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B. D. HOLCOMB, PRINTER.
Colored Conferences.
The recent General Conference prac
tically took no action upon the question
of colored conferences. The matter was
brought forward by memorials and reso
lutions early in the session, and w r as re
ferred to the Committee on Boundaries,
with the expectation that a report would
be made at an early day, and that, after
discussion, the question would be decided
upon its merits, with a view to the best
interests of the Church. But the subject
was not brought up till Tuesday, June 4th,
the day of adjournment, in the following
resolution in the report of the committee
to which it had been referred, viz.:
Besolved , That the Missouri anti St. Louis
Conferences be permitted to organize during
the next four years a conference (of colored
members) to include the States of Missouri and
Kansas, provided a majority of the colored
ministers in those conferences desire and the
bishops presiding concur.
The undersigned offered as an amend
ment to the above the following, which
was seconded by A. S. Lakin, viz.:
And that the colored members of the Geor
gia and Alabama Conferences be and hereby
are authorized to organize a conference or con
ferences during the next four years, provided
that a majority of them deem it important to
the prosperity of the Church to do so, the bish
ops presiding concurring.
The amendment and resolution were
laid on the table.
As neither the Missouri nor St. Louis
Conferences nor the colored members be
longing to them had asked for this action,
I have not been able to understand why
the Committee on Boundaries reported
in favor of a colored conference there
and against allowing the formation of one
in Georgia or Alabama, wdiere both the
Conferences and large numbers of col
ored preachers had asked for authority to
organize such conferences, if it Should he
found desirable to do so. The General
Conference then proceeded to adopt reso
lutions, presented by the same committee,
authorizing the Oregon, California, Ne
vada, Kansas, Minnesota and Texas Con
ferences to adjust their boundaries or
divide during the interim of General Con
ference, as the best interests of the work
should demand. The Germans and the
Conferences in New York, and, in short,
every body was granted the privilege of
arranging Conference boundaries accord
ing to the necessities of the work, except
Georgia and Alabama! Our enemies
claim (as I assured many of the Commit
tee on Boundaries they would) that this
.l authority to organize a Conference was
denied them because the General Confer
ence was not willing to trust the colored
people with the interests or to give them
the honors of a conference organization,
that it was determined to hold them under
white leaders. I think that this refusal
was owing to the fact that much more
care was taken to support a theory than
to provide for the wants of the Church or
to reach the people with its appliances.
Immediately following the above ac
tion, and within two hours of the final
adjournment—too late for discussion—
and under the highest possible pressure
to push through every thing brought for
ward, without discussion, Report No. V.
was taken up. It reads:
The Committee on Boundaries have had be
fore them sundry papers relating to confer
ferences “of colored members,” namely:
1. From Georgia Conference and from within
its limits, resolutions of a convention asking
for the organization of such a conference.
2. From within the same conference, remon
strances against it
3. From Alabama Conference, a request for
such a conference.
4. From within South Carolina, Louisiana,
and Mississippi Conferences, remonstrances
against such conferences anywhere.
5. From the delegates of Washington and
Lexington Conferences, resolutions for striking
out the words “of colored members.”
The committee therefore submit the follow
ing declarations for adoption:
First —The organization of conferences of
colored members in the Methodist Episcopal
Church, if expedient in any portion of our work
temporarily, is not necessarily the established
policy of the Church.
Second —The conferences known as Washing
ton, Delaware, and Lexington Conferences “of
colored members” should at as early a day as
practicable become absorbed in the legitimate
annual conferences Whose territory they now
temporarily occupy.
Upon the reading of the first item above,
the undersigned objected to the paper as
a misrepresentation of his (the Georgia)
Conference, saying that the Conference
had not asked for a division, but for the
colored members to have authority to or
ganize, if they should choose to do so,
there being a broad distinction between
setting them off by themselves, whether
they desire it or not, and giving them
authority to organize if they think best, or
to remain in Conference with the white
brethren if they prefer that arrangement.
This objection being made, the report was
withdrawn without reading. It is clear
to my mind that the granting of such lib
erty would have been a benefit to the
work (both white and colored) whether a
conference were organized or not. It
will be remembered that those confer
ences from which these remonstrances
came (except the one from Georgia) have
scarcely any white membership within
their bounds, that practically they are
“colored” conferences, and that they have
never felt many of the embarrassments
found in some localities.
