Gurgis,
B'shara and Miriam,.
Gurgis,
Hagap and Hatoon, .
B'shara and Miriam,.
Aesa Hagap and and Miriam, Hatoon, ....
Yakoub, Boulas and Katrina,
Aesa
I Yakoub Deeby, and Yasmine,.
Yakoub,
1866,
1^71,..
1872
April 1873,.
July 1873,.
:Nov. 1873,.
^Sept. 1874,.
May 1875,.
Joseph Beattie.
Yusef Aesa
Habeeb Don, CHURCH NEWS.
t Saloomis ,
t Emily Jeradini,
THE REFORMED PRESBYTERIAN CHURCH.
Sam. Isbeer, ,
Rev. John Newell, D. D.,died at his home in Wilkinsburgh, Pa., on
Monday, Sept. 20th, 1875. See obituary notice on another page.
Rev. W. j. Maxwell, forraer pastor of Newton Limavady congregation,
Ireland, was installed in the pastoral charge of the congregation
in Liverpool, England, on June i, 1875.
Mr. William Dick, son of Rev. Jaraes Dick, D. D., Professor in the
R. P. Serainary in Ireland, was ordained on June 9th, 1875, '^'^^ installed
as pastor of the Newton Limavady congregation.
The Pastoral Letter in this number, written by Dr. Wylie, should
be brought to the notice of all the merabers, by pastors and sessions, as
Synod directs. It will be printed in circular forra for distribution.

1875.] Church News. 405
Rev. Robert Johnson has been unable to preach for two or three
raonths. He suffers a great deal of pain at times and is very much prostrated.
At last accounts he had been unable to sit up for some days, except
a few minutes at a time.
Rev. R. Hutcheson writes that his address for the present will be
Granville, Putnam Co., Illinois. He says, "We have left Reno, with
our daughter at the point of death, to wait the issue at her grandfather's.
May the Lord sustain her and us." In this trying affliction our brother
will have the sympathy and prayers of the whole church.
a notice of the new edition of the Testimony will be found on another
page. The price named should secure the immediate sale of the
whole number—one thousand copies. As is intimated by the Committee,
it is not likely that Synod will order the sale of another edition at a
price which disregards entirely the cost of the plates from which it is
printed.
The Collection for Theological Seminary Expenses is the first
Sabbath of October. The amount called for by Synod is ^5,000. Nothing
short of this sum will suffice to pay off the debts of the past, and the
expenses of the ensuing year. It occurs to me that all that is needed to
raise the amount is the proper presentation of the case by the pastor. To
be in arrears to the Professors, is discouraging and annoying to them,
and discreditable to the church. Soliciting your hearty co-operation, I
am, Fraternally yours, William Wills, Treasurer,
no Market St., Pitti-burgh, Pa.
Rev. J. A. Speer, of West Hebron, N. Y., makes the following acknowledgment
: " I have received a box of books which some kind and
thoughtful friend had the goodness to send me. The name of the donor
is withheld. I only know that the box is expre-sed frora Newburgh, N.
Y. It contained thirteen volumes, including Pool's Annotations on the
Bible in three volumes; six bound voluraes of the "Theological and
Literary J(>urnal; " and a nuraber of valuable Magazines. May this kindness
be "openly rewarded" by the Father "which seeth in secret." I
trust the giver raay be as richly blessed in his deed as the receiver is sincerely
grateful for the gift.
Miss Martha R. Wylie, daughter of the Rev. P. H. Wylie, of Rush-
.sylvania, was last Spring appointed to the Syrian Mission, as a teacher.
She left her home in Rushsylvania. on the 9th of September, and on the
way had a cheering farewell meeting in Pittsburgh, on the 17th. Mrs.
Collins presented a handsome Bible to her with pleasant words of encouragement.
The Pittsburgh Ladies' Missionary Society showed their
interest by a gift of money. Addresses were delivered by Professors
Sloane and Willson, and by Revs. Milligan, McFarland and Collins.
Miss Wylie sailed in the steamship Wyoming, of the Williams and Guion
line on Tuesday, October 5th, at 8 A. M. She has the company of
the Rev. Mr. Eddy and his family ofthe Presbyterian Mission in Sidon,
near Beyrout. Accompanied as she will be by the prayers of the whole
church, the Mission will be greatly encouraged and strengthened by her
arrival.' If prospered, she will reach Latakia early in December.

4o6 Our Banner. [October 15,
OHIO PRESBYTERY.
This Presbytery met in New Concord, Sept. i, 1875, and attended to
the usual routine business. Rev. J. A. Thompson, at his own request,
was released from the pastoral care of the Londonderry congregation. Rev.
A. McFarland, Pjstor of Jonathan's Creek congregation was continued
stated supply of Muskingum and Tomica for the whole of his unoccupied
time. The appointment,of supplies are as follows : S. R. McClurkin,
Tomica, Sept. ist. Sabbath ; Muskingum, Sept. 2d Sabbath ; Rev. J.
A. Thompson, Brownsville and Salt Fork discretionary, Rev. A. McFarland,
Middle Wheeling two days, to dispense the sacrament, and moderate
in a call.
J-AKES PRESBYTERY.
The Presbytery ofthe Lakes met at West Geneva, on Sept. ist. The
meeting was well attended. The principal business was the hearing of
specimens of lectures and serraons from the students of theology, viz.:
J. M. Foster, William Fulton, S. A. George, and J. R. Wylie, all of
whom are in their third year and are candidates for licensure next spring.
The discourses were highly approved and cordially sustained.
The call from Garrison congregation upon the Rev. J. A. Thompson
was put into the hands of a commission for further action.
The pastoral relation of the Rev. J. L. McCartney to the First Miami
congregation was dissolved at the mutual request of the parties; and the
raoderation of a call was granted to the congregation.
The Rev. J. R. Hill was continued in charge of the Detroit Mission ;
and all the coigregitions under the care of Presbytery were directed to
raake contributions to the funds of this mission.
The Rev. P. H. Wylie is chairman of the committee of supplies. The
Rev. J. R. Hill was appointed treasurer and financial agent of Presbytery.
The following arrangements were made for Presbyterial examination of
congregations: Lake Eliza, by Rev. J. French and Elder S. Jamison ;
Cedar Lake, by Rev. J. R. Hdl and Elder J. S. Cannon ; Rushsylvania,
by Rev. W. Mdroy and Elders W. Reid and J. Reid; First Miami,
by Pres. H. H. George and Elders M Mitchell and T. C. Speer; Second
Miami, by Prof. J. McCracken and Elders H. Hervey and James Wylie;
Garrison, by Rev. R. M. C. Ttiompson and Elder M. George; Cedarville
and Cincinnati, by Rev. P. H. W^lie.
Presbytery adjourned to meet at Rushsylvania on the 2d Tuesday of
April, 1876, at 7 o'clock P. M. J. McCracken, Clerk.
ROCHESTER PRESBYTERY.
The Rochester Presbytery held its regular autumnal meeting in Syracuse,
Oct. 5th, 1875. ^^ '•'^^ absence of the moderator it was called to
order by the clerk, and was constituted with prayer by the Rev. S.
Bowden, the oldest constituent raeraber present. The ministerial
members were all present, and elders frora the congregations of York,
Sterling, and Syracuse. Rev. S. R. Wallace was chosen moderator for
the ensuing year, and Rev. R. D. Sproull was continued clerk.
The business transacted was mostly of a routine and local character.
At a meeting of the Presbytery during the sessions of Synod, the call
from the Sterling congregation upon T. J. Allen, licentiate, was trans-

i875-J Church News. 407
ferred to the Pittsburgh Presbytery, which appointed a comraission to
present it to Mr. Allen. The chairman of that commission, Rev. D. B.
Willson, sent a notification to Presbytery that the call had been presented
to Mr. Allen and that he had accepted it. Presbytery, therefore, appointed
a comraission to raeet in Sterling on Thursday, Nov. nth, at 12 o'clock,
M., to take order for his ordination and installation as pastor of the
Sterling Congregation. The commission consists of Revs. S. R. Wallace,
S. Bowden, and Wdliam McFarland, with elders Jaraes McClure and
J. Hunter. S. R. Wallace is to preach a discourse and preside in the
services; W. McFarland is to address the pastor, and S. Bowden the
people.
William J. Coleman, a member of Lisbon congregation and a graduate
of Geneva College, was taken under care of Presbytery as a student of
theology.
The congregations in the presbytery are generally prosperous, though
suffering somewhat from the financial depression. The meeting was
characterized by general good feeling and harmony, and considerable
business was transacted. Presbytery adjourned to raeet in Rochester on
the ist Tuesday in May, 1876, at 10 o'clock, A. M.
OPENING OF THE SEMINARY.
The session of our Serainary for 1875-6 commenced on Tuesday evening,
Sept. 14th. The opening address to the students was delivered by
Prof. Willson, in the Allegheny Church. When we assembled at our
rooms on North Avenue on the following day, it was found that all who
attended last session would be in attendance this winter, with the exception
of Dauerty and Wylie of the second year, and, of course, the class
that was graduated last spring. Mr. Dauerty was present at the opening
and told us that he proposed staying out a year for the sake of his health.
Mr. Wylie is teaching at Northwood, and intends to be with us next
session. Three new students entered—Wra. J. Coleman, of Lisbon,
N. Y.; Wra. J. Sproull, of Union, Pa.; and J. M. Wylie, of Washington,
Iowa. We know of at least two others who would have been here had not
personal circumstances prevented. We will not be surprised if they make
their appearance in a few days. Mr. Boxley is expected frora Selraa, Ala.,
this week to begin study with us.
We have every reason to anticipate a session of pleasant and effective
study. Our new professor has the love and esteem of us all. The first
time we raet him for recitation, we gave hira a hearty welcome to his
chair, and to the place he is now to hold araong us. He responded in
words that expressed his appreciation of our good wishes, and a
consciousness of his responsibilities. Prof. Sloane seeras to be invigorated
both in body and in mind by his recent visit to the Old World. He
is raaking .some valuable improvements in the way of conducting the departments
assigned to hira. Our late proiessor (now Emeritus), Dr.
Sproull, has not been present at any of our raeetings. We do not forget
him however. At our weekly prayer-meetings, and at the daily opening
and'closing prayers, we frequently beseech God to bless and support him
in his declining years. . , • .,
Prof Willson said in reply to our greeting, that it encouraged him to
know that in not a few of the homes of our people he is not forgotten m
prayer and he urged us to pray with and for one another. We extend

4o8 Our Banner. [October 15,
this exhortation to all the raerabers of the Reformed Presbyterian Chu
We beg them to ask God often to give our professors knowledge and
wisdom, and to entreat Hira for us students, that we may be kept safe
frora the influence of false notions of God and divine things with which
our rainds are necessarily brought into contact by our studies; that we
raay perceive the truth of God clearly and hold it firmly ; and that in our
aims and aspirations we may be raised above the influence of the earthly
and temporal. A student.
Allegheny, Sept. 2pth, 187J.
A LIBERAL CONGREGATION.
The Second Boston Congregation from their beginning have devised
liberal things, as the church schemes and those who have labored among
them can testify. They still seem determined that "by liberal things
they shall stand." Their bounty is not at all "of necessity but willingly;"
for from the first they discarded pew-rents and subscription papers, and,
raising all moneys by the Sabbath day collections, did not let their right
hand know what their left hand had done. But their unostentatious
liberality shall have the open reward of Hira who seeth in secret.
We have just heard from "a reliable gentleman " that on the evening
of their pastor's return from Synod, the congregation and friends gave
Mr. and Mrs. McFall a grand reception at the house of Mr. Stevenson,
139 Spring Street, East Cambridge, with whom he had hitherto made his
horae. The house was filled to overflowing. Mr. Gillespie after some
cheering words of welcome addressed to the pastor, said that they had
long sought an opportunity of expressing their regard for him and their
appreciation of his labors in some tangible form, and, learning that they
were going to house-keeping and raight need instruction in such raatters,
it was agreed to present them with a book which would aid in the undertaking.
So saying he handed Mr. McFall a handsome pocket-book containing
^500.
Notwithstanding their continued acts of kindness to him since his
settlement among them, it was a genuine surprise to the pastor. He briefly
responded, modestly attributing the gift to their goodness and generosity
rather than to his merit. An elegant assortment of cake and ice-cream
had been provided, and the evening was spent in pleasant Christian intercourse.
May pastor and people long be spared together, and be greatly
prospered in building up this wall of our Zion. Mr. McFall's new home
is No. 90 Fourth Street, East Cambridge, Mass.
THE GRASSHOPPER LOCUST. BY THE REV. W. W. M MILLAN, OLATHE, KS.
*' Thus hath the Lord Ged showed unto me ; and, behold, he formed grasshoppers in
the beginning ofthe shooting up ofthe latter growth."—Amos. 7 : i.
Some time ago, in compliance with the request of friends in the East, I
gathered together sorae facts respecting the locust; but, being tardy,
have beenanticipatedinpartby Brother Dodds, of Winchester, and by Prof.
Sloane. As the hand of God ought to be closely watched in these little(?)
things, I will venture something more on the subject.
Historically some interest and importance attaches to thera. In South
Africa, in 1797, it is related by an English traveler that these insects cov-

i875-] Chnrch News. 409
ered the ground to the extent of two square miles, and that, having been
driven toward the sea by the wind, they formed a drift near the shore
about four feet in depth and two miles long. After the wind changed
the stench of their putrifying carcases was recognized at the distance of
150 railes. In 1815 China was ravaged by them ; and it was said that
wnen the locusts had eaten up the crops, they penetrated the houses and
destroyed clothing. In Senegal, in 1864, the cotton plantations were
destroyed by locusts which passed over the country in a living cloud estimated
to be fifty miles long.
Since ray removal to Kansas in 1864, they have twice visited us ; the first
time, seven or eight years ago, in the fall; and again last fall. Both
times they deposited their eggs soon after coming. The eggs hatch as
soon as it gets warm in the spring, or with proper heat at any tirae. A
girl in raid-winter wishing to renew the earth around some plants brought
in a quantity and placed it in a vessel in the stove oven which was moderately
warm; on removing it she found it covered with very small living
things—young grasshoppers just hatched. When they come forth
from the water proof, raaggot-like sack in which they are deposited in
the ground, they begin almost at once to move—little grasshoppers so
small one cannot see all their parts. They exist in three states, namely:
the larva, the pupa, and the perfect insect. These differ in that the larva
has no wings ; the pupa has only the rudiments of these, contained in a
strong incasement on the back or shoulders, which in due time develop
and unfold into wings at first fine and light as the most delicate tissue
paper; in a day or two his wings so strengthen that he can fly a little,
and soon he is able to rise and fly afar. And, Oh, the quantity he can
eat the last few days of his sojourn in his native place I Blest he surely
is with wonderful digestive powers.
The spirit of God, by the Psalmist, says, " The locusts and the caterpillars
came and ate up all the herbs in the land of Egypt;" and by Joel,
"The land is as the garden of Eden before thera, and behind them a
desolate wilderness; yea, and nothing shall escape them." These strong
representations some of us in this region have seen to be almost literally
fulfilled. Pliny does not exaggerate when he says, " They consume even
the doors of houses, they gnaw the varnish off furniture." They ate the
bark of our young fruit and ornamental trees, kdling many of them; and the
bark of dry two-year old pea-sticks in my garden; they left the cultivated
fields about as bare on the 20th of June as they are in raid-winter;
they climbed up the wall and entered in at our windows like a thief (Jotl
2: 9,) and ate window-blinds and clothing, both cotton and woollen ; and
when scarce of food they will eat one another. One writer remarks,
" The locust seems to devour not from a ravenous appetite alone, but
also from a rage for destroying." From the fact that they incline to destroy
almost universally what grows from the ground, they are sometimes
very serviceable; they are thorough, wholesale vegetable scavengers,
even the poisonous milkweed and the caustic crowfoot does not escape
them. Kitto remarks, and we see already the truth of. what he says,
"They clear the way for the renovation of vegetable production ; a region
stript of useless, noxious growth by these scourges soon appears in
a far more beautiful dress, with new herbs, superb lilies, fresh annual
grasses affording delicious herbage for cattle."
The question is asked, How far are they likely to extend over the
JJnited States ? Entomologists, judging from supposed facts, may talk

4IO Our Banner. [October 15,
learnedly about the matter, and tell us about a line beyond which they
are not likely to pass to do rauch damage ; but the true answer is, They
will go just as far, and do just what work our Lord, who rules over all,
shall direct. The recent devastation is severely felt in an irregular strip
from forty to sixty railes in width extending from the gulf far to the
north. In this latitude we are near to the west side of this strip; six
railes west of us little damage is done. Am'^ng the members of our
little congregation the loss in the oats, wheat, flax, and castor-bean crops
was thousands. A very extensive corn crop was planted about the 2otl>
of June, much of which is at this writing (Sept. 22,) in the milk ; but a
considerable part of it will raature if we have no frost to destroy it for
two weeks, and this will prevent much suffering. But how are we to
raise money for necessary uses we cannot very clearly see ; still we trust
in God, who as He has in time past, so He can in the future provide for
the wants of all His people.
MISSIONS,
HOME.
ladies MISSIONARY SOCIETY OF MANCHESTER, PARNASSUS, ETC. CONG.
The first anniversary of the Society was held in Parnassus, Sept. i6th,
at 71^2 P- M. The church was well filled with friends and strangers, and
the meeting was full of interest and encourageraent. Mr. G. M. Elliott,
the raissionary at Selma, was present and gave a very interesting address.
The following is the report read at the raeeting, and gives an account of
the workings of the Society during the year :
" To enable us to work more efficiently, in our scattered condition, a
Missionary Society has been organized in each branch of the congregation.
Once in four raonths these meet together to transact general business,
and dispose of the raoney. The Society in our congregation,
though only an experiraent for the year, has not been without success. It
has raised and applied ^285. We deeraed it our duty to raake our first
appropriation of ^100 to the Foreign Mission. The hostility of th?
Turkish governraent, and the cruel imprisonment and persecution to
which some ofthe Christian converts were subjected, attracted the attention
and enlisted the sympathies of the Christian world. It was then a
fit time to make some expression of our interest in their cause. Hearing
the appeals of those who suffered frora the desolating raarch of God's
destroying army of grasshoppers, ;^57 Vere forewarded tor their relief ;
and rejoicing in the re-establishment and success of our Mission araong
the children of Ethiopia, ^40 were sent to Selraa. For Horae Mission
work ^50 were applied; and the remainder of ^38 was given for various
purposes.
The field opened for mission labor is long and broad. Many are going
down frora the dark places of heathenism, to the still darker abodes
of everlasting woe; for where there is no vision the people perish. This
should incite us to consecrate ourselves anew to our Master's service;

':87S-J Missions. 411
and with fresh energy and zeal to go forward, relying upon his aid, seeking
the advancement ofthe Redeemer's Kingdom."
Maggie A. Copeland, Secretary.
FOREIGN.
notes from MRS. METHENY S LETTERS.
Latakia, June igth, i8ys-
We had an addition of three to our number at this comraunion. Several
other applications were raade by the children of the school, but their
friends took them home to assist in gathering the harvest, and they were
not present for examination. Many ofthe native brethren were not able
to be present. Notwithstanding these drawbacks, we had at the table
of the Lord forty-seven communicants.
I must trespass upon ray modesty so far as to tell you of a compliment
which I received: The other day the Doctor received a visit from a native
lady belonging to one of the highest families. While waiting for the
doctor to come in, she asked Mizzle to play for her. on the organ and
sing. Mizzie did not like to sing alone, so I sang with her. When we
finished the lady said to me, "Your voice is strong and very sweet, it is
just like an owl's!" She thought she paid me the very highest of compliments
; for the natives like to hear the owls hoot at each other, and
think they make fine music.
The government, they say, has sent soldiers to the mountains to recap
ture Yusef and Ibrahim. The men have fled and are hiding from the
soldiers. The soldiers are stealing every thing they can, even clothing,
which they bring to town and sell.
July ISth, 1873.
Last week Dr. Nutting, wife, and five children passed through here
on their way to America. Dr. N. has been a missionary for twenty years
and now he is obliged to return home on account of ill health. Yusef's
little girl, Lulu, has been very ill. She fell off a high place last summer,
when she was in the mountains, and has never been well since. They
sent word to Yusif, telling him of her sickness and he came down one
night and stayed an hour or two with her. Poor fellow, it was hard for
him to have to visit his only child in that secret way, but he had to evade
the vigilance of the governraent. We have no further word from Daoud.
Assad and Saleen are still in Beyrout. Assad's health has been much
affected by his trials.
August 2d, i8ys-
Since I wrote to you the Lord has laid his hand heavily upon our mission
circle. Death again has entered our little band, and dear little Georgie
Easson entered his rest. He died of croup, on the 28th of July. Shortly
before he died he asked for our little boy Sterrett, and gave him his little
Psalm-book and his picture. He was very fond of Sterrett, and they
played together so nicely. He said to his mother, "I am so tired, I
want to go to God." He was a dear little boy and we will miss him very
much. His parents feel his loss most deeply, but sustain themselves with

412 Our Banner. [October 15,
Christian resignation, O, how hard it is to part with the d
yet we should rejoice for them that God has been pleased to take thera
horae. It is only a little while,-and then our sanctification being completed,
we will raeet in a better land. This leaves us in good health.
Many families have come here to escape the cholera. We are in our
Father's hands, and He will do what is best for us.
letters from dr. metheny.
Though it is a pleasure for rae to write, I cannot indulge
often as I would like. I have to content rayself with occasional epistles.
I provided myself with a good selection of theological works when at
home, and so I ara ever at work or study. Not having taken a regular
theological course, I feel in honor bound to read up as fully as possible,
that I may at least go through the prescribed course. My study affords
me imraense pleasure. It seeras to rae that I profit more by my perusal
now than I would have done in the past. Years of experience have
demonstrated my wants, and in this way have prepared rae for measuring
my necessities, and for availing myself intelligently of strength. Preaching
in Arabic is peculiar on account of the mode of teaching. Our gesticulations
are out of place with the Arabs, and the emphasis by which
we give prominence is oftimes inadmissible with them. I suppose you
would think our Arabic gestures very curious, could you see them.
We are building a large house in Suadia. It is intended to accommodate
a family and a school. The largest room will be used for a chapel.
Dr. Yates built here forraerly at great expense. The house built at his
expense was built with clay, instead of mortar made from lime and sand.
The walls were not fastened together properly, so when the earthquake
came it shattered the building from end to end. We are building with
lime and sand mortar, and with large stones which we have quarried.
Suadia is two days' journey frora Latakia.
Latakia, July 21, i8ys-
My Dear Uncle and Aunt Sterrett :—Yours of Apr. 30th, made us
very glad, indeed, though the news of death made us sorry, too. Please
express our syrapathy and condolence to Dr. and Mrs. Hamilton. We
tasted of that cup and know its bitterness. Mentally and in a religious
point of view, we say it is tietter—we know it is best that our little one
should have been taken from us. Yet our flesh will only yield when it
can hold out no longer. It is truly a high state of gracious attainment
to be willing to let the will of the Lord be done.
This Spring has been very far from lucrative, as Latakia seems to have
sunken into a very low state of trade. Few, if any, are making any raoney
and most of the people are suffering. Not the least dreadful is the condition
of some people who were more or less affluent—and this is a large
class here—and having become poor endeavor to keep up appearances.
How hard it is to do it on nothing. This must ruin entirely a large
nuraber who might edge through if they had sense enough to live in proportion
to their means. Our Viouse has crept along all these months because
I could not get the "shiners." Thank Providence it is so far done;
two bed-rooms, a parlor, a dining-room and a kitchen plastered and ready

i875-J Missions.
413
for occupying. What do you think ? I have a study plastered, glazed
and finished all except the three closet doors for my books and traps. I
have been snatching my reading all these years—always living in a bustle.
This year I have studied Hodge's Theology, Killan's Ancient Church,
Cunningham, Hagenbach, Uberwegh, &c. I take great delight in these
scholarly works. Your prescription came; I am rauch obliged. I read
with great pleasure the account of the temperance convention. How

414 Our Banner. [October 15,
correspondence of the "levant herald."
It has been officially communicated that Dawoud Suliman has been
^ent from Constantinople to join the other Protestant converts who are
now serving in a dragoon regiment at Beyrout. This announcement was
made several raonths ago, but Dawoud has not yet reached Syria as far
as is known to his friends. Dawoud is the convert who was kept in
prison and in chains eleven months at Damascus, and without any crime
being alleged against him. The other Protestant conscripts, who were
drafted into the dragoon regiment by the humane orders of Essad Pasha,
have as yet received no pay, and have only been supplied with old ragged
clothes. I saw the two men, who are now at Beyrout, a few days
•Igo. They looked miserable, and the vermin ran over them. Through
the kindness of Essad Pasha, when governor of Syria, the men were
passed into a regiment where they were likely to have a better chance of
iair play, but though in point of education and good conduct they stand
alone in their regiment, they are still treated in an exceptionally harsh
manner. It is to be hoped that Essad Pasha, who knows the value of
(he friendship of England, will put an end to this raiserable persecution,
oy loyally enforcing the principle of religious liberty to which his Govirnraent
is bound by the most sacred obligations.—From the Levant
Herald, Constantinople, June 3d.
The Rev. James Davis, secretary of the Evangelical Alliance, sends a
letter to the Times on the subject of the Syrian converts from Islamism
adverted to in our correspondence from Damascus. Mr. Davis states in
his letter, that a man named Daoud, a Christian convert in Turkey—an
Ansairiyeh—who was said to have been sent frora Constantinople to
Beyrout four months ago, in order to join a dragoon regiment, has not
arrived there, and a despatch from the vice-consul of the United States
at Latakia says that there are apprehensions with regard to him. Mr.
Davis says that documents have come into his possession confirming the
statements made in support of the appeal of the Evangelical Alliance to
the Sultan to release the Christian men who had suffered on account of
their religion. The plea setup for the first time by the Turkish Minister
to the British Ambassador in January last, that these men were deserters,
has been shown by documentary evidence to be incorrect. They were
not liable to military service, and there was no conscription at the time
nor until the following year. The presence of troops in the neighborhood
was occasioned by some disorders connected with the collection of
the taxes, &c. These the governor failed to suppress, and this led to
his removal and the putting of the district under the control of the governor
of Latakia. The Christian converts were then seized, sent to
Damascus in chains, and questioned about their religion, asked to recant,
proraised immunity if they complied, threatened if they refused. It was
then and at Damascus that they were put through the form of drawing
lots for enrolment. If they were deserters this was needless. Their
seizure and imprisonment, their chains and beating, were, Mr. Davis
alleges, to punish them for their Christianity, and their enlistment was
an afterthought to account for hardship inflicted to induce them to abjure
their religion. Mr. Davis thinks the accession to the office of Grand
Vizier of Essad Pasha, an enlightened and humane statesman, affords a
favorable opportunity for again appealing to the Turkish Government on

18 75-J Missions. 415
behalf of these Christian converts.—./^>-^w the Levant Herald, Constantinople,
June jd.
I understand that the correspondence, in relation to the Nusairiyeh
converts, which has passed between her Majesty's consular officers in
Syria and the embassy at Constantinople, is to be moved for in the House
of Commons, and that the papers may be expected to be in the hands of
members of both houses about the middle of June. Of late there was
danger of the question becoming one of veracity between Mussurus Pasha
and the friends of the converts, but it is expected that the production of
the papers, which, I understand, are to be fully given, will settle that
question for ever. It will then reraain for Turkey to raake religious
liberty a fact or a pleasant theory throughout the erapire.
Dawoud Suliraan, who was reported sent to Beyrout, and about whom
apprehensions were felt, has turned up unexpectedly at Adrianople. Before
leaving Constantinople for that place he received five months pay
(an act in which the hand of the new Grand Vizier is apparent), but the
governor of Adrianople sequestrated the money on his arrival. He was
offered an important office if he would become a Moslem, but he declared
himself unable to give up his Christianity even to save his life.
With respect to the men drafted, through the kindness of Essad Pasha,
into a Christian regiment, they have never received any pay, though
they have families, some of them large, which have to be supported
entirely by strangers. As I mentioned in my last they have never received
new clothes ; but only left off things which could not be worn
any longer by others, and they have never been drilled as soldiers, but
have been merely employed as drudges in the regiment. No question of
the kind has so deeply stirred a large and thoughtful section of the
British public for many years, as the peculiar persecution, which is in
clear violation of the generous intentions of the Sultan, which, moreover,
forra a prominent article in the treaty of Paris.—From the Levant
Herald, June 2jd.
progress of Christ's kingdom.
The baptism of an educated Brahmin is reported from the London Society's
Mission in Triapoor. The young man had lost faith in Hindooisra
through his studies at the Madras University, and had received a general
knowledge of God. A few years later he obtained a copy of the New
Testament, and through faithful study of its truths he was brought to
Christ.
The Levant Herald announces a large accession to the Protestant community
in Damascus, Syria, from the Greek Church. The Greek bishop
had appropriated to his own use ^30,000 of church funds, and refused to
account for more than ^3,000. As a means of retaliation, or to bring him
to terms, a portion of his flock turned Protestants. Once brought into
contact with evangelical teaching, they are now willing to abandon all
claims against their former bishop, and to content themselves with the
greater riches they have found in the Gospel.
There is, perhaps, no people in the world less accessible to the direct
nfluence of Christian missions than the Mohammedan. Whether it be a

416 Our Banner. [October 15,
certain native stubbornness in the Moslem character, or whether it be the
peculiar fanatical and almost fierce attachment to his own religion, or
whether it be the traditional and inherited hate of the Christian dogs,
descending frora father to son ever since the days of the Crusade, or whether
it be the inherited abhorrence of pictures in the churches which characterize
the forms of Christianity with which the Turks are most familiar—the
Greek and Romish Churches, or whether it be all combined ; certain it is
that nowhere does the Christian religion find obstacles .so apparently insuperable
to its direct progress as in Turkey. But in Turkey Christian
Missions have indirectly been the raeans of revolutionizing the national
systera of schools. When the raissionaries first commenced their labors
in Turkey there were Turkish schools in connection with the mosques,
answering somewhat to the parish schools of the established churches in
Christian lands. But these schools were neither graded nor classed.
Frora twenty to one hundred pupils sat in a semi-circle before the raaster,
whose whip was generally long enough to reach the outer circle. Each
day the teacher began with the alphabet and droned through it to spelling
words of one, two, or three syllables, all in the Arabic tongue—the language
of the ecclesiastics, but not of common life. Each day the most
advanced pupil had to traverse the well-known lesson of the weeks and
months before, and the youngest pupil had to look on in stupid ignorance
at the spelling and reading of the older scholars. The Christian missionaries
introduced text-books, taught the common language of the coraraon
people, graded and classed their scholars—really taught them the rudiments
of a secular education, and so drew away the pupils from the
mosque schools that the latter, in pure self-defense, were obliged to
abandon their ancient routine, take the text books which the raissionaries
had printed (for there were no others), and iraitate as well as they could
their example. And to-day there is not left anywhere within the influence
of a missionary station an ancient mosque school in all Turkey.
There are within the limits of the Turkish Empire, including Syria,
Egypt, and other provinces, 75 ordained ministers, with their wives; at
least 50 unmarried American and English ladies; 50 native pastors; 65
native preachers; 100 churches; 25,000 registered Protestants, of whom
upwards of 5,000 are communicants; 300 places where the Gospel is statedly
preached ; 2 colleges, with 350 students; 12 theological training-schools,
with 130 students; 10 female seminaries, with 350 pupils; 280 common
schools ; 300 native teachers ; 8,000 pupils receiving education ; 3 mission
presses ; 2 religious weekly newspapers. 250 religious and educational
works have been issued, besides several editions of the Bible in six
different languages. The issues of the press are 25 million pages annually.
The additions to the churches during the past year were 564, and the
additions to the Protestant ranks from unevangelized sources were 1,500.
We find mission stations and American missionaries at the most important
centres, busily employed in diffusing the truth, and maintaining all
possible agencies for its extension. As stated in one of their Reports,
they " have pressed their way into the very heart of Mohammedan power,
and, in spite of the fanaticism, relentless hate, and unbridled passion,
they have remained preaching Jesus, the Son of God, the only Saviour of
the world—^a doctrine so repugnant to the Moslera, and so opposed to the
claims of their Prophet and the teaching of their Koran." What raarked

