Historical Newspapers of South Carolina

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s sysw rj-stwfric* P u, mo. »*• ** - I *[*?'• • ■•«;: -- ‘ •; M* » «J -is:: : ^-5»s •• **•”■< xJ&Z£ > ‘ VISITOR. ONE LORD, ONE FAITH, ONE BAPTI81I."-EPHEBIAN8 IV: 5. NEW SERIES, VOL. 2-NO. 29. COLOMBIA. S. C., WEDNESDAY. MARCH 23, 1870. OLD SERIES, VOL. IV.-NO. 82. fidk, t *. '*w. f ro ! er tV„, m I ■ • -I.il i m ■A 40 p nr -t-A*.* holol* : *• ' « 0 » fe ju* »*•.« ‘"•tOSpsi r,,l Smf't. 24—tf ASS «. at. l-UiOfc.. 140 p.B -t 20 p. m. UuJOb. m. l.Mp «. 2-A5 X -■ L, A.oi ► «. I !*■"« "* On- IjUlMll, Biul libiM. Mom- |n». CVtatlM. be, Uutuu Wwc le l Traina. I t iu ^*mi r«*e» 10—tf kmcnt*. $>\t lVri*i!« IS PUBLISHED EVEBY WEDNESDAY BT RUDE & MILLER, nun-. Tot UT****" y mmk “ l '* rt "» l, 4'l »0 SUb- Bcrikcn •« $*.40 p» r - vu * r . tf p«i< in advance o—van. thftr Widow*, and Sludeul* of YhMtv- ” <*•'««* * , 0 ° f* 1- y m *< *f F*"t t» r*~ TWwr who do no« poy wilLia ihiao . V*.. a A. time thoir v«r *>«*('>•• will, m ~— be oharyad My eonla addiiiunaL uM Of ADTtmaiM: *»*• UfOO* (oo. loah of column) : «wt—T" ••••* a ” One laoaili « * Thrmw^b* J * ■■ £*»—««- •••» OB advaruwmaata ol tbn* (quart* and up. uerda a dwcooot ot M par caul, of it* (quart* „d '•■wards. SO par cast.. of tan aquarta and 40 met oant_ and of one half column M par mil will bo deducted from tha above ratio nutuenn. whan more than #ra llnea, tea JZbt*«•«*. F«f*>'e » »d«mro Puatafe—Pita wnU P* qwtw- V*- neaia raowaber aH bwdaeea leutora ehooid be addraaaed to Rav. A. R. RL’DK, CMaatAia, A C. Religious. • , L 1 L' Aj y-o; i ilik aiuirr a (urge firVGK. i Marcary. and may FatMy to ilw jmr- punjbaao nrtiinlariy I, TMaii 1829. | it, if they upr>*r P*. |8—iy Haw T&t able or »dtA> |wirw H«- Uberal [ AfA, * I iVaa-, m, ajtcotiou _ ] Siljft. m: | Wharl, ton, 8. C. 1—tf - S ■ 1 Frau tho A. R Preabyleriau. IifMitory Hotaa. mss. XI: 39, *0. “And these all, having obtained a good report through faith, received not the promine: (red having pro vided nonw better thing for iw, that they without a* should not be made perfect" The relation which subsists be tween the Obi and the New Testa nents, presents to the re tits-ting mind a subject foil of interest- Many can recollect how they wondered when first in their niiuds awoke the inquiry as to how sinners were saved before the coming of Christ: Were they saved as are wet or in some other way ♦ Of the Old Testament .worthies, named or referred to in the chapter of the text, it is affirmed that they had faith; through it tbey obtained a good re|»ort. With faith they pleased God. We infer that they were saved. Faith alwaya im plies an object—there mast be some thing to be believed. Faith iu God requires a connecting link between Him and the believer—some truth announced, or fact revealed, or promise made, on the )wrt of God; and this believed, on the part of man. Ileift* thoughtful person* have often ankeil, “what did the Old Testament worthies believe 1" On turning to the records of their fnith, we read that one believed a promise of God respecting one. thing, and another a promise respecting another thing; bat ao where do we read of them, as we read of others in the New Testa ment, that they believe^on the Lord Jmu Christ, and were, therefore, saved. These are fonts of which no •oe who desires to understand the Satptures onght to be ignorant, and which no teacher should desire to «o«eal. On them the question lias brea raised, whether faith in any Dirine promise or threatening, which ***peeted only temporal Messing* or lodgments, would so justify a sinner a the sight of God as to save the mnl. For example: wonhl the faith *f Noah, as to the coming flood, have saved him, not only from that destruction, but also from eternal death! though he had lieen totally ignorant of any promise, and eon*- qoently without any hope in a com ing Redeemer. It has been argued that It would—that his disposition to Wleve God in that particular would •xuredly have led him to believe, if Jesus Christ had been presented *> him ha He bus been to us. But *b*re is no necessity for such refining ®f argument. Noah believed some thing, and therefore “pleased Ood," before he heard of the coming flood. He did obtain the promise of deliver- from the