HITCHCOCK & WALDEN, Publishers. YOL. I. The Methodist Advocate IS PUBLISHED WEEKLY, By Hitoliooclc & Walden, FOR THE METHODIST EPISCOPAL CHURCH, Oil Broad-street, opposite the Post-Office, ATLANTA, GEORGIA. Two Dollars a year, invariably in advance. All traveling preachers of the Methodist Epis copal Church are authorized agents. TERMS OF ADVERTISING: Single insertion, .... 12 cents per nne. Any number of lines, 3 months, each insertion, .... 10 cents per line. Any number of lines, 6 months, or longer, each insertion,.. 8 cents per line. B. and. HOLCOMB, Printer. THE METHODIST ADVOCATE FOR ONE DOLLAR! From the first of July to the first of January next—six months—the price of the METHODIST ADVOCATE will be only ONE DOLLAR! This affords an excellent opportunity to extend our circulation, which we hope every agent will make good use of in procuring subscribers for the remainder of the j-ear. We have reached a weekly circulation of OVER THREE THOUSAND IN FOUR MONTHS! and between this time and the first of July we should have TWO THOUSAND MORE! Let every preacher canvass his charge at once, with the purpose of putting the METHODIST ADVOCATE in every family under his care. Get the names of subscribers and send them to Hitchcock & Walden, Atlanta, im mediately, and collect and pay over the money at the next session of the Confer ence. We ought to have S,OOO Subscribers on our books before the first of July. Send in the names as fast as they are obtained. The usual premium will be given, namely, 12 cents on each subscriber for six months, and the few traveling preachers in our Southern work who have not ordered can have the paper on the terms already given— One half of the year FOR HALF A DOLLAR! All subscriptions must close with the year, December 31, 1869. THE METHODIST ADVOCATE has already won for itself the highest com mendations, and has proven to be the paper for the people. The people will support it, if it is fairly presented before them. This our agents must do, and we believe they will do it cheerfully and well. Now, brethren, let there be a united ef fort, and on the first of July put your paper on a self-supporting basis. It can. be done, and -we Ibelieve it will be. Send on the names, and the sum due will be charged to the account of the preacher forwarding them, and the money received at Confeienee. It must be. paid then with out fail. But now, brethren, WE WANT TEE NAMES! If money is sent, it must be by post office order, by express, or through the presiding elder. FIVE THOUSAND by the Ist of Julv! THIS IS THE LEAST WE EXPECT. Address Hitchcock & Walden, Atlanta, Ga. Write the names of subscribers, post offices, counties and States very plainly. If there is any failure to receive the pa per in good time, write again. Letters may be lost. We correct all .mistakes soon as discovered. Faith. —Yon remember how the bridge which connects this nation with Canada was built a few years ago. What would,a man of no faith have said about ' He would have said : “ How are you going to span this awful chasm ? How are you go ing to get over your cable and build upon it that bridge? It cannot be done.!’ A man flew a kite with a fine string over ; but a train of cars could not go over on a little thread which would not hold twenty-five pounds. He tied it to one a little larger, and this drew another one over ten times as strong as it was, until, finally, some wire is drawn over, and that drew a large cable, which was strong enough to hang the bridge upon where the cars go over now without settling it a quarter of an inch. Now, if you have any faith at all, fasten it to the throne, and use it to draw a stronger cord, till the interests of your eternal sal vation can easily hang upon the strength of the mighty cord that binds your heart to God.—[Bishop Kingsley. A special mission has in charge the work of planting a Young Men’s Christian As sociation at every important station on the Pacific Railroad. Methodism in Tennessee. Methodism has accomplished much to ward the conversion of the world, but not half so much as lies in her power to do. The advancement of Methodism has been marvelous in the eyes of the world. About one million of names were recorded upon her class books at the close of the first century, notwithstanding the loss of the Methodist Episcopal Church South. The Methodist Episcopal Church has more mem bers than any other branch of the Chris tian church in America, and wields a greater influence for good than any other organiza tion. But there are hindrances. Ist. Our churches and other houses for divine serv ice, are located too near to each other. We know it is desirable to reside near the church; but Christians should be willing to make sacrifice for the good of the church. Churches in the country should be five miles distant from each other. A man’s religion is worth but little if he is not wil ling to ride two and a half or three miles to hear the Gospel. I read of an old lady who walked fifteen miles to a “love feast.” Many of our churches are only three and four miles distant from each other. Two evils result from this: L The classes are small, and many must submit to week day preaching, which is attended only by a few faithful ones. 11. It taxes the preacher with more preaching than is absolutely necessary. This is realized in East Ten nessee. 