'875-J Current Litei-ature. 417
changes within a few years I Protestantisra is now officially recognized as
one of the religions of the country. A decree has gone forth, perraitting
Mussulmans to read the Bible and circulate it without suffering death as
formerly. Over the doors of a great mosque in the city of Damascus are
inscribed these words, " Thy kingdom, O Christ, is an everlasting kingdom,
and thy dominion endureth frora generation to generation." That
mosque, once a Christian church, has been one ofthe holiest sanctuaries
of the Mohammedan. During the long reign of intollerance and oppression
that inscription was hidden (it had been covered over with
plaster), but it has now been brought to light. The Turkish Missions
Aid Society has been most helpful in this work.—The Messenger and
Missionary Record.
CURRENT LITERATURE.
The Testimony.—Synod's Committee, appointed for this purpose, has in press an addition
of 1,000 copies of the Testimony, which will be sold at 35 cents each. This is
the Vjare cost of printing and binding, the stereotype plates being already manufactured,
and is, therefore, far below the real cost of the book. The Committee, understanding it
to be the intention of Synod to furnish this addition at the cost of printing, did not ft-el
at liberty to depart from it. Tt is not probable, however, that Synod, after reflection, will
order the sale of another addition at a rate which disregards entirely the large sum already
invested in the plates. This consideration will doubtless, secure the speedy sale of
this edition at the foUowing rates: single copy, 35 cents; three copies, ^i ; ten copie?. ^3.
All orders previous to December Ist to be addressed to The Christian Statesman, 127 N.
Seventh Street, Philadelphia. No books will, on any account, be furnished, unless the
money accompanies the order. When sent by mail, postage at the rate of 12 cents per
copy must also be forwarded in advance.
One hundred copies in fine binding, and on fine paper, will be sold at $l each.
Walter ,T. Miller,
T. P. Stevenson,
" The Relation of the Church to Secret Societies.—An D. McAllister,
address of President
H. H. George, of Geneva College, at the seventh Anniversary of the Committee.
National Christian
Association, Pittsburgh, Pa,, June 8th-iqth, 1875," In this discussion, Mr. George applies
to Masonry the principle, " He that is not tor Christ is against Him." He insi.sis
that the Church of Christ is not for Him when it holds fellowship with the lodge l»y
admitting its members to sealing ordinances. He argues from the character of the
Church as

4i8 Our Banner. [October 15,
tor, gives a concise but interesting sketch of the great Reformer, covering 24 pages.
There are twenty-six sermons and four homilies, extending through nearly 400 pages.
These discourses are mostly expository, explaining the text clearly, abounding in rich
Gospel instructions and consolations, and sparing no opportunity to expose the errors
and corruptions ofthe Romish Priesthood. They are good specimens of direct, practical,
Scriptural preaching. The telling reproofs, exhortations, and instructions in righteousness
are drawn directly from the Fountains of Divine Truth by one who knew the
preciousness of God's Word ; and will be gladly read. We hope some of our Christian
merchants will import a larger number of copies for sale among our people.
OBITUARIES.
James Aiton, died in the city of Rochester, N. Y., on Saturday, June I2tb, 1875,
after a long sickness, aged sixty years.
Mr. Aiton was born in Ireland, in 1815. He was brought up under the pastoral care
of Rev. James Dick, D. D., of Kell's Water, and early in life united with this Reformed
Presbyterian Congregation. In 1837 he came to this country, and settled in Lisbon,
N. Y. Two years later he removed to this city. In 1855 he went to St. Paul, Minn , on
account of his health; but after six years of unsuccessful effort to establish a Reformed
Presbyterian Church, and being destitute of church privileges, he returned to Rochester,
that he might enjoy the gospel and do his Master's work. Since the first organization of
the Board of Deacons, in the Rochester congregation, Mr. Aiton has been a member of it;
and, until disease prevented him from attending to the active duties, he was an earnest
ofi&cer, zealous in every good work. He was ever a consistent Christian, an earnest
church member, and a true follower of his Master. His end was peace. Though disabled
for a number of years from attending our meetings, the present members of the
Board of Deacons feel deeply his removal from us and adopt the following resolutions :
Resolved, 1st, That in the death of Deacon James Aiton we recognize the hand of
Him without whose permission and care not a sparrow falls to the ground.
2d. That the congregation, and especially the Board of Deacons, have lost an earnest
and faithful fellow worker, whose place cannot well be filled.
3d. That in his life of zeal and activity in the service of his Master, and iti his faith
and patience during a long and severe affliction we recognize an example which it
becomes us to endeavor to follow; and in his removal from the active duties of life to
a bed of sickness and the grave, we hear the voice of the Master saying, " Work, while
it is yet day."
' Narcissa Elizabeth Wilkin, daughter of Rev. M. Wilkin, departed this life Aug.
4th. That to his afflicted widow and relatives we tender our earnest sympathy; pray­
25th, 1875, in the twenty-fifth year of her age. The deceased was a dutiful daughter,
ing that He who is so especially the God of the widow may comfort them with the con­
and an agreeable companion to her acquaintance. Early in life, realizing her duty, she
solations of His Holy Spirit. Thomas Bellhouse, Sec'y ofthe Board.
talked with a female companion, of about the same age, about making an application for
membership in the R. P. Church ; but her friend being persuaded by an elder sister not to
do so on account of her youth, she concluded that she also was too young, and abandoned
her intention. Having no opportunity of joining the church for some years afterward,
and not knowing when she might have the privilege, she was induced at a revival
meeting in the Methodist church to confess Christ openly with others. She wrote to
her father, who was absent, that she was led to do so by the consideration of the
uncertainty of life, and by her unwillingness to die without confessing the Saviour publicly;
but that she could not celebrate God's praise in uninspired songs, nor subscribe
the doctrines of that church, and, therefore, could not connect herself with it. On the
first opportunity she made a public profession of her faith in the R. P. Church. She
removed to Olathe a year ago, and was received as a member of the Pleasant Ridge
congregation, and became a teacher in the Sabbath-school, engaging with delight in this

18 75-J Obituaries. 419
work and endearing herself to all her acquaintance. But the good Master, being pleased
to release her from her work and from the trials of this life, sent a message for htr, and
she was attacked with inflammation of the bowels, by which she suffered greatly. After
ten days sore sickness she recovered so as to attend church and teach her class one Sabbath,
but was soon taken down again. Her sufferings were so intense that she was
delirious much of the time. The last night of her abode on earth she was conscious, but
had no cessation from tossing, except when prayer was offered or Psalms were sung,
until a short time before her departure. She requested those around her to singTs. 34th,
" Oh children hither do ye come," etc., and joined in the singing with asurprisingly clear
voice. She talked while she had the power of speech, and when her voice failed was
heard to whisper, " Lord Jesus into thy hands I commit my spirit;" and at 6 o'clock in
the morning her spirit took its flight. The friends sorrow greatly ; but trusting in Jesus
they Samuel sorrow HollidAY not as those was who born have when no hope. his parents were crossing the ocean from Ireland
lo America, Oct. 27th, 1819; and died near Coultersville, Illinois, Jan. 20th, 1875. His
lather's family moved from South Carolina to Southern Illinois, and connected with the
Bethel congregation ; but afterwards joined Elkhorn congregation. The subject of this
notice made a public profession under the pastorate ofthe Rev. Wm. Sloane, of whom
he was a great admirer, and always spoke with satisfaction and delight. At the time of
his death he was a member of Church Hill congregation. Mr. Holliday, like others,
had his failings; but few are so punctual in attendance upon ordinances, and many
would have remained at home in the circumstances under which he often came to
preaching and society. Seven years before his death he had a slight stroke of paralysis,
and five years later another more severe. He and his friends looked forward to his
death for some time. Diabetes at length terminated his life. Under his afflictions and
m view of death he was patient and resigned. He was no Arminian, but a believer
m divine decrees " almost to a fault." He leaves a wife, (sister to Samuel Orr, deacon
m Pittsburgh congregation), and three little daughters to mourn his death. May God
fulfill Nellie His blessed E., daughter promises of A. to the C. and widow Lizzie and Miller, the fatherless of Church children. Hill congregation, J. M. F. was
born March 4lh, 1874, and died Aug. 29th, 1875, of billions fever. A fond father,
mother, and Utile sister, two years older, mourn the loss of this linle one ; but they
" mourn not as those who have no hope." The promise is to you and Koyour children.
Frequently during her sickness we called upon the Lord for the child, ivith her parents
and sister, praying that she might get well if it was the Lord's will or that Christ might
prepare a place for her in the " many man.sions " He has gone to prepare for them
Ihat are His. We trust our prayers are answered in divine wisdom and mercy. May
God comfort and sanctify the bereaved family, and divine grace enable them to say,
" The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord.
Rev
* '
Torn Newell, D. D., died at his residence
J. M. F.
in Wilkinsburgh, Pa., on the
morning of Sept. 20th. There was a complication 01 diseases and protracted suffering.
The intelligence of his death was received with surprise among many of his acquantances
as few had heard of his serious illness. Those who met him in the early summer
saw him apparently in the full vigor of manhood, giving promise of naany years of uselulness
in his profession. The students of the large and flourishing Institute of which
he was principal were astonished, when preparing to resume their studies, to learn that
their much-loved preceptor was in the valley and shadow of death.
Dr Newell was best known among us as a teacher. He was heard only occasionally
from the Dulnit His scholarship and love of study, with a special talent for teaching,
drew him more and more to the class-room. Here he was at home, his pupils loved
him and confided in him as children in a father. The professor's chair was his pulpit,
and'he filled it in the spirit of a Christian minister. He inspired his scholars with a
reverence for the Word of God as the Book of books. Pausing at some moral sentimenc
in the classics he would point Ihe class to the clear and higher teaching of the bcripures
and lead the pupil to pity riither than adore the wisdom of the poet or philosopher.

420 Our Banner. [October 15.
He taught that the truest and happiest life was the Christian's; and this the scholar
learned, not so much from his words as his ways. By his dignified and devout bearing
at all times, by his Christian courtesy and sympathy, as by many graces of character it
was manifest to his students that wisdom's ways are ways of pleasantness and all her
paths are peace. Those who were more intimately associated with him in study felt
most the molding influence of his true piety. There are among those who have been
his pupils not a few who, from a profound sense of obligation, and from a growing confidence
in the extent and power of his work, are ready to exclaim with the sons of the
translated prophet, " My father! my father! the chariot of Israel and the horseman
thereof."
From the spring of 1853 to the fall of 1861, he was in charge of a collegiate institution
in Allegheny City. During these years he had a large number of students under his
care. A patient and conscientious student, he was acknowledged as a proficient in some
studies, and with a high rank among educafors. Here, in company with his brother, began
the reputation upon which the Newell Institute was built, and grew into one ofthe most
popular and best patronized schools of Pittsburgh. The sudden death of Prof. James
Newell, not many months ago, has been recalled and suggested, as a probable reason for
the failing strength of Dr. John, and this, not only because of the extra care this death
brought, but in the shock to a nature so sympathetic,—in the sundering of a tie so intimate.
There was a strong attachment between these brothers.
In death they have not been long divided.
Their hearts were knit together.
Dr. Newell came to this country in the spring of 1850. He was then in his twentyfifth
year, and had been liceftsed but a few months by the Eastern Presbytery of Ireland.
In May, 1851, he was ordained and installed pastor of the congregation of Syracuse, N. Y.
After two years he removed to Allegheny, to relieve Rev. M. Roney in the professorship
of Westmmster College. After seven years of -faithful and successful service in the
college he resolved to resume his pulpit labors, and, with this purpose, removed with his
family to Ireland, in the fall of l85o. The following spring he was installed pastor of
the congregation of Newtonards. Here he exercised the pastoral office for six years.
An urgent call in 1867 took hini to Manchester, England. In this field he labored
earnestly, and not without fruit; but he was far separated from his brethren, and felt the
loss of their companionship. Being strongly pressed to return to America, he removed
again to this country in May, 1871, arriving in Pittsburgh during the sessions of Synod,
and while we were engaged in the .solemn work of Covenanting.
greeting from many friends.
He received a joyous
Of Dr. Newell, as a preacher, thfi brethren abroad are more competent to speak. For
two years only he was known as a pastor among us. During the years of his professorship
he occasionally fulfilled appointments, but very few of uur congregation-, have heard
him from the pulpit. He was to thoughtful hearers a very instructive preacher. His
sermons were prepared wiih studious care, and gave evidence of his rich mental culture.
He occasionally preached at the request of the theologicai students, who Jollowed his
discourses with special interest. His voice was riot strong, nor was his manner animated,
yet, there was a power and an unction in his delivery that caused the truth to be heard.
S udying theology under Dr. Andrew Symington, he had caught something ofthe fervent
spirit of this devout father. Dr. Newell's manner in the pulpit was very solemn. He
was easily moved to tears, and often wept while he preached. In prayer he approached
the throne of grace with great reverence and deep humility. He seemed to love precious
communion with God. He was a good man and enjoyed a large measure of the Holy
Spirit. He worked in an humble way, but now he is exalted. His was a life of patient
and faithful toil in his Master's work, but now he has eniered into his resi, and his rest
is glorious.
Before us there is opeli a 'etter received from him some years since. We make the
foUowing extract; "What changes since we parted ! What changes may yet come!
We could not have imagined those that have occurred, and as little can we augur those
yet future; but the mind and heart z.re still, in all that is excellent in them, unchanged
and identity heart and There unchangeable, to couid one and is Head a wish that widow of or in thank our tongue life with friends and eight God. describe. in in children death, And the Lord, we It the bereaved.
becomes shall eternity and not the all that be re-union of divided." opens us to up above be before, faithful is everything preserves to each other that our

O U R B A N N E R .
Vol. II. November 15, 1875. No. ir.
NATIONAL CHRISTIAN CONFEDERATION.
BY THE REV. J. B. WILUAMS, WHITE LAKE, N. Y.
The Pope at Rome, taking a deep interest in the cause of Prince Di
Chambourd, uttered the maxira, "Political affairs live by conciliation,
religion alone rests on absolute principles." It was this moral recklessness
which ruined France, and is now threatening the decadence of the
whole political system in America. As there are no two ways of being
honest, so there are not two ways of being religious ; whatever Jesui ism
may say to the contrary. True religion will fill every faculty of the soul
of man, and every department of human society. The wisest of statesmen
have always acted on this principle.
Our subject leads us back in thought to the beautiful vale of Nablus,
unsurpassed for loveliness and fertility by any thing in the land of Palestine.
Imagine the lofty range of the mountains of Ephraim running
north and south, cleft open to its base at right angles to the line of its
extension. This broad fissure forms the valley in which was located
ancient Shechem, agreeably memorable in the history, of the Patriarchs.
It is supposed that the oak, or "terebinth," whose shady branches protected
Joshua when the memorial stone was set up, may possibly have
been the same under which Jacob had buried the idols and charms found
in his family. Joshua, whose years were prolonged beyond expectation,
after he had already given his farewell address to his beloved people, once
more summoned the representatives of the Hebrew nation to give them
his final charge. Possessing the highest authority and influence, he
would secure permanent results from the past experience of the Divine
goodness; and at his wise suggestion they entered into a National
27

422 Our Banner. [November 15,
Covenant saying : " The Lord our God will we serve, and his voice will
we obey." Josh. xxiv. 24
The good old leader was unable to perform the journey to Shiloh, and
had the symbols of the Divine presence carried hither on purpose. Assembled
near the sacred ark and the pavilion of the Deity, the Rulers of
Israel were solemnly impressed with the greatness of God and the worthlessness
of man. Saurin justly says : " God presides in a peculiar manner
where two or three meet together, more especially in the sanctuary
consecrated to his glory, but more especially still where a nation comes
to pay their devotions." When this day's work was finished, a monument
was left, consisting of words recorded on enduring stone, and containing
all the elements of national religion, an outline in brief of all that
is deraanded in the Reforra now agitated to procure the amendment of
the fundamental law of the Government of the United States.
The terms are simple. It was no church creed. It was a national
transaction proceeding on the principle, that a Nation must have a religion
for itself, as well as the Church. It is true of the Commonwealth
as well as of the individual, " whosoever believeth in Jesus shall never
die." Both need salvation. Both are capable of acts of religious homage.
Mark the recognition of the Sovereignty of God over nations. " The
Lord our God will we serve." Any other attitude is sure to bring disaster
in the end. Whatever were the secular theories of Belshazzar,
Daniel the"prophet of the Lord, by the sword of the spirit, transfixed
them at one stroke : " The God in whose hand thj^breath is, and whose
are all thy ways hast thou not glorified." That very night tne tyrant
was slain. «
They profess submission moreover to the Messiah : " His voice willwe
obey." Even the Jewish Targum adraits this " voice," to be the second
person in the Trinity. " He is called the Word," says Luther, "because
by hira the Divine decree concerning the creation and arrangement ofthe
Universe was spoken." In the 19th chapter of the Revelation, the
triumphant Rider is usually understood to be the Messiah, as Mediator.
The character indicated is absolute Divinity. The Apostle John contemplating
his glories, styles Him, " King of Kings and Lord of Lords."
There is implied, likewise, in this monumental inscription, the supreme
and ultimate authority of the word of God, as the rule of national I^egis
lation. All who bow at the footstool of the throne of Jesus, will freely
acknowledge this. Not the light of nature, not the Pope of Rome, not
expediency, nor agreeableness to the laws of nations; but the unerring
will of God is the ultimate rule of right, by which enlightened nations
shall be judged. It was a wise monarch who said : " Thy word is a lamp
to my feet, and a light to my path."
National religion, however, must ever be voluntary and left to the
choice of the people : " Choose you this day whom ye will serve." What

'°75J National Chtistian Confederation. 423
IS not thus free must be of deceit and hypocrisy. Still neutrality is ira
possible. Ttie servant of the Lord wisely propounds the fireworship of
their Chaldean ancestry, or the grosser superstitions of the Canaanites,
if they saw fit, after the enumeration of all the grounds for national
gratitude to God. If Joshua were living today, he might say to the
children of a Protestant ancestry : Will you accept the worship of Confucius
frora China? Or, will you trust to the Infallibility of the Pontiff
at Rome, when all the nations of Europe are spurning his dogmas and
superstitions? By the memory of St. Bartholomew, by the fires of
Sraithfield, never, never, is the response. Shall you then go back to
France that modern Egypt where like " Jannes and Jarabres,' men of
science oppose the writings of Moses, and blaspheme the name of Christ?
With Edmund Burke we would say : " There is no rust of superstition
with which the absurdity ofthe human mind might have crusted over in
the course of ages, which ninety-nine in one hundred would not prefer
to impiety. ^ If our religious tenets should ever want a further elucidation,
we shall not call in Atheism to explain them, we shall not light our
temples from .that^unhallowed fire. It will be perfuraed with other than
infectious stuff imported by the smugglers of adulterated metaphysics."
Let revolutionary France be our beacon of warning. Shall you revere
Mammon in the great halls of wealth, when swindling corporations go
down with a crash and the demons of " Wall street," cry out, " torment
me not.'' W|;iat ransom shall we give, exclaimed the Senators of Rome
to the Savage Attila. Give all your gold, jewels, and furniture, and set
free every slave. Ah, replied the degenerate Romans, what shall be left
us? I leave you your souls, replied the unlettered invader from the
steppes of Asia, who had learned in the wilderness to despise the servile
herd who valued their fortiines above everything else. Bacchus and
Chemosh have had their day. In vain will Ashtaroth and modern Venus
strive to fill the house which our Republican Fathers, by mistake, left
" empty, swept and garnished," with their idols and their insane orgies.
A people accustomed to a better liturgy will sing with Israel's minstrel,
" They that make them are like unto them ; so is every one that trusteth
in them. We will bless the Lord from this time forth and foreverraore.
Praise ye the Lord."
National Religion is a necessity of the tiraes. It would promote union
among the various denominations of Orthodox Christians. The friends
of Christ are sorely pressed on all sides. " The enemy comes in like a
flood."
Priests from abroad have recently sworn into their well marshalled
ranks, three millions of people, enemies to Protestant Liberty. To increase
all other difficulties, one hundred thousand emigrants from the old
world, and not a few brigands from the Appennines, land yearly on our
shores, bringing along with them their anti-Christian customs. They de-

42 4 Our Banner. [November 15,
mand the abolition of the Sabbath, the destruction of our Free Schools,
and the defacement of every Christian feature from our National Institutions.
On the other hand, there are about eight millions of professed
Christians. They claira besides twenty-five millions of adherents. At
once it is conceded that union here is a matter of no secondary iraportance.
This will not be soon consummated however by the destruction of
Creeds and Confessions. There is a better way. It will be observed
that the union ofthe religious elements in the land of Israel was manifested
in National Religion, secured by confederation. The great question
ofthe relation of Church and State was solved, by both parties going
forward in their several spheres of religious activity, as co-ordinate institutions.
The bond of union enacted at Shechem is open for signatures.
What responsible body of Christians will lead the way in this grand
movement ? Will the Church which represents Henderson, and Cameron,
and Cargill and Renwick be the last to speak one word " to bring back
the King ?'' We hope not. It is not to complicated and costly apparatus
that men of science are indebted for discoveries of far-reaching importance.
The master-keys for unlocking the secret treasures of the
Universe are and always have been sublimely simple. The prismatic'
glass has been the means of the analysis of solar light. So the questton
of union araong Evangelical Denominations has its solution in the adoption
of a National Religion, which would leave all the Churches to cast
themselves into whatever mold they may judge for, the best. Moreover
looking through the spectrum of faith, we shall comprehend in a measure
the whole heavenly body of incandescent light and truth, as it irradiates
the throne of the King Eternal in his ineffable glories. It is there we
see the sevenfold bow of the Everlasting Covenant, lifting up its fadeless
emerald green, marvellously defining the way for all nations into the presence
of Divine majesty, through the Mediator. Let us not in our necessities
be ashamed to call in the aid of this Omnipotent Ally. Our
hearts may burn with enthusiasm when we know, "The Lord of hosts is
with us."
This plan of Christian Alliance fully accords with the spirit of Prophecy
referring to New Testament times. " In that day shall five cities speak
the language of Canaan and swear to the Lord of Hosts.''' By the
Psalmist who seems to have entertained no prejudice against any race of
people, the mysterious, long-unknown and long-neglected land is mentioned,
" Ethiopia shall soon stretch out her hands to God." All hail
the day which is approaching with accelerated speed, when the united
hosts of the army of the Lord shall march in the sunlight of its all
brightening glory, and when the hosts of darkness shall find no mountain
high enough, nor cavern deep enough to hide them from the frowns of
the "Prince of the house of David."

I875-] The Bible Wine. 425
THE BIBLE WINE.
BY J. LAWRENCE RENTOUL, M. A., SOUTHPORT, ENGLAND.
Let rae ask your readers to look briefly :—
I. At Yayin. Let me, in brief space, treat of the Scriptural usage of
y/ayin. In doing so I shall choose to give the proofs and arguments of
eminent and unbiassed scholars rather than my own.
Professor Murphy says;—" Yayin is properly wine in its maturity, or
grape-juice that has undergone the vinous fermentation;" though Professor
Murphy, who is not only a profound scholar but one who possesses that
far rarer quality of candor, goes on to confess that " it may occasionally,
like other words, be used in a figurative or wider sense." In this little
clause Dr. Murphy shows that he understands the principles of the modern
science of philology. A word, through lapse of time and popular usage,
does not rigidly adhere to the single signification it may have had at any
one moment, or in one individual passage. This principle will explain
much of the variation and uncertainty that cling to the usage oi yayin.
Now, this admission of Dr. Murphy's will raean very rauch tnore than he
intended it to raean if it be true, as the majority of the highest and most
recent authorities assert, that the "proper," or root and essential, signification
of yayin does not refer to " maturity," or " fermentation ; "
but that this meaning came to it only by a later and " wider sense." In
other words, Dr. Murphy makes the proper or central signification oiyayin
to be fermentation or maturity, and only its wider sense to include what is
not fermented. But others, to whom in honesty we are bound to attach as
much as to Dr. Murphy, exactly reverse the process. They make the
proper, or essential, signification oi yayin to be the liquid produce of the
grape, and only its wider sense to include what is fermented or intoxicating.
For example. Principal Douglas says:—"Yayin denotes all the
liquid products ofthe grape, frora ' asis (the 'must,' or newly expressed
grape-juice) to mesech the strong raixed wine." And, again, yayin in
its root-meaning is "applied to the grape-juice as it rushes foaming into
the wine-vat." And he goes on to make the following weighty statement
:—"Yayin seems to be used to describe ' all sorts of wine ' (Neh. v.
18) from the simple grape-juice, or a thickened syrup, to the strongest
liquors with which the Israelites were acquainted."
Now, to go no further than the first book in Holy Writ, we shall find
two passages which, if we candidly look at them, will abundantly bear
out Principal Douglas' statement. In one of the passages the yayin is
intoxicating, in the other it is not intoxicating; for it is the grape-juice
in the very act of being trodden, and splashing the garments and faces
of them who tread it. The one (..assage is Gen. ix. 21.—"And he drank
ofthe wine {yayin) and was drunken." Here the liquid undoubtedly
had fermented and was intoxicating, as Dr. Murphy asserts. The other
passage is Gen. xlix. 11, 12. Here the liquid undoubtedly had not fer-

426 Our Banner. [November 15,
raented but was splashing up upon the garraents and faces and eyes of
those who were treading the grapes in the gath or wine press. This, then,
is part of the blessing of Jacob—" Binding his foal unto the vine . . . he
washed his garments in yayin, and his clothes in the blood of grapes. His
eyes shall be red with yayin." This that makes the eyes red is the
same thing that stains the garments of those who are treading the grapes.
The redness is undoubtedly given here as part of the blessing, and cannot
refer to intoxication. I confess I was considerably amazed to read
from Dr. Watts that this means something which "would make the eyes
red if too much of it were taken." Pray, let us look at the next clause
ofthe blessing —" his teeth white with milk." Will any one assert that
this raeans something that would make the teeth white if too much of it
were taken ?
The distinguished scholar who writes the article in Dr. Wra. Smith's
Dictionary of the Bible adraits that yayin. in this passage is the grape-juicci
This adraission, coraing frora a foe of the " Bible wineists," is of great
iraportance. Describing the process of treading the grapes, he says (vol.
iii. p. 1774)—" Their legs and garments were dyed red with the juice ;"
and the passage he gives in proof of this is the very passage we have been
speaking of—Gen. xlix. 11. He joins with it also Isa. Ixiii. 1-3—" Who
is this that cometh from Edom, with dyed garments? . . . Wherefore
art thou red in thine apparel, and thy garments like him that treadeth
in the wine-vat ? I have trodden the wine-press alone." So that Dr.
Watts, on this passage, is in conflict, not only with his opponents, but
with the foremost scholars who hold his own view regarding " Bit)lewine."
I remember a beautiful and masterly exposition of the above
passage from one whose fame stands even higher in England than it does
in Ireland, and who, I ara glad to say, is now your Moderator—I mean
Dr. J. L. Porter. He showed that Dr. Caird, in his sermon on the
" Loneliness of Christ," had misunderstood the passage—that it properly
referred to the victorious treading down of opposition and enemies, like
the treading of grapes in the wine-press. And he described how, in the
act of treading grapes, the grape juice was wont to splash up upon the
garraents of the treaders, and even above their heads, so that their garraents
and very faces were dyed red with the "blood ofthe grapes."
His exposition has, ever since, in my raind, invested with a new beauty
and truth both the pissage in Isaiah and that in Genesis.
Now, this varying force of yayin runs down throughout the entire
course of Hebrew Scripture. And when we look (i) at the fact of the
priraary signification oi yayin—that it had no reference to fermentation ;
when we look (2) at the fact that in certain passages of the Bible yayin
is spoken of as a blessing, but in other pissages it is spoken of as a curse;
when we look (3) at passages like Num. vi. 4, and Judges xiii. 14, where
we find the expression gephen hay yayin, or " vine that yields yayin;
when (4) we find passages such as Isa. xvi. 10—" the treaders shall tread
out no yayin in the presses "—where yayin must mean the liquid grape
juice in the act of being expressed from the grapes ; when we fi.id (5)
passages such as Isa. Iv. i, and Gen. xlix. 12, -^hereyayin is associated
with articles like water and milk that corae fresh from Nature, and in
sorae of which passages its use, like that of water and milk, but unlike
that of fermented wines, is distinctly said to be t3 quench thirst—" Ho,
every one that thirsteth ;" when we find (6) other passages in which the
command is given not even to look on yayin; in face ofall these facts I

1875.] The Bible Wine. 427
think, in common candor, we shall be driven to the conclusion that the
word yayin covered the liquid produce of the grape in its various stages
and conditions, from the juice newly expressed to the strongest form of
wine into which that juice might ultimately ferment. Unless the Bible
is self-contradictory, which of course, it cannot be, the finding of Dr.
Douglas seems to be the only just and satisfactory conclusion—viz.,yayin
is the general word for the liquid produce of the grape in all its stages.
Dr. Murphy said he was "astonished to hear a man so intelligent and
competent to examine the question as Mr. Petticrew saying that there is
any ground for the assertion that there are two kinds of yayin in Scripture."
Dr. Murphy meant, I suppose, two or raore states or conditions
of yayin. Might not Mr. Petticrew, in the light of recent scholarship,
justly declare himself astonished to find a profound Hebraist like Dr.
Murphy, assert the contrary ?
Again, the article in Smith's "Dictionary of the Bible " is, I need
scarcely say, opposed to " Bible-wineists." It certainly goes to lengths
to which Dr. Murphy would refuse to go. For this reason its startling
admissions are the more important. It says :—"It may at once be conceded
that the Hebrew terms translated ' wine ' refer occasionally to an
unfermented liquor." Again—"As to the subsequent treatment of the
wine {i.e., after the treading of the grapes) we have little information.
Sometimes it was preserved in its unfermented state and drank as ' must,'
but more frequently it was bottled off after fermentation." Here is
something startling. Here is a writer hostile to the "Bible-wineists;"
yet he gives the generic term ' wine ' to the liquid trodden frora the
grapes, when unfermented as well as when fermented, and says:—" Sometimes
it (the wine) was preserved in its unfermented state." This is the
fine candor of a foeman who loves truth more than victory.
I think it is not necessary to say anything further regarding yayin, and
its usage in Scripture. Many people, looking at these facts will join
heartily with Dr. Douglas in saying that yayin is "the general word for
the produce of the vine, when this has been transformed into a liquid."
Many others will at least conclude that the subject is surrounded by great
difSculties and uncertainty, and will deeply regret that Dr. Watts first
resolution was affirraed by your Assembly.
2 Yayin in relation to Tirosh. The importance of considering j/aj'zw
in relation to tirosh is evidenced by a sentence in Dr. Murphy;s speech.
He affirms that "yayin means grape-juice that has had the vinous fermentation
;" and his proof is—" for it stands between tirosh, the
fresh iuice, and hhometz, which denotes vinegar." But if tirosh do not
mean the fresh juice it will sadly interfere with Dr. Murphy s conclusion
Now there is no dispute about the position of yayin hetween tirosh and
hhometz. At least I do not wish to raise any. But there is a dispute
about the meaning oi tirosh, one ofthe boundaries between y^hich yayin
stands And it follows as a raatter of course that if tirosh Aoes not mean
the fresh iuice, as Dr. Murphy supposes it to mean, then the tneaning of
yayilisLt what Dr. Murjhy states it to be. Dr. Murphy has himself
stated he matter upon this issue. He says yayin me2.ns the fermented
Jrape iuice, " for it stands between tirosh, the fresh juice, ^nd hhometz
But if one ofthe boundaries be shifted, tha ground between alters. The
meaning of ^«y«, which, says Dr. Murphy, stands between/»-^^/i and
ZZTtf will wholly depend upon what is meant by tirosh. If tirosh mean
fhefresh grape-juice, thenyayinmust mean the fermentedgrape-juice. But

