Newspaper Page Text
HITCHCOCK & WALDEN, Publishers.
VOL. IV.
©lijJMMl.
Proceedings of the Colored
Preachers’ Convention.
Neivnan, G-a., April 18, 1872.
The Convention met at 10 o’clock,A.M.,
in Union Chapel, and was called to order
by Rev. C. 0. Fisher, who read the call
for the Convention and moved that Rev.
R. T. Kent act as temporary Chairman,
which motion prevailed. Rev. A. Wood
was chosen temporary Secretary. A
motion to extend the call so as to permit
all lay brethren attending the Convention
to seats with power to act for their peo
ple, gave rise to some debate, but finally
prevailed.
A committee consisting of C. 0. Fisher,
A. Wood, Joseph Sams, D. McLendon,
S. Smith and B. Hall, was appointed on
permanent organization; they retired and
in a short time reported the following as
permanent officers of the Convention —
President, R. T. Kent; Vice-Presidents,
D. McLendon, Edward Lacy; Secretary,
C. 0. Fisher. The report was unani
mously adopted. The President on tak
ing the chair returned his thanks for the
honor conferred in a very appropriate
speech. The bar of the Convention was
fixed and the hour of nine fixed for meeting
and 1 o’clock as the hour of adjourn
ment. Several speeches were made touch
ing the object of the Convention and
heartily indorsing the call, when, on mo
tion of C. 0. Fisher, a committee of seven
members was appointed by the chair to
prepare business for the action of the
Convention; the following brethren were
appointed, namely, C. 0. k islier, J. Sams,
Benjamin Hall, S. Smith, A. Wood, Win.
Fincher, and George Ansley. The Con
vention then adjourned w ith the doxology
and benediction by the .Chairman.
Second I>»y.
Ncwnan, April 19, 1872.
Tlie Convention met at 9 o’clock, Rev.
R. T. Kent, President, in the chair.
Prayer was offered by D. McLendon.
The Minutes of yesterday’s proceedings
were read and approved. The business
committee reported through their chairman
a preamble and resolutions expressing the
object of the Convention, (see resolutions)
which were on motion received and were
discussed freely by the brethren, until the
hour of adjournment,when the Convention
adjourned to meet at 3 o clock this af
ternoon, when it is understood a vote will
be taken on the adoption of the resolu
tions. Benediction by brother Elsby.
afternoon session.
Friday, April 19, 1872.
The Convention met at 3 o’clock, the
President, Rev. R. T. Kent, in the chair.
Religious services by brother W. Hark
ness. Minutes of the morning session
approved and the Convention resumed
the consideration of resolutions offered
by the business committee, wlffen brothers
Samuel Sewell, S. P. Haskins, W. Hark
ness, C. 0. Fisher, K. McCoy, J. Mc-
Henry, and others spoke, fully presenting
the wants of their people, and indorsing
the resolutions. Brother McLendon
moved that the resolutions be taken up
separately, which motion prevailed, and
the preamble and resolutions were sever
ally read by the Secretary and unani
mously adopted. The Convention then
adjourned until 9 o’clock to-morrow morn
ing. Benediction by J. McHenry.
Third Way.
Saturday, April 20, 1872.
The Convention met at 9 o’clock, R.
T. Kent, President, in the chair. Relig
ious services by A. Wood. The Minutes
of yesterday’s session were read and ap
proved. .A. motion was adopted author
izing the officers of this Convention to
present our request to the General Con
ference, through our delegates and ask
their favorable consideration.
A vote of thanks was tendered to the
citizens of Newnan for their generous hos
pitality to the members of the Convention;
also, to the trustees for the use of the
Church and the railroad companies for
facilities of travel; and also to the officers
of the Convention for the manner in which
they have discharged their duties. The
balance of the morning was taken up in
reports from the brethren in regard to the
wants of the people, in educational mat
ters, which was of much interest. Brother
McHenry made a very forcible speech for
Methodist unity. The President gave the
Convention some good advice on various
subjects, when on motion the Convention
joined in singing the doxology, and R. T.
Kent pronounced the benediction,and the
Convention adjourned.
RESOLUTIONS.
To the Convention of Ministers and
Laymen of the Georgia Conference.
Your committee appointed to draft reso
lutions for the action of your Convention,
beg leave to offer the following as our re
port:
Whereas, Pursuant to a call issued through
the columns of The Methodist Advocate,
we have met to take into consideration the pro
priety of memorializing the ensuing Genera
Conference for a separate Conference of colored
members in the State of Georgia, and for other
purposes, and
Whereas, We have fully considered these
measures and believe that they would greatly
tend to promote the interests of our people and
the Methodist Episcopal Church in Georgia.