2. Another hindrance is, non-attendance of class meeting. Many members are never found in the class room: they have “a name to live while they are dead.” That church which holds class meetings is a live church, where religion is enjoyed, and the membership exerts a potent influence over those with whom they mingle. Class meet ing is one of the first causes of the rapid growth of Methodism. 3. Methodist ministers are not sufficiently remunerated for their services. I heard of a member of the Holston Conference who said, “1 have arisen from my table scarcely knowing where the next meal would come fromyet there are members within the bounds of his circuit, worth from five to thirty thousand dollars. Apparently some people want ministers to eat “souls for their hire.” 4. The animosity existing between some of our members and some of the Church South. It is well known that some of our ministers were proscribed during the rebellion, and many of our laity were compelled to leave home, through the influence of the ministrj' and laity of the Church South. But we are to return good sot evil; “bless and curse not; and pray for them which de spitefully use you.” Our prayer is that Meth odism in the South will soon unite. There are difficulties to surmount, but effectual fervent prayer will remove every obstacle. The Methjdist Advocate is doing our church good service, touching union ; and when this union has been consummated, there will then be a more potent influence for good in the united church than any other denomination. If Methodism be true to her doctrines and her God, she may be made the great lever by which the heathen world will be elevated to the knowl edge and love of God. J. N. Baker. Fall Branch, Tenn., June 2, 1869, “Slavery is of God—lt is Right.” I read, “and their works do follow them,” Rev. xiv. 13; and “if meat make my brother to offend, I will eat no flesh while the world stands,” I. Cor. viii. 13. Mr. Editor, from the year 1830 to 1865 I was a slaveowner jsometimes I paid tax for ninety three in number. I was a minister of the Methodist Episcopal Church ; I had been soundly converted to God as a youth in 1827. I had become a preacher in earnest, for a number of years I was happy in the love of Christ; my nature,,.as a man, is humane and kind; I have never been cruel to a beast; I never had a slave to run away ; nor do I know that I ever had one that wished to leave me, but I have since thought to myself, and have talked to myself, and thus to myself have said, if God in his unutterable mercy had not made the negro free, after all I should have gone to hell. I have eaten and drunk in Christ’s name, and in his name done some wonderful works, but the human heart is deceitful above all things; who can know it? I was a partaker of other men’s sins. But I said slavery is of God—it is right. YeaJL saw and knew that all around me one would seize his negro and buck him down on a log, stripe and cut him from the neck to the heels, slash and beat every day ; another had a pack of what he called ne gro dogs : every day, Sunday not- excepted, these dogs might be heard in full cry after some negro—catch and tear him ; the pur suers would shoot, sometimes kill, still “slavery is right.” But, “Overseer, why did you beat Tom so bad ? I think he will die.” “Well, sir, be disobeyed me: he did not get home on Monday morning till the sun was rising, and all the rest of the negroes were in the field.” “You know, last month, you beat Jack so he died ; the Doctor could not get the shot out of him.” “But they must be made to mind or send them all to perdition but “slavery is of God—it is right.” My neighbor has chil dren by three of his negro women; several of them favor bis wile’s children very much ; he sold one woman the other day, and four of his own children. My other neighbor cannot spare the time to let his women nurse their children ; he takes them ATLANTA, GA., WEDNESDAY, JUNE 16, 1869. from the mother and sends them off to a distant plantation, to an old superannuated woman to raise; their mothers never see them more; but “slavery is of God—it is right.” They groan, mourn, and weep in silence, and wail over their condition, an eternal doom of darkness; but “slavery is of God—it is right.” What shall Ido with my text? Are the words the words of God ? Have I thought that he was alto gether such a one as myself? Now I stand off and look at myself, I say, “What hath God wrought?” Numbers xxiii. Had not God, hy his own eternal power, annihilated slavery, oh, at last, I should have missed heaven, I should have gone to hell, though a preacher. I am reduced to poverty in this world ; sometimes I have thought my self and family would perish; but O, from my inmost soul I bless God that he has destroyed slavery forever, and thousands and millions of souls will join me in that great day, in giving glory to God in the highest that he has reproved us, shown us our sin, given us to repent, and