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What I Saw of the East Tennessee Wes
leyan University in One Evening.
Beiog in Athens on Friday, the 14th inst.,
I was invited to attend the public exercises of
the Athenian Literary Society of our Univer
sity. As I am of course interested in the
cause of education, and especially in the
welfare and progress of this young and grow
ing institution, also in many of the young men
and women attending school here, I availed
myself of this opportunity. The Athenian
Society is the oldest of three literary socie
ties —once the strongest, but perhaps not so
now, as most of the alumni of the institution
were members of this society. These three
societies, with the aid of the Theological So
ciety of the University and that of the friends
of the institution at this place, have furnished
and fitted up a hall which for taste and adap
tability to society purposes is seldom excelled.
This hall was well filled with the elite of
Athens —in fact, many failed to obtain seats.
Precisely at 7 o’clock the house was called to
order by M. M. Callen, who presided during
the meeting, and a prayer was offered by Bev.
J. L. Mann, pastor of the Methodist Episco
pal Church at this place. The address of
welcome was delivered by W. H. Robinson,
who, for one of his age, evinced much self
possession and dignity in its delivery. The
address had been well prepared and con
tained not a single inappropriate thought or
expression. Mr. Robinson, when his voice
matures, with proper culture, will make a
splendid speaker. Then followed an essay on
“The American Woman,” read by P. H.
George, of Athens, but, inasmuch as he is
not in any way connected with the school, ex
cept as a member of this society, I will say
the essay was good, and notice the next piece
on the programme, which was a comic decla
mation delivered by Mr. H. Reaves, of Green
ville, Tenn. This declamation was anew
one, and so appropriate to the times that
many thought it original and composed for
the occasion. This delusion was rendered
more complete by some slight changes in the
language of the piece, which, in connection
with Mr. Reaves’ fine style of rendering it,
brought the house down in paroxysms of
laughter. Mr. Reaves has a vein of wit and
humor in his “make up” which ought to be
cultivated. On many occasions it could be
used to advantage, when coupled with good
judgment, as it is in this case. Then followed
a debate between J. M. Carter, of Hunting
don, Tenn., and T. W. Brown, of Cleveland,
Tenn., on the relative injurious tendency (to
society) of evil speaking and intemperance.
Both of these young men, I believe, are pre
paring for the ministry and have had some
experience in public speaking. Both sides
of this subject were ably presented, and, best
of all, in such a way as to show originality
and independence both in thought and ar
rangement, thereby giving to an old subject
new life and interest. These two young men,
of noble impulses and character, cultured as
they will be when they finish their education,
will be strong men armed for conflict in es
tablishing the Redeemer’s kingdom in the
world. The Church needs many such now,
and a few such will remunerate the prayers,
labors and means expended in sustaining this
institution. Then followed the “Society Pa
per,” read by J. H. Ketron, a student from
upper East Tennessee, and, I believe, also a
tutor in the University. The paper coming
near the close of the programme, as it did,
was rather long to be fully appreciated by the
audience; but this did not detract from its
general merit. It was full of well written
matter, interspersed with jokes, puns and per
sonals, the latter of which did not in anyway
reflect on personal character, but served only
to keep up the interest and show that
“A little fun now and then
Is relished by the best of men.”
Mr. Ketron is one of the best students in the
University, square and upright in his deport
ment and as near perfect in his recitations as
any student ever gets—at least this is the
reputation he has among his fellow-students.
His external appearance is that of a cool,
calculating, common-sense, practical man —
never excited, always in his place, and ready
under all circumstances to do his duty.
The closing piece was the Valedictory Ora
tion, by Mr. E. L. Patterson, a son of Hon.
N. A. Patterson, whom many of your readers
know. His subject was East Tennessee, and
right well did he handle his subject, and
right appropriately did he* return thanks to
his audience for their interest manifested in
the “boys” by their presence and undivided
attention.
The benediction was pronounced by Rev.
Mr. Smith, pastor of the Presbyterian Church.
But I have omitted to speak of one of the
most enjoyable features of the exercise, and
that was the music (vocal and instrumental)
furnished by the Music Class of the Univer
sity, taught by Miss Crouch, who is a splen
did teacher and has a good class. The “Lov
ers’ Quarrel, a vocal duett, sung by Miss
Lillie Crouch and Mr. H. Robinson, was
specially mentioned as the most enjoyable;
but it was all good. But I fear I have writ
ten too much. I wish I could say more of
those who took part in this exercise and not
make my article so long that nobody would
read it. I hear that another exercise of this
kiud will be given at an early date by the
other two literary societies. Traveler.
Rebaptism.
BY BEV. W. C. GRAVES.
To make out a case of rebaptism a person
must be baptized a second time who has been
properly baptized. There are cases that
sometimes occur in which there are doubts as
to the proper administration of the ordinance.
For instance, among the Roman Catholics
and High Churchmen lay-baptisms are tol
erated—even women sometimes baptize. A
case was recently reported of a lady whose
mother, acting for the priest, administered
the ordinance. In this case I would not ad
mit the validity of the ceremony, and if applied
to I would baptize the subject, but would not
consider it as a case of rebaptism; for, as
there was no proper administrator, I would
set aside the former ceremony. But if I
should find persons in such circumstances
satisfied with such a ceremony for baptism,
I would take no especial pains to render them
dissatisfied with it—would leave them to be
guided by their own conscience in the matter.
Another case is reported to this effect: In
a class of candidates for the ministry in the
Presbyterian Church there was one who pro-
VOL. VI.
fessed to be dissatisfied with his baptism.