The last number of the Daily Advo
cate contained the following:
Correction.— The Item No. 1 of Report
No. V. on Boundaries, should read thus:
“From Georgia Conference and from within
its limits, resolutions of a convention asking
authority for the organization of such a confer
ence, if the colored members desire it .”
The italicised words were omitted by an over
sight of the chairman. L. C. M.
In conclusion, I wish to say that my
purpose in writing is to bring the facts as
they occurred in the General Conference
before our people, and not to provoke
discussion, because that would not now
help the case, or to reflect upon any per
son or committee. Perhaps I may be al
lowed to remark, however, that my judg
ment is that a discussion upon the merits of
the question early in the General Confer
ence would have been beneficial to the
Church at large, and especially in the
South. While it would have been a great
favor to both our white and colored work
in Georgia to have granted our request,
and while this State and Alabama have
been stragely discriminated against and
made exceptions to all the balance of the
Church in the matter of Conference
boundaries, still I think that we can push
on the work among both the white and
colored population of these States, and
in the name of the Master we intend to
try to do so. In separate conferences we
might and no doubt should advance more
rapidly than we can at present, but now
must “fight it out on this line.” The
Church expects every man to do his duty!
E. Q. Fuller.
Atlanta, June 12 , 1872.
The Two Ways.
BY REV. A. D. FIELD.
If you go to the great Central Depot,
in Chicago, you will observe a long reach
of railway tracks above the lake on piling
running away to the South along the
lake shore. Every day trains leave the
depot and all take the one Southward di
rection. But by and by the tracks begin
to swerve gently and parting by degrees,
two trains will rush away in entirely op
site directions; one toward Boston, the
hub of creation, the other toward the
Rocky Mountains and the Pacific. Just
so are the tracks of life. Young people
are found side by side in churches, in
Sunday and day schools, in the families
that seem to be walking together. Few
could tell whether they w T ere to go the same
upward path or part, and some of them
go downward. But early in life young
people are found on diverging tracks;
running closely together for awhile they
keep their way till by degrees they part,
some to go up, some, alas, to go down!
In the Winter of 1842 there was a re
vival meeting for three months in the old
Clark-street Church, Chicago. It was
my privilege, as a boy, to mingle every
night with the sacred throng. I was
just entering into my young religious life,
and entered hearily into all the glorious
conflicts of that revival time. I found
there a young lad who was also beginning
a Christian life. Our purposes drew us
together, and tve became intimate friends.
We met in the same class in Sunday
school, we walked the streets together,
we met in the same prayer-meetings, and
aided each other as we walked hand in
hand the same Christian paths.
Winter passed; the snow gave place to
the birds of Summer and still we were
friends. This intimacy continued for a
year. I, in the mean time, had become
bound by stronger ties to the Church, and
my feet were becoming more and more
established. But by and by James be
gan to be absent from Church and Sun
day-school, and as I would go home from
Church I would find him with the rabble
at the street corners or sporting in his
canoe upon the river. Our ways parted,
I could not draw him back to the upward
path, and I refused to go down. The re
sult vras our ways diverged until I lost
sight of him altogether. He went away
into a reckless, godless life.
In a few years I left the city for the
schools and the ministry. Six years
passed. I went to a city that I had never
seen to visit a brother. The pastor of
the Methodist Church was from home
and by request I supplied the pulpit. In
the morning I was requested to preach
the funeral sermon of a man who had
died. I made a few inquiries. Found
the dead man had been a drinker and
died irreligious. He was a stranger to
me and I made no further inquiries. It
is a sad thing for a minister to preach in
the presence of the friends of such a man,
ATLANTA. GA.. WEDNESDAY, JUNE 26, 1872.
but, as other ministers do, I did the
best I could and with nothing unusual we
carried the man to his last resting-place.
The next day my brother made in
quiries and found that the person I had
buried was my old friend James, and he
had died of delirium tremens! The path of
our destinies lay for a year in the same
direction, then the paths gradually parted.
Ten years after I stood a minister in the
pulpit, he lay dead of delirium tremens !