set the captive free. lam sure a greater display of God’s goodness and power has never been made in his government than in the great work of destroying slavery. O, how I joy in God that he has taken my feet out of this deep mire of clay, and saved the land from the curse. If meat cause my brother to sin, I should eat no more meat while the world stands. O, in view of all this, is there a Methodist, is there a Chris tian man on earth, who dare say slavery is right ? O, Lord help us to repent after a Godly sort, and every one acknowledge his sin and turn to the Lord with purpose of heart, and exhort one another to come to Christ and be saved. A Southern Preacher. More Than Equal. A great deal is said about the reunion of the two Methodist churches and I am glad of it, for that is the way this result is to be accomplished. But there is one thing to be regretted, and that is, that so many of the preachers of the Church South keep crying against the old church, “negro equality,” not remembering that the Church South went beyond “negro equality,” and gave the colored people the preference. Turn to the 106th page of the discipline of 1866, of the Church South, where it is asked, “What shall be done to promote the religious interests of the colored people ?” Answer: 1. “Let our colored members be organized as separate pasuoral charges, wherever they prefer it, and their numbers may justify it.” Now, while they cry out “negro equality” against the old church, they ought to tell the people that they, in this action, hold the colored superior to the white' people. But they may say that they only give the colored the choice to be organized by themselves, or remain as they were before the war. Let us see. We must remember that the colored people are freed. Suppose they have a society with a hundred white members and ten colored, and the whites say to the colored: “We want to organize you (the ten) by your selves.” But the colored say, “Stop ; the book of discipline says on our preference, and we are free, and don’t want to be or ganized thus; we want to be ‘equal’ with you whites. Our labor built this house, and w e only claim our rights, as you whites have said we should have them. You whites may still remain with us colored people if you want to ; if not, j’ou may go and build yod a house. Because we are free, and you say in the book of discipline, on our ‘choice.’ ” Now, if the Southern preachers would only tell the people the whole truth, by saying, while we, the South Church, hold' that the old church is in favor of “negro equality,” we, the Church South, by this legislation, make the colored peo ple superior to the white, then they would tell the whole truth in this particular. S. May 11,1869. Quarterly Meetings. In the Methodist Advocate of the 12th inst., I notice an article with a caption, “The Quarterly Meeting,” in which some very pertinent questions are propounded, the first of which I answer affirmatively, in so far as it relates to the circuit upon which I am called to labor. One of the great evils that militate against the quar terly meeting is its irregularity. I think if the disciplinary regulation with regard to the matter was faithfully obeyed, and meetings held in conformity to its title the church wonld be greatly edified. Especially would it be so where the administration of the communion is entirely dependent on the visits of the presiding elder. Our work has suffered and does suffer from this irregularity and haste in coming among us. Our last meeting was held March 27th and 28th, just a little more than a month and a half ago; nevertheless, quarterly meeting is to be held May 21st. Why may not our elders tarry long enough to become person alty acquainted with at least part of our work ? The circuit upon which I labor is thirty miles in extent, and the only point at which the communion was ever admin istered is not centrally located; so that not more than five per cent of our people have been permitted to obey the injunction, “Do this as oft as ye shall drink it in re membrance of me.” Now lam of opinion that our brethren are like Noah’s dove, too much on the wing. We would have them visit all the work, if practicable; if not, then portions of it. This, if done in the spirit of the fathers, would give new vigor to the cause, and the results would be glorious. If Methodism would succeed in this south- ern work, her heavy ordnance must be brought into play equally with the sabers of her infantry,for be ye well assured, “we fight not as one that beateth the air; but against principalities and powers, and spir itual wickedness in high places.” J. B. M. Union, S. C., May 13, 1869. JritcM The M. E. Church —North and South. Quite a sensation has been produced, among the churches in the States, by a cor respondence between the Bishops of the Methodist churches of the North and South. At a meeting of the Northern Board of Bishops, held in Meadville, Pennsylvania, Bishops Janes and Simpson were deputed to present a communication to the Board of Bishops of the Church South at St. Louis, Missouri, on the subject of a re union of the two Churches. The letter of the