He had been baptized by a Unitarian minis
ter. The administrator did not believe in the
doctrine of the Trinity; therefore did not
baptize in the name of the Father, and the
Son, and the Holy Ghost. If I was applied
to in such a case as this, I would administer
the ordinance, and not consider it rebaptism,
for I would set aside the former ceremony as
invalid. But, as in the former case, if the
persons concerned are satisfied with their
baptism, I am willing they should be.
In all cases where I am satisfied that the
ceremony has been validly performed, I can
not be induced to repeat it. This I could not
do without profaning the ordinance,
which I hold can be properly administered
but once to the same subject. Hence, all
who apply to me for rebaptism who have, in
my estimation, been already validly baptized,
I decline to gratify, for my conscience will
not allow me to treat with contempt the sa
cred ordinance that has already been admin
istered to them in the name of the Holy
Trinity. Hence, those who have received
holy baptism at the hands of a proper admin
istrator in infancy, and those who have been
baptized by affusion at any age in a way that
I am willing to allow is valid—if any such
become dissatisfied with their baptism, if I
can not convince them of their error, they
must go to those who can with some show of
consistency repeat the solemn ceremony.
Those who do not believe in the validity of
the ordinance when administered by pouring
or sprinkling, and even to infants, surely can
not feel at home among a people who, in their
estimation, are without the ordinances of the
Christian Church. Hence, we should make
no special efforts to retain people among us
who are not satisfied with the ordinances as
administered by us, and we certainly ought
not to gratify their whims by such a glaring
inconsistency as rebaptizing them would in
volve us in.
Adventism.
BY REY. JOSEPH m’KEE.
In considering the annihilation of the
wicked more maturely, I shall confine myself
to an examination of the Greek noun aion,
by which I expect to prove the endless dura
tion of hell’s torment. This being done, the
dogma of annihilation must fall to the ground,
as endless punishment involves and includes
the immortality of the soul.
Respecting the derivation and signification - '
of this word, Aristotle says, aion is com
pounded of aei , always, and on, being, and
properly signifies always being , or eternity.
Grove derives the word aion from aei , ever,
and on, being, eternity. Parkhurst says aion
is derived from aei, and on, being, eternity.
Higher authorities need not be desired.
The proper grammatical signification of the
Greek noun then most unquestionably is,
unlimited duration —eternity , in the proper
sense of the word. This being premised, I
shall proceed to consider the word in all the
places where it occurs in the New Testament.
The word aion occurs 63 times in the singular
number, eighteen times in the plural, Shd 23
times in a double or reduplicate form. If
each reduplication be considered as a single
instance, the whole number will be 104 times
in the New Testament. In our common ver
sion it is rendered “world” 37 times; “ever,”
20 times; “forever and ever,” 21 times;
“never,” 7 times; “evermore” 3 times;
“ages,” twice; “worlds,” twice; “eternal,”
twice; and “causes,” one time.
The word aion is sometimes used in a
metaphorical sense, and by way of accommo
dation applied, in some instances, to things
that are not in themselves eternal in the
proper sense of the word. In most cases
where this occurs there is sufficient intima
tion of it given in the sentence; but, if no
such intimation be given, the proper gram
matical meaning must always be taken, unless
it involves a palpable contradiction. This
rule is tenaciously adhered to by all good
critics in all theological disputations.
The word in the singular is used 27 times
in a metaphorical sense, and signifies limited
duration, as follows: Matt, xii, 32; xiii, 22,
39, 40, 49; xxiv, 3; xxviii, 20; Mark iv, 19;
Luke i, 70; xvi, 8; xx, 34; John ix, 32;
Acts iii, 21; Rom. xii, 2; I. Cor. i, 20; ii, 6
twice, 8; iii, 18; 11. Cor. iv, 4; Gal. i, 4;
Eph. i, 21; ii, 2, vi, 12; I. Tim. vi, 17'; 11.
Tim. iv, 10; Tit. ii, 12.
The word in the singular is used 36 times
to signify endless duration, as follows: Matt,
xxi, 19; Mark x, 30; xi, 14; Luke i, 55;
xviii, 30; xx, 35; John iv, 14; vi, 51, 58;
viii, 35 twice, 5,52; x, 28; xi, 26; xii, 34;
xiii, 8; xiv, 16; Acts xv, 18; I. Cor. viii, 13;
11. Cor. ix, 9; Heb. v, 6; vi, 5, 20; vii, 17,
21, 24, 28; I. Pet. i, 23, 25; 11. Pet. iii, 18;
I. John ii, 17; 11. John 2. The word in the
following three places is used to express the
endless duration of the punishment of the
wicked, viz.: Mark iii, 29; 11. Pet. ii, 17;
Jud. 13.
The word in the plural has a figurative
and limited signification in the following 6
places, viz.: I. Cor. ii, 7; x, 11; Eph. ii, 7;
Heb. i, 2: ix, 26; xi, 3.
The word in the plural signifies endless
duration in the following 12 places, viz.:
Matt, vi, 13; Luke i, 33; Rom. i, 25; ix, 5;
xi,36; xvi, 27; 11. Cor. xi, 31; Eph. iii, 9,11;
Gal. i, 26; I. Tim. i, 17; Heb. xiii, 8.
The word aion in a reduplicate form, as,
“ets tans aionas ton aionon,” occurs 23 times
in the New Testament, and is in every in
stance employed to express-endless duration.