Therefore be it resolved,
1. That we hereby re-afflnn our devotion to
the “Old Mother Church” and all her interests,
and pledge ourselves individually and collec
tively under all circumstances to stand by her.
2. Besolved, That while our relations with
our white brethren of the Georgia Conference
have been of the most pleasant character, we
believe the interests of the whole work, as well
as the interests of the colored people, demand
that we should assume a more advanced posi
tion in the Church.
3. Besolved, That we will hereafter as here
tofore feel especially grateful to them for their
interest in our welfare and will always remem
ber them at a Throne of Grace.
4. Besolved, That we recognize the propriety
of electing a colored man to the episcopal of
fice, if, in the judgment of the General Confer
ence, a worthy and suitable man can be found,
and to this end we will direct our prayers.
5. Besolved, That The Methodist Advo
cate has shown itself a firm friend of Chris
tianity, and an unflinching defender of human
rights, and we heartily indorse its sentiments
touching the great questions affecting our in
terests and pledge ourselves to give the paper a
more earnest and active support..
6. Resolved, That the officers of this Conven
tion, be, and are hereby authorized to present
the wishes of our people for a separate Confer
ence with our reasons therefor, to our delegates
to the General Conference that they may be
laid before that body and our delegates be re
quested respectfully to give them their support.
MEMORIAL
To the CJeneral Conference to be held nt
Brooklyn, BT. TANARUS., May 1, 1878.
Dear Fathers and Brethren, we, minis
ters and members of the Methodist Episcopal
Church, in the Georgia Conference, in Conven
tion met to consider the petition of said Confer
ence, praying your venerable body to authorize
the setting off of a Conference of colored mem
bers in the State of Georgia, beg to offer the
following reasons why your body should grant
the aforesaid request, viz.:
1. It will enable us to demonstrate our ca
pacity for self-government, by imposing on us
the responsibilities of self-government.
2. It will secure greater efficiency in the
prosecution of the work in this State among
both white and colored.
3. It will relieve us from the taunts and sneers
of designing men and secure the communion
and friendship of many who would not other
wise unite with ua.
4. By our present status as a mixed Confer
ence we are compelled to meet year after year
in Atlanta at great expense to those charges in
remote portions of the State as well as the
Churches in Atlanta, whereas, by a separate
organization, a colored conference could be
supported at Augusta, Savannah, Griffin, New
nau, Atlanta. LaGrange, Brunswick and Black
shear. and a white Conference at other points,
thus equalizing the burden of their support as
well as strengthening our work at these points,
by the prestige and influence of a Conference
meeting aud secure to us the itinerancy of our
Conference as well as of our preachers.
o It will enable ouv white brethren to more
vigorously prosecute the work among their
own race. , . .
G. It will secure to us the services of our
more experienced colored brethren from other
conferences by which we will be able to more
fully meet the wants of our own people.
7. It will relieve the Church of even a suspi
cion of a spirit of caste and make us feel as
men, and the peers of our white brethren.
8. It will be no Innovation upon any princi
ple of Christianity or of our beloved Church,
but simply a reiteration of the principle evinced
in the organization of the four German confer
ences and the Washington, Delaware and Lex
ington Conferences.
9. It will secure equal if not greater results
at less cost to our Missionary fund.
For these reasons, dear brethren, we pray
vour venerable body to grant the request ot the
Georgia Conference as contained in the afore
mentioned petition, and your petitioners will
ever pray, etc.
Signed by order and in behalf of said Con
vention : .
Robert T. Kent, President.
David McLendon, First Vice-Pres.
Edward Lacy, Second Vice-Pres.
C. 0. Fisher, Secretary.
Christianity—What It Is.
BY WILL. H. THOMAS.
In this age of discursive science it is
well to keep in view the primary intent
of ethical obligation —all knowledge of
science or philosophy has for its objective
terminus the ultimate disooveryand right
apprehension of Truth, and consequent
application to the practical relations of
life. But Christianity, alone, rightly
solves the “problem of evil’ —that intri
cate question of which no system of ethics
presents such an array of substantiating
facts—unquestionably accepted by the
consciousness of man aa the true state
ment of the-destiny of the human race,
embracing its absolute duties and obliga-
tions. _
Unlike Plato, Confucius and Buddha,
Christ interprets his own philosophy, all
difficulties subsequently evolved are trace
able to the too common fault of misinter
pretation, passing from the plain enuncia
tions of practical duties to the attempted
elucidation of metaphysical subtleties.