428 Our Banner. [November 15,
if tirosh mean the solid vintage fruit, then yayin must mean the liquid
produce of that vintage fruit. The bounded territory shifts in proportion
as its outside boundary shifts.
Now, some months ago I certainly inclined to Dr. Murphy's opinion
that tirosh meant the grape-juice. I was the more drawn to that opinion
from the personal regard and reverence I entertain for Dr. Murphy.
But, since then, I have read and studied Principal Douglas' recent
treatise on tirosh, prepared for the use of the Westminster Revisers, and
have tried as far as possible to verify his proofs by the Hebrew Scriptures.
The result is that I am reluctantly forced by weight of evidence
to accept Dr. Douglas' conclusions. And I should consider myself
unworthy the position of a Chri tian teacher did I permit my personal
reverence for Professors Watts, Wallace, and Murphy to hold me back
from accepting what my reason and my conscience plainly tell me are
the truth.
In six clearly-stated and calraly-reasoned propositions he shows that
the old opinion—viz., that tirosh is "new wine," i. e., the fresh grapejuice
or " must "—is no longer tenable and neads to be abandoned ; that
tirosh in Scripture is always a natural product, without manufacture ; that
it is a solid and not a liquid, for it was always associated with solids and
not with liquids, and (i) it was gathered in Deut. xi. 14; (2) it was laid
in heaps, 2 Chron. xxxi. 5-10 ; (3) it was eaten ; (4) it grew in a cluster
—" the tirosh in the cluster," Isa. Iv. 8, just as we say " cherries in a
cluster,'' or "grapes in a bunch ; (5) it was trodden, Mic. vi. 15 ; (6)
there is no instance in which it was spoken of as liquid, or connected
with cups, bottles or skins. The one seeming passage against this view
Dr. Douglas conclusively explains. Again it was tithed. Now, the vintage
fruit formed a large proportion of the produce of the country ; and
it would be strange if there were no word for what the vineyard and
orchard yielded in the law of tithings and firstfruits. Again, if it could
mean the " raust " or fresh grape-juice, then there woiild be two words—
'asis and tirosh—to express the sarae thing, and no word to express the
vintage-fruit. Again, tirosh is always spoken of as a blessing, -while yayin
is sometimes spoken of as a curse. But, above all, tirosh is never
associated with shemen oil, nor with bread, or any other manufactured
article, but always with daghan, corn, or produce of the harvest field, and
with yitzhar, orchard fruit, or produce of the olive-yard. Daghan, yitzhar,
tirosh—these are a triad again and again combined—the solid produce
of the corn-field, and orchard, and vineyard. Then bread and oil
{shemen') and yayin—these are a triad again and again combined—the
three things manufactured respectively from daghan, yitzhar, and tirosh.
Dr. Douglas points out the hardly honest mode of reasoning usually
adopted—viz., to quote the Bible phrase, "corn and wine and oil,'' as if
these things were connected, and to leave the impression that the word
for oil here is shemen; whereas it is yitzhar or solid produce of the olive
field, that here stands along with "corn'' and tirosh, showing that they
are three solids grouped together—the natural produce in each case. Any
ofyour readers who possesses Professor Eadie's Cylopaedia, and who will
glance at the clear table given in it on p. 673, will see how true is Principal
Douglas' statement. In this matter the two great Biblical scholars
fully agree. Here is the law :—As the olive fruit is to the olive oil, as
yitzhar is to shemen, so is tirosh, the solid vintage fruit to yayin, the vintage
juice, or liquid product of the grape.

iS75-J Afflictions Sanctified. 429
If, then Dr. Murphy's rule be accepted, if yayin does stand between
tirosh and hhometz, and if, as Dr. Douglas proves, tirosh means the vintage
fruit " the tirosh in the cluster " (Isa. Iv. 8), then it ioWows pari passu
that yayin is " the general word for the produce of the grape, when this
has been transformed into a liquid." The evidence thus accumulates
more and more against that first resolution of Dr. Watts.
I quite agree with Dr. Murphy that it was not tirosh that ',' was the
liquid in the cup on the table at the Passover when our Lord instituted
the feast ofthe Holy Communion." Tirosh it could not be, ior.tirosh
is not a liquid. Neither is tirosh " must," for tirosh is the solid vintage
fruit. At least, if it be " must," it has yet to be proven that it is.
Again, I have no objection, as my first letter testifies, to Dr. Murphy
affirming that it wz.s yayin that was in the cup. But in what condition
theyayin was—the whole question lies there. Was it fermented, or was
it unfermented ? I have given facts that go far to show that jv^zyzV was
" the general word" for the liquid produced of the grape in all its
stages. The words used by Christ at the Supper throw no light on the
question whether the cup was fermented or unfermented. I respectfully urge
that the Church in its declarations shall not go further than Christ's
words clearly warrant.
In conclusion, let me quote/car eminent authorities regarding tirosh.
Three of these men are opposed to the "Bible-wineists." The fourth has
taken neither side. Yet all differ rega.rAing tirosh. (i) " Tirosh xae&ns
the fresh Juice of the grape.—Dr. Murphy—The Witness, July 23.
"Tirosh," or must.—Dr. Murphy—The Witness, July 30. (2.) Both
yayin and tirosh, in their ordinary and popular acceptation, referred to
fermented, intoxicating wine."—W. L. B., in Dr. Wra. Smith's Dictionary
of the Bible. (3.) " Tirosh dip^e&xs often to raean the solid produce
of the vine, and is frequently used along with the word corn, or fieldproduce,
and oil{yitzhan), or orchard produce."—Vtoiessor Eadie, Member
ofthe New Testament Company of Revisers. (4.) "Tirosh is the vineyard
produce. " " Tirosh is never combined with ' bread,' nor with shemen
'oil.' " "There is no instance in which it is spoken of as a liquid." Princi-
Douglas, Member ofthe Old Testament Company of Revisers.
Here are four high British authorities No two of them agree, and Dr.
Murphy is in confiict with the other three. I leave the public to draw their
own inferences.—Belfast Witness.
AFFLICTIONS SANCTIFED.
As lilies grow best in the valley, so some Christians grows in grace and
thrive best in the valley of humiliation. Some are weak, and, if planted
on the mountain top, with the sun of prosperity shining on them, it may
be too much for their strength, and cause weakness and languor. In times
of health and prosperity we are apt to grow self-confident, and forget our
entire dependence on God. We sometimes turn away from the narrow
path which leadeth to life, and get entrapped and entangled in the bypath
meadows of sin and the world; but every step we take we are learning
by sad experience that the world is a hard master, and does not give
us just returns for the service we render, but like as a father pitieth his

43° Our Banner. [November 15,
children, so the Lord watches over us, and will not leave his own to perish
in the wilderness. He watches over us and brings us back in His own
way. He knoweth our frame and what we need. One is brought into the
furnace of affliction. A loving father is sitting by the refiner, moderating
the heat, watching the process. In time, the pure metal is brought
to light, the dross consumed, the gold refined, the soul is saved ; and
now the Father says. Behold I I have refined thee, but not with silver. I
have chosen thee in the furnace of affliction. Oh, the blessing of sanctified
affliction when we can see Jesus as our Physician giving the bitter
cup, and assuring us there is a needs-be for all our suffering. Not one
pain too many. Not a stroke too heavy. Some have experienced the
sympathies of Jesus most when the heat of the furnace is greatest; but
why this heat—is it the dross to consume; the gold to refine. How
bright the pure gold comes out. And some of God's children after afflictions,
they shine forth when the dross of worldliness is consumed. In
the valley of humiliation, they thrive and grow in grace. How many
can you say with David, " Behold I was afflicted, I went astray, but now
I have kept Thy word." Why, then, should we murmur at the chastening
of our Father's hand when it is for our soul's good and God's glory.
OUR PULPIT.
JEPHTHAHS VOW AND OFFERING.
BY THE REV. J. C. K. MILLIGAN, NEW YORK,
A Lecture on Judges xi. 1-40, and Hebrews xi. J2-J4.
The inspired writer of the Hebrews enrols Jephthah among the few
immortal names whose faith he holds up to illustrate and exemplify the
Christian life. "Jephthah * * through faith * * subdued kingdoms,
wrought righteousness, obtained proraises," etc. The book of
Judges gives the story of his life to which we are liraited in justifying the
apostolic coramendation, and in seeking to know that we may imitate his
conduct and character. This account is a plain narration of facts without
embellishment or concealment. The historian neither praises nor condemns
him, but leaves the reader to form his own opinion.
The judgment generally formed concerning the last and most prominent
event of his life would rank him among the most inhuman monsters
of history. Without repentance, of which there is no raention, the
infamy of his rash vow and its bloody execution would entitle him to the
execration of mankind ; and "all his former righteousness shall not be remembered,
but for his iniquity that he hath comraitted, he shall die for
it." Smith's Bible Dictionary says, "That the daughter of Jephthah
was really offered up to God in sacrifice, slain by the hand of her father
and then burned—is a horrible conclusion; but one which it seems impossible
to avoid. This was understood to be the meaning of the text by

^^75-J Jephthah's Vow and Offering.
431
Jonathan the paraphrast, and Rashi, by Josephus, and by perhaps all the
early Christian fathers. For the first eleven centuries of the Christian
era th^is was the current, perhaps the universal opinion of Jews and Christians.
Voltaire, in his Philosophy of History, says, " Jephthah vowed
and butchered his daughter," and then bitterly assails Judaism for
authorizing it, and Christianity for holding him up as a model believer.
And the recent scholarly and evangelical Speaker's Commentary adraits
the fact, but disclaims, " that the righteousness of this law (Lev. xxvii.
29) IS involved in the sin of rash and foolish vows, such as Saul's (i
Sam. XIV. 24.) or Jephthah's." But, against this concurrent belief of
Jews, Infidels and Christian scholars, put the fact that the inspired historian,
possibly Samuel the prophet, gives no hint of conderanation for the
act, and that he is exalted to the Christian Roll of Honor without any
rebate for such a crirae; and there must come a conviction that the record
of the vow needs to be re-examined, and that a true translation will
justify Jephthah in this as in his other noble acts. Let us then examine:
The Character of Jephthah as seen in his Former Acts.
I. He generously forgives the cruel wrong done to him by his brethren.
Judges xi. 1-9. He must have known and honored the Mosaic Law,
(Lev. xix. 18.) nay, he acted in the Spirit of Christ, as seen in the Sermon
on the Mount, (Matt. v. 38-48) and of Paul's exhortation, (Rom. xii.
17-21.) as few Christians are able to do.
2. He accepts office in humble subjection to God. Verse 9-11. This is
his formal inauguration, and is conformed to the law and practice. Deut.
xvii. 14-20; I Sam. x. 24. 25; 11 Sam. v. 1-3, and 11 Kings xi. 17.
The oath exacted of the elders and taken by hiraself was as prescribed in
Deut. vi. 13, 14, and X. 20; Josh, xxiii. 7; Ps. Ixiii. 11; Isaiah Ixv.
i6, and Zeph. i. 4, 5. Moses, Joshua, Samuel, David, Jehoiada and
Isaiah were not more law-abiding, nor reverent and loyal to God than he.
The inaugural services and administration of oaths in our courts to-day
are in letter and spirit far inferior to his.
3. He earnestly sought to avert war and bloodshed. Verse 12-27. Here
he shows familiarity with the history and laws of Israel, (Deut. xx. 10.)
and even anticipates the millennial spirit. Isa. ii. 4, and Mic. iv. 3.
Averse to shedding blood, even in self-defence, he labored for peace.
4. He waged war only by divine direction. Verse 28, 29, 33. He did
not resort to arms till bidden by the Spirit, and compelled by the fury of
his foes. Ps. cxx. 7. He relied upon God, whom he sought in prayer
and vow, and the letter of whose law he strictly obeyed. Deut. xx. 10-
15 ; Luke xix. 27.
In all this we see that Jehpthah was guided by the law of God as it
has been interpreted by Christ, that he undertook nothing without divine
direction, and that he shrank from shedding blood. That this man
could deliberately trample on the express prohibitions of the divine law
and human instinct as well, and murder his only child seems impossible.
Yet the best men have grievously sinned. Yes, but the sin is clearly
pointed out; as Noah's by his shame, Abraham's and Isaac's by Abimelecb's
reproof. Samson's lechery broke his covenant relation to God,
and with sightless eyes in the prison-house he sought repentance and was
restored. Gideon's ephod is called a snare to idolatry. And David's
adultery and murder are made odious in Amnon and Absalom, and rebuked
by Nathan he sang before Israel and the world his Psalm (51st)

Our Banner. [November 15,
of penitent confession. If Jephthah imbrued his hands in the guiltless
blood of his child, sacrificed her to Moloch, or defiled God's altar with
her blood, sacred history records it without rebuke and holds him up as
a pattern of New Testament faith and righteousness.
II. Let us Examine the Terms of his Vjw.
I. It is indefinite as to what is devoted. Verse 31; ist Jacob, Hannah,
David and others in their vows expressed with precision the substance
of their consecration. Jephthah vowed to render a thank-offering, but
leaves God to determine what it shall be. " Whatsoever cometh forth
frora the doors of my house to meet me," may express the intelligent
purpose of a human being coming to greet him; or the casual wandering
of ox, or sheep, or ass from the farm inclosures. Of the persons it will
include his wife and daughter, servants, and probably, as the marginal
reading of ver. 34 seems to sugge-t, adopted or step-children. Realizing
the great blessing sought from God, it is as if he said, "Yea, let Him
take all;" and in his strait he chooses with David, "Let me fall now into
the hand of the Lord.'' At least, since the heart of the king is in His hand
and the lowing kine, i Sara. vi. 9, turn to Bethsheraesh by no chance,
but by the will of God, this was practically (and in an eminent believer
may we not say intentionally) an asking of God, " What shall I render
to the Lord for all His benefits," and a pledging as David to Barzillai,
" Whatsoever thou shalt require of me, that will I do to thee."
2. The devotion is indefinitely expressed in the same spirit. Verse 31, ult.
" Shall surely be the Lord's," is precise in expressing the entire surrender
to God; but it leaves God free to do what he will with his own.
The firstlings of clean animals were " the Lords ;" and they must not
be redeemed, but be eaten before the Lord. The blood of "the Lord's
goat" must be sprinkled on the mercy-seat. All the first-born of Israel
were "the Lord's; but he took the tribe of Levi in their stead, and gave
thera " the Lord's" tithes for their support. Sarason was " the Lord's,"
and with giant strength he " began to deliver Israel from the Philistines."
Samuel was "the Lord's," and he ministered in the tabernacle. Had
Jephthah stopped here, he would never have been suspected of offering a
human sacrifice. But after a pause, the same that in verse 39 is marked
by a period, he adds, "And I will offer it up for a burnt offering." Is
this determinate ? Remeraber that his daughter was not before him for
disposal, that he was putting himself in God's hand without any reservation
or assertion of his own will, and that burnt-offerings were the worship
of Israel. Then interpret the language by the intention of the
vower; since "' as a raan thinketh in his heart, so is he." His leading
thought undoubtedly was, I will not only consecrate to the Lord whatever
he shall designate ; but I wiW personally perform the highest religious
duties my God has comraanded or will require. He raust have had in his
mind clean animals such as God was pleased with. Or, familiar as he
was with Israel's history, he may have thought of'God's proving Abraham
in these very words, "Offer him therefor a burnt-offering;" but
with it he would remeraber that God accepted the intention for the deed,
and provided a substitute for the child. Reraeraber also that the word,
"offer," means this only in its figurative and not in its primary sense;
though it is technically so used. It expresses the ascent both of the
flame and of the angel, Jud. xiii. 20, the act of Hannah in taking Samuel
up to Shiloh, I Sam. i. 24,25, and even the putting of a yoke upon
kine, i Sam. vi. 7. Then, having in mind Rom. xii. i, " I beseech you

i87S-] Jephthah's Vow and Offering. 433
that ye present your bodies a living sacrifice, holy and acceptable unto
God which is your reasonable service," we can see how a Christian now
or Jephthah then, in his great faith seeing Christ's day, might say, "I
will offer myself, my son, or my daughter a burnt-offering to God."
But the margin of our Bibles gives the reading, " Or I will offer it a
burnt-offering." His uncertainty as to what God might require would
naturally suggest an alternative promise; and the conjunction here used
is often translated or and nor as in ver. 15, Ex. xx. 4, 5, 10, 23, also xxi.
15, 16, 17, and more frequently but, as in this chap. vers. 17 and 20. If
we give it this disjunctive sense here, all is plain without any rashness or
folly. And who shall say that Jephthah did not use it here as he did in
verses. 15, 17 and 20?
Again eminent critics read it, "And I will offer to Him (Jehovah) a
burnt offering." This construction of the suffix pronoun in the dative
case occurs in Gen. xxxvii. 14, Josh. xv. 19, i Sam. xxiv. 17 (18), 2 Sam.
XV. 25, Job XV. 21; xxxi. 18, 37, Ps. iv. 6 (7), Prov. xxii. 19, 21.
Ezek. xxix. 3 and Zech. vii. 5, and their analogy justifies this reading
Butas a rule the suffix pronoun is in the accusative, the object of the verb,
and the person to or for which is expressed by a noun or a pronoun with a
prefix preposition. Where there is another accusative in apposition with
the suffix, it may be marked with a prefix or separate preposition, or with
theaccusative sign, or be without any indication. The Hebrew scholar can
examine these varying constructions in Gen. vi. 2 ; xxii. 2, 13, Ex.
xxv. 2; xxix. 24, Lev. vii. 12, 30; viii. 27, i Sam. i. 28; vi. 3,
14; xiv. 2, 2 Kings xiii. 15, Job ii. 8, Ps. Ixvi. 15, Song viii. 6 and
Amos v. 22. Then, decisively against the proposed translation, in Jud.
xiii. 16 and i Sam. vii. 9 we have the sarae words in the same construction
where the dative "to Jehovah" is expressed, and in the first instance
the pronominal suffix is feminine to agree with the appositive noun, "offering
"; also in 2 Kings iii. 27, where the king of Moab evidently offered
his son o Moloch. Then we have an analogous phrase in Lev. viii. 29 in the
same construction, with the parallel text in Ex. xxix. 26 unmistakable determined
by another construction against the critics who rest in this point
to settle the question. Still there is sufficient proof that the usus loquendi
is not fixed but variable, that both translations are warranted by usage,
and consequently that the vow is expressed ambiguously to meet the uncertainty
in his mind arising frora entire trust in God in a matter "not
seen as yet." And if we give the benefit of a doubt to the most hardened
criminal, who shall dare to deny the benefit of a probability to Jephthah
whom the Spirit of God holds up as a model of faith ? If two interpretations
can be fairly put upon his language and act, we are bound to take
the best one and not the worst.
III. The Circumstances under which the Vow was made:
I. It was made and executed in Mizpeh. It was not Mizpeh of Benjamin,
but across the Jordan in Gilead. It was probably identical with
Ramoth Gilead, one of the Refuge cities, and belonged to, and was inhabited
by the priests. It was at least one ofthe eminent sanctuaries of
God's worship. The ark of God was here, Jud. xx. i, 27, and copies of
the Law of Moses, and priest, and altar, and ephod. Here criminal cases
were being adjudicated continually, and the law of God in every case
affecting blood would be conned over and applied. Here about that
time the oracle of God was successfully inquired at Jud. xx. 18, 23, 26,
29 and xxi. i, etc. But the Law of God expressly forbade human sacri-

434 Our Banner. [November 15,
fices and provided for the redemption of devoted persons, Ex. xiii. 13,
Lev. xviii. 21; xxvii. 1-13, Num. xviii. 15 and Deut, xviii. 10. The fullest
opportunities were thus afforded Jephthah, a resident of the city, to know
the Law of God, to obtain the best counsel and instruction, and to have
God's own immediately revealed will. If he did the deed charged he
must have known its enormity; or if he did not know, his ignorance
must have been wilful from refusal in this terrible dilemma to ask counsel
of men or of God. The Lord would not have refused to answer him ;
rather he would have cried to him from heaven as he did to Aoraham,
"Lay not thy hand upon her.'' Nay, even Israel a little later gathered
at this same Mizpeh and from thence waged an exterminating war
on the tribe of Benjamin for a crime upon an unknown concubine.
Would they stand calmly by without a word of remonstrance, while the
innocent and only daughter of ttieir victorious Captain was being iramolated
; while with her blood he was polluting the altar of God before
their eyes? They would forcibly have raade void his vow, as they nullified
Saul's curse against Jonathan shouting to their king, " God forbid ;
as the Lord liveth there snail not one hair of his head fall to the ground."
Even child-burning Moab was roused to indignation by the sight of their
king's son thus sacrificed.
2. It was made under the infiuence of the Spirit of God. Verses 29-32. The
emphatic repetition, verse 32, "So Jephthah passed, etc.," shows that
verse 30,31 are par nthetical, and that the vow was made between the
gathering of Israel and the attack on Ammon, both of which are clearly
said to be by the Spirit of the Lord. The Spirit must then have been
with him, unless He forsook him while making the rash vow and then returned
to hira. Besides the " so " descriptive of manner or result points
to the nearest fact, the vow, and not the remote one already mentioned ;
hence the vow was united with the Spirit of God in influencing the attack.
Then the vow itself is introduced by the same particle and it
might be translated, "So he vowed a vow" as the special first-fruit of
the Spirit of God. This then should forever silence the hue and cry
about the rashness and folly of Jephthah's vow. The Spirit of the Lord
being his Coun ellor taught him as He did Jacob, to vow as a means of
blessing. He put the words into his moutn and the thoughts into his
heart, and could not raove him to either crime or folly. See i Cor. x. 13.
3. It was followed by eminent success. Verse 33. This was expressly
stipulated by Jephthah as a condition, verse 30; and God in giving it,
is reasonably understood as accepting the vow and entering into covenant
on its terms. Besides the wicked may prosper in sin, yea Ps. xxxvii.
and Ixxiii. show that this is a constant stumbling-block to the saints; but
not so the righteous, whom God loves and chastens. Witness Joshua and
Israel before Ai, God's covenant with Divid, Pj. Ixxxix. 30 33, and
David's experience of God's government, Ps. Ixvi. 13-20. And he
manifestly had Jephthah's vow in his mind when in nearly the same
words he sang, " I will pay thee my vows which my lips have uttered and
my mouth hath spoken when I was in trouble ;" and we might almost say
that the Spirit of God, by him, rebuked the calumny against Jephthah
when He inspired hira to add: "If I regard iniquity in my heart, the
Lord will not hear me." The sarae principle is expressed and exemplified,
(2 Chron. xxvi. 5 and 16-21), when Uzziah was smitten with leprosy
for his act of sacrilege. And Jer. xix. 49 shows that child-murder is
specially sure to be rebuked.

^^73 J Jephthah's Vow and Offering. 435
IV. Jephthah's Payment of his Vow.
T ^u ^^JP"-^^ it firmly, though in sorrow. Verse 35. No other act of
Jephthah s life better exemplifies what is said ot him, (Heb. xi. 34,)
out of weakness made strong." He is unprepared for God's Providential
choice of his daughter, and for a raoment is unmanned; but instantly
he regains fortitude when he remembers it is " the Lord." He realizes
the great sacrifice God is calling him to make; his offering costs him
something, yea touches the apple of his eye. It is not stern Saul heartlessly
purposing to slay his son for disobedience ; nor a Herod " for his
oath's sake and for the people's sakes," serving up the head of John the
Baptist in a charger. But it is the aching heart sustained by grace to say :
" The Lord gave, and the Lord hath taken away; blessed be the name of
the Lord." He submits to Jehovah whom he invoked to lead his army,
whose Spirit indited the vow, whose arm wrought the victory, and in
whose fear he cannot now go back, " though flesh and blood " tremble at
the act. But if we compare with his conduct and language, Jacob's lament
for Josepn and Simeon, or David's for Absalom or for the child of
his guilt, we must see faith in God having a " more perfect work" than
in thera, a faith like the Prince of believers when offering his son ; or else
the language is utterly inconsistent with a fond father's anguish, when in
mistaken and superstitious zeal, deserted of God, he feels corapelled to
offer such a sacrifice. In either view he could not have purposed to kill
his only child, his heart's earthly idol.
2. fie made it deliberately. Verses 37-39. What raight be done under
a sudden constraint becomes irapossible to such a believer as Jephthah
was, after thought and deliberation. See 2 Sara. xii. 13, Mar. xiv. 72,
and Gal. vi, i. But Jephthah had two months to think, and be warned
if there had been a faithful man in Israel. He had the strongest motive
to think and take counsel if the question of the bloody sacrificing of his
daughter awaited solution. It was the crisis of the conflict between
heaven and hell for his soul. It was the trial of his great faith by fire
that it might be found unto praise and glory. Will Job curse God ? Will
Jephthah fall? No, he "obtained promises, and wrought righteousness."
3. He made it in accordance with his vow. V. 39. There were two
kinds of vows. The one called Cherem is regulated Lev. xxvii. 28, 29. In
every such devotion, the person must be put to death. But says the
Speaker's Commentary, " There is no good reason to doubt that the application
oi cherem to man is made exclusively in reference to one rightly
doomed to death, and, in that sense alone, given up to Jehovah." Its
Greek equivalent is anathema and is generally the act of Jehovah as inflicted
upon Jericho, the Canaanites and Amalekites. Thus Samuel
hewed Agag in pieces, Solomon slew Shimei, and Ahab should have slain
Benhadad. i Kings xx. 42. If Jephthah made a cherem vow, it must
have devoted an innocent person to death, which in no other case was
ever done, and when the Ammonites would have been proper victims for
its destruction. But his vow is expressly called neder, the other and more
common kind of vow. The law of neder is in Lev. xxvii. 1-27. Jephthah
must have known this law and had there been no alternative but her death
would have availed himself of it to redeem her for "thirty shekels of silver."
But the unredeemed neder was consecrated to the Lord for sacred uses
according to the vow or divine direction, as were Samson, Samuel and
John Baptist. Would the terms of Jephthah's vow, " I will offer him for a
burnt offering" be at all met by such living service of God ? We answer.

436 Our Banner. [November 15,
"To obey is better than sacrifice," i Sam. xv. 22, Ps. li. 16, 17,
Hos. vi. 6, and Mark xii. 33. But " by faith Abrahara offered up Isaac"
though it was only a ram that was slain. As truly Jephttiah raight have
offered up his daughter by a larab in her stead ; and his vow, as we have
seen, probably provided for this contingency. The Speaker's Commentary
explains as the meaning of the burnt-offering. " It was in this way
that the believer confessed the obligation of surrendering himself, body,
soul and spirit to the Lord of heaven and earth, who had been revealed to
hira. The truth expressed there in the whole burnt-offering is the unqualified
self-sacrifice ofthe person." Jephthah as an erainent believer
would know and render the spirit rather than the brutal and abhorent
letter.
We are not left, however, to this bare statement, for as if to prevent a
rash conclusion, it is at once added, " And she knew no man. And it
was a custom in Israel.'' This declaration is connected with the preceding,
by the conjunction, "and.'' This conjunction (Roediger's Gesenius
Heb. Gram., by Ccnant, § 155, d; and Gesenius Lexicon on the
word) is often inferential and expresses a result. It is then translated as
in Jud. X. 9. "so that," or xi. 13, 26, "therefore," or in xi. 23, 24
" so," or in xi. 27 " wherefore," or in xi. 29 " then," or in xi. 33, 35
"thus." The frequent use in this sense in the chapter warrants us to
translate it so here, if the connection require it. But here where every
reader is expecting the assault of the fulfillment of the vow, our translation
abruptly introduces a fact which can scarcely be interpreted in keeping
with the solemn scene. But read it, "Therefore, she knew no man"
and the Gordion knot is cut in a moment. That this should be the reading
we have strong evidence. The verb "knew," though in the perfect
tense, does not necessarily denote a past act, but often refers to the future
(Gram. § 126, 4). Tfiis use is exemplified Jud. xi. 24, in Jephthah's own
words, " So whomsoever the Lord our God shall drive out," which is the
perfect tense preceded by the inferential conjunction. So aiso in verse
27 " I have not sinned " refers to the future act of making war ; and in
ver. 35, " Thou hast brought me low," and " Thou art one of them that
trouble me " refer to what is yet to be done as a result of her present act.
The sarae use of the perfect occurs in Gen. xxiii. 13, "1 will give thee money
for the field," and in many other places. Accordingly this clause should
be translated so as to express the fact that she remained a virgin during
her life-time.
The next clause is still more inaccurately translated. The period wh ch
separates it from the rest of the verse in the Hebreiv, is only a minor pause
the sarae that occurs in verse 38 after "companions," and in this verse
after "father," and should be only a comma. Besides the verb "it was,"
is in a form never used impersonally, but is in the feminine gender
joined by the conjunction to the preceding verb "knew," and depends
on the sarae subject "she." Then the noun translated "custora," isonly
so translated in Jer. xxxii. 11, and is there added to " law," as in the familiar
phrase "lawand statute," in the sense of obligatory and permanent.
It is always so used and is nearly always translated " statute," as
in Ps. cxix. so often, or ordinance'' as defining circumcision, the Passover
and the Sabbath. It is used in almost the same phrase as here in 2
Chron. xxxv. 25, pointing to the perpetuation of Jeremiah's dirge over
Josiah in the Book of Lamentations as an inspired portion of God's word.
Here, too, it is statute or ordinance, and that not the inspiration merely

'^75-J Our Pulpit. 437
of the pious daughters of Israel, but the revelation of God's Spirit, wh
*'^!^^f"P.r J^P'ithah, the answer of God's oracle which he inquired at
with faith aiid obedience, and the institution of his grace which originated
on this soleran occasion. But, that there was such an ordinance
thereafter, regulating the consecration of women to the service of the
Lord in an unmarried state, seems to be a fair inference from the allusions
to virgins, in connection with the priests in the service ofthe sanctuary,
as in Ps. xiv. 14, Lam. 1. 4 and ii. 10, and tothe "singing women," who
were a constant part of the sacred choir ; from the description of Anna,
Luke 11. 36, 37 ; from Paul's commendation of virginity, i Cor. vii. 34;
and frora the widows indeed, i Tira. v. 3-5. So then the record of Jephthah's
payment of his vow is, "At the end of two months, she returned
unto her father, who did with her acccording to his vow which he had
vowed ; therefore she knew no man, and she became an ordinance in
Israel.''
V. The Conduct of Jephthah's Daughter is Irreconcilable with
her Death as a Sacrifice.
I. She readily accepts her fate. Verse 36. She was young and buoyant,
in life at its most desired stage. She had suffered no disappointment,
but was elated with her father's new honors to which she was heir.
But at once she says, ''My father, do to raeaccording to thy vow.'' If she
met death with such instant and pious cheerfulness, she, rather than her
father, deserved a place in the Roll of honor. How differently the lionhearted
Jonathan met his father's rash vow; concealing his act while he
could, and then bemoaning his fate, he says, "I did but taste a little honey
* * and lo, I must die.'' Good King Hezekiah at the thought of death,
turns his face to the wall, weeps sore and prays for life. Isabel Alison's
heroic death was the ripe fruit bf training in the school of persecution ;
but Jephthah's daughter, in a moment excels thera all. But if it was consecration
to the Lord's service in her own city Mizpeh, though still a
noble utterance, it is equalled or exceeded by fevery young lady who voluntarily
and joyfully leaves home and country, as many do, to live and
labor among the heathen.
2. She bewailed her virginity. Verses 37, 38. If by the vow she was devoted
to a virgin life, this is natural and every way suitable. But if in
two months she is to be separated by death from her loving and beloved
parents, and yet she spends the whole time on the mountains away from
them; if she is to die and has no word nor tear for the early and bloody
taking off, but only bewails her virginity, it is unnatural and horrible.
But the statement is clear: "She wept on acconnt of her virginity,"
which the service of God, to which she was devoted, required of her.
See Gen. xxx. 1, i Sam. i. 7, and Joel i. 8.
3. She received yearly visits from her friends in Mizpeh. Verse 40. Thereare
various words in Hebrew to express sorrow and grief in their different
forms and degrees. One of these occurs in verses 37, 38, another in Joel
i. 8, and two others in Lam. i. 4. If the daughters of Israel did "lament"
Jephthah's daughter, why is not one of these words, or some
other that expresses this idea employed here ? This word has no such
sense. It occurs in Jud. v. 11, and is translated, "rehearse " in joyful
praise to God. In Prov. xxxi. 31 it is translated "give" and corresponds
to "praise " in the parallel clause which calls to congratulate the
virtuous woman. It is also translated "hired," Hos. viii. 9, 10 in the
idolatrous, but loving and joyful alliances of Israel. It never occurs in
28