Northern Bishops, which was dated April 23d, was presented to the Southern Bishops on the Bth of May, and the reply of the letter was dated the 11th of May. The letter of the Northern Board was emi nently Christian and courteous. They sub mit that, since the Methodist Church was the first to divide, on account of slavery, it ought to be the first to re-unite ; that dis union has been productive of evil, and since now the cause—slavery—is'rernoved, “ love of country and religion.” notwith standing “the controversies of the past and the tempers of the present,” make it fitting that the two bodies should seek a way of again becoming one ; and, since the provi dence of God seems to render “ Union in evitable at no distant day,” they invite a consideration of the practicability of a re union. The General Conference of 1868, which sat in Chicago, appointed a Com mission, consisting of eight of its mem bers and the Bishops, who were empow ered to treat with a similar commission from any other Methodist Church that may desire a union with us.” The object of the overture from the Northern Board of Bish ops, evidently was to suggest that the Southern Bishops should recommend the appointment of a similar Commission by their own General Conference, hoping, doubtless, that the friendly overture would prepare the way for further negotiation, as well as encourage the Southern brethren to make any suggestions that might be help ful to the noble end they had in view. The reply -of the Southern quite lengthy, and, though containing many courteous expressions, displays much inge nuity in stating the case of their own Church:' They express the pleasure they felt in receiving the two Bishops deputed to confer with them, deplore the past and present estrangement, pray for peace—and suggest the removal of certain '•'•difficulties and obstacles that are in the way.” First they call up the unhappy past,by stating that the Northern General Conference refused to receive the Southern representative in 1848; and that he then told that Confer ence that the Southern Church could never renew the offer of fraternal relations,” and could never accept such au offer, except on the plan of separation adopted by the Gen eral Conference of 1844.” The Bishops say in this reply, '•'•the words of our reject ed delegate are our words.” The “ Plan of Separation ” above referred to, required the Northern and Southern preachers to keep on their own side of a certain line ; but it is evident that neither Church can now go back to its own side of that line, since it has been disregarded alike by both. There are now circuits and Conferences, on both sides of that line, contrary to the plan of separation. If we understand this South ern reply, it is that they cannot even con sider, not merely terms of re-union, but even of “fraternal relations,” until the Northern Chiitch agrees to call back all the preachers it has sent into the old territory of slavery. They will, however, in the meantime, make their own operations in the North as little irritating as is consist ent with their duty there. This appears to be a mere demand £6r satisfaction. A re union woald remove all difficulties, and repeal the Plan of Separation, and make it inapplicable to the new circumstances; while that plan has already become obso lete with both Churches. It was by the Union, and not by insisting on satisfaction and apology, that we settled similar difficul ties in Canada. The General Conference of 1844, learn ing that the wife of Bishop Andrew was an owner of slaves, took action that made it necessary for him to get rid of his slaves, or be no longer Bishop. Southern minori ty then resolved to separate from the North, and to organize a Methodist Episcopal Church “ South,” which would be tolerant toward its slave-holding members. Re ferring to this disruption, the Southern Bishops contend, in their reply, that slavery was not the cause , but only the occasion , since the slavery was merely a political question with which the Church had nothing to do, it “ lying outside of their proper ju risdiction.” Most people now think that slavery was a moral as well as a political question, and this revival of a dead con troversy, that has no practical bearing on the present, certainly is not the way to a re-union. It remains that the papers handle the question wisely ; for, after all, good may come out of this interesting episode in Methodist history. The spirit of the North ern overture avoided past issues, and sim ply proposed that the past be forgiven and forgotten; and though the reply referred to old troubles, it contained many broth erly assurances, and a desire for peace and friendship which would surely bring a union in the end. There are many, both North and South, who are insisting on the duty of burying strifes, since God has removed their cause out of the way forever.