Contrast the religion of Christ with that
of any other teacher of morals, the grand
eur and sublime magnitude of the former
is of infinite proportions to the latter.
Compared with the teachings of Moses,
who is without question the highest ex
ponent of religious consciousness apart
from Christ, and the mind at once real-
izes the immensity between them, lhe
question of difference, so often about to
be asked, is fully answered by Christ,
when he said that he came not to destroy,
but to fulfill, as the “end of the law for
righteousness,” passing from the letter to
the spirit. Humanity, long contented to sit
at the threshold of truth, instead of pass
ing into its spacious domains, is at once
lifted into the full-orbed light of eternal
righteousness by a realization of Divine
consciousness.
ATLANTA. GA.. WEDNESDAY, MAY 1, 1872.
Recall, if you please, some of the more
striking points of difference of the law
and Gospel. The inflexible law of com
pensation said, “An eye for an eye;” re
tributive spiritual justice said, “If smitten
on one cheek, turn the other”—practi
cally enforcing the hitherto unrecognized
doctrine of Love, that kindness which dis
arms malignity of its most formidable
weapons. The law said, “Thou shalt
not kill,” taking cognizance only of the
actual shedding of blood; the Spirit pred
icates the same of all bitterness, anger, ha
tred of another, as involving, and the
precursor of murder. “Thou shalt not
steal,” was the judicial mandate; the Gos
pel principle is, that all overreaching*
fraudulent representations is a theft of
far greater magnitude than the burglarious
midnight prowler, more to be condemned
—the just inference is, because com
mitted under pretext of apparently fair
and honest motives.
The law and the spirit of Divine leg
islation, so well defined by Christ him
self, affords another example when pass
ing from the letter to the spirit, he forci
bly declares all impure desires of the na
ture of crime. The law forbade the
worship of images; the spirit teaches that
the absence of all external deification is
no proof positive of righteousness,
though a step in the right direction—but
that there may be in the heart affections
and desires not of God. The law- taught
the observance of rites- and ceremonies,
baptism and the temple service; the Gos
pel, bold in its declarations, asserts that
“neither in this mountain, nor at Jeru
salem” will men alone worship the Father,
that God is a spirit and they who worship
him must worship in spirit and truth.
Tradition taught the efficacy of long pray
ers; Christ, in answer to “teach us how
to pray,” gave utterance to a prayer, in
comparable for beauty and comprehensive
out-reaching of the soul, and so, ad infin
itum, might the analogy be continued. On
the human side is seen a constant appeal
to prejudices, passions, the sensuous
gratifications of mankind. In the divine
method is observed logical order, precis
ion, incisive statements, antagonistic to
the teachings of human philosophy in its
appeals, not to pride, avarice or selfish
propensities, but in denunciatory lan
guage condemning evil, calling all men
sinners, yet with an infinite tenderness
inviting all to be saved —to come to the
Father.
The question is answered. Christian
ity is indicated by its results, not of hu
man origin, but the highest form of Di
vine Truth. Broad, out-reaching in its
beneficence to all classes of mankind,
drawing all men, lifting them into a
purer and better atmosphere, anew life
by the doctrine of eternal existence.
The Colored Bishop Question,
by a colored layman.
It is quite amusing to see the various
arguments and different lines of policy
adopted by those who oppose the election
of a colored Bishop. Some, as a matter
of course, would like very much that the
matter be left untouched; others ask ques
tions and answer them to suit themselves.
They say that the colored people do not
wish a colored Bishop. They are greatly
mistaken on that point. I wonder if they
would like to try a vote on that question.
It is politely said by one of your corre
spondents that “ the vast multitude of col
ored people have never hinted that a dif
ferent complexion would render them (our
Bishops) more beloved, honored or effi
cient.” . ~ • But it must be remem
bered that they have not said that they
would have any objections to one of
their own color. Again it is said, “it will
hardly be contended that our intelligent
people at the North are in the least dis
satisfied with the complexion of any of
the present Bishops of our Church.” To
which I reply, Suppose they try one of
the other color by way of change. It is
asked, “ Does any one suppose that any
of the colored people of this section are so
dwarfed by caste or demented by preju
dice of race or color as to find fault be
cause these men, sent of God to this work,
are not of the right complexion?” Os
course they do not, neither would the col
ored people find fault if oue of their own
number were to be elected Bishop. But
again we quote: “Let the Church act
from the magnanimous impulses dictated
by that Christianity that teaches the broth
erhood of our common humanity.” . . .
