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Quest. Have you an unshaken confidence in God througla Christ of your justification, sanctification and sure hope of glorification ?
Answ. The Lord has been good to me; and no doubt remains in my mind but he will be good; and I can now praise him for the hope of a better life.
Quest. Have you ever kept any account of the seals to your ministry?
Quest. Have you ever taken an account of the members in the societies of the United German Brethren ?
Answ. Only what are in Baltimore.
Quest. Have you taken any account of the brethren introduced into the ministry immediately by yourself, and sent out by you? Can you give the names of the living and the dead?
Answ. Henry Widener, Henry Becker, Simon Herre in Virginia; these are gone to their reward. Newcomer can give the names of the living.
Quest, What ministerial brethren who have been your helpers, can you speak of with pleasure, and whose names are precious ?
Answ. Guedick, Widner, Herre, Newcomer, and others.
Quest, What is your mind concerning John Wesley, and the order of Methodists in America ?
Answ. I think highly of John Wesley. I think well of the Methodists in America.
Quest. What are your views of the present state of the church of Christ in Europe and America, and of prophecy?
Answ. In continental Europe the church has lost, in a great degree, the light of truth. In England and in America the light still shines. *Prophecy is hastening to its accomplishment.
Quest. Will you give any commandment concerning your bones, and the memoirs of your life? your children in Christ will not suffer you to die unnoticed."
No answer to this last question,
From the Wesleyan-Methodist Magasine. ILLUSTRATIONS OF SOME PASSAGES IN THE SIXTEENTH AND
SEVENTEETI CHAPTERS OF $T, JOHN'S GOSPEL, THERE are certain shades of meaning in words used nearly as synonymous, which, if unnoticed by a Translator, may considerably obscure what is otherwise a very literal rendering.--
* Mr. Otterbein, about this time in conversation, observed to Bishop Asbury, "The Commentators are mistaken the vials are yet to be poured out."
This remark I think particularly applicable to the sixteenth and seventeenth chapters of St. John's Gospel. In the original, the words indiscriminately rendered to pray and to ask, have a speciality of distinction well worthy of notice. The word always (except in two instances) used by our Lord, when addressing his heavenly Father, or by the Evangelist when recording that circumstance, is one which may properly be translated to request; whereas another word is uniformly, through all the Gospels, employed for the prayers of the Disciples. In the Prayer in Gethsemane the attitude is prostration, and the word for prayer that which denotes earnest supplication. But at all other times, the language is not that of a supplicant, but of one to whom all things were already given.* This distinction may help to obviate any misconception of our Lord's words, when he says, “I pray not for the world." The requests which he was then presenting, as the High Priest, preparatory to offering the great Atonement, were first for himself;—then for the Priestly Family, his Apostles, that they might be “ “consecrated for the truth," as bearers of the light of the world ;-and then for the Jewish Church, which should be gathered and formed through their word, that they might thus be honoured to bless all the families of the earth, and “that the world” (the Gentiles) “may believe that thou hast sent me."
It is well known that on the great day of the Levitical atonement, the High Priest offered a prayer over his own sacrifice; first for himself, then for the Priests the family of Aaron, and lastly for the people. Our Lord, doubtless, by praying in the same manner, in the presence of his Disciples, gave them to understand that he was the expected High Priest, “after the order of Melchisedec," "a Priest upon his throne;" and this, duly attended to, would have prepared them for the solemn' scene which followed.
In the 23d verse of the sixteenth chapter of St. John, the ambiguity would be removed, if the distinction of the words in the original were preserved; whereas they are indiscrimately rendered to ask. The verses are also ill divided; the sense would be plainer, if thus given:" I will see you again, and your heart shall rejoice; and in that day ye shall (need to) ask me nothing; all your present difficulties will be removed. And, what is still more, I give you the fullest assurance that whatever ye shall request of the Father, in my name, he will give it you. Hitherto ye have asked, or prayed for, nothing in my name." -The first clause in the 23d verse ought not to have been united with what follows, but either made a separate verse, or united with ver. 22.It has been too often ignorantly pleaded as a prohibition to address any petition to our Lord; though it is certain "all power," with its administration, “is given into his hand.” (Matt. xxviii. 18; Johp xiii. 3; 1 Cor. xii. 5.)
* In Matt. xxvi. 63, the Greek word will answer to our English send: “I can send to my Father for more than twelve legions of angels."
The attentive reader of the Greek Testament will discern a beauty in the separate application of the words épwtū and airsw, which
may be preserved in other translations I have not now an opportunity of examining; having only a Latin one, which very properly renders John xvi. 23, 26, “Et illo die me non interrógabitis quicquam :-quæcunque petieritis a Patre in nomine meo, dabit vobis. - Illo die in nomine meo petetis : et non dico vobis me rogaturum Patrem pro vobis.” And, in the seventeenth chapter, the word used by our Lord in verses 9 and 20, is
rogo, as also in chapter xiv. 16, "rogabo Patrem;" while in the prayer of the Disciples, in verses 13 and 14, the term is petieritis.
The Grace of God Manifested.
For the Methodist Magazine.