flood. And, yet, he is with those who, having ob- ******1 a good report through faith, twrived not the promise. The itn Pto*ion, therefore, Meoriy is, that there was some particular and im Pcrtsnt. promise, common to them tjl. Which all believed, but none of than obtained; while, at the same time, it is certain, from the record, _ that they did receive the special X teaporel promises, respecting which their faith has been recorded. And beside all this, it implies great fur- gHfolneas, to soppeae that the Spirit *«uld, apart from the covenant of *«hanption, produce in any one snob * “disposition to believe God," or that any one could have the “dispo- ”***»" without the Spirit’s work. therefore, conclude that tha G^tind of their salvation was in the P*9»»e which they believed, but did not receive; and that the out growth of this (kith was, their believing in God with respect to those temporal promises concerning which tl|eir faith has been recorded. The text teaches, also, that, al though saved, then- was ail imper fection of aome kind huuging about their aalvatiou, because they bad not “received the promise.” And this statement gives rise to the ques tions: Imperfection felt by whom! or iu the estimation of whom ! We answer (1) that no imperfection at tached to their salvation in the estimation of God. “Kaown unto Him are all His works from the heginuing of the world.” When He ac cepted Abel aa righteous. His justice was as well satisfied as when lie accepted PauL The ground of ac ceptance was as clearly perceived, and felt to be aa sura, by tbs Divine mind, from tho beginning, as it was when “the transgression was fin ished, an end made of sins, reconeil iation made for iniquity, and aa everlasting righteousness brought in.” We answer (2) that there was no imperfection hanging about their aalvatiou because of any suBbring endured or danger apprehended.— When the soul of Abel was dismissed from this world by the Moody hand of Cain, it went np to the God who gave it as free ns the spirit of Psal from all the evils and apprehensions of evil to which believers while in the body are subject. But (3) the .Scriptures authorise the conclusion that, if the presence of Abel's spirit in Heaven had raised among the angels the question as to how God could be Jnat and the justifler of our of oar fallen and sinful raee, they could not have answered it. Her Epli. Hi: 1#, II, ami 1. Peter 1: 13. And had they inquired of Abel him self, all that he could have told them would have lieen, that God had promised deliverance—that be had believed the promise—that he hail therefore been saved; but as to how the deliverance would he eA-rtrd, there is mi reason to suppose that he knew any more than did the nngeta, or than did the saints ou earth who were “searching what, ami what manner of tiaie the Bpirit of Christ which was in them did signify.” Hi ill, being saved, though not knowing how, tbeie was nothing to prevent him from being as happy as were those angels who were desiring to look into the mysteries ot redemp tion, which, to a great extent, were yet hid with God in Christ. Again : The text tenches that we have received that which they had not received ; and that, by the recep tion of it, not only we, but they also, an- made perfect. Then, what in thst which, being received by aa, became the perfecting of their salvation t The greatest known difference be tween their condition and oars is this: They had a promise that the ground-work of salvation would bo laid; we have the laying of that ground-work before ns as an accom plished fact. And between these two conditions there is n vast dif ference. Describe to a person who hail never seen any bat a few of the most simple machines In nae, aome great sad complicated work. All wonhl float vaguely through bis mind. Then take him into the Imilding in which the machinery is at work, and show him the re lation and the working of every jrart. Let him see the result of all the combinations of parts. Then haw different and bow clear would the description first given appear. Hav ing seen it, be would feel able to describe it himself. Ho, also, is tbs difference between the situation of those to whom s salvation had been promised and described by symbols, anil that of those who can look