To which I say Amen! and beg to be al
lowed to say further that the claims of
the colored people be respectfully enter
tained. It is said that the African Church
would come to our standard if we would
make this modest stoop for their gratifica
tion. But if we act in deference to this
color prejudice, we go to them instead of
their coming to us.” ... I must
confess that I fail to see the point, and
would respectfully recommend that the
question be tried on its merits. That, in
my opinion, would be the true test.
But it is said that “the election of a
Bishop of African descent would forever
settle the question of caste ; but in our
view, it would do comparatively noth
ing.” To which I say, Give it a fair
trial. “It is said that the Southern
Church has elected and ordained Bishops,
and organized a Church to be run as a
sort of back kitchen to their own splen
did and more refined organization.”
Well let us go to work and show them
that they are wrong, and that is not the
way we do business. Let us shame them
by doing right.
A colored preacher, writing against
this measure, says : “We know whereof
we affirm when we say the intelligent
portion of the colored members of our
Church in the South desire that in the
elections to the Episcopacy, as well as in
all other questions connected with their
Church relations, the idea of any pecu
liar complexion should be forever ig
nored.” Exactly so. Admitting all that,
their claim is still good. There is one
fact which has been nearly lost sight of,
namely: An educated colored man will
have a hundred advantages in dealing
with hi3 own people which another would
not have. That is just as true as that
the sun shines. It is clear, beyond a
doubt in my mind, that they are entitled
to a Bishop ; and I think that it will do
great good to elect one. There are the
best of reasons to believe that the colored
people have undiminished confidence in the
character and integrity of the General
Conference, and as members of the Meth
odist Episcopal Church, identified with its
onward march and proud of its history,
hope to be able to point with satisfaction
to this, the election of a colored Bishop,
as the surest evidence and the best assu
rance that can be given of the confidence
reposed in them.
South Carolina, April, 1872.
Middle Tennessee Ministerial As
sociation.
An interesting meeting of this Associ
ation was held at M’Minnville, Tennessee,
beginning Thursday night, April 11th.
An opening sermon was preached by Rev.
W. B. Rippetoe, from John vi, 28 and 29,
on “Belief in Christ the only sure founda
tion-” It was sound, practical and profit
able.
On Friday morning the regular meet
ings of the Association for the hearing of
Essays, etc., began. They were con
tinued during the mornings and afternoons
of Friday and Saturday. Each meeting
was opened with devotional exercises.
The opening essay was read by Rev. C.
Polley, on “Future Rewards and Punish
ment.” Rev. W. B. Rippetoe read one on
“How to make Pastoral visiting Effective.”
Each essay was followed by a free discus
sion, that on the latter taking a practical
direction. “ Systematic Beneficence” was
the subject of an instructive paper by
Rev. J. Braden. The essayist followed
it by an address, in which he contended
for a general financial plan by which not
only the missionary, but all the benevolent
interests of the Church, should be worked
up to a point where they would corres
pond in some degree with the constantly
increasing numbers and wealth of the
Church.
It was generally agreed that there must
be great improvement among our member
ship in the South in this department of
Christian duty before our work could be
established upon an enduring basis.
Rev. J. A. Edmondson read a sermon
on the “ Temptation of Christ.” It drew
forth considerable discussion.
Next on the programme was an essay
by Rev. F. A. Mason on “the Relation
of Pastors to our Educational Institu
tions.” A lively and interesting discus
sion of the educational needs of our State
ensued, participated in, among others, by
Professor Clark, a worker of experience
in this cause in the South. All felt that
while over a hundred thousand adults in
Tennessee can neither read nor write,
while the number of white women who are,
without any education exceeds the num
ber of colored women similarly situated,
and while it remains true that Tennessee
stands second on the list of States in the
scale of ignorance, there remains a great
work for the M. E. Church to do. Who
and where are the laborers who will enter
into this harvest-field and reap ?
Rev. P. A. Pearson’s subject was “ the
Social Means of Grace.” The essay was
a good one.
Bro. L. Lowry read a well-written one
on the “Improvement of Time.” Lack
of time precluded the discussion of these
essays or their subjects.
A paper on “Church Singing,” written
by M. S. Austin, of Nashville, a lay
member of the Association, was read.