Such are the fearful opportunities of life!
Report of Committee on Pastoral Address.
To the Ministers aild Members of the
Methodist Episcopal Church Dearly
Beloved Brethren: Your representatives,
assembled in General Conference, desire,
in conformity with long usage, to send you
a few words of fraternal greeting and ex
hortation.
First of all, we unite with you in de
vout thanksgiving to Almighty God our
heavenly Father for the continued pros
perity which has attended the ministry
and polity of our beloved Zion. An in
crease of 275,242 members in four years
shows a success which may well prompt
our gratitude. If the amount contributed
for the purposes of public worship and the
cause of religious education be any indi
cation that the love of the world has given
place to an enlarged Christian benevo
lence, then the increase of $37,815,628
in the reported value of churches and par
sonages over that reported four years
ago, and the liberal benefactions to our
seats of learning, call also for our grateful
acknowledgements, remembering the in
spired Psalmist’s prediction concerning
our Saviour, that “to him shall be given
the gold of Sheba; prayer also shall he
made for him continually, and daily shall
he be praised.”
We are not unmindful of the peculiar
composition of our present assemblage.
For the first time in the history of our
Church the representatives of ministers and
the laity sit together in legislative council,
uniting the business experience of laymen
with that of the regular pastors. We are
glad to be able to say to you that we believe
the presence of the great Head of the
Church is with us, and that the union of
ministers and laymen in our councils
gives great promise for the future. We
claim no exemption from human frail
ties, but trust that an earnest purpose to
consecrate our time and talents to God
will appear from the record of our pro
ceedings. With sincere humility we pray
for the forgiveness of sin, and for re
straining grace to overrule all erroneous
action, that God may be glorified and the
Gospel of Christ promoted in all things.
Suffer US to remind you, dear brethren,
that the increase of our sphere of labor
and opportunity imposes upon us in
creased responsibilities. From the At
lantic to the Pacific, and from Alaska to
Texas, an open door is set before us, as a
denomination, to proclaim a present, free,
and full salvation all over our land, and
to lay strong foundations for Christian
civilization. In addition, the States
lately in rebellion, now happily freed
from the curse of human bondage, have
welcomed our ministrations, and afford us
the opportunity to elevate many thou
sands to the glorious liberty of the chil
dren of God, while our foreign mission
ary fields are beginning to exhibit fruits
of faithful labor, and are whitening rap
idly for the harvest. May God inspire
us with the will and ability to continue
winning souls every-where to Christ!
With the world as our parish, may we
never be content until the world is saved!
For the realization of such aims, the
most essential pre-requisite is personal
piety—a piety based on a personal expe
ence of the Divine grace promised in, and
implied by, all the doctrines and teach
ings of the sacred Scriptures. That you
may “grow in grace,” therefore, “search
the Scriptures.” Allow no low opinions
of the value of the written Word, and no
rationalistic intepretations, to rob you of
your heritage. You may avail your
selves of all that is valuable in the pres
ent age of progress without departing
from the old landmarks, for Methodism
is not only “Christianity in earnest,” but
it is Christianity availing itself of modern
appliances —Christianity conquering the
world for Christ. Our aim is personal
holiness —internal and external —for ev
ery child of man. Let us never forget
this. Let “Holiness to the Lord” still
be our motto. May it be inscribed not
only on our churches, but on our business
and on our pleasures, even to “the bells
on the horses.” Nothing but an intelli
gent, earnest, entire consecration will
answer the demands of Him who gave
himself for us.
To promote personal religion, all the
means of grace are needed. Some of
these are of Divine appointment, and can
not therefore be neglected without sin.
Prayer, religious meditation, reading the
Scriptures, attendance upon the ministry
of the Word and of the sacraments, are
obvious duties of all who call themselves
by the Christian name. As Methodists,
we have also prudential means of grace,
which have been owned of God in the
personal experience of thousands. We
allude particularly to our class-meetings.
We fear these are too much neglected
among us. Perhaps we have allowed
them to become too formal and stereo
typed.