back upon the life and death sad resur rection of the Son of God. Even when he came Into the world and wrought miracles, his disciples failed to understand his teaching respect ing the things concerning himself. Bat when bis teaching became facts, in his death and resurrection, then they understood ft atl. The “better thing provided for us,” is, therefore, the promise fulfilled — redemption having become an accomplished feet. His death was available not only for those who believe after his death, bnt also “for the redemption of the transgressors under the first covenant, that they which are called (os aH Old Testament saints were) might receive the promise of eternal inheritance.” For, according to the text, although they were Hke Abra ham in the land of Canaan, on the territory aud enjoying its fruits, yet they held the possession only hi promise. They were not permitted to see tbs exact conditions os which their title rested, until the redemp tion hod become an acuom|>lialird fact. This same idea Is again pre sented by Paul to the Romans: “Whom (Christ Jesus) God hath set forth to be a propitiation through faith in hia blood, to declare his righteousness fur the remission of ■ins that are past, through the forliearanoe of God—to declare, at this time, hi» righteoum-ss, that be might be just ami the justifier of him that belicvctli in Jeaus.” The remission of sins wss pronoun I to those “who obtained s good report through faith f and tbay obtained the benefit of thst remimiou. Bnt the “righteousueaa of God” In remit ting their sins wss not “declared" to them. They had to take it aa a mat ter of course, that the “judge of all the earth would do right.” Nor did angels know. It was s “mystery hid from ages and groeretioM." But when Christ Jesus was actuallj set forth on the cross, a propitiation, there was light. God’s righteooa ness in remitting sins, all slung from the foil of Adam till the araeifixion of Christ, wss dm-tsred. The sngrls began to leant. Principalities and powers iu heavenly plane la-gun to know something of “the manifold wisdom of God, according to his eternal purpose which he |mrpused in Christ Jesus, our Lord.” Apos tles and disciples, too, looking bark to the propitiation armmpliahed, made, in s few days, prodigiona strides is the knowledge of the great “mystery of godliness.* And while mm ou forth and sage Is hi i < heaven were than mwahmed, ns 11 from a cunfoned dream, te s distinct sad glorious reality, we are sot i warranted la the cuocIiumua, either that the saints in heaven knew all this before or that they remained ignorant of it. AB was tin gtnrj arc j* ItiraJ "AH wl» mm para Ibhw CibIbsb ill S IN Ikaa ka* Now let t» try the principle* elabs- raCrd, hjr their appUcathm tea single text. When Jacob, the victim of many disaster*, sank down is tlnqmmlenry with the ctj : “ All these things are against me,” sappnsr amor comforter , like Pan! had roam to him, saying: “Cheer up, O Israel! be ot good carn age ; for He who will not spore Hie own Hus, but sill tlrtiver him up for ; os all, how shall Us sot with him also freely give as all things F Hack arguing would afford but little earn fort to the pstrisrrh who wss already doubting God'S faithfnlurm to bring back his boo from Egypt. lie raa not believe the present least here a greater fjtwre would lie pre sented for his faith. But wbea the promised redemption has become an arrowiptiahcd feet, the argument— fie that qwrel not, bat delivered, bow sitsII lie not with Him freely glvet—becomes irrealstible to all who believe that feet. Past, with all hia faith, dal not have lo trust Gad for the folfiilment of His great promise as Abraham and all the Old Testa ment worthies had to trust Him ; to them it was only a promise ; to him and to all New Testament saints, it is s fritfillment. Htill, notwithstanding the great disadvantage at which tbev ware placed when compared with a, they bellsved. And it is for sake of this feet, that the apoatie refers to the records of their faith. For the essence of his whole argument la this chapter Is: H they, situated as they wore, believed, how maeh more ought we; tf theta-fhith hi a promised redemption was ■■ (Beirut to make them trust God’s faithful providence in all the conflicts of tiaie, how much