The phrase is employed 10 times to express
the endless duration of the glory of the ever
blessed God: “Gal. i, 5; Eph. iii, 21; Phil,
iv, 20; I. Tim. i, 17; 11. Tim. iv, 18; Heb.
xiii, 21; Pet. iv, 11; v, 11; Rev. i, 6; vii, 12.
It is four times used to express the eternal
duration of the Deity: Rev. iv, 9,10; x, 6;
xv, 7. One time to denote the eternal dura
tion of the throne of God: Heb. i, 8. One
time to express the immortality and eternity
of Christ: Rev. i, 18. One time to express
the duration of Christ’s reign: Rev. xi, 15.
Twice to express the duration of his glory:
Rev. v, 13,14. It is one time employed to
express the duration of the happiness of the
redeemed: Rev. xxii, 5. The same phrase
(most awful thought) is employed three times
to express the duration of the punishment of
the enemies of God, both of the angelic and
human race. To prevent mistakes, I shall
cite the places:
“If any man worship the beast and his
image, and receive his mark in his forehead,
or in his hand, the same shall drink of the
ATLANTA, GA., WEDNESDAY, DECEMBER 2, 1874.
wine of the wrath of God, which is poured
out without mixture into the cup of his in
dignation ; and he shall be tormented with
fire and brimstone, in the presence of the
holy angels, and in the presence of the Lamb:
and the smoke of their torment ascendeth up
forever and ever (eis aionas aionon ) and they
have no rest day nor night who worship the
beast and his image, and whosoever receiveth
the mark of his name.” Rev. xiv, 9-11.
“And her smoke” (the smoke of the mys
tical Babylon) “rose up forever and ever”
(eis taus aionas ton aionon.) Rev. xix, 3.
“And the devil that deceived them was cast
into the lake of fire and brimstone, where the
beast and the false prophet are, and shall be
tormented day and night forever and ever”
(eis taus aionas ton aionon.) Rev. xx, 10.
The above cited are all the places where
this phrase occurs in the New Testament, and
in every instance it is used in its literal and
grammatical signification, which is time with
out end, or eternity in the proper sense of
the word. I apprehend there can be no dis
pute about this. It is employed nineteen
times in relation to the being and attributes
of God; one time respecting the future hap
piness of the saints, and three times to ex
press the eternity of future punishment. Os
the 104 times in which this word occurs in
the New Testament, only 33 cases relate to
temporary duration, 65 cases are acknowl
edged on all hands to signify endless duration,
and 6 of these relate to the endless punish
ment of the damned. The word aion is gov
erned by the preposition eis 61 times in the
New Testament. It is never used in this
construction in any one of the 33 cases of
limited duration. In the 6 cases of endless
the word is used in this con
struction, and in the other 55 eases it is read
ily acknowledged to have an endless signifi
cation. What conclusion, then, would any
intelligent, unprejudiced man come to respect
ing the 6 cases of future punishment but that
they signified endless duration? There is no
way to escape this conclusion but to impeach
the inspired writers and deny their veracity,
which must never be done.
From the foregoing investigation it mani
festly appears that the punishment of the
wicked, as taught by the inspired writers,
will be endless in duration; if so, their im
mortality follows as a necessary consequence;
therefore, the annihilation of the wicked is a
falsehood.
Romanizing Pictures.
BY REV. R. J. COOKE.
Evils come to us sometimes in glittering
apparel, hiding their deformity in gorgeous
hues. We find one of the causes of corrup
tion in one Church, and among the people
generally, coming to us in an artful and very
adroit manner. This evil may seem very
small. So much the worse to combat. It
will require greater delicacy in eradicating it.
Wherever we have been over this district
(Memphis) we have seen hanging from the
walls of the houses of our brethren such
pictures as the “Assumption of the Virgin
Mary,” “The Lord’s Supper,” “The Cruci
fixion,” and “From the Cradle to the Grave.”
The so-called agents at New York are not
supposed to lose any thing by their invest
ments. They do not send out these pictures
through a spirit of piety; on the contrary,
they sell them to enrich themselves, under
the patronage of those whose interest it is to
have those “harmless” pictures distributed
throughout the land to prepare the mind for
future explanation. Under the first men
tioned we find, “Blessed are the pure in
heart,” which is nothing less than a screen of
words to cover up the real idea depicted in
the picture that there may be something at
first unobserved to explain. The Virgin
doubtless did ascend to heaven like any other
righteous person. Why do we not see the
“Assumption” of Enoch, Elijah, Peter or
Paul, or a thousand other persons accepted
as righteous? The reason is because they
would not set forth the idea contained in the
doctrine of those whose interest it is to have
them distributed. Suppose that “Blessed are
the pure in heart” is the real title, is not the
plate itself a Roman Catholic picture? We
find the Church in days that are past borrow
ing from Paganism rites and ceremonies, and
donning them with Christian names. Did
that make them really Christian? Again we
see them striking the miters off the heads of
Jewish Rabbis, and placing them on their
own. Did that make it Christian? No —no
more so than if I were to chip off a. piece of
the Tarpeian Rock and tell you it was a part
of the Rock of Gibralter. What do those
persons mean, then, by selling those pictures
with fictitious names? Rid yourselves of
this apparently small evil. The next we find
is the “Lord’s Supper.” On this we will
dwell hereafter.
Preachers, do your best to circulate these
numbers of the Advocate, in order to coun
teract this and many other evils.
Resolutions.