Let us retrace our steps, and strive to
gether for a revival of the spirit of Chris
tian communion and earnestness which
characterized our fathers. The memories
of primitive Methodism are a precious
legacy to the Church, and afford us a
model of Christian and ministerial effort
which we do well to preserve. Our early
ministers were not content with uttering
religious essays, but sought, with fervid
exhortation, to induce immediate action.
To this design all that is peculiar in
Methodism tended. Our public ser
vices were hearty, warm, and personal.
The singing was congregational and earn
est, and tlie expression of personal ex
perience was a powerful auxiliary to the
exposition and proclamation of the word
of God. While our sister Churches find
hortatory preaching, congregational sing
ing, and meetings for Christian experience
needful to quicken their zeal and increase
their usefulness, allow us to urge you not
to loosen your hold upon such effective
agencies.
As to family religion, the presence of
1,221,393 of our children in Sunday
schools shows that we are conscious of
the obligation to teach our children in
the fear of the Lord. We exhort you to
continue in this good work. That you
may attain to the highest results therein,
we suggest that the greatest unity be kept
up between the school, the family, and
the Church. Gather your children around
your family altars. Visit the schools
yourselves. Suffer not your children to
neglect the ministry of the Word because
they go to Sunday-school. Let all these
applicances lead to one design—the con
version of your children. If personal and
family religion combine in the education
of a correct taste, our young people will
have little relish for worldly and irrational
amusements, and we may reasonably hope
that they will become the partakers of
saving grace.
In this connection we can not refrain
from warning you against the efforts of
a corrupt and decaying hierarchy to re
gain its power by obtaining control of,
or destroying, the public-school system
of our country. The bond between in
telligence and public virtue is so .evident
that it is. only necessary to remind you
of this in order to secure your earnest
support of that system of universal pri
mary education which we must regard as
the great conservator of Protestant lib
erty.
The perils attending a large increase
in the number of our Church members
should not be overlooked. We must not
relax Discipline and sacrifice spirituality
for mere worllllj influence unil numorioal
strength. To avoid these dangers we
suggest that special instruction be given
to our probationers in the doctrines and
economy of our Church. A wise pastoral
oversight in this direction will be of great
advantage. Let us cultivate the largest
catholicity of spirit toward all who love
the Lord Jesus Christ, while at the same
time we strengthen our own individuality
as a distinct denomination.
As all the members of the body have
not the same form nor the same office,
yet all are permeated by the same vital
influence, so may every branch of the
Christian Church fulfill its own mission
while keeping “the unity of the Spirit in
the bonds of peace.”
Finally, brethren, farewell. May the
God of peace give us all consolation in
the faith of our Lord Jesus Christ, and
when the next session of the General Con
ference occurs, in the hundredth year of
American independence, may still greater
triumphs be recorded for the cause of
Christianity through the instrumentality
of our Church, Amen.
R. Nelson, A. Wester,
F. S. Hoyt, L. F. Morgan,
J. H. Wythe, S. Allen,
Committee.
Perseverance.
Every American boy should have writ
ten on his memory, with the point of a
diamond, the history of Cyrus Field in
his efforts to perfect the Atlantic tele
graph.
It required thirteen years of untiring
labor, and “often,” says Mr. Field, “has
my heart been ready to sink. Many
times when wandering in the forests of
Newfoundland, in the pelting rain, or on
the deck of ships in the dark, stormy
nights, alone, far from home, I have al
most accused myself of madness and folly,
thus to sacrifice the peace of my family
and all the hopes of life for what might
prove at last only a dream. Yet one
hope led me on, and I have prayed that
I might not taste death till this work was
accomplished. That prayer is answered,
and now beyond all acknowledgment to
men, is the feeling of gratitude to God.”
Whatever your line of work, remember
it is only a similar industry and perse
verance that will win for you the highest
success. You can crawl along through
life, like the earth-worm, with low aims
and attainments, and never be obliged to
make much exertion; but who would de
sire an earth-worm’s existence l Who
would desire to leave so little record “on
the sands of time ?”
Methodist Advocate six months for #l.
SftlttUA.
A Model Parsonage.