store should we, having that redemp tion accomplished, trust Him in nil the trials and sorrows that la life's pathway beset ns. More of the ele ment* of reasoning enter, nr may entnr into our faith than could have entered into theirs, became we have more forts, both indisputable sad important, cm which to found our feith. But these beta, mem known to the church ou earth, ran not be concealed from the ehnreh in Heaven. Honor, “with ns"—both at the same tiaie, and by means of what we have received, “they elan were made per- feet* BXPOBITOR. Far ths LthwBB riae fieriest Thsogkb fer fraist law •f * City Parson ON KOBAL QRSATXUS. Morel Ores ferns includes in its grasp all exncllrtw ies, and virtually > footers end forever dignifies all Intel lectual wealth. A man may acquire intellectual distinction, yet fell far short of moral greatness. But he who aims at this sublime goal, may reap ou his way | thither all the fields of iab-UacUud wealth, and carry as trophies sad t adornments all his shcavus with him., ON THE AIK OP UTS. Ths frost coatrWhaf ysiyui of a life is the true test of its value. M«a who have low and aa worthy slaw, who are coo toot to grovel in arusuai pursuits, never rise above the level of their lowest (inures. This is what degrades or elevates a life—its bin. This is law. This iudaeare is not always per ceptible. It is frequently ao nulide as to evade diderttou iu fell, sod to dssuivs both tha pssreplluu sad the judgment. Bat it h always there! It controls. Its votee, though sod aH to the mighty task. Choeee wieeiy, therefore, year auu. nut oooo MAX* irire. The Christina's steps are on ths buns of danger sad through ea- haated dark area, bat God feuds him u, sad thraagh. aud ever, netil hie usury feat press the wrtroam paths that wind thraagh fields of l*aradfer. > Ms fit nun a*It shr lb asatM saa- »h tb Hw foaS tlut tmfeOi re T ON thus search the Scripture for the rel ative* of your vans, you will, is each cure, find the scattered members of a great family; you will find them in the OU Teatesrent sad in the New, just os a household feay be distributed through the Orient sad through the Occident. Yon will find them in separate books that an divided by gulfs of years, evaa as member* of a fhmily amy be dispersed in euutineuU that ere divided by oceans. You ■hall find * sentence in Revelation, Just on the borders of the coming eternity , whom- sacteat brother lived fer back of the deluge Id grand old Gwaaafe, sear fir spot where eternity firm broke into than. Look them up, s father hare, a meter there, a twin brother yonder. Bring together this ■senly brotherhood of thoughts, end sweat efetorhood of emotion, sml degwerreotyjie the nwientisl group upon your soul. Is this manner study ths verse is its textual, ooutextual sad Bcripturai ■tutus, and while yen ere studying it thus, write dowe every thought, sod similitude, ami application, that My •ash across your mind, and when you ere thraagh, you will find that a mem of obedient, plastic material dec your ImmmI 1 *, rm will begin to •t lee itself, wherein it shall shine as a son with s pi sectary host of thoughts and feelings revolt , iug about It. Yen, yen trill find that you have gathered more then you cau carry. Van have been walk mg through God’s laud, aad the clast era of thoughts that yon bars plucked ere clusters of Kaheul. You will wish that you had aotm- one to help y ou carry them. Let as see how fer you here ad veered: you have token your verse or passage apart; yua viewed the wards tmhtnduaUy , aad alee feerued their habits; tksa yea bars pat them comprehend hfe paintings jest so C as you ore intellectually sad am tioually in fellowship with him. ? Remember, also, that getting the sense of Scripture to ever s relative thing. Never think that yoa have it aiL Yoa hare only dipped up ooe handful of water from the stream which low* from God’s throne. Yen are a voyager upon a shoreless sea. Below yoq are unfathomable volumes. Therefore be in sympathy with the exhsnstleesnee* sod the mysterious depth of Scripture. Catch thst pro found reverential ewe which has t»«e to you sometimes by starlight as you floated upon the bosom of the great deep, and thought of all that fey below you, and all thst stretched above y ou.