438 Our Banner. [November 15,
connection with lamentation, nor even with condolence; but is the accompaniment
of joy and triumphant celebrations. The primary signification
of the word is "to give presents" to a deserving person. Its
kindred verb means "to stretch out, or extend," as the hand in joyous
salutations. And this over a grave—over the grave of a victim of a rash
and sinful vow, fulfilled in parental superstition and madness ! Surely if
this had been the fact, the Spirit of God would have employed a word
to unmistakably express the execrations mingled with horror and sorrow,
with which the later generations, at least, would commemorate the criminal
deed. But He has used a word which must be perverted from its
plain and constant sense to make it harmonize with this view, which is
thus proved to be false and prejudiced. If we accept the word in its invariable
Scripture signification, it harmonizes perfectly with the interpretation
we have given, and confirms the fact that the daughter of Jephthah
was not put to death, but lived for years loved, honored and congratulated
by the pious maidens of Israel, as " highly favored, blessed among
woraen."
From the cumulative evidence, the combined and harmonious testimony
of the entire record, we conclude that Jephthah's vow was neither
rash nor sinful; that the burning of his daughter was not involved in
the vow nor in its actual fulfillment; but that, led by the Spirit of God,
as the crowning act of a brilliant life of faith, he "espoused her to one
husband, that he might present her as a chaste virgin to Christ," 2 Cor.
xi. 2 ; yea that God by His oracle answered the grateful and believing
father as in Hos. ii. 19, "And I will betroth her unto me forever ; yea,
I will betroth her unto me in righteousness, and in judgment, and in
loving kindness and in mercies."
App. I. " Beloved, believe not every spirit, but try the spirits whether
they are of God ;" " Prove all things, hold fast that which is good."
2. Parents, in the baptismal vow emulate the faith of Jephthah, and consecrate
your children to the Lord to be whollysubject to His sovereign and
gracious disposal; and when by His providential ordering and call, your
own fond hopes or aspirations are thwarted, be ready to say, "I have
opened my mouth unto the Lord, and I cannot go back." 3. Youth,
iraitate the Christian heroisra of Jephthah s daughter; and when Christ
calls you to His service, or parents prayerfully dedicate you and ask your
consent to engage in the work of the Lord, promptly respond, " Speak,
Lord, thy servant heareth ;" " My father, if thou hast opened thy mouth
unto the Lord, do to me according to that which hath proceeded out of
thy mouth."
HOME READING.
MODELS OF PRAYER.
We have been interested in looking through the Scriptures for the purpose
of comparing the prayers therein recorded with those which we hear
from time to time in public, and we are astonished to see how they differ
in point, expression, directness, and above all, in length, from those
. heard in these days in the Christian pulpit. It is not exaggeration to

i87S-] Home Reading. 439
say that we have listened to a single prayer longer than the whole ten
that we find in the Bible put together. The first is in Genesis xxiv. 12 14,
and contains one hundred and ten words, and it is not more than one
minute in length. The next is Exodus xxxiii. 12-16, and contains one
hundred and eleven words, and is not over a minute long. The third is
m Joshua vii. 7-9, and contains ninety words. The fourth is in 2 Kings
XIX. 15-19, the prayer of Hezekiah ; it is composed of one hundred and
thirty-four words, and two minutes would be ample time to repeat it.
Another is found in Neheraiah i. 5-11, and is about two minutes in
length; another is in Ezra ix. 6-15, and is about three minutes long;
another is in i Kings viii. 23-61, an important dedicatory prayer, offered
by Solomon himself, at the dedication of the temple, and it did not occupy
more than six minutes; while that of Daniel ix. 11-19 was probably
four minutes long. In the New Testament, the prayer of our Saviour
(John xvii.) is well known; it is contained in twenty-six verses, and is
five minutes long; while the model prayer—the Lord's Prayer—is far
briefer still. Now here are ten prayers from those who certainly knew
how to pray, and they are all less than thirty-five minutes long, or an
average of three minutes each; and yet we sometimes hear men pray
thirty and forty minutes, and after wandering all over the moral universe,
and wearying their fellow-worshippers with vain repetitions, utterly fail
of the prime object of all public prayer—to lift up the hearts of men to
commune with heaven. It must be an extraord nary occasion, equal at
least to the dedication of the Jewish Temple at Jerusalem—an occasion
that none of us shall ever see—to justify a prayer more than five minutes
long. There are few "Oh's" and "Ah's" in these models. Their
authors do not often say, " O Lord, Lord," but tenderly, filially, directly,
quietly, simply they ask the blessing they desire, as though they were
children who knew that they were addressing One who was more willing
to give them good gifts than they were to ask them at His hand,—Gospel
Banner.
GOD'S GEOMETRY.
A pleasant writer tells us of a Texas gentleman who had the misfortune
to be an unbeliever. One day he was walking in the woods reading the
writings of Plato. He came to where the great writer uses the great
phrase, "geometrising." He thought to himself:—"If I could only
see plan and order in God's works, I could be a believer." Just then he
saw a little " Texas star " at his feet. He picked it up, and thoughtlessly
began to count its petals. He found there were five. He counted
the stamens, and there were five of them. He counted the divisions at
the base of the flower, and there were five of them. He then set about
multiplying these three fives to see how many chances there were of a
flower being brought into existence without the aid of mind, and having
it in these three fives. The chances ^Jgainst it were one hundred and
twenty-five to one. He thought that was very strange. He exarained
another flower, and found it the sarae.
He multiplied one hundred and twenty-fii'e by itself to see how raany
chances there were against there being two flowers, each having these
exact relations of numbers. He found the chances against it were thir-

440 Our Banner. [November 15,
teen thousand six hundred and twenty-five to one. But all around him
there were multitudes of these little flowers ; they had been growing and
blooming there for years. He thought this showed the order of intelligence,
and that the mind that ordained it was God. And so he shut up
his book, and picked up the little flower, and kissed it and exclaimed :—
" Bloom on, little flowers ; sing on, little birds ; you have a God, and I
have a God ; the God that made these little flowers made me."—Bright
Side.
CHILDREN'S BREAD.
NIGHT AND DA Y.
When I run about all day,
When I kneel at night to pray,
God sees.
When I'm dreaming in the dark.
When I he awake and hark,
God sees.
Need I ever know a fear ?
Night and day my Father's near,
God sees.
FARRAGUT AT TEN.
—St. Nicholas.
I preached in the parlors at Long Branch. The war was over, and
Admiral Farragut and his family were spending the summer at the Branch.
Sitting on the portico of the hotel on Monday morning, he said to me,
" Would you like to know how I was enabled to serve my country ? It
was all owing to a resolution I formed when I was ten years of age. My
father was sent down to New Orleans, with the little navy, we then had, to
look after the treason of Burr. I accompanied him as cabin-boy. I had
some qualities that I thought made a man of me. I could swear like an
old salt; could drink as stiff a glass of grog as if I had doubled Cape
Horn, and could smoke like a locomotive. I was great at cards and fond
of gaming in every shape. At the close of dinner, one day, my father
turned everybody out of the cabin, locked the door, and said to me:
' David, what do you mean to be?' 'I mean to follow the sea.' ' Follow
the sea ! Yes, be a poor, miserable, drunken sailor before the mast,
kicked and cuffed about the world, and die in some fever hospital in a
foreign clime.' ' No,' I said, ' IHl tread the quarter-deck and command
as you do.' ' No, David; no boy ever trod the quarter-deck with such
principles as you have, and such habits as you exhibit. You'll have to
change your whole course of life if you ever become a man.' My father
left me and went on deck. I was stunned by the rebuke and overwhelmed
with mortification. ' A poor, miserable, drunken sailor before

'^75-] Children's Bread.
441
the mast kicked and cuffed about the world, and to die in sorae fever
hospital! That's my fate is it ? I'll change my life, and change it at
once. 1 will never utter an oath, I will never drink another drop of
intoxicating hquor, I will never gamble.' And as God is my witness, I
have kept those three vows to this hour. Shortly after I became a Christian.
That act settled my teraporal as it settled my eternal destiny."
—Leaves from the Tree of Life.
A LETTER.
The following Ltter was written by one of our little readers, eleven
years of age, and we gladly publish it as it allows us to see the operations
of a child's mind. We will gladly receive letters of the same kind from
other friends of the children :
My Dear Grandpa and Grandma:—I now sit down to write to you. I was very
sorry to hear that grandma was not well enough to come and see us. But I know that
if it is God's will, and he sees more work for her to do, she will be spared to us a little
longer. I will tell you one thing that I think you will like, and it is: that I have become
a member of the church, and I hope by the grace of God, I may be able to resist
the devil and he will flee from me. Oh, my dear grandparents, if you only knew how I
fight with and against Satan ! Since I last wrote to you, my dear little brother Johnnie
has gone home to rest, and I was so sorry that you never saw him since he was a baby.
Oh, he was so obedient. The doctor washed his throat out and it must have pained him
very much, and he knew what we were going to do, and he would say, " Donnie's better."
I hope he is better. He had a good voice and loved to sing. He sang so much.
He would and he did sing all the time at worship when he was sick, until he could
sing no longer. Very soon he was called away to make the choir complete in heaven.
We miss him very much. Annie is pretty well and the baby grows fast. Papa is away
.ind it is more lonely. Love to all. Gaod bye. From your loving little MA,Ga[E,
SCRIPTURE ART GALLERY.
Key to Scripture Place, October Number.—"Bithynia.''—Acts xvi.
B-aahs, Jer. xl. 14.
I-shi, Hos. ii. 16.
T-hyine wood. Rev. xviii. 12.
H-uzsab, Nahum ii. 7.
Y-arn, I Kings x. 28,
N-iger, Acts xiii. i.
I-bzan, Judges xii. 8.
A-bi, 2 Kings xviii. 2.
T. H. T., Cincinnati, 0.
Key to Bible Scene, October Number.—Joseph and Mary seeking for Jesus.
Luke ii. 43-

442 Our Banner. [November 15,
Answers to Bible Class Questions, October Number. — "Mt. Zion."—Ps
xlviii. 2. " Bashan."—Ps. Ixviii. 15, 16.
M-agor-Missabib,
Jer. XX. 3.
T-hyatira,
Rev. ii. 24.
Z-enas,
Titus iii. 13.
I-rijah,
Jer. xxxvii. 13.
0-mega,
Rev. i. 8, II.
N-ain,
Luke vii. 11-15.
D. Kilpatrick, Northfield, Iowa.
Key to .Scripture Character, October Nu.mber.—" Pharaoh-hophra." -Jere
miah xliv. 30
P-hichol,
Gen. xxvi. 26.
H-ushai,
2 Sam. xvi. 16.
A-dino,
2 Sam. xxiii. 8,
R-ehoboth,
Gen. xxvi. 22.
0-ded,
2 Chron. xxviii. 9,
A-himaaz,
2 Sam. xviii. 23.
H-ananiah,
Jer. xxviii. 15.
H-anameel,
Jer. xxxii. 8,
0-bed-edom,
2 Sam. vi. 11.
P-eter,
Mark iii. 16.
H-iel,
I Kings xvi. 34.
R-euben,
Exodus i. 2.
A-gar,
Gal. iv. 25.
T. J. Kennedy, Shady Grove, Pa.
A SCRIPTURE NAME.
The initials of the following form the title ascribed to believers in Christ:
An invitation to a sinner.
One ofthe chamberlains that served in the presence of Ahasuerus.
A daughter of Moab, the wife of Mahlon.
A great prophet, the son of Amoz.
A man of God, who judged Israel.
An apostle of Jesus Christ.
The well-digger of Gerar.
The spokesman of Moses.
A great and honorable man, and Captain of the host of Syria. John Sh,\n-n'on, Jr.
A SCRIPTURAL SCENE.
A landscape of rare beauty lies before us. In the foreground, in the midst of a rich
and fertile country, a number of tents are pitched and large flocks are enjoying the abundant
pasturage. To the east, the course of a beautiful river may be traced by the rich
verdure which clothes its banks ; while, like a thread of silver, it winds through the
meadows of a distant valley. Two men stand on an eminence adjoining the encampment,
and survey the prospect before thera with deep interest and attention. The eldest
« man of striking appearance, is speaking to his companion with evident kindness and
gre.1t earnestness, while directing his attention to various parts of the surroundimr
country.

IS75-J Children's Bread. 443
A SCRIPTURAL CHARACTER,
The initials of the following give the name of a king whom David fought and r
I. A King of Tyre. 6, " " Moab.
" Jerusalem. 7. " " Midian.
" " Israel. 8. " " Edom.
" " EUasar. 9. " " Syria.
" Media. Damas C. Usblade, Pittsburgh, Pa.
Notes.—l. The Scripture character of September, and the key to the same of October,
were sent to us by J. R., not J. K. Morrison, Oakdale, 111.
2. The following have sent us answers : William A. and Annie E. McClurkin, Oakdale,
Jit.; J. Clem. Smith, Phila.; A. J. D. Ellsworth, Ohio.; J. D. K., Delhi, N.
Y.; Mary A. Johnston. Oakland, Cal.
REGISTER OF BAPTISMS.
"AndoJ Zion it shall be said. This and that vtan was born in her."—Ps. Ixxxvii. S-
Archie Johnston Dodds,
Margaret Elizabeth Dodds i
Robert James Dodds,
Amanda Jane Dodds,
Joseph Beattie Dodds,
Josiah Chrysostom Row-1
an Dodds, J
Calvin Augustine Dodds,...
Martha Lord Beattie
Elizaheth Lord Beattie,
James McKinney Beattie,..
Joseph Beattie
Florence Beattie,
Ellen Lord Beattie,
John Beattie,
Willson Edwards Beattie,..
Julia Lord Beattie,
Alfred Paul Beattie,
Emma Gregg Metheny
PARENTS. I COKGKEGATION, MINISTERS.
Rev. R. J. and L. M..
Rev. Joseph and M. E.
Rev. David and E G..
Rev. S. R. and A. M..
Rev. H. and M. J.
Adult.
1872.
Aug. 1874
Oct. 1866.
Aug. ^873
July 1872.
Aug. 29, 1873
1875.
1857. Latakia, Syria, Joseph Beattie.
W. Gibson & Eliza Ann.I
Samuel Alex. Sterrett )
Metheny, J
Richard and Alice E ;
David Gregg Metheny,
Newton J. & Adeline J 1
Richard and Isabel S
Mary Louisa Galbraith
[uly
William and Jeannette... 18, 187s, Walnut City.
Lizzie Easson,
May •'4, 1875, Rehoboth, Iowa.
Rev. E. G. and P. T Oct.
John Morrow
4. • •
F .H. and Isabel Aug. 1°, 1874 3d Philadelphia.
James Isaiah Morrow,
Bell and
Sept. 27 1874
Margaret Jane McPherson,
May 16, 1875
Joseph and Ann Jane June 27, 1875-
Juliette Morrow,
Robert and Jane
Nancy Ann Meeks,
Hugh and Margaret
Eliza Ann Morrow,
And'w & M.J.Crawford.
John Harvey Morrow,
JaneHogan.
Susanna Alice Margaret Annie Wm. Saiah Mary Hamilton Margaret David Ernest Martha George Margaret James Elizabeth Jane McGregor,
M. Nathaniel McLeod William Mary Simpson, Jemima Rebecca Gilian Morrow, Henry Morrow, McMillan, Samson, Abrams,...
Elsey, Morrow,...
Abrams,.. McQueen Graham, Bennet,
William and Sarah
R. Reed.
Joseph Beattie.
R. J. Dodds.
I S. R. Galbraith.
I D. Metheny.
Joseph Beatiie.
: A. J. McFarland.
] Joseph Beattie.
Ballibay. |j. C. K. Milligan.
Isaiah Faris.
Dr. Sproull.
E. G. Elsey.
R. J. Sharpe.

444 Our Banner. [November
EDITORIAL.
THE FOURTH TERM OF COMMUNION.
The question of so changing our Fourth Term of Communion, as lo
include an approval of our Act of Covenanting in 1871, is pending before
the Synod. That such a change will be made at the next meeting of our
supreme judicatory is most probable. We have been asked, what will be
the effect of this upon those who did not, and cannot conscientiously accept
the Covenant Bond ? Our answer is, that this will not materially
change their present relation, nor interfere in the least with their full
enjoyment of church privileges. Just in the same way that they have
continued to be members in regular standing from that day till now ; they
can remain after the incorporation of the covenant in the term. It is now
and has been from the first, an authoritative synodicarinterpretation of
that term. By its formal acceptance with the oath of God, by nearly all
our congregations and members, it has been overtured and adopted by
the church ; and the mention of it in the terms is more a matter of form
than anything else, and to secure for the future this grand attainment.
In this last light the formal incorporation of this solemn deed into the
terms of Communion has been too long delayed ; and duty to the church
and fidelity to our oath demand the early accomplishment of the proposal
before Synod.
The only objection to this must be its effect upon those who have not
sworn the Covenant. But if our answer above be correct this cannot
stand. And that it is true will appear from the following considerations:
First, The great Protestant right of private judgment is fully recognized
among us. No man, nor body of men, can make terms of admission into
the privileges of the church for others. The church may and must make
terms of communion, but they are binding on no one until they are
accepted. Secondly, In common with Presbyterianism, our church has
always maintained the right of dissent from any deliverance of the courts
of the church. By this the conscientious minority are not only relieved
from responsibility for what they cannot approve; but are allowed to
stand upon their reserved rights, and, withholding assent and consent,
are not required to give positive acceptance and obedience. As none but
members can dissent, in the technical sense, the fact of dissent implies
that tJieir relation to the body is not thereby affected. Thirdly, Our
sixth term of Communion expressly sets this forth as the privilege and
right of every one who subscribes to it. This is contained in the phrase,
" Due subordination in the Lord to the authority ofthe Synod." This
means that nothing enacted by the Synod is obligatory unless it be in
conformity to the Word of God, and of this agreement he who submits
to authority must be the judge for himself. Of course this binds the dissenter
as well as others, and requires a reasonable Christian line of conduct,
and forbids a caviling and contentious spirit. Fourthly, This is

'875] Gleanings among the sheaves. 445
warranted by the Word of God, our Supreme Law and Rule. " Not for
that we have dorainion over your faith, but are helpers of your joy." 2
Cor. i. 24, "Neither as being lords over God's heritage." i Pet. v. 3.
" Try the spirits whether they are of God." i John iv. i. " These were
more noble than those in Thessalonica, in that they received the word
with all readiness of mind, and searched the Scriptures daily, whether
those things were so."
But now conceding to the minority in this case their rights to the full,
and acknowledging them as brethren beloved; it raust follow with much
stronger obligation that they should not take away the rights of the
majority, but with the same spirit of Christian forbearance in love, should
acknowledge their sincerity and "follow after the things that make
for peace, and things wherewith one may edify another."
PUBLISHER S note.
The next number of Our Banner will be sent out with a printed tab,
containing the name and address of the subscriber, and the date to which
the subscription is paid. If there are any mistakes in this, typographical
or other, we wish immediate notice ofthe same, that they may be immediately
corrected. Those who find that they have been receiving their
Magazine for months without having made payment, will please forward
their subscription at once; and as they have been behind this time, in
fairness they should send at the same time the subscription for next year,
which will soon be due. We thank our subscribers for their promptness
hitherto despite the hard times, and ask the continuance of their favors,
and also their influence in extending our circulation. We give an unusually
large and handsome monthly, and a larger than ordinary subscription
list is needed for its support. At the beginning of the year, especially,
a large amount of money is needed. Before the New Year we hope
to receive a great increase to our subscription list, and prompt remittaiices
from our present subscribers. Our terms are one dollar a year, in
advance.
GLEANINGS AMONG THE SHEAVES,
THE REV. WILLIAM GIBSON.
BY THE KEV. WILLIAM SLOANE.
William Gibson, a son of Robert and Susanna McWhirr Gibson, was
born near Knockbracken, Ireland, in 1753- His eariy education was received
in Ireland, but he completed his classical course at Glasgow College
He was licensed to preach by the Reformed Presbytery of Ireland
in 1781 and soon after was constituted pastor of the United Congregations
of Kellswater and Kallybacky. My father was among those who
subscribed his call, and when I entered the ministry I preached nine
years to what had once been part of his congregation. He was a tall,

446 Our Banner. [November 15,
good looking man, and I distinctly remeraber when I was not more than
ten years old, hearing a gentleman, not of our persuasion, after listening
to one of his sermons, speak to my father of the fine appearance
his minister made in the pulpit. His mind was of the solid rather than
the brilliant cast, and he liked arguments better than metaphors. He
was a good scholar and a well-read theologian. He was naturally benevolent
; his hand opened readily as well in dispensing charities to the
needy as in extending a generous hospitality to both friends and strangers
He bore a soleran and earnest testiraony against what he believed to be
the corruptions of the varioui churches in upholding the governraent of
the British E npjre ; and more than that, he is said to have encouraged
the private associations of United Irishmen, which airaed at nothing less
than the independence of Ireland, In the failure of the plan he arrayed
against hiraself the prejudices and the power ofthe government, and, if
he had not fled from the country, it is supposed that his life would have
been sacrificed.
In 1797 he came to the United States in corapany with twj Reformed
Presbyterian students of theology, landing in Philadelphia. There had
already been formed, bv the Rev. James McKinney, societies of Reformed
Presbyterians, both in Philadelphia and New York, and these
Mr. Gibson organized into congregations by ordaining ruling elders
Until this time all ecclesiastical business of the Reformed I*resbyterian
Church had been transacted by a committee, subject to a
British judicatory. Mr. Gibson and Mr. McKinney, with ruling elders,
constituted the Reformed Presbytery in North America, in Pniladelphia,
in the Spring of 1798. Mr. Gibson preached frequently in the vacancies
at Philadelphia, New York, Coldenham and also in Vermont, and
his labors were generally acceptable and were accompaniedwith manifest
tokens of the Divine blessing.
In Ryegate, Vt., a society of Reformed Presbyterians had been in existence
for several years. A few families of Covenanters had settled there
shortly after the revolution, and their nurabers had so increased that they
were at length organized into a congregation. Mr. Gibson accepted a
call from thera and was installed their pastor, 1779. The congregation
grew and prospered under his ministry, while other congregations which
were vacant, and some of them quite distant, had the benefit of his occasional
labors. When the Synod was constituted in Philadelphia, May 24,
1809, eleven years after the constitution ofthe Presbytery, Mr. Gibson,
as the senior minister, was called upon to preside. Mr. Gibson remained
in Ryegate till 1817, when he accepted a call from the congregation of
Cannonsburg, Pa. This was quite an extensive field,.embracing several
places pf preaching, and some of them quite distant from each other.
Here he remained in active service nearly thirteen years, until the infirmities
of age disqualified him for the occupancy of so wide a field. His
pastoral relation to'this congregation was, therefore, dissolved, whereupon
he returned to the East, and for more than two years, preached as a
stated supply to a congregation in Paterson, N. J.
The first time I saw Mr. Gibson in this country was at a meeting of
Presbytery in New York, in 1827, when age had rendered his appearance
venerable. When I was in Philadelphia, in 1835, I saw an old
gentleman very much bowed with age, walking in the street, and the
thought instantly occurred to me: " There go the remains of a great

1875 ] Gleanings among the Sheaves. 447
man." I met the same man, shortly after, at the house of a common
friend, and found it was Mr. Gibson.
I remember two or three anecdotes concerning him, which, perhaps,
may give s jrae idea of hii peculiar turn of raind. In the eirly pirt of
his ministry, he had been preaching against Popery. A Rommist who had
heard him rninifested his violent dislike to his discourse, by going to his
lodging on Monday morning before he was yet up, and challenging him
to a boxing match. When Mr. Gibson was informed of the challenge,
he came out of his chamber with a Bible in his hand, and said to the
man, " That is my sword, and I will never fight with another weapon ;"
whereupon the man's wrath cooled down ; he listened to what Mr. Gibson
had to say to him and finally became a Covenanter. While he lived
in Ireland, he had at one time a very severe attack of the jaundice, and
a woman who lived in the neighborhood gravely proposed to cure him
by a charm. He replied : "I am ill of the jaundice, very ill, but not so
ill that I will go to the devil for a cure." Having differed from one of
his hearers in Vermont, and parted with him in a state of considerable
excitement, as he saw the sun near setting, he said to his wife: " I must
go and be reconciled to Mr. W." He did gWfcand the reconciliation
was effected. The first time he preached in "Vermont was in 1799,, in
warm political times, and the majority of his congregation were Federal- -
ists. Being a cordial hater of the British Government, he pleaded the
cause of Democracy with so much fervor, that the people said he was no
minister, but an emisjary of France.
From the meeting of the subordinate Synod, in May, 1834, until
about a year before the death of his son, the late Rev. Robert Gibson, he
spent nearly his whole time in Pniladelphia. After the son became disabled
for labor, by the disease which finally terminated his life, the father,
for more than a year, supplied his pulpit, usually preaching twice every
Sabbath. In the spring of 1838, he administered-the JLord's Supper in
the sarae congregation, being tnen in his eighty-fifth year. From that
time his health rapidly de,clined, though he still continued to preach on
the Sabbath until midsummer, when his infirmities becarae so great, that
he could no longer venture into the pulpit. The sessions of the General
Synod were held in New York, while he was upon his death-bed ; and on
two occasions, a delegation from the Synod waited upon him to tender
to hira the assurance of the sympathy and prayers of his brethren. He
met their kind salutations with the warmest gratitude, expressing at the
same time his deep interest in the prosperity of the church, and especially
of their own denomination. He died in New York, in great peace,
on the 15th of October, 1838, in the eighty-sixth year of his age.—
Sprague's Annals. '
Note.—The body of the Rev. William Gibson, was interred in the
Reformed Presbyterian cemetery. Forty-first street, New York. Seventeen
years after burial, on Dec. 30, 1854, it was removed from Forty-first
street, to Mackpelah cemetery, which is the present burial ground of the
Third Ref. Presbyterian congregation of New York. On exhuming the
body, Mr. William Hill, a member of the Third congregation, who fas
still the over-siglit of Mackpelah, found that it was completely petrified.
The body was as white and clear and hard as a marble statue. Mr. Hill
who was a warm friend of Mr. Gibson, says that he looked just as he had
seen him when in the pulpit. His face wore the sarae smile which it did
when his mind was occupied with the gospel message. Ed.

448 Our Banner. [November 15,
CHURCH NEWS.
The congregation at Walton, N. Y., enjoyed a very large increase to
their membership at the last communion—fourteen by examination and
one by certificate.
note from d. s. faris.
Two errors occurred in the " Reminiscences of the R. P. Church in S.
C." First, Mr. McGarrah was not married by a squire. " He did it
himself." Second, Rev. W. W. McMillan is a full-blooded Southerner.
How I overlooked and forgot the fact in the case of so intimate an acquaintance
and friend I do not know.
I notice also two t)

1875.] Chwch News. 449
The above report was laid on the table till next meeting of Presbytery,
and the committee directed to publish it in the magazines of the church.
J. M. Faris.
IOWA presbytery.
This Presbytery held its regular fall meeting in Rehoboth church, beginning
Oct. 5th and adjourning Oct. 6th. The meeting was a pleasant
one and, we hope, not unattended by some things'which will conduce to
the general good of the church. There was but little disciplinary business,
and this was all accomplished to the general satisfaction ofall members
of the court.
Congrrgations which have not, since our last meeting, taken collection
for the Domestic Mission of Presbytery, are requested xo do so immediately
and report to the Treasurer, Mr. J. H. McElhenney, Linton, la.
A forcible discourse was preached on the evening of Oct. 5th, by the
Moderator, a copy of which was requested to be published in Our Banner.
The congregation of Rehoboth was Presbyterially visited, and with
very encouraging results. It is to be hoped that the members will be
stirred to still greater exertions in the work they have to do.
Order was taken for the Presbyterial visitation of all the congregations
under Presbytery's care, and the following arrangements made :
To visit Morning Sun. I. Faris, E. G. Elsey, T. P. Robb, J. Walkinshaw
; Washington, E. G. Elsey, T. P. Robb, H. F. Samson; Hickory
Grove. T. P. Robb ; Walnut City, C. D. Trumbull; Sharon, M. A.
Gault, E G. Elsey, C. D. TrumbuU, and S. Bayles; Lind Grove, T. P.
Robb, C. D. Trumbull and G. Cunningham; Vernon, K. C. Wylie;
Kossuth, ,M A. Gault, T. P. Robb and S. Hawthorn; Maquoketa, R. B.
Cannon, D.D. rr. j r tvt
Our next meeting is appointed for Washington, first Tuesday of May,
1876, at 2 P. M. ^
Adjourned with prayer, singing Psalm "133 and benediction.
T. P. Robb, Clerk.
PITTSBURGH presbytery.
Pittsburgh Presbytery met in Pittsburgh church, October 12, 1875,
at 7 o'clock, P. M., and was constituted with prayer by the Moderator,
T. C. Sproull. , ,^. ,. J ,• A
G M Elliott, J. L Pinkerton and Wm. McKinney, each delivered
a trial sermon, and A. D. Crowe and Robert McKinney, each a discourse
as a specimen of improvement; all of which were cordially sustained.
Rev D B Wilson, having been elected a Professor in the Theological
Seminary and directed to demit his charge on his fceptance of this appointment,
presented his resignation as pistor ot the Allegheny congregaUon,
which was accepted, and the pastoral relation between h.tn and
fhe congregation was dissolved. Prof. J. R.W. Sloane was directed to
declare the pulpit vacant on the 31st of Oct.
The comtSittee in whose hand, had been placed the call frora Sterimg
congregation on T. J. Allen, reported that it had been presented and
accepted. . „„
Presbyterial reports were heard from fourteen congregations.
Mr. W. J. Sproull was received under care of Presbytery as a student
ofthe first year.

45° Our Banner. [November 15,
Presbytery laments the lo.-is of another worthy brother. Rev. Dr. Jobn
Newell, who has been called from his field of toil, we trust, to the land
of peace and rest. The following minute was adopted by Presbytery^:
" The committee on the death of Dr. Newell resp'-ctfully report. That it
is with sincere sorrow that we record the decease of this beloved brother.
He died Sept 2oih, 1875, '^ the fifty-second year of his age. As a man,
a Christian, and a minister he stood high in the esteem of those of his
acquaintances who set a proper value on true worth. His scholarship
entitled him to positions in the church from which his modesty shut him
out. Though, owing to his engagemenis, he could not attend always the
meetings ofthe church courts, yet when present he was a useful and respected
member.
To his wife and children we express our tenderest syrapathy, and pray
that the great Head of the church, who has removed this earthly protector,
would be a Father to the fatherless and the judge of the widow in
his holy habitation.
Presbytery adjourned to meet on the 2d Tuesday of April, 1876, at 7
P. M., in the Allegheny Church. J. C. McFeeters, Clerk.
KANSAS presbytery.
The Presbytery of Kansas met in Clarinda church, Oct. 12, 1875 at 2
P. M. The opening sermon was preached by Rev, W, W, McMdlan,
from I Tim, iv, 16. Mr, McMillan was chosen Moderator, and J. Dodds,
Clerk. The business was almost entirely routine. The Clarinda congregation
was Presbyterially visited and found to be in a healthy and prosperous
condition.
The following preamble and resolution offered by J. S. T. Milligan,
were adopted:
Whereas, The tithe is ihe Scriptural method of ministerial support; and
Whereas, Synod directed and urged that adoption of that system ; and
Whereas, It has become the sense ofthe church at large ; and
Whereas, This ."system involves ihe equalization of ministerial salaries ; therefore,
Reio/ved, That a Commiltee be appointed to prepare a scheme, involving these principles,
to report at next meeting ; and that ministers, elders, deacons and members, be
eamcttly urged to Ihe cursideraic n and adoption of this method."
Revs. J. S. T. Milligan and J. Dodds, with Elder H. Woodburne, are
the commiltee contemplated in the above resolutions.
Rev. J. S. T. MiUigan was appointed to preach the opening sermon,at
next mt-fting of Presbytery.
Messrs. W. W. McMillan, J. Dodds and T. Moore were appointed an
interim Committee of Supplies.
Presbytery adjourned to meet in Olathe on Tuesday May 17, 1876, at
7 P. M.
SCALE OF APPOINTMENTS.
Republican City.—Dodds, 3 Sabbaths; Stevenson, as he and the congregation may
agree.
Sylvania —Milligan, 3 Sabbaths ; McMillan, 6 Sabbaths.
FuKMONT AND Wahoo.— Wilkin, 4 Sabbaths.
London .Mission 'ilKno^.—McKee, 3 Sibbaihs; Milligan, i Sabbath; Wilkin, 3
.Sabhaih'..
PiEASANT Valley Mission.— Wilkin, time discretion.iry.
Crawford County, Kansas.— Wdkin, 2 Sabbaths and as much more as they can
pay tor,
J. S. T. M lligan to .-^pend 2 S bbaths in exploring south-western Kansas. In all ihese
a|ipoin(nitnis the lime is to be at the convenience ofthe parties. J. Dodds, Clerk.