The following resolution was passed by the
district conference of the Morristown district,
Holston annual conference:
Whereas, There is some considerable anx
iety manifested throughout the country on
the subject of social equality with the colored
people, and we as a Church have been very
erroneously accused of leaning in that direc
tion; therefore,
Resolved , That we as a Conference deny
any intention of favoring the doctrine of
social equality with the colored people,
neither do we believe that the most seusible
portion of the colored people desire any such
thing. And we can not indorse the views of
any man, whatever his official positiou may
be in our Church, who would or does advo
cate the mixing up of white and colored peo
ple, either in their worshiping assemblies or
in the schools of our country. We further
more ask no legislation on the subject of
social equality, having always been willing to
let this matter settle itself.
Signed by order of said conference, this
26th September, 1874. R. W. Patty, P.E.
The resolution given below was passed by
the colored district conference, Holston an
nual conference:
Resolved by this district conference, That
we as colored people are satisfied with the
constitution and laws which have been passed
for.our benefit; and consequently, having our
political right to vote as other citizens, and
enjoying the privilege of worshiping God in
our own Churches, and among our own color,
where none dare by existing laws to molest
or make us afraid; and being permitted our
own schools wherein we do not desire to mix
with the white people. Therefore we ask no
legislation on social equality, but we do ask,
as law-abiding citizens, to be protected in the
enjoyment of the rights granted us under the
E resent laws, and desire no forced equality;
ut say most sincerely let social relations
govern themselves.
Signed by order of the conference, this 18th
day of September, 1874. C. K. Mays, P .C.
One Side.
When a lady enters into, or joins a matri
monial alliance with “a traveling preacher,”
does this mean that she has “joined the con
ference”—“entered the traveling connection,”
and become, herself, an itinerant? Accord
ing to modern opinion, it does. Then at the
close of our annual Conference the Bishop
should “read out,” Hard Scrabble Circuit—
Solomon Simple, his wife, and seven chil
dren.” They all belong to the Conference,
and where Simple is sent Hannah and the
sacred number of children must go also.
“Well, Bro. Simple, you have got to move,
have you?” “Yes, sixty miles, across the
county, and through the mountains, by private
conveyance.” Bro. Simple goes home and
says, “Dear wife, they have sent us to Hard
Scrabble .Circuit, and we have got to move
there at once.” Poor woman, what sad news
to her! She says, “I have prayed that they
would let us remain here at Pleasant Grove
another year, as we have been here but one.
We have formed some pleasant acquaintances
and have good neighbors. Our children have
agreeable playmates and have become very
much attached to them; but now all these
ties must be broken, we must go hence and
leave friends and loved ones behind. How
can our children ever become attached to
home and friends when torn from them,
every year, to be with and see them no more?
No tree can take deep root and flourish that
is transplanted every year; neither can chil
dren, who are thus forced from place to place,
every year, become attached to, interested
in, or form useful members of society. Like
strolling Gypsies orj wandering Arabs, they
grow up to mature years, without the knowl
edge and blessings of home and loved ones
there.”
“Surely, there is no place like home, but it
seems that ministers and their families are
thought to have no right to, no capacity for,
enjoying a home, i can give you up, my
dear Husband, but do let remain me here
with my friends, where I can have their aid
and sympathy, and where I can keep our
children in school. I can see great need for
itinerant preacher-men, but none for itinerant
women and helpless children. It makes my
heart ache to think of going to Hard Scrab
ble.”
“But,” says Bro. Simple, “my dear, the in
terest of the Church demands that you go.”
“Why? what more can I do there than I am
doing here? Who will take my place when
I am gone? If any one, a stranger who
neither knows the people or their wants.
And more than this, you say the interest of
the Church demands it; have I no interests
to be served —no rights to be considered?”
“Must I sacrifice home, health, children
and friends, to place myself among strangers,
homeless, and inefficient? Moreover, I have
toiled hard to get me a cow, some furniture
and many little comforts for home; all of
which I must sell at half what they cost me.
It will ruin my chairs and bedstead to haul
them sixty miles, over rough road, in a wagon.
I gave twenty dollars t for my cow; can’t get
more than eight or ten dollars for her now.
I have worked hard, with the children, to
make a garden, and we have plenty of vegeta
bles to do us all Winter, but will have to give
them away now, for we can not take them
with us nor sell them for any thing here. So
here goes household effects, sto&k, crops aßd
all, for a mere song, and I to be jammed into
Bro. Skinner’s springless wagon, with four or
five children, and a confused cargo of refused
household and kitchen plunder, thrown to
gether like the ruins of a hurricane or the
wreck of an earthquake, to be jolted over
twenty leagues of limestone and mountain
road, and you and the boys can walk and ride
the horse time about.”
They removed, and when they reached
their destination, late Saturday evening, they
“put up” at Bro. Nopay’s. He was a pious
Church member, but had not paid to the
Gospel the value of one wine-glass full of
peanuts since the Savior died. Sister Nopay
looked rather green when she saw the new
preacher, his wife, the seven children and
Bro. Skinner all come in at once. Neverthe
less, she went about “killing a chicken and
getting up some supper.” Sister Simple sat
in the corner, wayworn and sad, with the
babe in her arms, another little one swinging
to her chair, crying for a piece of bread, and
one asleep at her side. Bro. Simple and No
pay sat on the other side, of the blazing
Autumn fire, talking about what was done
at Conference, and how they should plan for
the Opening year. Just here Sister Nopay
came to the door of the family room and said,
“come out, now, and eat a bite.” They all
rose up, awoke Pettie, the little girl who was
asleep, and walked in, (and out too, for the
kitchen, where they ate was about ten steps
from the sleeping apartment,) ate “a bite”
and returned to “the big house.” They
“fixed the beds,” talked two hours about the
church, the issues of the day, and matters
generally, had prayers, and retired.