—Are. Dr. fedhr. the i year There are ao chance situation* the Christian Hfe. Ah the steps of s gwod win i ordered of the Lord. ! *w- * . Your present state is frying toyau ttwm *“ •" aad begets within you fear* ami mis- • 3 °" , givings, attribute them not to the rin-amataners that sarmaad yoa so • much as to your view of them. Tour own coloring has more to with the rugged news of year position tkaa the position itself. Contentment win Conte only when yoa rise into the sublime feith, that thst which now surround* you is of God—of nis ordering, aud will stay His plena < ore, which will bp gov erned by your ' good. of the i •tat itsrtfaud m its context; sad lastly, yoa have collected around ths thoughts of Us nuawrous kindred U ef ths Bible. Have reset Not ye*. There to OM thing mure. Ho know: Tkmt pom meet he fe traps tip wife fer darter. Ths canal mind dues is nut in sympathy with ths Author. fe s The Way is Bet and 01 re the ifia tlU preheat! Hcriptiue. Carnality leaky ship that gwee te the bottom. Itawl orthodo&v la t skip GOMplete la every timber end spar, but the man at the helm is froara to his poet, and the crew ere stiff sad dead, swinging la icy hsmmerks, aad the ■hip drifts and is wracked spou a fee shore. He alone attains to the true sense of McnpUtre who has sympathy with Him who gars it, sod exactly IB propurUou to ths measure of that the Oodl sympathy. Yeui just so fer as yoa can ■ with the artist. Lo, here yoa stand srd a picture LI. rise from the individaal srutrncr aa s whole. I ■cuteurr aa U is is itartf. to as in baauut laaguaga, and under grammatical rein. Yoa eaa afford to parse what the great Grammarian has pat together. Strive to discover which ths artist h the precise meaning of the verse to intellect end heart, (taell thereto yean of un utters I tic com Next examine the sentence as to muuinga with nature now first open Me position. Her what gore before, | this reaves struggling for adequate end roam after. Lot year mind utterance. You behold iu the fare owing with the context. Look be- finmndof the picture a lake, to whose neatb the surfere for the writer** aha. crystal depths the saobeam* slumber Notice how y ear verse helps an hfe. *hh- by side With the lung tree Mark the character , shadow a. * A “Small Btifeumirnox.”— Mr. John YVannAmaker, the well-known active Christian layman, of Philadel phis, recently reported to the Minis terialv.Association of that efty, in regard to the “Five Million Fond’ which the United Fresbyteriau Church proposes to raise: “Put me djvrn for #10,fifiO, when you come to the small sobsaripflon*.” of the retire passage; whether U be historical, poetical, or prophetical— whether it be rhetorical, logical, er theological whKker it ha parwboii cal, sUegunoal, or proverbial. Catch the spirit of the theme. It hoe an atmosphere of itoowru, with itaspecfel exbiUrattou. Ohaerve the continuity It to m uu broken stream. Ixmnch your boat oa U. Float with it. It to a tide of aineic. Ones more, examine the sen time* «ith refrweuce to tha root of the BUde. This fe not whet I Just recommended above. There I advised you to study the habits of words; that fe done by- rooked as to n liquid cradle by Urn land waves, uu the bike's bottom, fire gulden sends. Around are the emerald shores, rib bed by the ripple marks which grace fully blood with the stooping verdure. | Your eye croewre this lake, and be youd there upon to your view wide plain* which gradually narrow into the viue-elad valleys, uud those valley* run fer oa between bills thst rise sod swell to ever-iucrassing height aud grandeur, and still further on aud deeper to the picture are fruitful uplands, which are but the fringes of lofty mountains whose ; dusky ranges rise one above aud tho aid of s Concordance. What I. beyond the other, oa and still on, here com mend is altogether another' deeper and deeper bio ths remote thing. Tsko the thought of yoor distance; snd yet beyoud sod above sentence and find out IU kindred . sH these, stiU onward and upward, thought* in the Bible. This fe done , appear clouds, nlsny clouds You by looking up what are rolled the parallel passages This can be ac complished to rare oases by memory. I know » tody who will not look at a reference, but has trained her memory Into a Cooourdaoce. Bnt wr, who bsve