1875-] Church News. 451
NEW YORK presbytery.
New York Presbytery met in the Second Church, Newburgh, Oct. 26,
at 7.30 P. M., and was opened by a brief but pointed sermon by the Moderator,
D C. Faris. Hi took for his text Heb. xiii. 17, " They watch for
your souls.'' The attendance was full, and the meeting was one of great
importance and interest. The reports of the different commissions appointed
at the last meeting showed the following: i. A congregation
was orgaiized at Ballibay, Pa., Aus;. 27th, 1875. 2. D. McAllister was
installed in the congregation of Walton, June 23d, 1875. 3. J. A. Speer
was ordained and installed in West Hebron congregation, July 28th, 1875.
At the request of D. H. Coulter, the pastoral relation between him and
the Newark congregation was dissolved. A commission consisting of J. C.
K. Milligan, D. Gregg and J. H. Boggs, with Elders William Neely, D.
Torrens and John Kennedy, was appointed to meet in Newark, at the
call of the chairman, J. C. K. Milligan.
The work of Presbytery's Home Mission was discussed at length, and
the congregation that failed to take up a collection for said woik during
the past year were re-directed to do so at once. The Presbytery expecis
from these delinquent congregations a very large collection.
D. McAllister presented the following resolutions, which were unanimously
adopted :
Whereas, The system of Romanism, which has always and everywhere been tbe determined
foe of civil and religious liberty, has of late become bolder than ever in its
aggressions in our own country; and
Whereas, These aggressions, through the connivance of subservient politicians, have
recenily secured the passage of an act in the Legislature of this State, by which " the
Sisterhood of Grey Nuns " is authorized to give diplomas to graduates of Roman Catholic
seminaries, on the filing of which in the Department of Public Instruction, the Superintendent
of Instruciion miy issue certificates of qualification in the public schools ; and
Whereas, This constiluting of a Roman Catholic sisterhood as judges of the qualifications
of teachers for our schools is an insidious and dangerous assault by an enemy
whose purpose is either to control or destroy the educational system of our land,
therefore,
Resolv'd, I. That this Presbytery reiterate emphatically the uniform testimony of the
Reformed Presbyterian Cnurch against the system of R >manism as the anti Christ of
Scripture, and essentially hostile to the enlightenment of Christian civiUzation and the
principles of civil and religious liberty.
2. That we now utter a special voice of warning to our countrymen against the present
dangers of the nation fjom the system which is so rapidly increasing in power and
becoming so arrogant and defiant in its assumptions. ; "-;
3. That we rejoice in the awakening of many of the churches and of the commilntty
generally to these dangers, and pledge ourselves to earnest co operation in the defense
of the Bible in our Receipts. schools, and of all the Christian features Disbursements.
of our Government.
The •875. following is the Treasurer's report, which 1875 was audited and
approved May i8th. Balance : in Treasury, $434 34 May iQth. J, J, McClurkin i 91 °°
" To igth. the 2d Moderator Boston Cong,, and members of 1500 the New •' York igih, Presbytery, J, C. K Faris the Treasurer of "S the 00
Home " igih. Mission Craftsbury Fund Cong respectfully reports 10 : 00 " 20th Joseph Hamilton 75 co
" 19th. Topsham Cong 37 7° July 24th. NewakrCong , 250 00
Oct. 7th. 2d New York Cong., JI734 198 6° 56 Oct. 25th. To balance, 187 &>
** 23rd, West All Hebron of which Cong is respectfully 4 00 submitted, $734 60
J. Wiggins, Treasurer.
" ajih. 1st New York Cong., 35 00 Balance in Treasury, J187 60.

452 Our Banner. [November 15,
The most important action taken by Presbytery during its session, was
in r^-lation to the request of Rev. A. Stevenson, D.D , for the dissolution
ofthe pastoral relation between him and the 2d congregation, New York.
Some of the members of the Presbytery will remember to their dying day
the emotions of the hour when they were called to soleran deliberation
upon this paper. As we saw the oldest pastor in our body demit his charge,
we were ready to cry, in the words of Elisha, " My father, my father, the
chariot of Israel and the horsemen thereof." We give in full the papers
upon which Presbytery took action.
MEMORIAL and PETITION.
To the Moderator and members of the New York Presbytery, to meit in Newbifgh October
26, liyj.
Brethren : Thirty six years ago I was by Presbvtery ordained to the gospel ministry,
and installed pastor of the 2d congregation. New York. The relation then formed has
been happy. The church has grown steadily in numbers, intelligence, influence and
usefulness; and its present condition gives ground to anticipate much greater prosperity
in future. It has a united and strong session ; an active and harmonious people,
a commodious and elegant house of worship, a good .supply of trained laborers in thecongregation
ready for service; and ample pecuniary resources to carry forward tbe work
of the Redeemer. Yet, notwithstanding all this, after many sorrowful days and sleepless
nights, I have concluded that for the present my pastoral work mu

'^75] Church News. 453
Whereas, He did at our late congregational meeting (one week ago,) inform thi.s .„..-
tiis congrega'i
,n that in his present state of bodily infirmity, he is quite incapable longer to perform
the arduous duties of pastoral labor among us and, at the same time, ask.d us to unite
with him in his memorial to Presbytery, to dissolve the pastoral relation between him
and us; and.
Whereas, This congregation did at its last meeting appoint a commitlee to wait on
our pastor, with the request that he do not submit his aforesiid memorial ; and.
Whereas, Through said committee, our pastor has laid before us a paper in which
he still adheres to his purpose of asking Presbytery for a dissolution ofthe pastoral relation
existing between him and this congregation ; therefore,
Resolved, I. That deeply sympathizing with our pastor in his afflictions, and feeling
that we cannot reasonably insist on the continuance of a relation which imposes on him
duties which his present bodily health does uot warrant him to pet form ; we, with
deep regret, feel ourselves constrained, so far, to acquiesce in his desire, as to request
Presbytery to retire him as Pastor Emeritus.
2. That feeling our deep gratitude to the Head of the Church for his continued care
over us as a congregation, and especially for the gracious tokens of his favor in so long
continuing with us our pistor, from whom we have so often received the bread of life
doctrinally and sacramentally, and being desirous of expressing our high appreciation of
his pastoral work and labor amongst us, we hereby resolve, that in the event of Presbytery
retiring Dr. Stevenson as Pastor Emeritus, we will pay him the annual salary of
(l,ooo) one thousand dollars per annum.
Item 7. Reso'ved, Thit two commissioners be appointed to represent the congregation
before the Presbytery to attend to this case. David Torrens and S. K. McGuire
are said commissioners.
Item 8. Reso 'ved. That in the event of Presbytery granting the united request of our
pastor and the congregition, we respectfully ask Presbytery for the moderation of a call
for a pastor, on the third Thursday of November next, or as soon after date as Presbytery
raay deem expedient. J. Wiggins, Chairman.
A. Alexander, Sec^y.
At a subsequent meeting held Nov. i, the congregation resolved that fhe former salar
of Dr. Stevenson be continued until May I, 1876, and that his salary as Pastor Emeritus,
viz., jSiooo per annum, shall commence at that time.
The following is the action of Presbytery:
Whereas, The Rev. A. Stevenson, D.D., has tendered to this Presbytery his request
for the dissolution of the pastoral relation between him and the Second Congregation,
New York, on the ground of long continued ill health, and,
WherE'VS, Tne congregation unites in this request, desiring Dr. Stevenson to retain
the honorary title of emeritus pastor, and promising him the sum of {jSi,ooo) one thousand
dollars a year ; therefore,
Resolved, On these conditions, that we accede to their united request, and with recognition
ofthe eminent services of Dr. Stevenson for thirty-six years, and with detp sympathy
with him in his illness, we hereby dissolve the pastoral relation between him and
said congregation.
The congregation received a grant for the moderation of a call, and
David Gregg was appointed to moderate in it.
A commission of Presbytery, consisting of the present merabers of
Newburgh, Niw York and Brooklyn, was appointed to meet in the Second
Church, New York, Dec. 14, 1875, to receive said call and to present it
to the candidate, and in case of its acceptance, if the way be clear, to
proceed with hisordination and installation. David Gregg was appointed
chairman of the commission.
J. C K. Milligan was appointed to assign texts to the students of
theology, under care of Presbytery, for trial pieces of improvement and
the for The Tuesday licensure. Presbytery preceding adj'ourned the meeting to meet of in Synod, Third at Church, 7j^ P. New M.
York, on

454 Our Banner. [November 15,
MOODY AND sankey IN BROOKLYN.
After much consultation it was finally decided that the evangelists,
Messrs. Moody and Sankey, would begin their work in Brooklyn. The
Rink,—a great brick structure capable of holding between five and six
thousand people,—was fitted up for the preaching service, and on Sabbath,
Oct. 24th, they began their labors with a service in the morning at 8 30,
followed by another at 4 P. M. It is estimated that ten thousand people
assembled in the morning, and about fifteen thousand in the afternoon.
Two churches in the neighborhood were opened and filled, and many
were still left in the streets. The prayer-meeting every morning at 8
o'clock, is held in Dr. Talmage's Tabernacle. This building, seating
about four thousand people, was filled to overflowing during the first
week, and a second meeting was held in the Lay College building, near
by. Pleaching was continued in the Rink every evening at 7 30, and
the building filled long before the hour, the overflow crowding into the
adjacent churches. Such a throng of people has seldom been seen in this
city. So far the best of order has prevailed. On the second Sabbath the
crowd was much greater than the first. In order to accommodate the
people and yet not interfere with the regular church services, the audience
was divided, and in the afternoon only women were admitted at 4
P. M., and men only at 9 P. M.; but yet the building was inadequate to
the numbers; about twenty thousand Women sought admittance, and at
the service for men the Rink was filled long before the hour. During
the second week a third service has been held in the afternoon at 4 o'clock,
and the Tabernacle crowded. At the close of the second week, as we
write, there has been no abatement of the throng. After each service in
the morning and evening there is a meeting for inquirers, and from 50 to
100 persons are found asking, "What shall I do to be saved?"
The preaching is simple and earnest. Itis the Gospel of forgiveness
of sins through the blood of Jesus. Mr. Moody holds forth Christ as the
sinner's substitute, and urges an immediate acceptance of the Gospel offer.
His power with these great audiences is in his faith in the word and promise
of God. He goes into his pulpit to convert sinners, and believes
that the Word which he preaches is able to make men wise unto salvation ;
he expects to find seekers in the inquiry room after each service, and he
is not disappointed. Mr. Sankey's singing is a very attractive feature of
these meetings. He sets the Gospel to music, and.jby his power of song
moves many hearts.
What the results of this great awakening will be we cannot say, but the
prayer of many thousand Christians here is that God would revive his
work in all the churches, and convert sinners to Himself. The need o/
true revival is painfully felt. Wickedness is prevailing in places high and
low. Thousands all around our churches are going down to death. Infideliiy
and skepticism is the great evil of our society. These men come
bringing to us the Gospel of the Son of God, before them a great and
effectual door is opened. Sure they do not come to us with the laying
on of hands, but manifestly in the spirit of servants of the Lord Jesuj
Christ. " Would that all the Lord's people were prophets, and that the
Lord would put his Spirit upon them."

*^5'5-3 Missions. 455
MISSIONS
HO AIE.
APPEAL ON BEHALF OF THE DOMESTIC MISSION.
The first Sabbath of November is the day appointed for taking up the
collection for the Domestic Mission. The amount recommended by
Synod to be raised is ^4.000. To conduct with efficiency its operations
that much, at least, the Board will need. At our last meeting, September
20th, the balance on hand, as reported by our Treasurer, was only
$11 39. That the church may see what, as a Board, we are doing—the
fields we are cultivating and the success attending our efforts—and as the
result the necessity for liberal collections, we refer to our report as published
in the minutes of Synod.
In the hope that a liberal response would be made to our appeal, we
have ventured to extend our operations. An appropriation has been
made to assist in defraying expenses in connection with the establishment
of a Mission on the Pacific coast by Rev. N. R. Johnston, who is
now in San Francisco. A Mission in Canada has been commenced, and
Rev. James Wallace appointed Missionary.
Moreover, an appeal for preaching has been received from a new
station in Nebraska, small but promising. In all probability another
will be made by a colony of Covenanters in Eastern Virginia, before the
winter is over. It is possible the prospects in South Carolina may be
sufficiently favorable to warrant the Board to make an effort to reestablish
our church in one ofthe localities where once it flourished.
To what extent the Board will cultivate the fields already occupied as
well as the response it will make to all new appeals must necessarily depend
to a great extent on the liberality of the Church. Last year the
collection fell short of the amount recommended, and needed about
1:1,500. We were obliged in our report to Synod to raake this statement:
"The failure to receive the whole amount has compelled us to withhold
aid where we should otherwise have given it, for the interests of the
church." Surely, this should not be. May we not expect this year
a liberal response to our appeal ? Brethren, show your interest in Home
Mission work by the amount ofyour contribution.
J. W. Sproull,
Secretary Central Board of Mission.
Remittances to be sent to Daniel Euwer, Treasurer, Ridge Street,
Allegheny City, Pa.
THE REFORMATION IN MEXICO. — BY REV. DR. RILEY.
For three hundred years after the Spanish Conquest of Mexico, the
Roman Catholic church fortified herself throughout this beautiful land,
crowding its cities with magnificent stone churches, convents and col-

456 Our Banner. [November 15,
leges. The imraense mineral and agricultural wealth of Mexico so enriched
the Mexican branch of the Roman church that it was called "The
richest of Churches." Rome's disciplined satellites garrisoned this whole
country; While the cruel Inquisition kept close watch on Church
and State. Suddenly, in the year 1810, a Mexican Roman Catholic
Presbyter, named Hidalgo, protested against the tyranny of Spain, and
gave the cry of " Liberty and Independence " in this, his native land.
The Inquisition and the Spanish authorities turned fiercely and cruelly
upon him. A few months had passed and Hidalgo's lifeless body stained
the soil of Mexico with the blood that flowed from the cruel bullet wounds
with which his persecutors had riddled his noble form. But the cause,
in defence of which he had died, died not with him. His cry of
" Liber!y and Independence " was taken up first by one and then by
another of his fellow-countrymen, until the Libreal party of Mexico had
gained many accessions to its ranks and had become numerous and
powerful. The Roman Church partv that at first had opp ised the
thought of the independence of Mexico from Spain, afterwards having
become alarmed at some measures taken by the Spanish Government,
favored that cause and fought beside the Liberal party until they unitedly
achieved the independence of Mexico in the year 1821.
Once free from Spain, the Mexican Roman Catholic party wanted to
plant an empire in Mexico that should be their abject tool, and in all
things subserve their purposes. The Mexican Liberal party, on the contrary,
wanted to organize theraselves into a liberal Republic. These two
antagonistic parties, the Imperial Roraan Catholic, and the Liberal Republican,
then turned upon each other with fearful bitterness and cruelty,
and struggled against each other for the ascendancy until the land has
become exhausted, poverty-stricken, crowded with blood-stained graves.
During the lulls in the fratricidal war, the partisans of these two antagonistic
systems of thought have fiercely insulted each other by means of
the press, and filled the land with hatred.
In the year 1857 the Liberal Republican party had so gained on the
Roman party that they were able to promulgate a liberal Constitution
and to pass the so-called " Laws of Reform " that shattered the political
power of the Roman Church in this republic. All the Roman Catholic
convents in Mexico were suppressed, the State was declared independent
of the Church, a vast part of the Roman Catholic Church properly was
nationalized throughout the republic, and many of the more prominent
Romanists were banished to other lands. These prominent Romanists
intrigued to bring about the French intervention, hoping thus to regain
their influence in Mexico. The failure of that intervention project has
left the Mexican Liberal Republican party triumphantly in power and full
of enthusiasm for their liberal Constitution and Reforra laws.
The political struggle and the triumphs ot the Liberal party have helped
to make way for the circulation of the Holy Scriptures, the preaching of
the Gospel and the organization of a pure branch of the Christian Church
in Mexico. The British and Foreign Bible Society sent an agent with a
large supply of Bibles to Mexico at the time of the French intervention.
These Bibles were heartily welcomed to his native land and widely circulated
araong his fellow countrymen by a former Roman Catholic Presbyter
named Francisco Aguilar. Many, with deepest joy, read and studied the
inspired Word of God that revealed to them truths that were in bright
contrast with the hatred, idolatry and errors that had so long saddened
their distracted country.

i875-] Missions. 457
Francisco Aguilar was one of several Roraan Catholic Presbyters who,
after the proclamation of freedom of worship in Mexico, tried, in connection
with a iew laymen, to establish here a branch of the Christian
church, that should be entirely emancipated from the tyranny of Rome,
that should advocate the general circulation of the Holy Scriptures, and
that should be friendly to the liberal Republican Government. Several
members of that government, among others the President, Don Benito
Juarez, recognizing the political importance of having such an independent
Mexican Church for an ally, tried to encourage its members in their
work by lending them two important former Roman Catholic Church
buildings in the Capital. An influential Presbyter, of much power,
preached in those churches for some time.
This movement met with fierce persecution from the Romanists.
Several of those in sympathy with it, being warm friends of the Republican
Government, were scattered by the French intervention. Aguilar,
however, bravely remained in the city of Mexico, and at the time that
this capital was occupied by the French, welcomed and helped to widely
circulate the Bibles sent here by the British and Foreign Bible Society,
and tried to do what he could to organize a pure branch of the Christian
Church in Mexico. A few from the ranks ofthe poor joined him in this
effort. An earnest layman of the name of Prudencio Hernandez, who
was engaged in quite a successful business, also connected himself with
Aguilar in the Christian work. The Romanists persecuted Aguilar and
his little congregation, and remorselessly intrigued against Hernandez,
until his business had been completely destroyed, and his capital of a;bout
fourteen thousand dollars had been swept away.
Hernandez, having been a fellow student with a celebrated Roman
Catholic Bishop, was commissioned by Aguilar to try and win this
Bishop for the Mexican Church. Hernandez, however, found his former
fellow-student so entangled in the French intervention project that he
desisted from trying to carry out the object of his commission.
Aguilar, in spite of the persecution that assailed hira, faithfully ministered
to his little flock. He each Sabbath read his loved Bible, administered
the Lord's Supper, preached Christ and Him crucified to his congregation,
and conducted their worship partly with selections from the Church
of England Prayer-book, and partly with extemporaneous prayer. That
little church that Aguilar helped to gather had a noble mission. They
were instrumental in beginning a grand work for Christ and His Church
in Spanish America.
The persecutions and difficulties that their loved pastor suffered gradually
broke down his health until he was suddenly prostrated by a dangerous
illness. Hernandez calling to see Aguilar the evening before his
death, found him with a small table by his side on which rested the wellstudied
and much loved Bible. The dying Aguilar took Hernendez by
the hand and entreated him to continue to work faithfully in behalf of
the cause for which they had unitedly struggled. Hernandez promised
to do so. Aguilar answered then: " I die tranqud," and soon passed to
the joy of his Saviour's immediate presence. , , •
RK^ht nobly has Hernandez kept the promise he made the dying
Aguilar, and he has had the great joy of aiding in the rapid establishment
in his native land of an earnest and faithful branch of the Christian
Church that maintains the faith in its purity and fullness, and the ministry
in its integrity, and whose members are working for Jesus midst many

458 Our Banner. [November 15,
dangers and harassing persecutions with a self sacrificing courage,
zeal and faithfulness that ought to endear them to their fellow Christians
in other lands.
This pure branch of the Christian Church, by the title of " Church of
Jesus," in Mexico, has now connected with its organization fifty-six congregations,
three of which celebrate divine service in three former Roman
Catholic Church buildings. This Church of Jesus is preparing a large
number of its earnest Christian workers for its ministry.—N. Y. Witness.
FOREIGN.
The first Sabbath in December is the time recommended by Synod to
our congregations for special contributions to the Svrian Mission
Fund. The close of the year finds the treasury nearly exhausted. The
margin is less than at any previous time for a nuraber of years. This is
due partly to the cost of outfitting, sending to the field and paying the
salary of an additional Missionary, and partly to the constantly increasing
expense of running the Mission. The church has proved her interest
in this woik and will no doubt continue to do so. Her sacrifices have
been rewarded with fruit in the salvation of souls. Any sum less than
that called for last year (;gi5,ooo) will not be sufficient to meet the necessary
outlays of the Mission for the current year. Will the people give
it ? The response to this circular will be the answer.
S. O. Wylie Ch. of Board.
T. P. Stevenson Seeretary.
Philadelphia, Norember 10, 187J.
letter from miss wylie.
Liverpool, October 16, 187s•
We arrived here safely about noon to-day. We had pleasant weather
all the way from New York. There were but sixteen cabin passengers,
few of whom were sea-sick; Mrs. Eddy suffered the raost of any. We
had a Catholic Priest on board. Mr. Eddy's faraily, the priest and myself
occupied one side of the table. Quite a contrast ! Presbyterian
Missionaries and a Catholic priest.
I might weary my readers by giving an account of my feelings as we
started from New York. I was leaving home, friends, ray native land,
henceforth to dwell among strangers. Already I was alone, for there
was not a soul on board whora I had ever met until that morning. Of
course the days were long and dreary at first.
One day Mrs. Eddy remarked that "the newspapers published that
Missionaries had sailed on such a day, and arrived on such a day; but
the story was not half told. What a volume could be written between."
I thought a long time on what she had said. Could we not say the same
of many a Christian? We read on his tomb-stone the date of his death
and the year in which he was born ; and that is all. But of the trials
and tribulations, the battles that were bravely fought and won, nothing
will ever be known until the last trump shall sound and the secrets of all
hearts will be revealed.
Mr. Eddy is a very excellent man. He felt the want of society very
much and said one day that he would give anything if there were only

'^7S-j Missions. 459
one man on board with whom he could freely talk. He had prayers with
hts tamily and me every night and morning in their private state-room.
He asked the Captain if he might have religious service in the cabin on
Sabbath. By the permission of the Captain service began at 2 P. M.
At that time I looked at my watch and found it was just twenty minutes
to 12 New York time. The people at home were in church listening to
the morning lecture.
Wednesday morning when we awoke the crew were in fine spirits. They
said, " We have a favorable wind, and at this rate we will be in Liverpool
on Saturday morning.'' They were busy at work ; the decks were
oiled, the wood-work was washed, the carpets were lifted and new ones
put down, the glass-ware was washed, and the silver was rubbed till it
shone like a mirror. All this was done that the vessel might bear inspection
on her arrival in port. Just so God prepares the dying Christian,
taking away every spot and stain of sin ere he enters into the " haven
of-rest." The Captain was very attentive, and in foggy weather was unwearied
in watchfulness ; yet we knew that he could not give us a safe voyage
unless One higher than he should control the winds and waves on our
behalf. Truly the prayers of our friends have been heard and answered
in bringing us on our journey thus far. Martha R. Wylie.
letter from MRS. metheny.
Latakia, September 14, 187J.
We do not know how many cases of cholera have occurred in Latakia,
as the repprts are conflicting. The government has sent a physician here
to attend to any persons who raay need his services, also several men to
attend to the burial of any persons who may die from it. Most of the socalled
Christians have left the town and have gone to the d-ifferent villages
around us. The doctor was very busy before they left giving thera
medicines, etc., to take with thetn ; then many of them were so much
alarmed that they came and talked to him, and he had to spend much time
in quieting their fears. It gave him good opportunity ofpreaching as well
as practicing, which he was not slow to make use of. I have not heard of
any cases of the cholera for several days, and we hope and pray that it
will soon disappear entirely. The doctor has followed Uncle Sterrett's
plan of treating it and has been very successful; though he has not had
many cases of it, since the Moslems are fatalists and do not generally employ
a physician, and there are so few of the other sects in town.
He has had few patients on his hands for several weeks, which is a
great relief as his time is so fully occupied in attending to the enlargement
of the Mission building. Mr. Beattie has been confined to bed
with a severe bilious attack, so that the doctor has had the preaching to
do for two Sabbaths, and I fear will have it for some time, as Mr. Beattie
seems quite broken down. The Lord has been very good to us and I
trust we are truly grateful for all his mercies. We are all well. Yusef
and Ibrahim are stiU left unmolested. Mr. Beattie received a letter
from Assad and Saleem. They too, had run away, but after traveling five
hours repented and delivered themselves up to the Pasha of the nearest
village, who sent word to Tripoli for an escort which arrived'-and took
them to Tripoli. Thence they were taken by steamer to Beyrout and put
into their regiment without further trouble.

1876. 1876.
-^, O U R B A N N E R . ^^1
or •'to
•VOLTJ^ytE III.
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he pages, and in the different departments, adapting it to young and old of every
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As the ensuing volume will be issued during the Centennial Year of this
Great American Republic we hope to publish many sketches of the religious history
of the century, exhibiting the faithful efforts of the Reformed Presbyterian Church
to secure a Christian Government for this nation. We shall plead for the
enforcement of our Christian laws, for the enactment of others needed to lift our institutions
up to the plane of a complete Christian civilization, and for such an amendment
to the United States Constitution as shall express national Subjection to King Jesus
and guaranty the administration of the Government by " able men, such as fear
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calculated to awaken interest in the Word of God, to stimulate devotion, to cultivate
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O U R B A N N E R .
Vol. II. December 15, 1875. No. 12.
CHRIST IN PROPHECY.
BY the rev. M. WILKIN, OLATHE, KANSAS.
There are many phases of infidelity. Some persons discard the whole'
of divine revelation, and present seeming discrepancies in the Bible, in
order to reject it all; and some to profess to receive and hold as true a part
which coincides with their preconceived opinions, and reject a part.
Some profess to receive the New Testament Scriptures, and reject the Old
Testament as a rule of life and duty; and some, as the Jews, receive the
Old Testament and reject the New. But both must stand or fall together
for they are in harmony with each other and He who inspired the writers
says, "I am the Lord, I change not." They both speak of Christ; and
if Christ is taken away, that which is most precious is removed. Takeaway
the Saviour and I care not what else is taken or left. For, if in this life
only, or in what pertains to this life, we have hope ; we are indeed most
miserable. The main object with skeptics is a rejection of Christ, and of
salvation through him; and for this purpose they will take almost any
ground. I heard one, in a public debate, deny that the prophecies in
the Old Testament had any reference to Him who lived on earth, and
died, and rose again, and ascended to heaven nearly nineteen centuries
ago, as recorded in the New Testament. The object of this article is to
show that raany Old Testament prophecies referred to Christ; and that
the New Testament history and records show their fulfillment in Him.
That there was such a person, we have the testimony of his enemies,
as well as of his friends, the four Evangelists, who wrote his history in
the gospels. Josephus was not a disciple or follower of Christ, but was
a Jew; yet he says in speaking of the sedition of the Jews against Pon-
30

462 Our Banner. [December 15,
tius Pilate, " There was about this tirae, Jesus, a wise man, if it be lawful
to call him a man ; for he was a doer of wonderful works ; a teacher
of such men as receive the truth with pleasure. He drew over many of
the Jews, and many of the Gentiles. He was the Christ." Now according
to this testimony, the Evangelists whom Christ taught must have
written the truth concerning him. Josephus testifies further: "And when
Pilate, at the suggestion of the principal men among us, had condemned
him to the cross, those that loved him at the first did not forsake him;
for he appeared to them alive again, after the third day, as the prophets
had foretold these and ten thousand other wonderful things concerning
him." I will now refer to a few of the many prophecies in which, as
Josephus truly testifies, he is spoken of.
I. We have Christ in prophecy in Gen. iii. 15, where God said to the
devil who appeared in the forra of a serpent, " I will put enmity between
thee and the woman, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel." This cannot mean, as I once
heard a scoffer say, that men shall kill snakes. The personal pronoun is
in the singular nuraber and not in the plural. It might have been rendered,
" He shall bruise thy head," for in that clause, as well as in the
latter, the pronoun is masculine. And we may use the Apostle's words,
in Gal. iii. 16, of the seed of Abraham, "It is not said seeds, as of many;
but as of one, thy seed, (or her seed) which is Christ." In reference to
this prophecy the Apostle says to the saints in Rom. xvi. 20, "And the
God of peace shall bruise Satan under your feet shortly"; referring to
the Lord Jesus Christ, the Prince of Peace, whose grace he immediately
after invokes.
2. In Isa. vii. 14, there is reference to the birth of Christ, " Behold a
virgin shall conceive, and bear a son, and they shall call his name Immanuel."
An attempt has been made to show that this son was not
Christ, but the son borne by the prophetess, spoken of in Isa. viii. 3.
But it cannot be the same person who is spoken of in the two places;
for the naraes and their signification are entirely different, and names in
those times were most significant. Maher-shalal-hash-baz signifies.
Making speed to the spoil; and the signification of Immanuel is, God
with us. Again the mother of the one is a " virgin," or unmarried woman
; and the mother of the other is the wife of the prophet. But more
conclusive still, the birth of the one was an ordinary event in raarried life;
the birth of the other was an event which none but God could accomplish.
" The Lord himself shall give." This can be none but Christ who
was born ofthe virgin Mary, who was espoused to Joseph. This is manifest
from Matt, i. 18-23 : "Now the birth of Christ was on this wise; when
his mother, Mary, was espoused to Joseph, before they came together she
was found to be with child of the Holy Ghost. Then Joseph, her husband,
being a just man and not willing to make her a public example, was

^^75j Christ in Prophecy. 463
minded to put her away privily. But while he thought on these things,
behold, the angel of the Lord appeared to him in a dream, saying, Joseph,
thou son of David, fear not to take to thee Mary thy wife ; for that which
is conceived in her is of the Holy Ghost. And she shall bring forth a
son, and thou shalt call his name Jesus ; for he shall save his people
from their sins." Now here we find Jesus, a Saviour, to be Immanuel,
God with us, or God in our nature ; for he is the Son of God (Luke i. 35)
and born of a virgin. It was necessary for him to be both God and man,
or to have both a divine and a human nature in order to save us, for the
Psalmist says of men in Ps. xlix. 7-8, " None of them can by any raeans
redeem his brother, nor give to God a ransom for him ; for the redemption
of the soul is precious." And, inasmuch as the divine nature
could not suffer, it was necessary that our Saviour being God should also
be man ; for as the high priest had to offer sacrifice to make atonement,
so the apostle says, " It is of necessity that this man,"—Christ, our great
high priest, "have somewhat also to offer" And so he says, "For
verily he took not on him the nature of angels; but he took on him the
seed of Abraham." And so while the human nature suffered, the divine
nature sustained the human, and gave value to Christ's sufferings.
3 We find Christ in prophecy again in Micah v. 2, where his birthplace
and royal authority are foretold : " But thou Bethlehem Ephretah,
though thou be little among the thousands of Judah, yet out of thee shall
he come forth to me that is to be ruler in Israel; whose goings forth
have been from of old, from everlasting." This prophecy has reference
to Christ, and it cannot be shown to refer to any other. That the Jews
so understood it we learn from Matt. i. 5, 6. When Herod inquired
of the chief-priests where Christ should be born, they, referring to
this prophecy, replied, "In Bethlehem of Judea; for thus it is written
by the prophet, etc." And in Luke ii. 4, 7, 21, we are informed that
Joseph and Mary went "into Judea, to the city of David which is called
Bethlehem," and that there " she brought forth the first-born son," and
that "his name was called Jesus."
4. We find Christ in prophecy in Isa. ix. 6, 7, where his royal authority
is also spoken of: " For unto us a child is born, unto us a son is given;
and the government shall be upon his shoulder ; and his name shall be
called, Wonderful, Counsellor, the mighty God, the everlasting Father,
the Prince of Peace. Of the increase of his government and peace there
shall be no end, upon the throne of David, and upon his kingdom, to
order it, and to establish it with judgment and with justice from henceforth
even forever." This prophecy cannot be applied to any other
than Christ. How appropriate to him is the name. Wonderful; for
none other so wonderful as he ever appeared upon earth. Matthew
says, " When the chief priests and scribes saw the wonderful things that
he did they were sore displeased." Luke says, that "all bare him