A few hours rest, and Sunday came. The
new preacher had to preach, and everybody
came out to hear and see him. The hour for
preaching came —the preacher ascended the
pulpit with tangled hair and tangled brain,
wearied limbs and aching heart. No time for
rest, nor study, nor preparation of any kind
had been given, unpaid debts left behind,
Bro. Skinner to pay for moving over, an
other house to rent, things to move into it,
new things to buy, something to eat, Winter
clothes for the children, his appointments to
meet next week, not a dollar in his pocket,
rushed like a thundering cataract through his
bewildered soul!
Good Lord, what a condition in which to
preach! Yet he had to try. The people had
come out to hear him. It would not do to
disappoint them. He [delivered his message,
felt that he had “failed,” and weut away
more gloomy than when he came. When
dinner was announced, he sa-id, “I can’t eat,
I am flattened out, 1 have got the {horrors
and feel like crawling into a cave.” He
drinks some coffee and then to bed. His
Church members went home, saying: He’s
au exhauster, not much preacher about him,
he won’t get much pay here-this year, and his
wife, she looks real tackey; did you ever see
such a lot of brats? And [they (looked so
seedy. We’ll not fix them all up, I know.”
“Blue Monday” came. Sister Simple was
sick. All the children had taken cold.
Bro. Simple was still feeling awful gloomy.
He said to Bro. Skinner (who was so named
from his disposition to skin fleas for their
hides and oftals.) “What do you charge for
moving me?” “Well,” said Skinner, “I
hardly know. It seems that you have no
money, are haviug a pretty hard time of it —
I will just take your cow, as you left her at
my house, and we will quit off even.” “I re
gret very much to do that,” said Bro. Sim
ple, “for my wife paid for the cow in her own
work, but as we have nothing else, I suppose
you will have to take her.” So Skinner took
Bro. Simple by the hand, in a very affec
tionate manner, with tears in his eyes (?) and
touchingly said, “Good-by my dear brother.
.1 hope you will have a glorious year of it,'
and that you will win many souls for your
hire!” Skinner was a steward, back at
Pleasant Grove. I said, “may the Lord have
mercy on your remorseless soul! A preacher
cau’t live on ‘souls sos his hire,’and if he
could, it would take a million like yours to
fill one small side plate.” He walked off
toward his team, pretending to wipe the
juice out of his eyes, but said nothing to me.”
Bro. Simple then turned to Bro. Nopay
and said, “Bro., what do you charge for tak
ing care of Bro. Skinner since Saturday?”
“Well,” said Nopay, “I guess, (though he
was not a Yankee) it is worth about three
dollars, and I will take it out in preaching.
This is about all I can pay this year.” He
was a Class Leader, and the leading Steward
on that Circuit. I fear that he led them all
to perdition.
But to make a long and bitterjstory, “short
and sweet,” Bro. Simple rented a little Bxlo
cabin, that day, andjmoved into it. He spent
a year on that circuit. He labored faithfully.
He preached 200 times, took 89 persons into
into the Church, made 600 pastorial visits,
preached 21 funerals, baptized 37 children,
paid $lO, doctor bill, $36 house rent and re
ceived $l6B, salary. His people prayed that
Conference might return him another year,
but it did not, and I have not heard from
him since he left Hard Scrabble.
J. W. M.
Athens, Tenn. Oct. 15, 1874
Church Extension.
BY J. BRADEN, D. D.
The General Committee of Church Exten
sion met yesterday morning. The report of
the Corresponding Secretary was read. This
shows the collections from Churches about
the same as last year, and a decrease of the
loan receipts. The apportionment to the
conferences, with a few exceptions, remain as
last year. Increased amounts are placed to
the account of the conferences suffering from
the invasion of grasshoppers, and in Texas.
The Loan Fund and its administration re
eeived the attention of the General Commit
tee ; and after very thorough discussion, the
action of the Board at Philadelphia was
fully indorsed. The Church at large may
rest assured that no fund is more carefully
administered, more jealously watched, or
more impartially divided, than the funds
committed to the object of Church extension.
This Society demands the hearty co-operation
of the ministry in presenting its claims to the
Church, and is scarcely second to any interest
in promoting the general welfare of the
Church. It is to be greatly regretted that
our Southern Conferences, where the funds
of this Society are so greatly needed, do not
show a larger number of collections taken
for this Society. This can easily be corrected
in the future, if the brethren in the ministry
only determine to give their congregations an
opportunity to contribute.
The Freedman’s Aid Society of the Meth
odist Episcopal Church held its seventh anni
versary in Arch-street Church yesterday and
last evening. In the afternoon Dr. Rust and
the writer made addresses, and the “Tennes
seeans sang some of their delightful songs,
fairly captivating the audience. At night
Dr. Rust, Corresponding Secretary, made his
report, of which the following is an abstract:
“The receipts for the thirteen months end
ing June 1, 1874, were $66,595.74, and that
during the seven years of the existence of the
Society the receipts have amounted to $437,-
239.27. The present indebtedness of the
Society amounts to $17,778.89. The expend
itures are classed under the following general
heads: 1. Permanent investments in school
property, the design beiug to establish a sem
inary of high grade within the bounds of
every conference in the South. 2. The sup
port of teachers. 3: The aid off yotrait iuetr
preparing for the ministry. 4. The prepara
tion of teachers. During the past year sixty
teachers have been employed, and there are
3,000 pupils in the different schools, of whom
more than 1,000 are preparing for the ministry
.or to become teachers. In all 50,000 freed
men have been taught in the schools of the
Society since its organization, and a school
property has been secured worth $200,000.
