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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.