A minister’s avife —and a minister’s
wife ought to be the best authority on
that subject—writes:
We must have a parsonage; and what
kind of a house ought it to be ? is a ques
tion which now and then puzzles the
minds of a building committee. It would
seem that in most cases, judging by the
usual specimens that adorn (?) our coun
try towns, the only important matter to
decide is, What kind will cost the least
money? But there are people who feel
that the minister is a man of God, who
stands in Christ’s name before them, to
declare his Word, and teach them the
counsels of God. They feel it a delight
to honor him with the best they have,
and that by so doing they honor their
Lord and Master. To such a few hints
as to what a model parsonage should be
will not come amiss.
It should be in a quiet spot, near the
church, if possible, with room for flowers,
fruit, and shrubbery about it. It should
be neat and attractive in its outward ap
pearance, and if there were vine-covered
piazzas and a quaint little balcony, it
would delight the hearts of its inmates,
and give you a thrill of pleasure as you
point it out to a stranger with pride.
First and foremost in its inside arrange
ments should be “the study.” And when
you think that it is the place where your
minister must spend a great portion of his
time, you will conclude that it should be
the quietest, sunniest room in the house,
as remote as may be from the rooms where
the noisy occupations of the household
are going on. It is the “holy of holies”
in the dwelling, the place where God
comes to meet his servant, where the
penitent sinner loves to go, where the
tried and troubled, the cast down and
sorely stricken ones are sure to find com
fort and peace.
Next in importance is the parlor. As
that belongs to the people, and will be the
general rendezvous for countless sociables
and female prayer meetings, it should be
large and roomy, furnished entire with
carpet and substantial furniture, a few
choice pictures upon the Avails, and as
many little ornaments as the young peo
ple may choose to adorn it Avith.
Next comes the “family room,” where
the mother sits with her little ones, where
the tired head and heart of the minister
comes for rest and refreshment. Every
thing should be as cozy and pleasant as
possible there. The “spare room” is an
important item, for what with traveling
'agents and transient guests who expect
to “stop Avith the minister,” it will be
usually occupied. “Mother’s room”
should he large enough to hold a baby’s
crib, and if another room opened from it
for the older “olive-plants” it would add
greatly to the comfort of an anxious
mother.
The minister’s Avife often does her OAvn
houseAvork; so let tlie kitchen and dining
room, pantry and closets, be carefully ar
ranged to save as many steps as possible.
“Ah! but Ave can not afford to build
such a house as that; it is better than we
live in ourselves, and our minister must
get along as Ave do.” Perhaps you can
not afford it yet, but, before you build a
house that you will be ashamed to own as
“our parsonage,” in which your minis
ter’s mind will be constantly harrassed
and perplexed in vain to make his family
comfortable, stop and think about it.
Make your plan; estimate the cost of a
good house; interest the ladies and chil
dren in it, and though it may draw heavily
upon your purse, though you may have
to plan and work hard and long to accom
plish it, you Avill never regret it. You
do not need such a home as this, perhaps,
but it Avill be a blessed inspiration and
help to your minister. It Avill prove your
love for him and the Master, and quicken
every thought with neAV life and power.
It will be anew tie to bind your hearts
to his; you will love to drop in often to
enjoy the comfort and beauty Avhich your
own hearts and hands have devised.
Your interest in every member of the
family Avill be deepened, Avhile they in
turn Avill ever hold in grateful esteem a
people who provide them with such a
home.— Sabbath Recorder.
It was a saying of Socrates that every
man had need of a faithful friend and a
bitter enemy—the one to advise, the
other to show him his faults.
When rumors and questions first come
to you, take both sides immediately, and
so remain until you can justly take one
side.
If men would but hate themselves as
they do their neighbors, it would be a
good step toward loving their neighhors
as they do themselves.
Most sin begins at the eyes; by them,
commonly, Satan creeps into the heart;
that man can never be in safety that hath
not covenanted with his eyes.
If you are not right towards God you
can never be so towards man; and this is
forever true, whether wits and rakes allow
it or not.
Life is divided into three terms: that
which was, which is, which will be.
Papal Education.