“The following institutions have been es
tablished and are now maintained by the
Society:
“Central Tennessee College, Nashville,
Tenn.; ShawUniversity,llollySprings, Miss.;
Claflin University, Orangeburg, S. C.; Clark
University, Atlanta, Ga.; Haven Normal
School, Waynesboro, Ga.; Baldwin Seminary,
Baldwin, La.; New Orleans University, New
Orleans, La.; Rust Biblical Institute, Hunts
ville, Ala.; Bennett Seminary, Greensboro,
N.C.; Richmond Normal School, Richmond,
Ya.; Centenary Biblical Institute. Baltimore,
Md.; Wiley University, Marshall, Texas;
Cookman Institute, Jacksonville. Florida.”
After reading of the report, addresses of
unusual interest were delivered by Bishops
Andrews and Bowman and Gen. Fisk. The
exercises were interspersed with singing by
the “Tennesseeans,” who aroused a deep in
terest by their thrilling songs —moving to
smiles and then to tears. The Freedman’s
Aid Society will have a warmer place in the
heart of the Church, as the result of the
singing of the “Tennesseeans.”
The Bishops arc all here, excepting Bishop
Harris. Bishops Janes and Wiley are im
proving in health, and appear good for further
work in the Church.
Philadelphia, Nov. 20, 1874.
A Definition of Religion.
Religion means the moving of the human
soul rightly toward God, toward man, and
toward duty. lie who is using his whole self
according to the laws of God, is religious.
Some men think thatdevotion is religion. Yes,
devotion is religion; but it is not all of relig
ion. Here is a tune written in six parts, and
men are wrangling and quarreling about, it.
One says that the harmony is in the bass,
another that it is in the soprano, another that
it is in the tenor, and another in the alto; but
I say that it is in all the six parts. Each
may, in and of itself, be better than nothing;
but it requires the whole six parts to make
what was meant by the musical composer.
Some men say that love is religion. Well,
love is, certainly, the highest element of it,
but it is not that alone. Justice is religion;
fidelity is religion; hope is religion; faith is
religion; obedience is religion. These are all
part and parcel of religion. Religion is as
much as the total of manhood; and it takes
in every element of it. All the elements of
manhood; and it takes in every element of it.
All the elements of manhood, in their right
place and action, are constituent parts of re
ligion ; but no one of them alone is religion.
It takes the whole manhood, imbued and in
spired of God, moving right both heavenward
and earthward, to constitute religion.
With God’s Help.
Formerly I thought of this work as more
difficult than it seems to me now. I am
deeply convinced of one thing as I grow
older, and that is, God never sends me to
preach a sermon, anywhere, on any occasion,
but he sends some into that congregation to
receive just that truth which he has sent me
to utter. 0, there are hearts —I can not
point them out to-day—but there arc men and
women in this audience whose souls are be
ginning to be stirred, and to whom God is
speaking, even through my feeble voice, this
morning. God grant to speak more fully and
more loudly to their consciousness; arouse
them from their stupor of sin and bring them
to Christ! And there are men saying, “God
helping me, I will be a better minister than
ever before.” God help you to carry out your
purpose ! —Bishop Simpson
Don’t Let Mother Do It.
Daughter, don’t let mother do it!
Do not let her slave and toil,
While you sit, a useless idler
Fearing your soft hands to soil,
Don’t you see the heavy burdens,
Daily she is wont to bear,
Bring the lines upon her forehead —
Sprinkle silver in her hair?
Daughter, don’t let mother do it!
Do not let her bake and broil;
Through the long, bright Summer hours
Share with her the heavy toil.
See, her eye has lost its brightness,
From her cheeks the ruddy glow,
And the step that once was buoyant,
Now is feeble, weak and slow.
Daughter, don’t let mother do it!
She has cared for you so long;
Is it right the weak and feeble
Should be toiling for the strong?
Waken from your listless languor,
Seek her side, to cheer and bless;
And your grief will be less bitter
When the sods above her press.
Daughter, don’t let mother do it!
You will never, never know
What were home without a mother
Till that mother lietli low—
Low beneath the budding daisies,
Free from earthly care or pain—
To the home so sad without her,
Never to return again.
Presbyterian Banner,
Care of the Sick.
Dr. lrenaeus Prime, one of the editors of
the New York Observer, after giving some
account of his own suffering from the thought
less conversation of friends during his sick
ness, gives the following directions about the
care of sick persons:
1. From the sick-room exclude all persons
but the patient and the nurse in charge.
Whatever assistance is required should be
within easy reach, but the less the number
in the room the less the temptation to con
verse. If a physician is in attendance let his
directions be obeyed, and discharge any
nurse at once who knows so much more thau
the doctor as to determine whether his pro
scriptions are the best or not; or, dismiss the
doctor and install the nurse in his place.
In a battle with death there should be only
one captain. If other members of tile family
besides the one in charge are admitted, let
them enter softly, minister to the sufferer
their loving offices, and retire; soothing and
not disturbing him by their voices or steps.
2. Let your feet be shod with a prepara
tion of such peace as shall render your foot
steps inaudible as you move about the room.
Squeaking or heavy slums are an intolerable
annoyance to a sick person. If yours are
not so soft as to be perfectly silent when you
tread, cover the soles with wool or woolen
cloth, and be sure that no one comes into the
room, on any errand whatever, whose steps
are to be a disturbance to the quiet you have
ordained.