The brethren were so well pleased with
it that they tendered the writer (who
was not present) a vote of thanks.
An interesting Sunday-school meeting
was held on Friday night, at which Revs.
W. B. Rippetoe, J. Braden and L. A.
Rudisill made addresses.
Oa Saturday night a Missionary meet
ing was held. It was addressed by Rev.
C. Polley, Rev. Mr. Hill, of the Presby-
terian Church, Rev. Prof. Thompson, of
the M. E. Church South, and Rev. J.
Braden.
At both of these evening meetings,
the choir of the Church lent efficient
service in singing a number of the beau
tiful songs of Zion.
The Association proper closed its ses
sion with the meeting of Saturday night,
but Sabbath was Quarterly Meeting oc
casion at M’Minnville, and several of the
brethren remained over. At 9 A. M. a
love-feast of much interest was held.
At 10£ a. m. Rev. F. A. Mason preached
from Phil, ii, 5, on “The Mind of Christ.”
The sacrament of the Lord’s Supper fol
lowed, and was partaken of among oth
ers by a veteran soldier of the Cross of
ninety years—the aged father of Rev.
C. Polley—and an infant member of the
body of Christ of jour years, “Josie,”
the little daughter of Rev. P. A. Pear
son. An interesting session of the Sab
bath-school was held at 3 P. M., and at
7i p. M. Rev. J. Braden preached a clear,
earnest and practical sermon from I Tim
othy i, 45. “This is a faithful saying and
worthy of all acceptation, that Christ
Jesus came into the world to save sin
ners, of whom lam chief.” The Church
at M’Minnville has suffered loss in its
membership by removals, but Rev. J. A.
Edmondson, the pastor, and his excel
lent wife, are working faithfully and per
severingly, and God is giving them to
kens of his favor and blessing. Our
church edifice at this point a substan
tial brick structure, with lecture and
class rooms below, and audience room
above, is one of the neatest and pleas
antest in this part of the country.
Rainy weather, muddy roads and
swollen streams prevented many of the
country people from coming in to the va
rious meetings, and the congregations
were small, but they were appreciative.
The brethren were most hospitably en
tertained.
The next meeting of the Association
is to be held at Lillard’s Mills, in Mar
shall county, beginning July 10th.
„ F. A. M.
I Threw it into the Fire.
It was on the golden, bright morning of
the 26th of November, 1809, as I stood
by a little bright fire quite early, I took
out my long worshiped quid of tobacco,
and in lieu of doing as I had done for
twenty-five years past, I wisely threw it
into the fire, from which I hope its mis
erable filth, poison and deception will
never arise to pollute my fresh and natural
breath, pale my cheek, stain and destroy
my teeth, pain my stomach and chested
steal from my purse, my brain, my poor,
shattered nerves, my family and my God.
“Will a man rob God? Yet ye have
robbed me. But ye say, Wherein have
we robbed thee ? In titnes and offerings:
ye are cursed with a curse: for ye have
robbed me, this whole nation,” especially
ye tobacconists , and tobacco users. It
has been more than three whole years
since this manly deed was done, and there
are three things connected with this act
which are notable. First. I have never
regretted my well matured decision. Sec
ond. I never again have tasted the for
saken and oft forbidden quid. Third. I.
have never been tempted to re-taste it.
The way I quit it is worthy of considera
tion and reiiection. I said, “ I’ll try to
cease from its filthy, unprofitable use.”
First, I tried; secondly, I tried to try;
thirdly, I tried to try to try. I kept the
temptation out of my sight as well as I
could, considering that there were those
around me who would chew it, smoke it
in pipes or cigars, and there would be a
perfect freshet of amber puddles and
clouds of offensive smoke disgusting and
overwhelming me at once. I still said,
“I’ll try.” The fourth attempt I made at
trying was to get and use the antidote. I
used one and one-half boxes at fifty cents
per box, by direction. I found it a fine
substitute, so I found that the “tries,’’and
“try to tries” were effecting something
for me. Fifthly. I gave my cause into
the hands of my heavenly Father, still
praying over it tor a month. 0, that ac
quired thirst that was on the tip of my
tongue. How I did try and wish to get
rid of it; it caused me to think of the
text, “Who shall deliver me from the body
of this death?” I could almost have
taken a razor and clipped it off, for ‘the
tongue is an unruly member” any how.