not such tensetous, diacipbned memories, must depend oa Bibles thst have tto»parallel passages noted in the margin. The most compre- hensive help, however, you cau find, is s small volume published by Bag- ster, of London, celled “The Treasury of 8cripture KnoWlege," which con tains 300,000 reference*. If you will gate entranced upon their vast and shadowy shapes, which address iu a language of their owa your inmost soul, and speak to you solemnly and awfully of eternities of time and endlessness of space that lie hidden behind in the great serial abysses over which those clouds hang as veils of beauty and secrecy. Tell me, as you look upon such s picture, how (hr you ran understand it Just so fer aa you are to sympathy with the mind that fe revealed there. God’s texts are such pictures. Tho Bible i* one of hi* art galleries. You shall foil; fisbhsths I have often thought that if I had the management of the weather de partment, all the Habbaths should be rainless and bright aad that tmppy medium maintained between , extreme heat and cold which fe so congenial to a fesy man. Bat <m aeoond thought, (sad seeoud thought* are geoerwlly the best.) 1 have been led to think that the weather fe to good hands, sad it had perhaps better remain there for the present; and, when it raiaa, even on the Hebfawth, I have roam to the wise (tHK-lusios to let it rain. 1 do not mean this to that spirit of dogged atoiciam which submits to a thing because it can not be helped, but to that nobler spirit which takes things as they room, believing to the doc trine of the tract, “Tto ell for the beat.” Proverbial philosophy teaches that then are uses to everything, and there I have been fed to search for the aero of rainy Sabbaths: 1. They show us that man fe a sinner. All ths slrmrnto of nature * to that curse pronounced earth far msu’s sis ; aad, the weather get* out of sorts, the mind naturally goes back to the caoae. There would be per fret harmony throughout the phis) cal world but far sin j and any disorder of any sort brings before as the fort that we, in common with the rest of mankind, ere trans gressors. It fe vr*4l to be often re minded ef this feet; it puts us to our right place, and keeps down that pride which fe so dangerous to the rhristiaa'* progress. 2. They are often very humbling to a minister, when he prepare* what be thinks fe a particularly good aer bmc, and has gotten ready hia “big swell,” and to very anxious for a great congregation to display his oratorical powers—then often cold water is throws upon hfe vanity in the shape of a rainy day that hasps at bom a targe body of his bearer*, tit him sabmit meekly to this infla tion—it fe far bis good. Let him go ua and preach bis sermon thnt os and not aa oM ooe from the pde whieh has been goae over before. Good My be done even te a smi audience. Two or three make a qaoruai. The preset* and blessing of the Mealar My be had when only e few are present. A They fern mb ooraaioas for a l<eo|>to to exercise their |mtiraer and ortf-denfaL It fe right for people to drees well when they go to church better even than ea other eecaatotia. Jacob’s example fe worthy of imitation to this regard, though there is an ex tras* which ought to be avoided. But can they expose their fine raiment to raia aad mud! Shall they do this, or shall they neglect the commend which to so plain, “Thou shslt worship the Lord thy God”! Here fe a plain conflict be tween God’s tow sad their pride of drees: which shall hare the victory! or will prudence and self-denial step to and adjust the difficulty by wear tog an every-day drees! It fe not pleasant to go out in had weather; a seat to the big rocker by the fireside fe then especially inviting. Bat the taw says, “thou shslt," without any exception. What, then, to to be done! shall wa give up oar seas to our duty! which will ooo science, which will God approve! When the cross ia placed before ns, ■hsii we refuse to take it up! It is self-dental that makes the mao, aad especially the highest style — the Christian. A They shew bow little many care for the house of God.Wtwithatandiug their loud professions. 