3. Shut out, as far as possible, the noise of
the street. In the country, the annoyance of
street noise is not suffered, and the fiendish
scream of the railroad engineer is now justly
undergoing a protest that we may hope, in
the interest of humanity, will lead to its sup
pression.
Shut out these noises, if you can. In vain
will you ask help of mau. The world is
governed now by politicians, and they care
not for the sick and dying, who do not vote.
Keep your poor patient in the quietest rtrour
in the house, and fight steadily against the in
trusion of noise from without.
4. Let in the sunshine. The sun has heal
ing in his beams. Keep the room just as
light, by day, and night, as is pleasant to the
patient. Regulate it so as not to disturb his
repose, but, whenever his eyes are open, let
them have pleasant objects to rest on; not a
horror of ‘great darkness, nor grotesque
shadows, which to him assume the forms of
monsters. Light is cheerful; darkness is de
pressing. Light is like life. Darkness is
death-like. Open the windows for sunshine
and air.
I might make these hints many more, but
the only point I want to present is the im
portance of j perfect quiet in the sick-room.
Having been there, I know how it is myself.
Treasures in Heaven.
It seems like investing one’s good things a
long way off to be “laying up treasures in
heaven.” But this is a mistake. Heaven is
very near to God’s children. The leagues
thither are few aud short—shortening every
hour. Heaven as the actual abode of the
redeemed is very near; just behind the veil it
lies; every moment that veil disappears to
one and another, and they are there! They
are amid the treasures at God’s right hand.
A share in those treasures belongs to every
true and earnest follower of Jesus.
They are of various kinds and character.
The everlasting hopes of the believer belong
to these treasures. Paul exclaimed, with
holy confidence: “I know whom I have be
lieved, and that he is able to keep that which
I have committed to him against that day.”
The great apostle had made Jesus his trustee.
He had lodged his soul’s affection and hopes
all in Christ’s hands, and when he reached
heaven he knew that he should find the de
posit safe. He had laid up nothing on earth
for the moth or the thief. All his invest
ments were spiritual, and Jesus had the
charge of them. So may every true Chris
tian —whether in mansion or in lowly hut —
congratulate himself that what is dearest to
him is in the keeping of his Savior.
The gains are very steady up there. Poor
city missionaries and Bible women and
frontier preachers and godly needle-women
have their savings bank at God’s right hand.
Those banks never break. The only change
in heavenly treasures is from their enlarge
ments. There is uo corruption within and
no consumption from without. The moth
never gnaws there and the burglar never
breaks in to steal. It is impossible to com
pute what treasures every faithful Christian
may be storing away for his long lifetime in
glory. God is a faithful trustee. He keeps
his “record on high;” and each good deed of
love, each act of self-denial, each surrender
of pride or selfishness or human applause for
Jesus’ sake will find sure remembrance there.
They all come up as “a memorial before
God.” — Rev. T. L. Cuyler.
Ripe Wheat.
We bent to-day o’er a coffined form,
And our tears fell softly down;
We looked our last on the aged face,
With its look of peace, its patient grace,
And hair like a silver crown.
We touched our own to the clay-cold hands,
From life’s labor at rest;
And among the blossoms white and sweet
We noted a bunch of golden wheat
Clasped close to the silent breast.
The blossoms whispered of fadeless bloom,
Os a land where fall no tears;
The ripe wheat told of toil and care,
The patient waiting, the trusting prayer,
The garnered good of the years.
We know not what works her hands had
found,
What rugged places her feet;
What cross was hers; what blackness of
night;
We saw nut the peace, the blossoms white,
And the bunch of ripened wheat.
THE
Methodist Advocate.
Terms of Advertising:
Singlo insertion 12 cents per line
Any number of lines, 3 mo’s,each Insertion, lOcents per line
Any number of linos, 6 months or longer,
each insertion 8 cents per line
On advertisements of fifty lines or more, lOper cent.discount
Special Notices 16 cents per lino
Business Items 26 cents per line
Marriage Notices SOcsnts.
We intend to insert no quostionableadvertisements.
Sunday-school and Tract Anniversaries.
The joint anniversaries of the “Sunday
school Union” and of the “Tract Society” of
the Methodist Episcopal Church will be held
at Akron, Ohio, December 5-8, 1874. The
following is the programme: Saturday p.m.,
2 o’clock, December 5, “The Sunday-school
Jubilee,” Rev. Dr. D. P. Kidder in the chair;
addresses by Rev. Jesse Lyman Hulbert, Rev.
Gr. A. Peltz and Rev. Dr. Daniel Wise. Sat
urday evening, 7.30 o’clock, “A Sunday
school Reunion” in the Akron Sunday-school
room. Sunday a.m., 10.30 o’cloqk, December
G, “Tract Anniversary Sermon,” by Rev.
D. P. Kidder, D.D., of Drew Theological
Seminary; p.m., 2.3oo’clock, “Sunday-school
Union Anniversary Sermon,” by Rev. D.
Wise, D.D., of New Jersey; evening, 7.30
o’clock, sermon by Rev. M. C. Briggs, D.D.,
of Evanston, 111. Monday A.M., 10.30 o’clock,
December 7, “Tract Conference,” Rev. J. H.