The Romanists claim that their higher
institutions of learning are superior to all
others, both in government and curricu
lum of study. The same opinion is en
tertained by many Protestants who send
their sons and daughters to Catholic
schools. This idea is fallacious, and
should be exploded. We have the testi
mony of professors in our colleges con
cerning the scolarship of students Avho
pursued their preparatory course in Pa
pal schools, and were examined before
entering the more advanced classes in
our institutions. The fact is that, in
stead of exhibiting superior culture,
many of these persons were beloAV the
common standard of thorough scholar
ship.
One of the missionaries of the Amer
ican and Foreign Christian Union in
Italy, in a recent letter, gave a statement
of Papal education in Rome. He says
that “the methods of training are exceed
ingly defective in all the educational in
stitutions of Italy, but those of Rome are
found to be far behind all. In no other
city has instruction been so entirely in
the hands of the priests, and in no other
city is instruction found in so deplorable
a state.” The report of the Counselor
of Public Instruction contains some sig
nificant items, confirming the statement
of our missionary in that important field.
Since the advent of Victor Emmanuel
in Rome, government schools have been
established, and in the examinations of
pupils for admission to the higher State
institutions, the superficial character of
public instruction under the direct super
vision of the Pope became apparent. It
Avas knoAvn that the natural sciences,
history, and geography formed almost
no part of the instruction given; but it
was reasonably supposed that the study of
Latin and Greek—in a word, of classical
antiquity, to which the site and monu
ments of Rome afford a faA r orable occa
sion, stimulus, and aid—Avould be culti
vated with great solicitude and care. It
Avas ascertained, however, that the knowl
edge of Latin in nearly all the pupils
was very imperfect, and Greek almost
entirely unknoAvn. From the same offi
cial report we learn that in the best edu
cational institutions under the Papal gov
ernment there was not ignorance merely
in respect to the ancient languages, but
much more (if possible) in regard to Ital
ian itself. The students had no element
ary idea of the history of the Italian lan
guage or of its literature, confounding
all past times, or rather regarding the
past as an empty space in which all au
thors moved contemporaneously—Dante,
Virgil, Tasso, and David. Os Italian
writers they kneAV almost nothing, aside
from a feAV lines from the Inferno of
Dante, some sermons of Segneri, and
verses from Monti and Foinosciana. As
to mathematics, it Avas found that those
examined had no idea of geometry, alge
bra, or arithmetic. Some did not even
comprehend the meaning of the Avord
geography; and others, avlio said they
had studied it for one or tAvo years, an-
SAvered that the Adriatic Avas a mountain,
that Sardinia Avas a city, and Milan Avas
the capital of Sicily ! They knew nothing
of the population of Italy, and many
took the name of the Peninsula for that
of a city. In regard to Italian history,
one said that Brutus Avas a tyrant, Dante
a French poet, and Petrarch an illustrious
Italian poetess! Os Columbus, one an
swered that he Avas an apostle, and another
that he Avas the Holy Spirit! With re
spect to arithmetic, tlie best pupils Avere
from the JeAvish schools, and the most
ignorant from the ecclesiastical public
schools.
Such was education in Rome and the
Roman provinces under the blissful reign
of the Pope; and while Italy and other
European nations are establishing free,
unsectarian schools, the Jesuits of Amer
ica are seeking to abolish them. This is
the momentous question before the peo
ple, and we fear not their decision.— Rev.
11. H. Fair all , A. M., in the Methodist.
What a store of evangelical truth was in
the remark made by a Hindoo to one of
the missionaries! Said he: “Reviling
our gods, criticising our Shastras, and
ridiculing our ritual, will accomplish noth
ing; but the story which you tell of Him
who loved, and pitied, and came, and
taught, and suffered, and died, and rose
again—that story, sir, will overthrow our
temples, destroy our ritual, abolish our
Shastras, and extinguish our gods.”
Good Habits.
Remember, boys, before you are twenty
you must establish a character that will
serve you all your life. As habits grow
stronger every year, any turning into a
new path is more and more difficult;
therefore it is harder to unlearn than to
learn ; and on this account a famous flute
player used to charge double price to
those pupils who had been taught before
by a poor master. Try to reform a lazy,
unthrifty, or drunken person, and in most
cases you fail; for the bad habit, whatever
it is, has so wound itself into his life that
it can not be uprooted. The best habit is
the formation of good habits.
' Methodist Advocate six months for sl.
NO. 26.