464 Our Banner. [December 15,
witness and wondered at the gracious words which proceeded out of his
mouth." The testimony of Josephus coincides with these witnesses
in this, that " he was a doer of wonderful works.". And as to the
royal authority, spoken of in the prophecy, the angel that foretold
Christ's birth to his mother, Mary, applies it to him saying, " He
shall be great, and shall be called the Son of the Highest; and the Lord
God shall give to him the throne of his father, David ; and he shall
reign over the house of Jacob forever, and of his kingdom there shall be
no end."
5. We find Christ in prophecy again, in Gen. xlix. 10, in the blessing
pronounced by Jacob upon Judah, in which the time of his coming
is predicted. Jacob says, "The sceptre shall not depart from Judah,
nor a law-giver from between his feet till Shiloh come, and to him shall
the gathering ofthe people be." The Hebrew word here rendered sceptre
signifies a tribe, and also staff, rod or sceptre, an emblem of authority.
Take it either way and it did not depart frora Judah till Christ carae; for
while the ten tribes were lost, the tribe of Judah remained. Matthew traces
the genealogy of Christ from Judah down through that tribe to Joseph,
the reputed father of Christ; and Luke traces it up through the mother
and through the same tribe, from Heli, Mary's father and Joseph's fatherin-law,
to Judah. There are various opinions as to the Hebrew root from
which the word Shiloh ; but almost all agree that it has reference to
Christ, as the Prince of Peace spoken of in Isa. ix. 6, or as in Ezek. xxi.
27, he that is to come "whose right it is." It is objected that this
prophecy cannot refer to Christ as the Shiloh, because the Jews were carried
captive and lost their authority. But we learn from Jewish records
that from the tirae of David, the first king of the tribe of Judah till the
captivity, that tribe was not without a king, and the sceptre, or emblem,
had not departed from it; and history informs us that though after the
Jews were carried away, attempts were made to deprive them of their
own ruler, and of being governed by their own laws, yet the attempts
were abortive. Jeremiah (xxx. 21) prophesied respecting them, "Their
nobles shall be of themselves, and their governor shall proceed from the
midst of them.'' Josephus testifies that in the time of Alexander, '' The
high priest desired of him that the Jews might enjoy the laws of their
forefathers, and might pay no tribute on the seventh year, and he granted
all they desired. And when they entreated him that he would permit
the Jews in Babylon and in Media to enjoy their own laws also, he willingly
promised to do hereafter what they desired." Dr. Scott, in speaking
of Christ, the Shiloh, in this prophecy, says, " Till his coming Judah
possessed considerable authority ; but shortly after his crucifixion this
authority was vastly abridged, and within that generation, according to
his predictions, Jerusalem was destroyed, the whole civil and ecclesiastical
state was subverted, and all distinctions among the poor harassed

i87S-] Bear \e One Another's Burdens. 465
remnant were confounded ; they were scattered abroad over the face of
the earth, and to this day, after more than 1,800 years, they have been
more destitute of a sceptre and law-giver than ever during the Babylonish
captivity." And we see the fulfillment of the latter part of the prophecy
in Matt. iv. 23 : " There followed him great multitudes of people
from Galilee, and from Decapolis, and from Jerusalem, and frora Judah,
and from beyond Jordan ;'' and in Luke xii. i: " There were gathered
together an innumerable multitude, so that they trode one upon another."
And when we take into account the many followers He has had from that
day to this, we may well say. To him has the gathering of the people
been. And when we look forward to the fulfillment of other prophecies
in which it is said that " the earth shall be filled with the knowledge of
the glory of the Lord ;" and when we take his own declaration, " They
shall all know me from the least of them to the greatest of them," we
may truly say, "To Him shall the gathering of the people be."
For Our Banner.
"BEAR YE ONE ANOTHER'S BURDENS."
The pastor sat in his study late on Saturday night, weary and disheartened
; he had just finished a week of arduous duties, and harassing
cares, and had not expected to preach next day, as he was sufl'ering from
a severe cold; but his anticipated help had not come, and no preparation
made, and himself in any thing but a devotional frame. (Ministers, if they
are ambassadors of Christ, are human. Their physical nature is often
weak, and their spiritual condition is not always as they could wish ) H.e
leaned his aching head on his study table, and alraost wished that he were
not a minister, that he might at least provide his faraily with the coraforts
they so much needed, that so much would not be expectfd ot him,
and so little given in return. He was not even sure that he had the
sympathy and prayers of his people, they were so distant towards him,
and he felt strongly tempted to have no service next day, and so excuse
himself altogether. But that was not doing his Master s work. He could
noTmake ordinary preparation at that late hour and in his present depressTon
of spirit, but he could do soraething. He opetied his Bible and
oplprtpd for his text • " Bear ye one another s burdens.
S r had he spoken so impressively as he did that day: never had the
relation of pastor and people seemed nearer to him, or his sacred office
so endearinl. He spoke of the saintly fellowship of Christians, and his
""'HlTeoSirhad^Ty respected him before; that day they loved him.
ThS S o t n e narrow-minded men in the congregation; one of these
JatnexTday in his comfortable home and taked with his fatnily about
the sermon. "It seemed to me Mr. felt badly," said he.
" I thought so, too," said his wife.

466 Our Banner. [December 15,
"Kilty, I have been thinking over that text, and have concluded to
bear his burden a little."
"How can we do it ? she asked.
"I've more of that smooth hickory wood than I can use in two years,
and I will give him a couple of cords. That will help a little."
Kitty said, "Yes, do," and mentally ran over what she could spare for
his larder.
John was a night watchman at the warehouse of B. & Co. He
was poor and his wife was sick, and, do what he would, he could not make
ends meet. A little money was due him by a former employer, but he
did not expect it for some lime. If he could borrow the amount, it
would set him straight. But where could he borrow it ? His companions
were as poor as he. The minister he knew would lend it, if he had it.
Mr. B. his employer was rich, but close. Pressed by the wants of his
sick Nellie and suffering wife, he stood by the rich man's desk, and
twirling his hat told his story. Mr. B. heard him through, and then
looked at him from head to foot.
"I cannot help you," he was about to say, when the text carae up—
"Bear ye one another's burdens." And he counted the money and gave
it to him. "You have been honest and faithful in the past, John," was
all he said.
Mrs. W. had never thought to inquire into the circumstances of the
woman who did her washing. But that Monday morning, when she saw
her bent form swaying to and fro over the steaming suds, she learned
that she was a widow with four children. The washer woman carried
home some warm clothes for her children. And Mrs. W. resolved to
never be guilty of such thoughtlessness again. "Bear ye one another's
burdens " rang in her ears and softened her heart.
It was clear to all and the greatest wonder ofall, that the pastor's sermon
had touched the flinty heart of the old miser T. F.
"Can I ever be discouraged again?" said the pastor when he heard
these things. " Surely the angel of deliverance was near on that night."
There are other congregations in which that text could be preached
with good effect. There are other hearts for it to reach and touch.
Wherever toiling, weary humanity is, may this gospel come freighted
with deliverance—"Bear ye one another's burdens." * * *
WINE AND EXCESS.
BY THE REV. J. C. K. MILLIGAN, NEW YORK.
Those who claim that the Bible wine is always fermented and intoxicating,
that Christ made and used it in this state, and that such wine should
alone be used in the Lord's Supper, are very confident in their position.
They have a favorite assertion, that the Scripture makes the great danger of
wine to be in the excessive drinking, and condemns not the use but the
abuse. Let us carefully examine the truth of this statement; and as
drinking is an act, we shall expect to find the guilt of a crime, so terrible
that it excludes from heaven, expressed by an appropriate verb as un-

'°75-] Wine and Excess. 467
mistakable as to disobey, to kill, to commit adultery, to lie, to steal, t
covet. '
The first recorded instance of drunkenness is expressed by the verb
Shachar which is used more than all others in connection with the intemperate
use of wine, and is the root of the word translated " strong
drink." Gesenius defines it: " To drink to the full, to be merry, to drink
deeply, to be drunken." Accepting this definition we can clearly show
that drunkenness is not expressed by it, nor even essentially conaected
with it; but is an accident depending on the quality of the liquor
drank, and not upon the quantity. The word always denotes abundance
or satiety, and is associated in that sense both with sober festal entertainment
and with the drunken bout; thus indubitably showing that, so far
as this word is concerned, the difference of character is not in the quantity
drank, but that " the root of bitterness " is in the wine.
The verb Shachar occurs in Gen. ix. 21 : "And Noah drank of the
wine and was drunken." The context leaves no doubt that he was intoxicated,
and as a matter of course, that the wine was fermented. But as
this is the first known case of drunkenness, and since with this single exception,
Noah's life is blameless, (Ezekiel puts him first in atriad of saints,
with Job and Daniel the teetotalers. Job i. 4, 5, 18, and Dan. i. 8. Paul
sets forth his faith and righteousness as of the highest order, Heb. xi. 7;
and Peter calls him a preacher of righteousness,") it is probable that he
was ignorant of the intoxicating effects of fermented wine. If he were
accustomed to use the unfermented wine, we can readily see how he would
unconsciously fall with far less than hisordinary quantity; since a little fermented
wine will intoxicate, and the largest quantity of unfermented will
not. Still, if this were the only instance ofthe use ofthe word, we might
suppose that the fall was due to excess; for it might and we think should
be translated, "And Noah drank ofthe wine, and drank abundantly, and
was uncovered."
But the word next occurs in the story of Joseph's entertainment of his
brethren. Gen. xliii. 34 : "And they drank and were merry with him."
The marginal reading here is drank largely, instead of "were merry."
It is in identically the same form and construction as in the former case,
except that here it is plural. Yet the translators evidently did not believe
that here it indicated drunkenness, though they recognize the largeness
of the potations; and the character of Joseph, who furnished the
drink and partook freely of it with them, forbids the suspicion. With
little doubt it expresses the participation of " the messes," as well as of
the drink, but if ntJt, the reason of the abundant yet sober drinking is
not far to seek; for in Gen. xl. 11, we learn that Pharaoh's royal drink,
was the unfermented juice of the grape, fresh pressed from the rich clusters,
and Joseph's cup," clearly indicates that he followed the fashion of
the court. Here, then, the word denotes the innocent abundance of
drink. s . ,
We find it in Song v. i: I have drunk my wine (yayin) with my milk;
eat, O friends, drink, yea drink abundantly, O beloved.'' Here "drink abundantly,"
is the same word in the imperative mode, added as before to
the " drink," and with wine as the drink. The margin is, " Be drunken
with loves" ; yet it can mean no wicked excess, but a blessed one to
which Christ the divine host and husband invites his bride, or an intoxicating
fulness without intoxication. In any modern sense of the words,
this translation would be a blasphemous perversion. And it is not the

468 Our Banner. [December 15,
dilation with milk which prevents danger, for even milk-punch cannot be
indulged without inebriation. Yet here is the divine command to drink
wine and milk with a fulness unlimited.
As we follow up the use of the word the evidence becomes demonstration
that the drinking largely which this word expresses is in itself entirely
innocent and not intoxicating. But we must briefly classify. It
is used in the following, doubtful connections : In 2 Sam. xi. 13, our
translation is, " He made him drunk," but it follows eating and drinking,
and Uriah, luxuriantly feasted, was still sober enough to defeat David's
base purpose by pious loyalty ; and in i Kings xvi. 9, and xx. 16, Elah
and Benhadad may have made drunken revels, or only festal merriment
over their honors and success. The word is unmisiakably connected with
drunkenness, but this fact is expressed by another word or phrase : Thus
in Gen. ix. 21, by uncovered;" in Hannah's supposed drunkenness,
I Sam. i. 13, 14, by the moving of her lips or muttering; in Nabal's,
I Sam. xxv. 36, 37, by the addition of {ad meod) "very exceedingly," and
the merry heart followed by senseless stupidity; by "staggering" and
"vomiting," Job xii. 25, Ps. cvii. 27, Isa. xix. 14, and xxiv. 20, and
xxviii. 1, 3, 7, 8, Jer. xiii. 13, and xxiii. 9, and xxv. 27, and xlviii. 26;
by "madness,".Jer. li. 7; by dead sleep, Jer. li. 39, 57 ; by self-maceration
and subjection to derision and sorrow, Ezek. xxiii. 33 ; by nakedness,
Lam. iv. 21, and Heb. ii. 15 ; and by lying in a thorn hedge, Prov.
xxvi.9, Nahum i. 10, and iii. 11. It occurs in Hag. i. 6, " are not filled
with drink," where it is parallel to " ye have not enough" in the preceding
clause, and simply denotes satisfaction or the quenching of thirst.
And finally we find it where it denotes excessive fulness without the possibility
of intoxication. Thus in Isa. xxix. 9, and li. 21, "drunken, but
not with wine;" Isa. xxxiv. 7, and Ezek. xxxix. 19, "soaked ^.nd. drunken
with blood." In Isa. xlix. 26, "drunken with their own blood, as
with sweet wine " {ausis.') They say that ausis always denotes fermented
wine, and is therefore intoxicating; so that the drunkenness here must
be genuine, for // is similar to that which comes from ausis. But, as
every sensible man knows, it only means that they shall shed blood with
the same relish and as abundantly as men drink that luscious beverage.
It is thus evident that shachar, in its radical idea aid as constantly used,
only denotes festal abundance or satiety. The poison must then be in
the cup, and the deadly chalice should not even go to the lips. But this
is confirmed by an examination of the other verbs which express the act
of drinking; to intoxication.
Ravah is next in the frequency of its use. Geseitius says, it is the
same as shachar, " to drink to the full, to be sated with drink, drenched,
and as Saban, to be sated with food." It is used in Deut. xxix. 19, in
opposition to "thirst," and in the sense of unrestrained indulgence of
any appetite or passion ; in Isa. xliii. 24, God complains as it is in the
margin, " Neither hast thou made me drunk with the fat of thy sacrifices,"
but is translated " filled ;" in Jer. xlvi. 10, " sword drunk with blood ;"
and in Lam. iii. 15, spoken of God, " He hath made me drunken with
wormwood." It is also translated in Ps. xxxvi. 8, "abundantly satisfied
with the fatness of thy house ; Ps. Ixv. ro, " water est abundantly the
ridges" with rain; Prov. v. 19, "satisfy" with wedded love; Prov. vii.
18, " take our fill oi love;" Isa. xvi. 9, " waterwith. tears;" Isa. xxxiv.
5, "my sword shall be bathed;" Isa. xxxiv. 7, " land J^^fl/^i?*/with blood,"
margin drunken ; and Jer. xxxi. 14, " satiate the soul of the priests with

^°75-] Wine and Excess. 469
fatness." In the sense of this word God is drunk and makes drunk ; the
beverage may be rain, blood, wormwood, or even fat sacrifices ; and not
once is it intoxication, though twice it is sinful indulgence, but both
times the sin is not in the act, but in the forbidden object, a false God and
another man's wife, which it is sin even to look on. Matt. v. 28.
Saba is the third verb in frequency. Gesenius explains it: "To drink
to excess, to tope ;" Smith's Bib. Die; "To soak, to drink to excess;"
Kitto's Cyclopedia: " To drink freely." As a verb it is used in Isa. Ivi.
12 : "We wiW fill ourselves with strong drink," and is an illustration of
inordinate selfishness and insatiate greed of worldly ease, food, and gain.
As a participle or verbal it occurs in Deut. xxi. 20, and Prov. xxiii. 20,
21, in the phrase "glutton and drunkard;" also in Nahum i. 10, with the
noun sabe aud translated " drunken as drunkards." In this last instance
the translation is manifestly imperfect. Gesenius renders it, "drunken
as with their wine;" but Kitto with more literal exactness, "like their
wine the drinkers shall be eaten up." The sense undoubtedly is that the
wicked shall be devoured " by divine judgments even as fire burns the
matted thorns and dry stubble, or as men drink up wine. It is clearly a
bad word and denotes excess, sinful indulgence, and possibly intoxica
tion; yet the sin is not drunkenness, for the same terms are applied to
Christ (Matt. xi. 19, and Luke vii. 34, "glutton and winebibber) by
His Pharisaic censors, because He a'e bread and drank wine," which
John the abstemious Nazarite did not do. But the evil has its spring in
disobedience to parents and neglect of God ; and is a selfish, slothful,
covetous and luxurious indulgence in anything good or bad, and in any
degree with or without intoxication.
Shetee occurs but once, Eccl. x. 17, "eat for strength and not for
drunkenness." Gesenius translates it, "a drinking, carousing." It is a
derivative of the verb Shatah, the general word "to drink," which occurs
so frequently with milk, water and wine as the beverage. It is here connected
with eating and not with drinking, and is the motive rather than
the result; its plain sense is the gratification of appetite as shown, ver. 16,
by the princes who keep up the feast all night even to the morning. It
is not intoxication, but carnal indulgence. _ .
The Greek verbs Methno and Methusko are used by the Septuagint in
translating these Hebrew verbs, and as their equivalents; but we shall
examine their New Testament use. They are defined, " To be drunk to
drink freely without intoxication, to be filled, to be plentifully fed.
The first occurs seven times, and the other three tim.es, always in the
passive form. A derivative, Methusos, occurs twice, i Cor. v. 11 and
vi 10, "drunkard," and is in company with fornicator, covetotis, railer,
adulterer, sodomite, robber, which are not sins of quantity and degree
but of kind from which there must be total-abstinence. The one verb
occurs Matt. xxiv. 49. and the other Luke xii. 45. '.'«,^.' ^"^ drink and/^
be drunken," and express the result of eating and drinking in connection
with cruel usurpation of Christ's authority. Also in John 11 10, when
men have well drunk," the first one is used by the ruler of the marriage
Sast at Cana, to express an ordinary fact and most Probably one hen
actual before their eyes; for the wine provided was all drank. If it
means well intoxicated, and if our Lord's wme was intoxicating, then
His miracle furnished to drunkards many gallons and brought Him under
Se woe of Heb. ii. 15 \ for he practically says, " Eat, O friends ; drink,
yea drink abundantly." But it can only mean that they had drunk freely;

470 Our Banner. [December 15,
and Christ's abundant provision in such circumstances makes it certain
that His "best wine " was sweetest, most luscious, but least intoxicating;
for God "cannot be tempted with evil, neither tempteth He any man;"
when asked for a fish. He did not give a scorpion. And in any view,
here is full drinking without intoxication. Again in Acts ii. 15 : "These
are not drunken as ye suppose." Peter disclaims the effect of new wine,
and he uses this verb as the equivalent of Mestoomai, which they used,
verse 13, and which only means "To be filled, to be satisfied." The
fruits ofthe Spirit would be seen in warmth and earnest animation; and the
tongues would be unintelligible; but these could not be mistaken for the
babblings of drunken men. Then in i Cor. xi. 21: "One is hungry and
another is drunken ;" it is the effect oi eating and in opposition to hunger,
and simply means/zi?//. Both words occur in i Thess. v. 7: "They that
be drunken are drunken in the night," where it is in opposition to "be
sober," describes the night revels of those who perish, and probably includes
intoxication. One occurs in Rev. xvii. 2 and 6: "drunken with
the wine of her fornication," and "drunken with the blood of the saints,"
and can mean only filled.
Finally, in Eph.V. 18: .5i?«(7/(/;^««^withwinewhereinisexcess. Theword
"wherein " translates a preposition and a relative pronoun and is literally
in which. It is asserted that the antecedent to the relative is not "wine"
but the phrase "drunk with wine;" thus making the excess to be in
getting drunk. But that the excess is predicated of the wine itself
and not of its abuse will appear: First, From the rule common to all
languages, "The relative, like the objective, agrees with a substantive or
pronoun;" and here the relative agrees with the noun, " wine," in
gender, number and case which is thus its natural antecedent and would
be so taken were it not to sustain a preconceived theory. In exceptional
cases a clause or phrase is the antecedent, but the construction is changed
to indicate the fact. We have instances in Eph. vi. i, 2; in one the
demonstrative pronoun is used instead of the relative, and in the other
the indefinite relative is used which agrees with the following noun in
the relative clause. Secondly. This same relative in the same construction
occurs nine other times in this Epistle, and every time it refers to,
and agrees with the preceding noun, and not to the clause. In chapter iv.
30, in a sentence precisely similar to this, we read, "Grieve not the Holy
Spirit of God whereby (in whom) ye are sealed unto the day of redemption.
Here the iraperative clause cannot be the antecedent to the relative
; for this would make the grieving of the spirit to be that by which
redemption is secured, instead of the Holy Spirit whose work it is. So
in the other case, to make the imperative clause the antecedent does
violence to grammar and truth, and ought not to be thought of. Thirdly.
The context requires this construction. The second clause of the verse
is in apposition to the first; but the antithesis is not in the verbs, which
are not apposite in signification, both essentially and always meaning to be
filled, and the antithesis must be between wine and the Holy Spirit. It
might then be read, " Be not filled with wine . . . but be filled
with the Spirit." Hodge gives it this sense: "The Christian will not
seek refreshment from wine, but from the Holy Spirit . . his
source of strength is not wine, but the blessed Spirit of God." It is not
then a prohibition of being filled, but of being filled with wine ; and the
condemnation "it is excess" must refer to that which is prohibited.
Fourthly. There " is excess " in wine when fermented. The word "ex-

^^75-] Wine and Excess. 471
cess (asotia) occurs only here and in Titus i. 6, and i Pet. iv. 4, in
which it IS translated "riot;" and the adjective in Luke xv. 13, is also
translated " riotous." It li erally means not safe or contrary to salvation.
^.ritics interpretitbythewords, dissoluteness, debauchery, profligacy. The
least ot these is inconsistent with saving grace and the indwelling of the
Holy Spirit; the very attempt to fix a measure and degree of them where
safety ends and "excess" begins is a delusion and a snare. So it is
with fermented wine; there is no metric scale possible which can fix the
gauge between drunk and sober. One man can carry with a steady head,
what will throw another into the gutter, or leave him wallowing in his
own vomit. Is a man never drunk till he feels upward for the ground
or has a bloody nose from contact with it ? A Scotch physician prescribed
an "ounce" as a safe quantity for his drunken patient. The man
asked a boy who had been at school how many drams there were in an
ounce. When he got the answer, " Sixteen drachms one ounce," Sandy
joyfiilly cried to his wife, " Ca' in the neabers, there'll be enough to
mak' us a' feel gude." The Shibbalath of wine in excess or drunkenness
can neither be spelled nor pronounced nor acted. Fermentation generates
alcohol which is essentially dangerous. In its chemical and mechanical
nature, like powder and nitro-glycerine, its power is so tremendous
that the place of its manufacture and sale is by law fenced with a wall
and placarded, " Beware, there is danger;" and the apothecary must
label it " poison."
Dr. Harrison, of Baltimore, recently advocated the temperate drinking
of alcoholic liquors, yet he admitted that they were bound to explain
the fact, shown by a London Life Insurance Company's experience from
1840 to 1874, that the death rate oi moderate drinkers was nearly 39 per
cent, greater than that of Teetotallers, and adds, " with the instruments of
precision with which the physiologist of to-day is armed there is no need
to wait for so coarse a manifestation as drunkenness to indicate the pernicious
influence of alcohol. Long before the cerabro-spinal system shows
signs of succumbing by the uncertainty of the legs and the jabbering of
the tongue, the sympathetic nervous system shows unmistakable signs of
paralysis; and the flushed face and quickened pulse, the lowered temperature,
the diminished blood pressure, give painful evidence of a profound
disorder in the machinery of life."
But our modern wines are largely adulterated and even manufactured
of proof-spirit, drugged with arsenic, belladonna, nux vomica, strychnine,
and other subtle poisons. No wonder that we see the evidences of
its dangerous character in thousands of staggering or carbuncled men,
boys and women, in millions of drunkard's graves, and in wives and
children without number blighted and blasted in their desolate homes.
All this is indubitably declared by the Bible to belongessentially and inseparably
to the wine which is intoxicating. Prov. xx. i: "Wine is a
mocker, strong drink is raging; and whosoever is deceived thereby is
not wise." Prov. xxiii. 29-32: "Woe, sorrow, contentions, babblings,
wounds without cause, redness of eyes, the bite of a serpent, and the
sting ofan adder," are the ingredients of fermented wine. Isa. xxviii.
7 : "But they also have erred through wine, and through strong drink
are out of the way; the priest and the prophet have erred through
strong drink; they are swallowed up of wine, they are out of the way
through strong drink; they err in vision, they stumble in judgment."
Has this any application to the modern priests and prophets who must have

472 Our Banner. [December 15,
the intoxicating article, and advocate the moderate use? At least it
puts the intellectual and moral effects as not the least fruits of intoxicating
wine.
Thus we have patiently traced the verbs which in Scripture express
drinking so as "to be drunk," "drunken," "drunkards;" and we find an
unbroken chain of evidence that, though they all invariably Aenote fulness,
satiety and overwhelming abundance, they are yet employed in pro
mise, command, invitation and actual participation of wine, and only in
conderanation and prohibition with "wine wherein is excess." This
heinous sin of drunkenness has no verb in Scripture to express its turpitude
and blood-guiltiness, because the act of drinking wine is safe, full of
blessing, a source of health, and an emblem and means of salvation, when
the wine is unfermented. But the fons et origo malorum, the fountain
and source of suffering, wickedness and eternal damnation is in the intoxicating
drink which always " at the last, biteth like aserpent, and stingeth
like an adder; " because once tasted with a relish, it begets an appetite
which insatiably cries : "I will seek it yef again.'' The only safety is
total-abstinence; for as Prof. Eadie has well said upon Eph. v. 18: "There
is in the vice of intempe-ance that kind of dissoluteness which brooks no
restraint, which defies all efforts to reform it, and which sinks lower and
lower into hopeless and helpless ruin. * * This tremendous sin is all
the more to be shunned as its hold on its victims is so great, for with
periodical remorse there is periodical inebriety ; the fatal cup is again coveted
and drained ; while character, fortune and life are risked and lost in
the gratification of an appetite of all others the most brutal in form and
brutifying in result. There are few vices out of which there is less hope
of recovery—its haunts are so numerous and its hold so tremendous!"
Reader, Beware. Look not on fermented wine. Touch not, taste not,
handle not.
OUR PULPIT.
THE ANCIENT LANDMARKS.''
BY the late rev. JJHN NEWELL, D.D.
' Remove not the old landmarks; and ent^rnot into the fields ofthe fatherless. For their Redeemer
is mighty. He shall plead their cause with thee." Prov. xxiii. lo, ii.
We read in Deuteronomy, " Cursed be he that removeth his neighbor's
landmark;" and in Job, " Some remove the landmarks " by unjust oppression
under cover of law. In Hosea v. 10, " The princess of Judah
were like them that remove the bound \" i. e by violating God's law,
they had broken down the fence of his protection, and made way for his
wrath to be poured out upon them as an inundation of waters. They have
violated the most sacred laws of God, upon which not only the ordinan-
* Probably preached in Manchester, England, in 1867.