5. They cultivate that ingenuity in framing excuses for the neglect of dtity, which fe one ef the moat mi velou* properties of the tinman mind. The philosopher who leaves this out, knows but little of the science of which be treats. We have often ad mired the rapidity with which the mind works when it fe trying to qait ■ disturbed conscience. Whatabun dance of material it will gather to a trice, end how quickly arrange its fheta aad argammts so as to autos the worse appear the better reason! They cm pray at home, aad ting psalms at home, sad read tha Bible at home, and read a hetter sermofl than they ore likely to hear at chunk. This fe true; but will they do these things! and, if they should do them, will they have done what God re quires them to dot Are they not more likely to spend ths day in dosing, or to idle conversation, or idle reeding, or idle thinking ! A •dent Sabbath is generally a mfespeat Sabbath. God's way fe the beet: “Forsake not the assembling of your ■rives together, ea the manner of •one fe.” That manner fe not yet obsolete. fl. They are teettog season*. They separate the chaff from the wheat, the more spiritual members of the Church from the rerclwm, worldly professors. If a mao wants te be a respectable hypocrite, he feast attend church regularly. I know aa old woman, s mother in Israel, who never mfeaea church un less it is entire!) impossible far her to attend. It take* a good deal, too, to amke it impossible with her. She will go through mud, or snow, or hail, or’sleet, or rain—any thing short of a nix of fire nod brimstone. Her example shines star aad con demns scores who stay at home when they could and ought to go to church. “Fire and hail, snow and vapor, stormy wind, (sad relay Sabbaths,) fulfilling bis word." — Prtekpfrrkm end Index. Jshi Wssfey his Wife Mr. George Dawson, in a fete lee- tare ou the great founder of Meth oduun, gave the following details. When Weriey oottod, he ■», “It would be more useful to marry.” There fe nothing like giving that sort of pretty faring to yoar wishes. 1 have known a frieud, when he was going to move from a little living to a large one, say that it wan be cause he was going to “a larger sphere of useftilneos." A certain witty mao used to say that whenever a clergyman want from s little living to a large ooe, ho did ao bees use. be had got a call, but that be would want a “good loud hollo to take him from a large to a small living." Wesley married a widow, who, through her jealousy, led him a life of wretchedness and misery. At feat hfe spirit was up, and hr wrote her, “Know me and know yournelL Suspect me no more; provoke me no more; do not any longer contend for mastery, for power, money, or praise; be content to be ■ private insignificant person, known and loved by God and me." It was not likely that a woman would be pleased at being reeom mended to be an insignificant person. After twenty years of disquietude she one day left him. He bore it philosophically. He west even be vend it—he took hfe diary, ami put the moat pithy retry into it I ever met with to e diary: Jfea earn ivft • sisea demiei, non irroesfie. whieh may be translated thus: “I aid not leave beV; I did not send her sway; I ■han’t send for her beck.” And so ended the marriage Hfe of John Wesley. ' Quick Sftim ” James R. White, Esq, Haperin tendent of Broad and Arch street Methodist Episcopal Sabbath-school, fe responsible for the following : “My ecu,” said a banker te his King hopeful, “I want to give you a lesson in business. Here fe a half dollar. Now, if you can find any boy whom you can trust, who will take this BMUey aad nay yoa interest for it, you may lewd it to him; sod “you invest this wisely. I’ll increase your capital." When night came the banker said: “ My sou, how did yoa invest your ooey to-day T “Well, father,” replied the Httle fellow, “ I saw a boy ou the street without any shoes, and he had ao dinner, so I gave him my fifty cents to buy something to ret with.” “You’ll never auks a bufltaeat man to the world,” said the banker: “too sinews fe business. But I will try you once more. Now here fe a dollar to invest; see how well you can do it” A load pool of laughter from the boy followed this speech, which was thus explained: “My Babbath-aohool teacher said giving to the poor was lending to the Loid, and she said he would return to us south-; but I did mot think he eeoeld do it f trite to quiet."