Asa sixth attempt to abstain from its
usage I washed my mouth with water
every morning before breakfast, and after
each meal instead of taking my accus
tomed quid. I would often find myself
chewing sticks or splinters as substitutes;
this gave rise to my seventh attempt,
which was to chew nothing in its stead.
My next effort and last try was to forget
entirely the old dirty practice, and I con
tinued to persevere until my mouth and
tongue became right, and I forgot it.
Now I can sing, “0, the Victory.”
But let a preacher preach against the in
temperate use of tobacco, which is his
duty, and perhaps some tobacco'chewer
E. Q. FULLER. D. 1).. Editor.
would take occasion to leave the Church.
Brethren we must do our duty as those
who must give an account. Who will
imitate the example of
A Minister?
Afihtill*, X. r., April , 1572.
j&eUrM.
Persecution of the Jews.
Roumania, one of the Danubian prin
cipalities, is fast relapsing into the bar
barism of the Middle Ages, or has never
been able to rid itself of the gloomy su
perstitions and revolting social and re
ligious prejudices that characterized the
so-called “Dark Ages” of the world.
Late accounts from this benighted region
bring intelligence of the most horrible
persecution of the Jews by the fanatical
Roumanians. A correspondent of the
London Journal says:
Great as have been the cruelties com
mitted at Ishmail, they wore far exceeded
by tho horrors perpetrated at Cahul.
This is a town with a population of about
7,000, 1,000 of whom are Jews. These
were suddenly set upon by their fellow
townsmen, and for three days beaten,
wounded, plundered, driven out of their
houses which were battered to ruins, and
the tenants forced to take refuge in tho
barracks, where, instead of being defend
ed, they were allowed again to be beaten,
and for several days left without food.
In these tumults heads were split open,
arms broken, beards plucked out by tho
roots, and rapes committed. One of these
sufferers, named Gold, more courageous
than the other victims, defended his house
for three days, his four sons standing by
him. Ho made them swear that, should
he fall, they would continue to fight.
The bands surrounding his house were
for a considerable time held at bay by
these brave men, but they were at last
compelled to give way, as the villains set
fire to the premises. The damage in
flicted on these Jews is valued at $40,-
000 ducats. Tho tw r o synagogues vrere
devastated and filthily polluted, and the
sacred objects found scattered in all di
rections. My informant, whose veracity
may be relied on, adds: “ The sufferings
of the Jews of Cahul were horrible. Lan
guage fails to depict what they had to
endure. 1 cannot repress ray tears when
I recall these sufferings,” and then con
tinues : “ They say there is scarcely a
village in the whole of Besarabian Rou
mania where there have not been iright
ful scenes. The misery is dreadful;
help is needed immediately.” My in
formant then urges that a mass meeting
of citizens, without distinction of relig
ion, should be forthwith convened in the
metropolis, in order to protest against
these scenes, which threaten, as Pass
over approaches, to be even more fright
ful.
German Opinion of American
Character.
Discussing upon the prosecutions in
stituted by the United States Government
against the law-breakers of the Southern
States, a leading paper of Berlin, Ger
many, analyzes the character of the radi
calism of the people of the two sections,
and says that the South is philosophical
and abstract, while the North is methodi
cal and practical.. Jefferson and Calhoun
are representatives of the former; Frank
lin and Webster representatives of tho
latter. At the time of the French Revo
lution the South was radical, revolution
ary and anti-Christian; the North wa9
conservative and orthodox. It was only
the growth of the slave interest which
worked the change in public sentiment in
the two sections, and made the North pro
gressive and republican, and the South
reactionary and conservative. The fact
of the existence of slavery in the South
did not prevent tho thinking men there
from foreseeing and declaring that with the
fall of slavery corresponding changes and
modifications in other relations and insti
tutions must of necessity follow. As
soon as the momentary period of the Ku-
Klux barbarism of these vicious classes
and the demagogues has passed, bold and
logical thinkers will insist upon these cor
responding modifications. The youth will
recall the earlier traditions of freedom,
and ere long we may look to find many
of the most earnest friends of human
emancipation and freedom among the
Southern people.
Many a time when we stand in the
pulpit, some sinner may be present to
whom we are addressing our last mes
sage ; who will never hear the Gospel or
be exhorted to take care of his soul again.
Should w r e not wish to pour upon such a
one the wholo force of our powers of
persuasion—to speak to him emphati
cally, in the words of Richard Baxter,
“ as a dying man to dying men ” ?— Chri»-
tian Review.
The best way to do good to ourselves
is to do it to others; the right way to
gather is to scatter.
NO. is.