'^7S-J Our Pulpit. 473
ces of worship, but likewise the rights and properties of men depend;
and are become guilty of the same injustice and confusion with those
wno remove ancient landmarks. Before God the idolatry of Israel's
rulers was spiritual adultery and unholy alliance with idolatrous nations.
bupphcation for their help was accounted treacherous dealing against the
l^ord, 2 Chron. xxviii. 16-22, and was a breaking down of those fences
set upin religious matters between them and other nations highly dishonoring
and displeasing to God. In dealmg falsely with the Lord men
trample upon the Rights of God, just as in dealing fraudulently with men,
as in removing the landmarks, they infringe upon the rights of man.
_ Clear and Scriptural views about the one and the other constitute the
highest perfection of our knowledge of divine things; and the rights of
men flow naturally and properly from the rights of God, in the same
manner as love to God implies or comprehends love to man also, and by
both the whole law is fulfilled. It is evident that the spiritual view of
the subject may be regarded as the leading thought of the text, from the
relation which God holds, as Kinsman, Redeemer, to the weak ones referred
to. This is a relation He holds only to His church, and she is
often spoken of as solitary, poor, needy, defenceless, widowed, fatherless,
or subject to oppression from raen. He takes up her cause which is His
own. Ps. Ixviii. and xciv. 5, 6, and Jer. vii. 5. The text is then a charge
to all concerned, particularly to Civil Rulers in the execution of judgment
as also in legislation to have constant regard to righteousness, to
divine rights as well as human; and to rule in all matters with a constant
regard to the glory of God, as well as to the interests of the community.
Still more to show the spirit of the text, we must remember
that anciently the division of the land of Israel was regulated under
divine direction and appointment. After the surveying party was sent
through the land, the Lord distributed their inheritance by lot; "the
goodly heritage " was enjoyed under a divine arrangement. This inheritance
could not be alienated from their descendants ; tor it was expressly
ordered that in the 50th year, the year of jubilee, it must return to the
original proprietor. There was a constant recurrence to divine arrangement,
so that whatever infractions there might be in the intermediate
time, the divinely appointed order of things should prevail. The great
point then is that not mere antiquity, not the deeds of men of old time
merely, but a divinely appointed plan, as of old, and divinely sanctioned
institutions of the ancients are constantly to ,be regarded. Not the
fathers, and not antiquity alone, but both as proper exponents of God's
will, and as supported by his high authority. In this way alone are they
worthy of confidence. Reference to ancient uses and customs are allowed
only in so far as they express the mind of God, and tally with Scripture.
I. It is commanded to keep up distinctions and bounds in certain
matters. This applies generally to certain classes of matters as :
I. There is a constant distinction to be kept up betvjeen Truth and Error.
These are eternally antagonistic; and it is the duty of individuals and
also of communities both Civil and Ecclesiastical, to maintain this distinction
most scrupulously. Truth may be defined to be the correspondent
of ideas to things as they actually exist; and error the opposite. In
our present sinful condition the causes of error are numerous, and even
the best men have cause to exclaim, "Who can understand his errors? "
" What is Truth ? " the exclamation of the Pagan Pilate, shows us the in
ability of unaided reason to find out this most desired desideratum. It

474 Our Banner. [December 15,
was necessary that God should reveal to us the truth, particularly in rela
tion to religion and morality ; and He has done so in His word. This is
Truth without any error, a transcript of the mind of God Himself. In
it there is a constant distinction maintained, irreconcilable opposition,
between truth on the one hand and error on the other. Truth is of God.
Error is of the devil, We may commiserate the abettors of error, and
pray for their illumination; but with error itself we can entertain no
compromise, nor speak lightly of or extenuate it, for it is of the Devil.
Neither can we put Truth and Error on the same footing as is sometimes
done by civil governments to the great detriment of religion and to the
dishonor of the God of truth. His rights are thereby infringed and His
honor is set at naught. Communities under the Gospel are bound to
legislate in favor of true religion and morality, without prejudice having
regard to God's glory in all that they do. And churches by a testimony
for truth, and exposure of error as it is manifested, are required to keep
up the land-marks, and be " a pillar and ground of truth," asa beacon
light shining among the rocks and shoals of ocean to warn frora danger
and guide to the harbor of safety, the storm-tossed vessel.
2. In present circumstances, there must be maintained a distinction between
the Church and the World. In the Old Testaraent Church, God's
people were enjoined separation frora a non-alliance with idolaters. Ahaz
is charged with spiritual adultery, and removal of the ancient land-marks,
by going to Assyria for help, instead of to God their Rock, and thus implicating
himself and the nation in heinous transgressions. It is still as
strongly enjoined now," "Come out and be separate, and touch not the
unclean thing, and I will receive you." " Ye are not of the world "—
"Keep your garments unspotted from the world." Christ's church is
pure and chaste, but when mixed up with the world and defiled in her
garments, also becomes most abominable in His sight. It is, by maintaining
a Scriptural discipline in Christ's house, that her purity is promoted ;
bul when this is let down, it is like taking the hedge or fence away, and
the boar from the forest unclean and predatory wastes it at his pleasure.
God's garden becomes waste and full of weeds and not kept. It is frequently
presented as an objection to a certain church that she is too strict,
too tight-laced, etc. This is only an argument in her favor, provided,
that in her discipline, she is acting according to Scripture and for the
edification of the merabers of Christ's body. This must be carefully distinguished
from any bigotry which confines salvation to a party, "The
temple of the Lord, the temple of the Lord," Jer. vii. 4, ornarrowmindedness.
This is to be by officers and rulers in Christ's house, endeavoring
to maintain the necessary badge of distinction between Christ's beautiful
flock,'' and the goats that wander wildly on mountain pastures. In that day
to come when the church shall be commensurate with the world, this also
is declared, " they shall be all righteous," Isa. Ix. 21. Indiscriminate
admission to membership of persons of different and opposite views, of
loose and iraraoral or careless habits and lives, and the neglect of administering
discipline upon offences against the law of Christ's house and
upon scandalous parties; these and such like proceedings from fear of
man, or for the sake of swelling the number of adherents is most offensive
to God, dishonoring to religion, and injurious to the parties concerned.
God will visit for these things.
3. Constant distinction between Sin and Duty. The conscience of the
professor requires to be tender in this respect. Every doctrine and truth

1875.J Our Pulpit. 475
professed, implies a consequent duty, and its opposite, a correspondi
sin. Sin is want of conformity unto or transgression of any law of God,
given as a rule to the reasonable creature. The practical exemplification
of all duties which we owe to God and man, in a life and conversation
becoming the gospel, is of im nense consequence. In vain may any man
talk of religion, and duty, and principle, who does not himself exemplify
it in his practice. "Behold, thou art called a Jew, and restest in the law,
and makest thy boast of God; and art confident that thou thyself art a
guide of the blind, a light of them which are in darkness. Thou therefore
which teachest another, teachest thou not thyself? thou that preachest
a man should not steal, dost thou steal ? Thou that makest thy boast
of the law, through breaking the law dishonorest thou God?" Rom.
ii. 17-23. Oh, surely this is sufficient to silence us forever in presence
of God and of men, as to any talk or any boasting, till we ourselves learn
more ofthe power of true religion in our hearts and lives; and when we
have first learned that lesson, we may presume to teach it to others.
Away with hypocritical cant and boasting, on the part of any of us, the
veil of whose profession is so thin as not to hide the enormity of crying
sins, and dishonor to God and religion lying at their very door. Before
God let every mouth be stopped, and all plead guilty as they ought. He
who would speak effectively on these matters, must see to his own purity;
and all should cultivate always a deep humility and conscientious regard
to duty, and abhorrence of sin, even the smallest.
II. These matters being admitted I shall proceed to lay down a
FEW "Landmarks" which have been set up, and which we should not
rashly remove. It has already been observed, that in talking of what our
forefathers did, we should remember that they were fallible men like ourselves,
and their sentiments and contendings are only to be approved in so
far as they are Scriptural,—no farther. A custom, or observance however
ancient, if a better or more Scriptural, or approved method can be shown,
is not to be entertained longer. It is not custom, or tradition I wish to
plead for; but for Scriptural principles illustrated and contended for in
the lives and deaths of honored predecessors.
I. To go no farther back than the Reformation from Vo'^ery, Justification
by faith is the article of a standing or falling Church. You are, or
should be, sufficiently acquainted with this period to know that opposition
to the priestly power of Rome upon the ground of Bible truth, manifested
itself chiefly in relation to this doctrine. Thus in the indictment of
Patrick Hamilton, first of Scotland's martyrs, the 5th charge was for
holding this doctrine in opposition to the error of Rome, that Auricular
Confession is necessary to salvation, and that Penance purchases remission
of sin. After all these struggles we have come back, as it were, in certain
quarters to priestly domination, sacramental prostration, auricular
confession and priestly absolution, and to an attempted or projected
alliance between Protestantism and Popery. They cannot coalesce for
they are opposites. The field of the fatherless is in danger but their
Redeemer is mighty. Procured at such expense of blood and treasure,
their possession was a sacred inheritance; but far more excellent j^ea
infinitely precious is it as regarded in the light of God s truth and Scrip-
^"'2^ ^nolher kndmark is Christ's kingly authority and power in and
over his own house, which has been, since the Revolution as well as before,
usurped by civil rulers in these realms. You remember Alexander

476 Our Banner. [December 15,
Henderson, saying in the famous Assembly of 1638: "We have now cast
down the wall of Jericho, let him that rebuildeth it beware of the curseof
Hiel the Bethelite." In allusion to the Assembly's assertion of intrinsic
power of the church, the overthrow of Scottish Episcopacy, the
condemnation of the Five Articles of Perth, etc. Erastianism, Pralacy,
and Papacy, for they are closely related, were renounced as without
warrant or foundation in the Word of God. Mark this, as their ground
of setting up their landmarks which since have been ruthlessly destroyed,
and the ground previously occupied by Scriptural principles and practices
sacrilegiously invaded by those in autliority. We cannot but regard
the invasion of Christ's rights by the civil magistrate as exceed'ingly
iniquitous after all the sufferings and trials which our Fathers
endured in maintaining Scriptural principles in those trying times.
3. The Solemn League and Covenant a.pproved by the General Assembly
of the Church of Scotland, and by both houses of Parliament, and by the
Assembly of Divines in England ; and taken and subscribed by them in
1643, and thereafter taken and subscribed by all ranks in Scotland and
England the same year. " No man," says Hetherington, "who is able to
understand its nature and to feel and appreciate its aira, will deny it to be
the wisest, the sublimest, and the most sacred document ever framed by
uninspired men." " To endeavor to bring the churches of God in the
three Kingdoms to the nearest conjunction and uniformity in religion,
that we ahd our posterity after us may as brethren live in faith and love,
and the Lord delight to dwell in the midst of us. The extirpation of
Popery, Prelacy, and profaneness, and whatever is contrary to sound
doctrine and the Power of godliness." Martyrs of the Covenant, such
as Cameron, Cargill, and Renwick, contended not merely .against the
Erastian and impious supremacy of the Stuarts ; but for the whole work
of a Covenanted Reformation The overthrow of the Stuart dynasty,
was but a partial accomplishment of their contendings. They labored
to fence the legislative and judicial benches with Scriptural qualifications
and to maintain the true Reformed Religion in its simplicity and purity ;
making the Word of God the Guide in all matters pertaining to both
departments. It is matter of humiliation that at the Revolution,
in joy for their deliverance, the nation readily forgot the attainments
and landmarks of past days, granting an Erastian power to the Head
of the State, and establishing Prelacy, abjured Prelacy, in the Kingdom.
And as, when the sea overflows embankments, the outermost goes first,
then the next, and so on, till we corae to the citadel itself, so the encroachraent
of errors in these kingdoms begin by covenant violation, by
ignoring these and proving unfaithful to them; then the Erastianism of
which we complain so much in our day, and invasion of the Royal Rights
of Christ in His Church ; then a going backwards to Rome and Romish
dogmas in utter ignorance of the doctrines of the word of God which
are essential to salvation. In May 1661, Guthrie said on the scaffold,
" These sacred solemn public oaths of God, I believe can be loosed or
dispensed with by no person, or party, or power upon earth; but are still
binding upon these kingdoms, and will be so forever hereafter, and are
ratified and sealed by the conversion of many thousand souls, since our
entering thereinto." Just before he was turned over he lifted the napkin
off his face and cried, " The Covenants, the Covenants shall yet be Scotland's
reviving." I need not tell you that they have removed these old
landmarks, and have entered the field of the fatherless; but their Redeemer
is mighty. He will plead their cause.

1875.J Home Reading. 477
III. Their redeemer will plead their cause with thee, o
LANDAND, oh SCOTLAND. (BoRROW FROM THE FIGURE OF THE GOEL.)
I. He is to avenge the cause of His slain servants. Their cry is gone up
into his ears—the cry of martyred ones. He will call for a sword on the
land—drought on the waters—destruction in all her borders, unless they
betake them to the city of Refuge. See Ex. xxii. 22-24 i Jer. 1. 33 to end,
and li. 36. The souls under the altar cry, " How long."
2. He is to buy back the inheritance. An inheritance of Scriptural
principles regarding divine and human rights is of far more value to us
than mere worldly possessions—of unspeakably more importance than the
loss of a field, or houses, or lands, or money. They are principles for
which consjientious raen have given up cheerfully their earthly all and
even life itself. There shall be in the restoration of Scriptural principles
as it were the resurrection of Mirtyrs, called "the first resurrection."
When asked to depart from any scriptural position marked by the footsteps
of the flock, let our answer be, " Whoso breaketh a hedge, a serpent
will bite him."
HOME READING,
AN ELOQUENT TRIBUTE TO COVENANTERS.
The following is an extract from the address of Dr. Wm. Adams, delivered
recently in Philadelphia, on the occasion of the laying of the
corner-stone of the Witherspoon Monument.
Protestantism in Scotland was no political expedient, born of a monarch's lust, avarice
and ambition. It was a rational, religious conviction, and not a mere change of despotism'.
The great Reformer of Scotland, John Knox, educated for the Romish Church,
so soon as he discovered that he could not be fettered by antiquated authority, whether
priestly or scholastic, by one bound sprung to the ultimate principle, the paramount
authority of the Bible, and the supremacy of Christ above all the pretentions and assumptions
of men. The sharp and irreconcilable distinction between these two opposite systems,
was caught by the Scotch reformers as by intuition. Those words, " Christ's
Crown," which Scotch Protestantism so early inscribed upon that flag, which afterward,
was borne so bravely through storm and battle, the pride of lowly cottage and lordly
castle, were no unmeaning device. Tbe " Lords of the congregation," as the noble
leaders of the movement were significantly styled, in their first covenant, bound one
another before the majesty of God, to set forth, maintain, and honor the most blessed
word of God, in opposition to all tyranny, superstition, and idolatry. Here we have the
key to Scottish history for the last 300 years—a history having as distinct a type as
Scotland's lakes and highlands. When the crowns of England and Scotland were
united, many but fruitless were the attempts of the English monarchy and prelacy to
force their own church system upon Scotland. In the Antiquarian Hall in Edinburgh,
there is still preserved the small oaken stool which Jenny Geddes hurled at the head of
the Dean of Edinburgh, when in obedience to a command of his royal master, he
attempted to force the English service upon the reluctant ears of an indignant people—
a sineialar projectile, but the signal shot of a great revolution, the reverberations of which
have not yet died out of the world. No portion of modern history furnishes more interesting
materials than Scotland, in her successive struggles for religious liberty. Greatly
is it to be regretted, that the genius of Walter Scott was not in closer sympathy with the
Presbyterianism f Claverhouse, of when his native dragooning land; the but Covenanters; how graphically and has the he honesty portrayed and the simplicity atrocities o{

47o Our Banner. [DECEMBER 15,.
religious faith have been immortalized by him in the character of Jennie Deans,
insect of a swarm, embalmed in a drop of amber. While many of Scotland's noblest
men, have always maintained the obligations of the State to aid and uphoH the institutions
of religion, the one principle running through al! the divisions of her Presbyterian
population, has been, that the church is in no sense the creaiure of the State. No natioi>
can boast of a nobler army of martyrs than Scotland in defence of that principle, fromthe
days of Patrick Hamilton, to the men of oar own times, whom you ajid I have
known and admired, who, with bravery and martyrdom, gave up their churches and
manses, and went forth in the face of poverty and suffering rather than lower the ol(J
standard, " Christ's Crown," to the dictation of (he civil pow'er—thus verifying the
memorable words of the Duke of Wellington, " The battle of establishments is to be
fought in Scotland." Such was the land and church from which came that element
of our i^tionality, which is recalled by the name of Witherspoon.
Scotch granite forms a firm foundation, even if it does not admit of so fine a polish as.
Italian marble. Scotch Presbyterianism has often been charged with stiffness, sourness
and rigidity. Who expects the " gnarled and unwedgeable oak," to be as flexible as.
the osier? Some metals do not fuse and assimilate so readily as others. But the
national eleraent which I describe, has in it sturdy strength. It is no lay figure. It isno
sham. It is not driven to and fro by every wind of doctrine. We need more of
this Petrine quality, which is as a rock for firmness and endurance. Should questions
ever arise in this country affecting its honesty and integrity, whether in the administration
of government, or in the import and value of the national currency, there will be no
doubt which side this portion of our population will espouse. Signs are not wanting in
our horizon, that the question of the relation of Church and State, will demand a new
discussion in this country. " Render unto Csesar the things that are Csesar's, and to
God the things that are God's." Should the time ever come when Csesar should attempt
to stretch his arm across this wide distinction; should civil government, national. State,.
or municipal, presume to lend itself to what is sectarian, " fumbling " about our schools
and churches, those foundations of our Republic j should the old, old question of religious
liberty be revived in any form, then shall we see the use and value of that particular
element in bur nationality, which we this day commemorate, a quality disciplined and
toughened by the sufferings A of NIGHT ages; then OF you may SORROW. be sure the old blue flag of Scotch
Presbyterianism—a flag that was never trailed in the dust before tyranny or superstition—
will be in the very front WEEPING of the fight. MAY ENDURE FOR A NIGHT.
Night ! A resting time—wearied man sleeps and is refreshed. Few of
us but have during our lives some sorrowful nights—nights full of pain
and distress of body or mind; of tossing to and fro, saying, " Would to
God it were morning."
Nights of sorrow; some one almost dearer than our lives has been taken
away in the night. We mourn over our dead—or during some sleepless
night we review our past lives, and a deep sense of our many and aggravated
sins comes home to us as we never felt them before, and the night
is a season of wailing, cries and tears before God. Sad as all these experiences
are, yet, oh ! how much more sorrowful that last night which
the man of sorrows spent upon earth; that night in which He was betrayed.
Judas, the traitor, has left the table ; sorrow has filled the hearts
of the eleven ; tears run down their cheeks, the heart-rending sob bursts
from their hearts; Jesus, in full sympathy with them, is speaking words
of comfort, and commits them in prayer to the Father. The next scene is
the garden of Gethsemane; disciples like weeping children, sleeping for sor-

1^875-] Home Reading. 479
a-ow; Christ alone, agonizing; great drops of blood oozing like sweat
from him. He is' prostrate on the cold ground in prayer ; an angel from
heaven appears strengthening him.
We have much sorrow through life, but who ever had such a night of
sorrow? Judas betrays—Peter denies—the disciples all forsake him and
flee. He is alone—treading the wine-press alone. Then in the hands of
his enemies, spat upon, buffetted, struck by the servants with the palms
of their hands; fsAse witnesses appearing against him ; Satan and his hosts
besetting him around ; the Father's face hidden from him ; led to Pilate;
His own to whom He came, rejecting him as their King; their cry is,
•"No king but Csesarl" Cruel scourgings and mockings; crowned with
thorns; dressed in mock robes of royalty; smitten with the reed; the
thorny crown forced upon His head ; the plucking ofHis hair and beard ;
no food, no sympathy. The riotous multitude, led on by unseen hosts
of demons, clamoring against him, thirsting for His blood; the loud
cries of "Away with hiral" "Away with himi" "Crucify hira!"
•" Crucify him !" " His blood be on us and on our children 1" resounding
through the early hours as night passed away ; no joy coming in that
morning. Pilate expostulating; " I find no fault in him," " No, nor yet
Herod." "Whyi what evil hath He done?" See Him now falling
under the weight of the cross; look on His face if you can; hear Him
still speaking words of sympathy for others ; " Daughters of Jerusalem,
weep not for me ;" still full of love, mercy and kindness, notwithstanding
the utmost rage and malice of all His enemies towards Him. Nailed
naked to the cross in the midst of two thieves. His prayer; "Father,
forgive them, for they know not what they do." Why 1 what evil hath
He done ? His crime is written over His head,
"THIS IS JESUS, OF NAZARETH, THE KING OF THE JEWS."
He came unto His own as their King and His own received Him not,
and would not have "this man" to reign over them. "We have no
king but Caesar." j . u .1, •
He died as their King ; the charge was that He claimed to be their
King, and He died witnessing for His Kingly office J
Well might Jesus say, (Lam. i. 12) "Is it nothing to you, all ye that
nass by? Behold, and see if there be any sorrow like unto my sorrow,
which is done unto me, wherewith the Lord hath afflicted me in the day
of his fierce anger."
THE GOSPEL; ACCORDING TO GIDEON.
It is delightful to trace the analogies between the dealings of God
wi h His ancient people, and the administration of the present Christian
Chtch In the deliverance of the Israelites from Midian, we have a
beautiful and striking illustration of many great gospel Principles
r Their salvation was to be of God. " By the three hundred will I

48o Our Banner. [December 15,
till the army of Gideon was reduced to a handful, "lest Israel vaunt
themselves against me saying, mine own hand hath saved me." So now
there is no deliverance wrought in Zion when the church feels strong in
her numbers, intelligence, or position; or when the world would attribute
the victory to her instead of God. She must feel and proclaim,
that all her strength and help-is in God, and all her expectation from Him.
3. Nevertheless, God works by means; and His people are His chosen
agents. " By the three hundred will I save you." So now: "Ye shall
be witnesses unto me. Lo, I ara with you always. It has pleased God
by the foolishness ofpreaching to save them that believe."
4. The instrumentalities He employs are adapted to the work. The
diminishing of Gideon's army, while it was primarily to show their entire
dependence upon God, was made by God's direction upon good military
principles. Gideon was commanded to proclaim to the host, "Whosoever
is fearful and afrjid let him return and depart from Mount Gilead ;
and there returned of the pef)ple twenty-two thousand, and there remained
ten thousand." Showing that while all heard the trumpet call of Gideon
and came forth, the larger part had not confidence enough to overcome
their fears, and for them God had no use, but sent them unhonored
home. Alas ! how many now, who hear the gospel trumpet summoning
them to come forth and war for Christ, and gather around his standard
at the call, are so fearful and afraid—so doubting—so unbelieving—so
terrified at the first appearance of a foe, that God chooses to dispense
vvith them and send thera home, so that they have no part in the deliverance
of Zion.
But still greater reduction of the army was required, and that was made
on equally sound principles. As they advanced they were to cross a
brook of water; and the command is, "Every one that lappeth of the
water, as a dog lappeth with his tongue, thou shalt set by himself; likewise
every one that boweth down upon his knees to drink. And the
number of inen that lapped putting their hand to their mouth was three
hundred men." These men pressed right on through the water, taking
what they could while still advancing, while the rest halted and threw
themselves down upon the bank to drink their fill.
Between these two bodies there was quite a difference. They were all
valiant, but they were not all enduring, self-sacrificing, earnest men.
These recumbent drinkers were not afraid of Midian, but they were afraid
of fatigue and heat and thirst; they had not forgotten self, but mingled
with their patriotism a wholesome regard to personal comfort. So they
lay down to refre.sh themselves and drink at their leisure; while the three
hundred forgetting self, with an eye and thought, and soul absorbed with
the one object before them, pressed forward with singleness of purpose,
as unmindful of pain, or thirst, or weariness, as they were of the myriads
of Midian, and these were the men of God. So now, when you hear men
:ell of giving when it is convenient—doing when it is convenient—yon
raay rest assured thev are the men that lie down to drink, and God will
work no deliverance by them.
When you see a Christian at church in fair weather—at the prayer
meeting if the moon shines—and it is pleasant—and he has no company—
and he is not too tired—and never otherwise—you may set hira down as
not one of the thee hundred. But when you find one, like the widow in
the temple, giving all to God, even all her living—a devoted father like
Abraham laying his son upon the altar—an agonizing pastor like Knox,

1875-] Children's Bread. 481
crying out, "Lord give me Scotland or f die"—a faithful wife, meekly,
but resolutely braving all fear of offence while she throws herself between
her husband and the second death; you may be sure you have some of
the three hundred. Christian Treasury.
CHILDREN'S" BREAD.
WINTER MEETINGS FOR THE YOUNG.
BY W. A. DEAN, ELLIOTA, MINN.
That the young people of our congregations should have more social
and intellectual enjoyments is denied by iew. This is especially the
need of country congregations where lecture courses and public libraries
are lacking and private libraries meagre.
The young will try to find something to fill the long winter evenings,
and if they can be turned in a profitable direction, there will be much
gain. For lack of better ones, I offer the following suggestions:
The elders or deacons ought not, officially, to take the matter in hand
but the pastor and some others co-operating with the young should see
that they have regular opportunities to spend their evenings in a pleasant
and useful manner. Ordinarily it will be best to have it arranged by the
young men and women of the congregation, in harmony with the wishes
of the officers, pastor and older members.
These meetings are for the young qf the congregation, and not for acquaintances
: a regular attendance on preaching should be the basis of
membership. How often, and where they are held will vary with circumstances.
Once a week, or once in two weeks and in the church if it
be accessible, properly heated and lighted will do if the attendance is
sufficiently large. In other cases a private house will do.
The officers needed, are a President, Vice-President, and Secretary,
to serve three months.
The character of the exercises must have reference to the needs of the
place ; thus, where there is a good literary society, the literary performances
will be few. In singing and other things the same rule is to
observed. Where there is no singing class, it will be well to make church
music a feature.
The following are some of the exercises that may be suggested :
Literary Exercises, Declamations, Essays, &c.
Debates . . . Formal or informal.
Music . . • • Congregational and other.
HlSTokv. . Ctiurch and other | j^ ^ ,^^^^^_. ^^^ ^^ ^^^
Theology, Conlession of faith, &c. J
Any two of the above with music, social talk and games will fill an
evening. The president must appoint declaimer-i, essayists, &c., at a
meeting previous to the one in which they are expected to take such

482 Our Banner. [December 15,
parts. Charades, proverbs, authors, &c.,are considered unobjectionable
games. An occasional spelling match will make variety. Dancing and
kissing games should be left out as unworthy of Christians.
A question box is a desirable feature ; into this each one may put as
many written questions as he desires, each to be addressed to the person
he wishes to answer that question. At the proper time a committee reads
each question aloud and passes the slip op which it is written to the one
to whora is addressed ; this one then answers it, or announces that he
will wait until the next meeting and answer, or refers it to some one
present to answer, for him. The secretary should keep a list of those
questions left over that they may not be forgotten al the next meeting.
Questions for information as well as amusing, witty and puzzling ones are
all in place here.
It may be beneficial to raise money for some object in these meetings.
In such case, one in which all are interested should be selected. Papering
or carpeting the church, a library for the Sabbath-school or some
missionary object is generally suitable. If the system of weekly or monthly
dues be tried, the amount fixed should be small, so tbat each can easily
pay it. A collection taken up at each meeting will be more simple and
probably productive of better results.
Each meeting should be opened and closed by prayer or all should
act consistently with their professions. No refreshments should be
allowed, and a later hour for adjournment than ten o'clock is inadmissible.
It is to be remembered that many difficulties are to be overcome if
any good is accomplished. We will be glad to hear through the above
address from any one who can suggest a better plan or improve on the
above.
THE SINS OF OUR YOUTH.
by rev. ASA BULLARD.
The penitent David, as he looked back and thought of his early days,
exclaimed, " Remember not the sins of my youth." And afiSicted Job
cries out in his distress, " Thou makest me to possess the iniquities of
MY YOUTH.
Two aged disciples, one eighty-seven years old, one day met. " Well,"
inquired the younger of his fellow pilgrim, " how long have you been interested
in religion ?" " Fifty years," was his reply. " Well, have you
ever regretted that you began so young to devote yourself to the cause of
the Saviour?" "Oh, no," said he: and the tears trickled down his
furrowed cheeks; " I weep when I think of the sins of my youth. It is
this which makes me weep now."
Another man of eighty, who had been a Christian fifty or sixty years,
was asked if he was grieved that he had become a disciple of Christ ?
" Oh no," said he, " if I grieve for anything it is that I did not become
a Christian before."
We visited a woman of ninety as she lay on her last bed of sickness.
She had been hoping in Christ for half a century. In the course of con-

'87S-] Children's Bread. 483
versation she said, "Tell all the children that an. old woman, who is just
on the borders of eternity, is very much grieved that she did not begin
to love the Saviour when she was a child. Tell them, ' Youth is the time
to serve the Lord.' "
Said an old man of seventy-six, " I did not become interested in religion
till i was forty-five : and I often have to tell God I have nothing
to bring him buttle dregs of old age."
Said another man, between sixty and seventy years of age, " I hope I
became a disciple of the Lord Jesus when I was seventeen ;" and he
burst in a flood of tears as he added, " and there is nothing which
causes me so much distress as to think of those seventeen years—some of
the very best portions of my life—which I devoted to sin and the
world."
This testimony is only a specimen of the testimony of all Christians
on this subject. Why. then, are we not more earnest in our endeavors
to convince the young that their present forgetfulness of God will be the
occasion of many a bitter tear of sorrow when they are old, even should
they hereafter be converted? They will then cry out with David, " Remember
not the sins of my youth ;" and with Job, " Thou makest me to
possess the iniquities of my youth."
SCRIPTURE ART GALLERY.
Answer to Scripture Name of November.—The initials form the title of " Christian."
I. C-ome, Matt. xi. 28.
2. H-arbona, Esther i. 10.
3. R-uth, Ruth i. 4.
4. I-saiah, 2 Kings xix. z.
5. S-amuel, i Sam. i. 20.
6. T-homas, Matt. a. 3.
7. I-saac, Gen. xxi. 4.
8. A-aron, Ex. vi. 20.
9. N-aaman, 2 Kings v. I.
Answer to Scripture Scene of November.—The John parting Shannon, of Abraham Jr., Brooklyn. and Lot.
Gen. xiii. 7-10.
Answer to Scripture Character of November.—David fought with and routed
Hadadezer. • ^ _ ,
I. H-iram, 6- E-glon,
2. A-donibezek, 7- Z-ebah,
3. D-avid, 8. E-dom,
. A-riock 9- R-^^in.
5. D-arius', Damas C. Usblade, Pittsburgh, Pa.
A SCRIPTURE SCENE.
In one of the magnificent apartments of an oriental palace, several perso
and manner!the most marked and profound reverence. But while upon the kin

484 Our Banner. [December 15,
grief and dismay are plainly written ; the countenance of the courtiers exhibits
cious tiiumph which cannot be concealed.
A BIBLE TEXT.
The text is found in the following—what is it?
Suff'er riddles for our sakes, we need them ;
Little children dearly love to read them.
Children anxious who shall soonest guess them.
To the tender heart unconscious press them.
Come then, enigma, scene, and pretty story.
Unto me teach of metaphor, the glory.
Me you may teach that God ofttimes conceals;
And for his glory, too, what search reveals,
Forbid me not to search for treasure hid,
Them who refuse me •' Children's Bread," forbid.
Not age alone may see King Jesus' charms
For little ones he takes into his arms.
Of Jesus' tender love me teach, tor he
Such tender care has ever shown for me !
Is not my text of this a proof divine ?
(The words are here before you in a line.)
Kingdom and crown it firm secures to me,
Of this, if you can find it out, you'll see,
A SCRIPTURAL CHARACTER.
God is my God, and heaven mine shall be.
The initials ofthe following, form the name of a son of a prophetess :
E. J. Kennedy, Portersville, Pa.
1. A burying place of the Jews.
2. A mother who destroyed the royal seed after the death of her son.
3. The name of a king that David slew.
4. A name given to a tempestuous wind.
5. A fruit mentioned in the Old Testament.
6. A Horonite that was grieved at the welfare of the children of Israel.
7. One of the sons of Lotan.
8. A king that reigned over one hundred and twenty-seven provinces.
9. A Gittite whom Elhanan slew.
10. A king that burned his mother's idols.
II. The place where a king of Judah was slain.
12. The daughter ol Jeremiah.
13. A king that cut the thumbs and great toes of seventy kings.
14. A king of Assyria that beseiged .Samaria.
15. A place where the children of Israel abode.
16. A word mentioned but once in the Bible.
A SCRIPTURE PORTRAIT.
17. The great grandson of Aaron.
The 18. initials A lawyer of mentioned the following, in the New compose Testament. the name of a young W. G. man K., who New gained York. notoriet
by a practice very common in our day.
I. A left-handed man who carried a message from God to the king of Moab.
2. One who committed a great error and paid the penalty with his life.
3. One whom the Apostle Paul calls a beloved brother.
4. An iron instrument of torture threatened to the Israelites for disobedience.
5. One of the foundations of the wall of tie Holy City.
6. A prophetess who dwelt in a college.
7. One of David's niighty men who carried his own death warrant.
8. A great prince who was entrusted with an important message.
Charles McElhinney, Oakdale, Til.

'875-J Children's Bread. 485
A SCRIPTURE ENIGMA.
I. A very rich man.
2. The city in which a king was anointed.
3 One of Jacob's sons.
4. A city of Samaria.
5. One of the prophets.
6. A tree mentioned in the New Testament.
7. One of Christ's followers.
8. The king of Bashan.
9. A disciple of Christ.
10. A river which fl iws into the Jordan.
K. Redford, Michigan.
The initials form a word occurring but once in the Bible.
Notes —The following have sent us answers for October and November scenes, etc
Lizzie Lowry, Greenburg, Pa ; A. J. D., Ellsworth, O.; T. Clement Smith, Phila., Pa.:
Cillie Nclsim Washington, Iowa ; E. M. and L. M. M'Clurkin,
2. We still ask for Letters, Scripture Characters, Bible Scenes, etc., from the children
and their friends,
REGISTER OF BAPTISMS.
And of Zion it shall be said. This and that man tvas born in her."—Ps. Ixxxvii. S-
CONGREGATION. MINISTERS.
David Arthur Thom, David and Amelia, May i6, 1875. Ramsay, R. Shields.
James Brodie McMcekm,. Elizabeth and James,.... Sept 2/, " Lochiei,
Lilly Mary Oennovan, Labella and James, Oct. 10, Ramsay, C.D.W. TrumbuU
Jane Isabella Waddelt lohn and Jane, July r8, " Morning Sun, J. French.
Lena Agnes McCaughan, . Daniel and Mary Ellen, Aug. 8, 1; Cedar Lake,
Charles Gla-:gow
E. B. and Maggie J .,,,.. Oct. 4,
Libbie Fay Lemon,
James G Paul,
Everett R. Jameson,
William E Elsey,
H. and Emma T.,
June 13,
tohn and Susan,
Nov. I,
Renwick and Rose, ,
Javid S. and Ellen, June 27,
Olathe, W. W. McMillan,
N. R. Johnston.
Phebe J Handly,
ames and Flora,
Andrew Frank Atchisan,.. James iobert F and and Sarah MatildaS., Sept. 5,
* WiUiam Frank Nrirthern Margaret I. R. and A., M. A. Tippin
Charles Arthur Robinson,. Cameron Mary J.,.. and Mary, Oct.
Charles Dunbar Trumbull Adult, Augustus G. & Maria L. Sept.
Sarah Ann McEvit Isabel, Robert and Minnie, Oct. 10,
William Frank McEvit,.... Robert and Lovinia, • 17.
Mary Jane McEvit Osmund M. and Maggie, ' 18,
Isabel McEvit,
John and Mary G.,., Oct. 9
Rachel Agne"* Curry, Rev. J. A. and M...
Clara Alice Hodges, Willson and Rachel A ,. Sept.
Loia Byrle Sare
George and Jeannette,...
James Moore,
Samuel and Mary E., Oct. •-
Emma Margaret McClain, Patrick M & Nancy E.,
Eva Fay McKeown, Daniel and Philanda,
Frank Wallace Linn, John and Abigail,
Earle Gilbert Anderson,... Jacob aud Sarah,
Albert Melville Thompson, lames and Jane,
Joseph Alex. Catvin Sarah Carrie William Beattie Mary Francis ^Vi^i^m_M'"•^'" Lixzie * An Jane Mitchell Braclshaw McCdrrolI,
Armour Irwin Preston adopted Welch Wylie, Roger Doitj Wil?ion Pollock, Mains, Arthur, child. ^ Moore, Kav... . George Francis W. J. and M. Ann Margaret,.. V., J.,
Bethesda, D. J. Shaw.
M. Wilkin.
New Concord, H. P. McClurkin.
Church Hill, J. M. Faris.
Southfield, J. R. Hill.
Walton, D. McAllister.
Ryegate, J. M. Be2ttie.
2d. Newburgh, J. R. Thompson.