MEMOIR OF MRS. ELIZABETH KEAGEY. The subject of this memoir, was born in Lancaster, Pennsylvania, Jan. 2, 1773. Her parents belonged to the Menonist Society, and though Elizabeth never joined that communion, yet such was the influence of the religious instruction she received from her parents, that she was never known to join in sinful amusements with the companions of her youth. She was habitually thoughtful, and appeared always conscious that she needed a change of heart to prepare her for a state of blessed immortality. It appears she was the subject of frequent awakenings of mind, and the drawings of the Holy Spirit; yet she remained without the comforts of religion till after her removal to Upper-Canada in 1800, where she came under the ministry of the Methodists, and soon after she obtained a hope that yielded her some consolation. In 1811, she and her husband, Mr. John Keagey and their eldest daughter, became members of the Methodist Society in the Ancaster circuit. Possessing a deep and humbling sense of her unworthiness, in comparing her attainments with the holy requirements of the gospel, joined with her natural timidity of mind, she was led to speak of her religious enjoyments with mùeh caution. From the amiable deportment of sister Keagey, and the humility and meekness of her temper, her friends had much confidence in her religious experience; but the views she had of the deep depravity of her nature, and the extent and spirituality of the law of God, forbade her resting short of gospel holiness; and the numerous promises of divine grace enabled her to overcome every opposition, to hunger and thirst after righteousness, till she should be filled with the Spirit and be made perfect in love. : It remained, however, for this devout - Christian to be brought to those
spiritual attainments in a way she did not anticipate; for it pleased Him in whose hands she was, to lead her in the way of suffering.
In September, 1821, she was seized with a dropsical complaint, which continued to waste away her life by increasing sufferings for about sixteen months. At first hopes were entertained that her disorder might be overcome by medicine, and when this proved unavailing, recourse was had to a surgical operation : this she underwent at eight different times, and the whole quantity of fluid which was drawn from her system, was one hundred and twenty-two quarts. During this affliction her sufferings were extreme, and sometimes the enemy thrust sore at her to rob her of her confidence, and to destroy her religious comforts. But through the whole of her sufferings she showed much patience; for she was never heard to murmur, and after her conflicts of mind, she would frequently rise in triumphs of faith and of joy. Indeed her Christian experience appeared to brighten in proportion to her suffering, and she became exceedingly joyful even to rapture, so powerfully did her Saviour manifest his presence and love to her in her extremity. During her affliction meetings were some times held in her room. On one of those occasions she had requested preaching: in time of the first prayer a weight of power rested on the minds of many; and, when the preacher had closed, sister Keagey broke forth in ecstacies of joy, praising God aloud for his mercy and goodness. Similar feelings were kindled in kindred spirits through the congregation. The preacher in the meantime deferred his discourse till her raptures had subsided, saying, this is the best of preaching. The next Sabbath in classmeeting she experienced a powerful manifestation of divine comfort, and she again broke out in raptures of love and praised the Lord aloud. On Sabbath evening previous to her departure, her children, at her request, having been called in, she proceeded to give them her last advice. She charged them to fear and obey God, and exhorted them to holiness of heart and of life, saying, "you must never retire to rest, nor take your daily food without prayer to God.” As her thirst became extreme, she would say, " it will never again in this world be quenched, but I shall soon be where I shall drink of the water of life, and thirst no more for ever.” On Monday and Tuesday following, she again called her children to her, and bade them farewell, urging them to faithfulness and to prepare to meet their mother in heaven. From this time to the following. Sabbath her sufferings were great, and she spoke but little; but when asked of her confidence she would answer that it was still strong in God, saying, “I am ready to go! when will the door be opened that I may enter in ? Not my will but thine be done." In her last hours, such was the serenity of her mind, that while lying in silence, her countenance seemed to beam with a heavenly lustre, so much so, that some were induced to ask her of her views; she answered, “I am thinking of that place to which I am going.” Her last efforts were to hail the coming of the Lord, saying, “Come, Lord Jesus, come quickly!" and without a groan she expired on the 19th of January, 1823.
I. B. SMITH.
ANECDOTES OF THE REV. JOHN FLETCHER. In Vol. V. p. 382, we inserted an anecdote of Mr. Fletcher, which we copied from the Christian Observer, in which he is said to have been "of the Methodist Episcopal Church," a mistake which ought to have been corrected. Mr. Fletcher, it is well known, was a minister of the established Church of England; and it is equally well known that he ascribed his conversion, under the blessing of God, to the Methodist ministry in England, with whom he united himself at an early period of his religious experience, and remained to the day of his death closely connected with Mr. Wesley and his coadjutors in labour and triumph. In addition to Wesley's, Gilpin's and Benson's biographies of this truly apostolic man, it seems that the Rev. ROBERT Cox, a minister of the English establishment, has published a sketch of the life of Mr. Fletcher, in which are related some anecdotes not noticed by either of his other biographers. Some of these are published in the Wesleyan-Methodist Magazine, from which we select the following: MR. FLETCHER's Presentation to the Vicarage of Madeley.
“ This living he accepted in preference to another of above double the value, which was offered him about the same time; his previous intercourse with the people having excited within him an affection which would not suffer him to be then separated from them, and which remained unabated till his death. The circumstances connected with his appointment are remarkable and characteristic. One day Mr. Hill informed him that the living of Dunham, in Cheshire, then vacant, was at his service. • The parish,' he continued, 'is small, the duty light, the income good, (£400 per annum) and it is situated in a fine healthy sporting country After thanking Mr. Hill most cordially for his kindness, Mr. Fletcher added, "Alas! Sir, Dunham will not suit me; there is too much money, and too little labour.''Few clergymen make such objections,' said Mr. Hill; it is a pity to decline such a living, as I do not know that I can find you another. What shall we do? Would you like Madeley ?'. That, Sir, would be the very place for me.' "My object, Mr. FLETCHER, is to make you comfortable in your own way. If you prefer Madeley,