—Chris tian Guardian. Peace—Union. The recent correspondence between the Bishops of the two divisions of Episcopal Methodism in the United States, has called forth many earnest expressions from both sides. Os course there are diversities of views, even among those who are all on one side as to the desirableness, terms, etc., of the proposed re-union. We have not read all that has been said (mainly by editors) on the subject, but we confess to a pleasant disappointment in that there is evinced so much of the right spirit on both sides. While our doubts of the expediency of a formal re-union are not affected one way or the other, we do rejoice in the exhibitions of a healing and pacific spirit. Much has been gained. Let all thank God and take courage, and let their “light shine.” Let all on each side of the dark valley of strife, from the Bishops to the humblest private, trim their lamps and thus illuminate the tops and sides of the mountains on either side. Then shall the darkness of the inter vening valley be dispersed, the owls, bats and beasts of night shall flee away ; the devil, with a bruised head and sore eyes, shall, with his forces and friends,, double quick out at the lower end of the. valley. The craft of “Bansey” and all the V‘Sniffle” family will be gone, and brethren who have not seen each others, faces for years, shall, in the light of God, see eye to eye from the tops of the mountains, and, the white flag waving from every standard, Judah and Ephraim shall send and receive messages of peace, and peace oqly. Then shall the world see how Christians live. Thus far each division may and ought to go. This will give peace between the two divisions, which, in the light of present premises, is all that should be sought. None can stop at anything short of this without sin. Formal union is a matter of expediency. Let all put away from heart and life everything contrary to love, and incorporate and press toward the attainment of this goal every agency and instrument at command. In correspondence and discussion, let there be no departure from the law and language of love. Let each provoke the other to good wyrks. Neither side is at present prepared for a profitable ufiion. The acknowledg ment of each by the other as an equal, and the establishment of fraternal relations, may open the way for considering the subject of union ; but, until there is a better feeling between the two ohurobes, that question had better be deferred. To have better feelings toward each other, there must be right feel ings toward God. To have the latter, there must be a cleansing of heart and a renewal of spirit. If, after the re-establish ment of peace and brotherly love, it shall be expedient lor the two to become one, then shall it be known by the two mountains naturally flowing together, and thus raising the valley, cause the two divisions to become one community, and together occupy one lot of ground; Since the above was-written, we see some few editors disapprove the whole thing, and unnecessarily evince a spirit that would make the union undesirable, unless the body of Methodists, North, are of a different spirit. And the latter we believe is true.- It is time that the musses of the peace-loving people, North and South, should refuse to be longer kept in a ferment and war by a few quarrelsome leaders, whose admiration of their scars of person is quite equal to their concern about the sores of the church. The'two churches can have peace. For the sake of Christ, let all unite in wiping out the disgrace of strife and bitterness which has clung more or less to each church ever since the division.—[Christian Neighbor, (Church South.) Dow’s Dream of Wesley. A friend calls our ..attention to the fol lowing dream of Lorenzo Dow on the-20rh of February, 1796. It is found in zo’s Journal,” pp. 27, 28. It is at least singular. The friend suggests prophetic. Wesley was dismounted —he was already dead, having died in J. 791. Anti-slavery as he was, lie could not enter the house of die colored people for the “smoke.” He could not preach to them. The white horse may have indicated Dow’s decease before the “smoke” should clear away, and the red horse the war by which the cabin was to be opened for the ministry of Wesley. Certain it is that the sons of Wesley, are preaching in the cabin, and that the “smoke” has cleared away : “I dreamed that, in a strange house I sat by the lire, a messenger came in and said, ‘there are three ministers come from England, and in a few moments will pass by this way.” I followed him out and he disappeared. I ran over a wood pile and jumped upon a log, to have a fair view of them ; presently three men came over the hill from the west toward me ; the foremost dismounted ; the other two, one of whom was on a white horse, the other on a red dish one ; both, with the three horses, dis appeared. I said to the first, “who are you?’ He replied, ‘John Wesley,’ and walked toward the east: he turned round, and looking me in the face, said, ‘God has called you to preach the gospel; you have been a long time between hope and fear, but there is a dispensation of the gospel REY. E. Q. FULLER, Editor. committed to you. Woe unto you if you preach not the gospel.’ I was struck with horror and amazement to think how he should know the exercise of my mind, when I knew be had never heard of me before ! I still followed him to the eastward, and expressed an observa tion for which he with his countenance re proved me, for the better improvement of my time. At length he caine to a log house where negroes lived ; the door being open, he attempted twice to go in, but the smoke prevented him ; he said, ‘You may go in, if you have a mind, and if not, follow me.” I followed him a few rods, where was an old log house two stories high, in one corner of which my parents looked out at a win dow, and, said they to him, ‘Who are you?’ He replied, John Wesley ; well, said they,‘what, becomesof doubting Chris tians?’ He replied, ‘there are many seri ous Christians who are afraid of death. The3 r dare not believe they are converted, for fear of being deceived ; and they are afraid to disbelieve it, lest they should grieve the Spirit of God, so they live, and die, and go into the other world, and their souls to heaven with a guard of angels.’ I then said, “will the day of judgment come as we read, and the sun and moon fall from heaven, and the earth and works be burnt?” .To which he answered, ‘lt is not for you to know the times and seasons, which God hath put in his own power, but read the word of God with attention, and let that be your guide.’ I said, ‘are you more than fifty-five?’ He replied, ‘do you not remember of read ing an account of my death, in the history of my life ?’ I turned partly round in order to consider, and after I had recollected it, I was about to answer him, yes; when I looked, and behold he was gone, and 1 saw him no more. It set me to shaking and quaking to such a degree that it waked me up. “My Foot had Well Nigh Slipped.” Have you never been startled at the sud den remembrance of some very narrow escape from evil, and perhaps a final ruin, when you had well nigh slipped, but God’s mercy, in answer to some one’s prayer, held you up, and you saw your danger, and your nearness to it, almost with shuddering alarm? That was a stone of remembrance set up never to be passed by without the. Psalm of Praise; and we are well off if we have not many such deliverances to sing over while these poor runaway feet tread amid the gins and snares of the great enemy. But our blessed seasons of thanksgiving for such clean escapes should be notched over with supplications and intercessions for those who are now, as we once were, in great danger of shipwreck and loss of all. To-day, to-night, or this very hour others are in the same circumstances, trials or surroundings, and our prayer can reach their case, and withdraw their feet from slipping down the path of destruction. You know we Christians have a telegraph wire connected with each of our closets and family altars ; all we have to do is to send the message in Jesus’ name. This is one of the ways in which we are salt and savor. Angels cannot pray for us, but help comes out of Zion.—[M. An .esly, in N. O. Adv. Strong Characters. —.strength of char acter consists of two things—power of will and power of self-restraint. It requires two things, therefore, for its existence—strong feelings and strong command over them. Now it is here that we make a great mistake ; we mistake strong feelings for strong char acter. A man who bears all before him, and before whose frown domestics tremble and whose bursts of fury make the children of the household quake—because he has his will obeyed, and his own way in ail things, we call him a strong man. The truth is, that is the weak man; it is his passions that are strong ; he that is mastered by them is weak. You must measure the strength of a man by the power of the feelings he sub dues,not by the powci of those which subdue him. And hence composure is very often the highest result of strength. Did we never see a man receive a flagrant insult, and only grow a little pale, and then reply quietly ? That is a man spiritually strong. Or did we never see a man in anguish stand as if carved out of solid rock mastering himself? Or one bearing a hopeless daily trial remain silent, and never tell the world what cankered his home peace? That is strength. He who, with strong passions, remains chaste; he who keqnly sensitive, with many powers of indignation in him, can be provoked and yet restrain himself and forgive—these are the strong men, the spiritual heroes.— Rev. F. IF. Robertson. Shockley Apples. —We saw, on Friday evening last, at the store of J. D. Pittard, Esq., a “Shockley” apple, as sound as a dollar, without spot or blemish, or the slightest sign of decay ! Think of that! Georgia-raised apples perfectly sound on the 21st day of May! Not only was it grown in Georgia, but, as our readers are aware, the “Shockley” is a Georgia seed ling. All our citizens might have an abun dance of these apples from October till May, (and we don’t know how much longer) if they would but take the trouble to plant orchards ; and not only so, but they might have dozens other seedlings equally as good, or probably better, if they would take the trouble to experiment with them. The Northern Winter apples will not do well here for Winter, but they make good Fall apples. For Winter use we must de pend on our native seedlings.—[Atlanta Daily Intelligencer. NO. 24.