486 Our Banner. [December 15,
GLEANINGS AMONG THE SHEAVES.
PRESBYTERIAN ELEMENTS OF OUR NATIONALITY.
The vital and permanent elements which are assimilated in our nationality
were derived from various sources. While, as a general rule, they
had originally much in common, they were by no means homogeneous.
There were marked diversities and peculiarities in New England Puritans,
Dutch, Swedish, and Welsh colonists. Huguenot exiles, Scotch Irish
emigrants^ and the Episcopalians of Virginia and the Carolinas. In
what now constitute the Middle States, there was a preponderance of
Presbyterians, and yet along with these were to be found many Quakers
and Episcopalians. President Stiles, a few years before the Revolution,
made an estimate of the relative strength of the Congregational Churches
of New England, and ofthe Presbyterian Churches outside of it, and according
to his calculation, the latter were about one-fourth the aggregate
of both, or, in other words, the Congregationalists outnumbered the
Presbyterians by three to one. If we concede to non-Presbyterians, who
heartily co-operated in the region south of New England, a strength
equal to that of the Presbyterians, we shall conclude that the latter were
numerically one-fifth ofthe active Revolutionary force ofthe time.
But influence is not always proportioned to numbers. Positive and
well-defined convictions will often give to a mmority a preponderating
force. That Presbyterians of the Revolutionary period were possessed
of these, and that they acted upon them with consistency and energy,
does not admit of question. Such convictions, moreover, are contagious,
and peculiarly so under favorable circumstances. They mold the sentiments
of the community. They communicate to others the enthusiasm
with which they are entertained. A people, passing through a crisis
like that which led to the establishment of our national independence, is
peculiarly susceptible of impressions like those which would be exerted
by the descendants ofthe Scottish Covenanters and the brave defenders
of Londonderry. The thoughts, words, and deeds of these men would
naturally be a social leaven, and the principles which they held and
avowed would readily acquire an undisputed ascendancy.
That this was, in fact, the case is evidenced by many incidents of our
Revolutionary struggle. We need not cite any of the disputed issues of
the Mecklenburg Declaration. Enough is freely conceded on both sides
to substantiate our claim. The spirit ofthe convention that framed the
supposed declaration, determined the action of many more than it directly
* Professor represented. in New York University, Among the recently signers deceased.
of the Declaration of Indepen-

^75-] Gleanings among the Sheaves. 487
hv th. , n^e ^^/^u'- ^'^ "'^'•^ ""^^ ^'^°^« ^"ght could not be measured
and nth.r ^. ^^"l u"'^'' . ^""^ "" "^^^^ Wilson and Witherspoon,
rnn.3 vt: ^'"^ '"'"" '^""^'^'^ ""'^^ Dr. Allison, or at Princeton
w^l ? ;i, ^^^y^,.''.^"'^^ '"spired confidence, and their convictions, as
well as their abilities, made them leaders of men
How these men were formed-as well as the great body of American
.u'^ J fr^"'~^'"^ ^^'^ '° entertain and act upon the sentiments which
they held, is more important as illustrating the Presbyterian elements of
our national life than any census of numbers. It would not be uninteresting
or unprofitable to trace the influence of such men as Witherspoon
in council, or of Morgan or Stark in the field; and no history of
our struggle for national existence would be complete which overlooked
the influence and exaraple of Presbyterian ministers, whether addressing
volunteers from their own pulpits, or soldiers in the camp. But we are
here more especially concerned to trace the influences which made them
what they were, and credit these as they should be credited, to Presbyterian
sources.
Tne patriots and statesmen of the Revolution, notably such men as
Otis, the Adamses, and delegates from Virginia, were nut unfamiliar with
the speculations of the political philosophers of England. They admired
Sidney, and they borrowed the phraseology of John Locke; nor were
they uninfluenced by the speculation of Cicero, Grotius; Montesquieu,
and other writers on the law of nature and of nations. But the Presbyterians
of the country had been imbued with kindred principles from an
independent source. Rarely, perhaps, were they distinctly conscious of
it. The mass of men are actually educated under influences which they
are unable to analyze or historically to trace Our Presbyterian fathers
may even never have heard of some ofthe preat writers in Presbyterian history,
who had enunciated and vindicated those principles of civil and
religious liberiy, in which, from childhood they had been trained,
in their sanctuaries and their home. It is for us to do, what it was not
in their power to do—trace the currents of traditional thought and conviction
which had flowed down to them from the past, and created as well
as beautified those fields of speculations in which their political and social,
as well as religious, life was trained.
During all its earlier history, Presbyterianism had to struggle with
-persecution and intolerance. For more than a century it had to assert
its right to be. In contending for its discipline and doctrine it came
frequently into collision with arbitrary power, but some were always
found who refused to lower its standards. Contending for the truth, it
became necessarily the champion of freedom and the assailant of despotism.
In vindicating its principles and protesting against the invasion of
the "Crown Rights" of the Head of the church by pope, prince, or
patron, it formulated its theories of natural law and inalienable rights in
a series of works of remarkable force and ability, the merit of which later
generations have never fitly recognized.
Before proceeding to notice these, it is proper to take note of the circumstances
in which they were produced. While the seed of Reformation
was germinating in Scotland, John Knox was at Geneva. That little
repHblic,- by the labors and counsels of Calvin, had become the model
state of Europe. It had flung off" the yoke o£ civil and Episcopal tyranny,
and shown the purity and vigor of the Reformed faith. Educated in
this school, and in full sympathy with Calvin, Knox was prepared at the

488 Our Banner. [December 15,
critical moment to become the leader, in some respects more than the
King, of Presbyterian Scotland. He found the efforts of the Reformers
withered, now insidiously, and now openly, by an unscrupulous queen,
the pupil of the Guises and a tool of the Papacy. She attempted by her
authority to arrest the preaching of the gospel. Submission to her command
could only be treason to Christ. The " Lordsof the congregation,"
admitting, with Calvin, that government was a divine ordinance, drew a
distinction, recognized by later Scotch writers and by Knox himself,
between the authority and the persons in whom it was invested. The
"higher powers," commanding what they were authorized to command,
must be obeyed; but when they commanded otherwise, they became
tyrants and are to be resisted. Knox took the same view. Confronted
with the queen, and asked if he thought that subjects having power might
resist princes, he answered: "If pnnces do exceed their bounds and do
against that wherefor they should be obeyed, there is no doubt they may
be resisted, even by power," and Knox fortified his position by the
conceded right of a child to disirm a frenzied parent. "It is even so,"
he said, "with princes that would murder the people of God that are
subject to them; their blind zeal is nothing but a mad frenzy; and, therefore,
to take the sword from them, to bind their hands and to cast them
into prision till they be brought to a more sober mind, is no disobedience
against princes, but just obedience, because it a^reeth with the word of
God." Such was the bold utterance in the presence of royalty, of one
"who knew not what it was to fear the face of any brea'hing."
Such was the precedent which warranted the author oi Jus Populi Vindicatum,
of whom we have yet to speak more fully, to assert that, though
" the office and ordinance (of governraent) may not be resisted, yet the
pejson who is therewith inveited may be resisted, not as he is invested,
but as he abuseth the power, and so divesteth himself." When Lethington
disputed with Knox, and asked him where the prophets did ever so
use kings and rulers, he unhesitatingly replied by citing the language in
which it was announced—" not whispered, but so as the people understood
well enough," that "dogs shall lick the blood of Ahab and eat the
flesh of Jezebel." There was more truth than courtliness in his censure
of the crimes of royalty and of a blind obedience. " Many, now-a-days,
will have no other religion than the Queen; the Queen no other than
the Cardinal; the Cardinal no other than the Pope ; the Pope no other
than the Devil. Let men therefore consider what danger they stand in
if their salvation shall depend upon the Queen's faith. And again, " If
the King be an idolater, I find no privilege granted unto kings more
than unto people to offend God's majesty." "That the people, yea,
or a part of the people, may not execute God's judgment against their
king,, being an offender, I am sure you have no other warrants, except
your own imaginations and the opinions of such as more fear to offend
their .princes than God." Knox told the Queen to her face, "The
sword of justice, madam, is God's, and in giving to princes and rulers
for one end, which, it they transgress, sparing the wicked and oppressing
the innocent; they that, in the fear of God, execute judgment, when
God hath commanded, offend not God." Mr. Craig, Knox's colleague,
shared his spirit, and exulted to state what he had heard, in 1854,.at
Bologna, maintained before the University, "That all rulers, be they
supreme or inferior, may, and ought to be reformed, or bridled by them
by whom they are chosen or admitted to their office, so oft as they break

'^7S-] Gleanings among the Sheaves. 489
that promise made by oath to their subjects." "The Congregation"
vindicated the doctrine of their preachers in declaring, in open audience,
that while government was a divine ordinance, yet " if wicked persons
abusing the authority established by God, move princes to command
things manifestly wicked, that such as can and do bridle the inordinate
appetites of misled princes cannot be accused as resisters of the authority
which is God's good ordinance."
We can honor the sagacity at least of James L, whose early years
brought him into contact with men who held these views, when he declared
that Presbytery agreed with monarchy (his name for tyranny) as
well as God and the Devil. Mad with the pride of prerogative, he undertook
to curb the spirits of men who understood only too well their
pedant King. Thus'he initiated a century's struggle, destined to terminate
only when the last royal Stuart had become an exile.
Knox died, but his mantle fell on the shoulders of Andrew Melville,
who proved him-ielt the hero for the crisis. The King was bent on securing
through Episcopacy, more pliant tools than Presbyterian ministers.
Scotland, it was resolved, should have bishops. The King named his
man to be Archbishop of Glasgow. He was a Presbyterian. The Assembly
forbade him to accept the office. The King requested them to desist
from their course. They decreed that if the candidate accepted the post,
he should be excommunicated, and enjoined upon his Presbytery to do
their duty in tne premises. They d d it, although Lennox, at the head
ofan armed force, entered the hnuse where they were sitting, and ordering
them to desist, dragged the Moderator from his chair, insulted, beat,
and imp'isoried him. To the King and courtiers, furious as they were,
the assembly was not disposed to yield. To the King they sent a bold
statement of their grievances. They complained that he, by ill advice,
had assumed spiritual power and auihoriiy that belongs to Christ alone,
and that in his person these evil counselors would erect a new popedom,
confounding jurisdictions which God had divided.
The deputation appointed to present this statement had reason to apprehend
the wrath of the court. Timid friends entreated them not to
appear. But Andrew Melville was at their head. " I am not afraid,"
he said, " thank God, nor feeble spirited in the cause and message of
Christ; come what God pleases to send, our commission shall be executed."
And it was. Melville presented the remonstrance. The
Earl of Arran heard it read, and then, looking at the deputation with a
threatening countenance, exclaimed, " Who dare subscribe these treasonable
articles?" " We dare," replied Mlville, and advancing to the
table, took the pen and subscribed. The other commissioners followed
his example. Tne unprincipled courtiers were over-awed, and before
their plans of vengeance could be perfected they were overtaken by
popular retribution or fled the land.
Melville represented tne attitude of Presbvterianism contronting despotism
It might have taken his words, " We dare," for its motto. It
did dare, and it endured. From the time when Jimes I. resolved, by
his arbitrary power, to suppress Presbyterianism and set up Episcopacy
in Scotland, down to 1638, when, under Charles I., the scheme was ignominiously
defeated, and the National Covenant banded the people to
resist tyranny, the issue remained doubtful. There was power on the
one side and unbending principle on the other. Between these there
was no peace, scarcely even a temporary truce. It was inevitable that in

49° Our Banner. [December 15,
these circumstances the relative duties of rulers and ruled should be
careftilly studied.
The first great Presbyterian writer, to formulate his views on this subject,
was George Buchanan. Born in 1506, and dying in 1582, his life
covered a period during which the map of Europe was changed and the
prospects of the world transformed. As a scholar, worthy to wear the
mantle of Erasmus, he was at the same time a historian, a poet, a jurist,
and a statesman, and withal a patriot and a Protestant. At St. Andrews
he was a pupil of John Major, who, sharing the views of Gerson and
D'Ailly, taught that kings were servants of the people from whom they
derived their authority,* and to whom they were answerable; and if they
acted the tyrant, they might be controlled by the popular voice, or judicially
dealt with and subjected even to capital punishment.
With a varied expenenceof continental despotisms, Buchanan returned
in the maturity of his power and fame to Scotland, there to find that
the liberties of the country and the freedom of worship were threatened
by an alliance of civil with ecclesiastical power. Experience confirmed
his early convictions, and when he was appointed tutor to the young
king, James I., he was not sparing in honest utterance or bold reproof.
He wrote his history of Scotland, a treasure-house of precedents, showing
the Scottish monarchy was limited, that the duties of ruler and
subjects were mutual, and that the people in controlling or punishing
their kings, had repeatedly exercised the prerogative of self defense assured
to them by the law of nature.
As James I. advanced to manhood, the embryo despot was developed
in him. He could not hear Buchanan's history spoken of with patience.
But to this historythere was appended, in an edition published (1584)
after his death, a memorable treatise entitled. Jus Regni apud Scotos.
Its sentiments were in advance of the age, and yet the work had been
prepared several years before it was published. To appreciate its merit,.
we should bear in mind that it appeared nine years before the "Judicious
" Hooker put forth the masterly views of his first book of Ecclesiastical
Polity ; fourteen years before Alberirus Gentilis gave the world
his De Jure Belli; forty-one years before Grotius produced his great
work, in which in dealing with tyrants he fell far short of the boldness of
Buchanan ; and ^ full century before Locke had elaborated and published
his theory of the Social Contract, all the essential principles of which
are distinctly embodied in Buchanan'sy«j Regni apud Scotos.
In this work he contrasts the king and the tyrant. He expounds that law
of nature which is the law of God, discerned by the soul as the eye of
the mind distinguishes the base from the noble ; of which all laws pertaining
to morals are but explications. Of this law no orator is the author,
but God himself, the author of human society ; and on this, not on
utility, must organiz-td states rest. The state does not exist for rulers,
but rulers for the state. The people have the right to confer the governing
power upcn whom they will. The magistrate is like the physician ;
he must know his art and observe its rules, and these rules are the laws.
A man himself, he needs, like any artist the help of experience. But he
must
* Not
also
as the
be
ultimate,
called
but
of
as
the
the immediate
people,
source,
and then
from God
rex
through
esset
them.
lex loquens,
It was not
lex
then
rex
in dis­
mutus,
pute that government
(the king
was
would
a divine
be
ordinance,
law speaking,
and that magistrates
law would
were ordained
be the
by
king
God and
silent).
subject to
His Law.—Eds. Our Banner.

'^75-J Gleanings among the Sheaves. 491
Experience teaches that liberty is better trusted to laws than to kings,
and these laws which prescribe the mode in which the governing power
bestowed by the people should be exercised, should come from the
people themselves. Nor should kings have the monopoly of interpreting
laws. Interpretation belongs to those who cannot be made the instruments
of tyranny. The king is to secure to each subject his rights. If
he usurps power not given he is a tyrant. A king rules willing, a tyrant
unwilling, subjects. Scottish monarchs have not been always hereditary.
They have come to the throne by popular suff"rage. When inaugurated
they have promised to observe ancestral laws and institutions. The
people from whom they have authority are more powerful than kings.
They may demand back, for just cause, the powers they gave. Other
magistrates, as well as kings, are ordained by God. Yet God ordains no
bad man to rule. The king who breaks through the obligations of the
laws is a public enemy. Civil and ecclesiastical powers are distinct.
Bishops are subject to kings in their civil relations, and kings to bishops
in spiritual. Thus the power of kings is limited by conditions, by the
nature of their office, by their coronation oath, by the source from which
their power is derived. The Synod of Basle deposed a pontiff; a thief
bv night may be killed, and the king who makes himself a tyrant is a
public enemy. He may be prosecuted in just war and be deposed. He
has no just authority. He has violated the terras on which he is admitted
to rule. " Mutua igitur regi cum civibus estpactio," (There is a
mutual covenant between the king and the citizens,) is the elaborately
reasoned conclusion to which Buchanan comes, and in this we have the
complete germ of that theory of the " Social Contract" which ' ocke
maintained, which was embodied by the Revolution Parliaraent in the
English Constitution. But which at an earlier date Buchanan's successors
in Scotland had distinctly advanced and variously amplified.
Well might James I., true to his Stuart nature, resent such teachings as
these. Ttiey came athwart all his most cherished projects of despotism.
They laid a solid basis for constitutional and legal freedom, and held a
rod of terror over the rash and desperate counsels with which the. house
of Stuart for one full century were besotted. In spite of resistance and
warning thos'? counsels were adopted. In 1638, however, the royal project
to force Episcopacy on Scotland was brought to a sudden pause.
Presbyterians revolted at the imposition of a Romanized prayer-book.
The people rose almost ^«OT3W^ to enter their protest, based on the old, accepted
principles of Knox and Buchanan. The National Covenant was
signed with enthusiasm, in somecases with the blood which thesignersdrew
from their own veins. The time had come to make the theoretic practical
England groaned under bondage and asked help of Scotland. A
common interest bound them together. They acted in concert, civil
war was initiated, and the forces ofthe Parliament were arrayed against the
forces of the King. Here was the very crisis contemplated Ijy Buchanan's
speculations. Could the nation resist the "Lord s Anointed ?
How could forcible resistance be justified t—Presbyterian Quarterly and
Princeton Review, Oct., 1875.
{Tobe continued.)

492 Our Banner. [December
CHURCH NEWS.
THE REFORMED PRESBYTERIAN CHUhCW.
Rev. R. a. McFarlane has been called home to Ireland by a telegram.
informing him of the serious illness of an aunt, who is very dear to him,
and desires to see him before her death. He sailed on the "City of
Montreal," Dec. 4th.
A SERIES of very interesting meetings to consider the question of the
Bible in the Public Schools, are now being held in New York City.
Recently, a very large assembly gathered in the ist R. P. Church, and
subsequently one in the Third Church. These meetings are under the
auspices of an association, that has resolved to press this question to an
issue.
Moderation of Call.—On the evening of Nov. 30, 1875, I presided
in the moderation of a call for aPastor in the Second Reformed Presbyterian
Congregation, west Thirty-ninth street, N. Y. There were 242
ballois cast, of which Rev. R. M. Sommerville received 152 ; Rev.
Dr. Stevenson, 44; J. M. Crozier, 37; and nine were scattering. The
congregation offer to the candidate elect a salary of %2 500.
David Gregg, Moderator.
A VERY interesting meeting was held in the R. P. Church, White Lake,
on Noi'. i6th. The occasion was the 2Sth Anniversary of the settlement
of the Pastor, Rev. J. B. Williams. Tne celebration was worthv of the
occasion. A commemorative address was delivered by Rev. D McAllister,
addresses were also delivered by several clergyman present. The
donation that followed, was a testimonial of the re-'pect and confidence
which this Pastor has merited. As Mr. Williams is yet in the full vigor
of his days, we trust he may be long spared not only to go in and out
among his own people, but to prosecute that home mission work in which
he has been so active and efficient.
The Commission of the New York Presbytery to visit the congregation
of Newark, N. J., met in Newark, on the afternoon of Nov. 16th.
Although the weather was unfavorable, a majoiitv of the coigregation
was present. After a brief consultation with the officers it was concluvled
to postpone the election for Elders, as the congregation had not been
fully notified of this proposed action. A request for the dispensation of
the Lord's Supper on Sabbath Dec. 12th, was favorably received, anil
Revs. J. C. K. Milligan and D. GreRg were appointed fcjr this service.
It was ordered that the election for E'ders be held on the Monday evening
following the communion.

75 J Church News.
nf Th^ir ^'/ r *^on^«»'ssion were truly gratified with the results
^Lil -T ' f°'''/(^" ^ f"l' conference on matters pertaining to the
general interests of the congregation, they had the pleasure of witnessing
a cordial and Christian manifestation of the brotherly love that prevails
araong this people. ^
The congregation is united and increasing in strength.
A WILLING PEOPLE.
The congregation of Syracuse, N. Y., have for one year enjoyed the
efficient care of their young pastor. Rev. S. R. Wallace. Through his
eiirnest and acceptable labors they are rousing up to new life and zeal in
the service of the Master, and are working with a willing mind. A debt
of I300, which had been resting on them for years, was recently paid
off; and now they have a neat and commodious house of worship without
any incuiTibrance. A few weeks after this liberal eff'ort, on the occasion
of their pastor's marriage, a reception was given to him and his
wife at the house of one of the elders, Mr. John McClure. The congregation
were nearly all present and a number of friends from the
vicinity. After a bountiful repast had been partaken of, to the surprise
of the Pastor, he was called up, an address was made to him by one of
the Deacons, Mr. Hugh Scott, presenting a purse of ^roo, as a token of
their esteem and good will. The Pastor accepted the gift, expressing
his gratitude for their raany acts of kindness, and calling upon thera to
help him with their prayers and co-operation in his gospel work. After
an evening spent in joyous Christian intercourse, the pastor and his people
separated to their respective homes alike blessed in giving and
receiving.
ORDINATION OF T. J. ALLEN.
Tne Commission of Rochester Presbytery to ordain and instal T. J.
Allen in the pastoral charge of the Sterling congregation, raet in their
house of worship on Thursday, Nov. nth, at i P. M. Rev. Samuel
Bowden constituted the Commission and presided in the ordination services.
There were also present Rev. Wm. McFarland and Elders James
McClure, of Syracuse, and John Hunter, of Sterling. Mr. Allen delivered
a lecture on i John v. 10-12, and a serraon on Zech. xiv. 9, which were
cordially sustained, as also were the examinations in Hebrew, Greek,
Theology, &c. The ordination services were held in the evening, Mr.
B jwden leading in the ordination prayer, and giving the charge to the
congregation. Mr. McFarland gave the charge to the Pastor. There
was a large attendance of the members of the congregation and o*" the
friends of other denominations. The services were very pleasant. The
congregation are earnest and united. Mr. Allen succeeds the Rev. S. R.
Galbraith, who was called from this attached congregation in 1871, to go
to Syria as a Missionary, and whose untimely and lamented death, occurringsosoon,
served to embalm him in precious and enduring memory. Mr.
Allen comes to them while yet their hearts are tender, and they look to
him that by divine grace he may prove a worthy heir to the mantle of
thd young prophet, and that through his labors the blessing of God may
re^t upon ihe congregation. God is still fulfilling His promise to send
forth laborers in answer to prayer, and to give His people pastors according
493

494 Our Banner. [December 15,
to His heart. The good seed sown with huraility and tear.=, in honest
and good hearts, shall bring forth fruit with patience. May the blessing
of the upper and the nether springs be given to this Pastor and to this
people.
ILLINOIS presbytery.
Presbytery of Illinois met pursuant to adjournment, and was c(;nstitut
with prayer by the Moderator, P. P. Boyd. Constituent members all
present except Rev. D. G. Thompson, who was detained on account of
sickness in his family, on whose behalf special prayer was offered up
during the sessions of Presbytery.
Rev. D. C. Martin was chosen moderator, P. P. Boyd clerk, and Rev.
D. S. Faris continued assistant clerk.
D. W. Boxley, a graduate of Geneva College, was taken under the
care of Presbytery as a student of Theology; of the first year. Mr. Boxley
was very cordially received by all the members of Presbytery. They
felt gratified in having under their care a Theological Student of that
race, for whose liberation the Reformed Presbyterian Church has so long
labored and prayed. The committee appointed to hear specimens of
improvement, from Mr. J. R. Latimer, rep nted through its chairman,
that he appeared before the committee and preached a sermon which was
very cordially approved by all its merabers. The evening Session was
opened with a Serraon by the retiring Moderator, P. P. Boyd. A
committee of Presbytery was appointed to examine our Presbyterial
limits, with a view to establishing mission stations,—''Go ye into all the
world and preach the gospel to every creaiure." I here append the
Supplies for St. Louis congregation. October, 2d Sabbath, James
Wallace; December, ist Sabbath, P. P. Boyd; 2d, D. G. Thompson;
3d, J. M. Faris; 4th, W. F. George; January 2d and 3d, D. C. Mar
tin; Febuary ist and 2d, D. J. Shaw; 3'i, P. P. Boyd; March ist,
D. G. Thompson; 2d, J. M Faris; 3d, W F. George.
Presbytery adjourned to meet in Old Bethel, the 4th Wednesday of
April. P. P. Boyd, Clerk.
ECCLESIASTICAL REGISTER FOR- 1875.
Licensure.— "jf. W. Dill and Alex. Kilpatrick were licensed by Pittsburgh
Presbvtery, April 14, 1875, ^"^ '^- B.. McClurkin, was licensed by
the Illinois Presbytery on May 26, 1875.
Ordinations.—M. A. Gault wa.s ordained and installed Pastor of the
Lind Grove Congregation, by the Presbytery of Iowa, on May 20,
1875. P- 0. Wylie was ordained and installed Pastor of the jMaqiioketa
congregation, by a Comraission of Iowa Presbyteiy, on June 15, 1875.
'J. A. Spear was ordained and installed Pastor of the West Hebron congregation,
by a Commission of N. Y. Presbytery, on July 28, 1875.
T. J. Allen, was ordained and installed Pastor of the Sterling congregation,
by a Commission of the Rochester Presbytery on Nov. 11, 1875.
Installations.—Rev. R. J. George, was installed Pastor of the Beaver
Falls congregation. Pa., on June 15, 1875, by a Commission of Pittsburgh
Presbytery. Rev. D. McAllister was installed Pastor of the Walton
congregation N. Y., on June 23, 18^5, by a Commission ofthe N. Y.

'^75-] Church News. 495
Presbytery. Rev. R. M. Sommerville was installed Pastor of the,2d
New York congregation on Dec. 14, 1875, by a Commission of N. Y.
Presbytery.
Pastoral Relations Dissolved.—Rev. R.J. George, on his acceptance
of the call to Beaver Falls was released frora the pasioral charge of the
Poland and N. Jackson congregation. Pa., on April 14, 1875. ° Rev. J.
A. Thompson, on his request, was released by the Ohio Presbytery from
the pastoral charge of the Londonderry congregation, Ohio, on Sept. i,
1875. P'l^- B^- B. Willson having accepted Synod's appointment as
Theological Professor, was by Pittsburgh Presbytery released from the
pastoral charge of the Allegheny congregation, on Oct. 13th 1875. B^'"-
A. Stevenson, D. D., on his own request, was released by the N. Y. Presbytery
from the pastoral charge of the 2d New York congregation, on
Oct. 27, 1875. Rev. D. H. Coulter, on his own request, was released
from the pastoral charge of Newark congregation by N. Y. Presbytery
Oct. 27, 1875.
Deaths of Ministers.—Rev. Daniel Reid. Pastor of the Oil Greek
congregation in .Pittsburgh Presbytery, died Mar. 31, 1875. Rev. John
Newell, D. D., an unsettled minister ofthe Pittsburgh Presbytery, died
Sept. 20, 1875.
Congregation Organized.—Ballibay, Bradford Co., Pa., with nineteen
members, two elders and two deacons', by a Commission of N. Y.
Presbytery on Aug. 27, 1875.
Congregation Disorganized.— Toronto, Canada, by the death of an
elder.
Theological Professors.—Rev. T. Sproull, D. D., Prof. Emeritus;
Rev. J. R. W. Sloane, D. D., and Rev. D. B. Wilson.
Theological Students-—First year: D. W. Boxley, Wm. J. Coleman,
Wm. J. Sproull, and J. M. Wylie. Second year: hkireA Crow,
M. R. Frazer, G. Kennedy, J. R. Latimer and R. M. M( Kinney. Third
year:G. M^EIIiot, J. M': Foster, W. S. Fulton, S. A. George, W. Mc­
Kinney, J. L. Pinkerton, W. M. Shanks, and J. R. Wylie. Fourth year:
J. W. Dill, Alex. Kilpatrick and S. R. McClurkin. Absent: W.J.
Dauerty and J. R. Wylie.
Geneva College.—President: Rev. H. H. George, D. D ; Professors:
Rev. W. Milroy, Rev. Joseph McCracken, J. R. Wylie. Over 100
students have been in attendance during the year.
Yacant Congregations.—iV^w York Presbytery: Ballibay, Newark.
pMladelphia: Conococheague. Rochester:'LocUeX. Pittsburgh . KWe-
Sheny. Oil City, Oil Creek, Pine Creek, Poland and North Jackson, Springfield
Union. O^w.-Brownsville, Londonderry, Middle Wheeling, Muskinsum'and
Tomica, and Sandusky. Lakes: ist Miami, Cincinnati, Cedarville
Garrison. Illinois: St. Louis. Iowa: Elliota, Lake Reno and
Round Puairie. Kansas: Republican City, Sylvania, Fremont and
Wahoo.
UNIFORM EDITION OF THE DOCTRINAL AND PRACTICAL WORKS OF REV.
THOMAS HOUSTON, D. D., TO BE PUBLISHED BY SUBSCRIPTION.
As THEse Works—some of which reached a Second Edition—are all
now out Of print, and some of them are frequently asked for, it is proposed
to issue—so soon as a sufficient number of subscribers is obtained,
a uniform edition in

496 Our Banner. [December 15.
Four Volumes—Crown 8vo., of about 400 pages each—of Parental
Duties—Youthful Devotedness—A Practical Tteatise on Baptism—The
ludgment of the Papacy—The Races—Fellowship Meetings—Spiritual
Support and Consolation in Difficult Times—I he Adoption of Sons, &'c.
"Tne volumes will be neatly half-bound in cloth and lettered, and sold
at five sliillings each, being one pound sterling paid in Irelmd. Subscribers
in America would require to pay in addition the charges of customs
freight and cost in United States currency, estimated to be about |8 to
%q for the four volumes, or a little over;^2 per volume. A large number
of subscribers have been already obtained in Great Britain and Ireland,
yet in order to raeet the wishes of raany who urge Dr. Houston to reprint
this new uniforra edition, some friends here are anxious to obtain as large
a list of subscribers in America as will ensure that he will .suffer no pecuniary
loss in complying with their request. The republication altogrther
depends upon obtaining the requisite number of subscribers. Those who
are willing to subscribe will please without delay, send their names and
addresses tothe undersigned, who will forward them to Dr. Houston.
Hugh Cheyne,
413 Cumberland Street, Brooklyn, New York.
WINE AND EXCESS.
In copying for the press the following was overlooked until too late
to put it in its proper place in the middle of page 469 We insert it
here that the view of the Hebrew verbs may be complete.
Shakah.—Gesenius makes this the same as Shatah "to drink, to give
to drink, to water." It occurs only once with drunkenness. Gen. xix.
32-35, where Lot's daughters use it four times: "Let us make our father
drink wine." But it occurs three times with wine where intoxication
cannot be thought of: Ps Ix. 3, God "made us to drink wine of astonishment;''
Sing viii. 2, The spouse says to her beloved, the Church to
Christ: "I would cause thee to drink spiced wine;" and Jer. xxxv. 2,
To prove the Rechabites, God tells Jeremiah: " Give them wine to drink,"
though in the following verses the general verb Shatah is used. The
participle is used in Gen. xl. i, 21 and xii. 9; forthe "butler" or cupbearer
of Pharaoh who gave unfermented drink. Then it occurs in Gen.
ii. 6, 10, and Ps. civ. 13, ofthe rain and river that watered the ground.
In Gen. xxvi. 43-46, four times, and xxix. 2 ; and Ex. ii. 16. 17, 19 ; and
Job xxii. 7, it is to water the sheep, camels and men. In Num. v. 24:
" cause to drink bitter water" of jealousy. In Jud. iv. 19, Joel gives
mi\k to drink. In Ps. Ixxx, "givest tears to drink in great measure."
And in Jer. ix. 15, ^'T will give them water of gall to drink." This
word thus clearly denotes an innocent and harmless act. Tne evil came
from the " wine of Sodom " in the only case where it caused intoxication.