Vincent presiding. Monday p.m., 2.30 o’clock,
“Tract Conference,” Rev. J. M. Freeman
presiding. Monday evening at 7.30 o’clock,
“Tract Anniversary,” Ilcv. Dr. Kidder pre
siding; addresses by Rev. J. L. Hulbert,
Rev. Dr. Wise and Rev. Dr.'Briggs. Tues
day a.m., at 9.30 o’clock, December 8* “Bible
school Institute,” Rev. J. 11. Vincent pre
siding. Tuesday p.m., 2.30 o’clock, “Bible
school Institute,” ltev. J. M. Freeman pre
siding. Tuesday evening, 7.30 o’clock, “Sun
day-school Union Anniversary,” Rev. Dr.
Wise presiding; adddresses by Rev. G. A.
Peltz, Rev. Dr. Kidder and Rev. Dr. Briggs.
J. H. Vincent, Cor. See’y,
S. S. U. and Tract Soc.ieti/.
NO. 48.
Duty in Little Things.
Nine-tenths of the troubles and anxieties
of life come from want of faithfulness in lit
tle things. One man writes a letter to another
on business, and instead of putting himself in
place of the person he addresses, and striving
to say what is necessary to enable that person
fully and easily to comprehend his meaning,
he is intent only on getting the letter written
and oft' his mind. The consequence is mis
take and delay, and two or three more letters
back and forth to explain, and the final mis
carriage, perhaps of the plan.
A merchant sells goods; his clerk is not
particular in packing and marking them, and
they arc injured in the transit, or go astray
and are lost. Here more trouble, misunder
standing, and perhaps a lasting quarrel. A
mechanic is employed to do a job of work,
but. being occupied with his own thoughts
rather than the interests of his employer, he
docs it badly. A nail is not driven where it
ought to be; a leak is left in the roof or wa
ter-pipe; a button is but slightly sewed on;
or some other imperfection allowed to remain,
and by and by repairs arc needed at tenfold
the cost of the original job of work.
We need not go on and specify examples of
this kind, for experience will suggest an
abundance of them. If every man, woman
and child in the community would do faith
fully all that they have to do, every day of
their lives, and at the same time refrain from
committing evils, is it not plain that the world
would be greatly the better for it? If every
word spoken or written, every blow of the
hammer, every stitch of the needle, every
step in every business transaction, and eyery
amusement, were to bo guided by a conscien
tious purpose to do just exactly the real
thing, can any one doubt that with the ab
sence of positive sin, nothing would be want
ing to the heavenly state?
“Gentle Means.”
Not long since, in conversation with a
friend, says a writer, it was remarked,[that in
seeking to win souls to Christ, gentle means
should be used always, for people ought
never to be frightened into religion, ancl the
way that some of the older ministers had of
preaching Bible truth was awful, if not act
ually ridiculous. This so impressed my
mind, that I reflected. Metliought I looked
out of a window at midnight, and saw my
nearest neighbor’s house on fire. There
were no signs of life, so I had every reason to
believe that the inmates were fast asleep, and
consequently wholly unaware of their danger.
1 proceeded to dress myself with unusual
care, for, thought I, there may be ; something
in my outward appearance which they will
not like, and so I shall not be able to get
them to come out. This took time, and be
fore I was ready to start, the flames had
made great headway; but not discouraged, I
finally arrived on the spot, and then paused
to consider the best method of arousing my
neighbors, so as not to frighten them, or
hurt their feelings. Should I ring the door
bell ? No, for that would surely startle them,
and they might lush right into the flames,
and perish .before they were fairly awake. I
must use judgment and caution. So, stepping
around to the back door,; l.rapped softly,
and very kindly and gently called, “Neigh
bor, neighbor.” There was uo response.
All was silent as death. What could it
mean? I must, make one more effort, so
picking up a small stick, l kept up a light
tapping on the window of my neighbor’s
sleeping room, until the raonotonus noise
aroused him. “Who’s there?’ he cried.
“Nobody but I,” said 1 in.reply. “W hat do
you want ?” he asked. “Come out and 1 will
tell you,” said I, almost in a whisper, for
fear I should frighten the rest of the family,
and thereby do more harm than good, lie
came out, and in the teuderest manner possi
ble I said to him, “I hope you will excuse
me for disturbing your rest at this unseason
able hour, for I have done it out of the kind
est and best of motives. I awoke a while
ago, aud saw lire on your roof and —,” With
out waiting to hear another word, he darted
up the stairway like one mad shrieking
“Children! children! the house is on fire; O,
wake up, wake up!” Astonished I returned
home, saying to myself as I went, “Is it possi
ble that the body is of so much more value
than the soul ?”
Preparation of Condensed Milk. —
The process of Prof. Tremmer is essentially
as follows: The milk from washed udders,
after beiug strained and boiled over a'free
fire, is again strained through a tine tin
strainer into shallow evaporating pans of
heavy tin, aud evaporated on a water-bath,
with continued stirring with a wooden pad
dle, after the addition of 3 to 3 1-2 ounces of
refined sugar for each quart ot milk, in the
form of a sirup, prepared by boiling it for
sometime with half its weight of water,
skimming, straining it through flannel, and
cooling it to ll»7°. The temperature during
evaporation is not allowed to rise above 189°.
When sufficiently concentrated, as indicated
by its dripping from the stirrer in adherent
masses, tin cans of one or two pouuds ca
pacity, previously cleansed with soda-lye and
heated well for a few seconds, are filled com
pletely with it, and the space left, by contrac
tion on cooling to 30° or 73°, is.lilled up with
hot, concentrated, purified sugar sirup, and
the can is immediately closed with a cap, and
the joint covered with hot flour paste, and
then with a strip of paper similarly coated.
Ten to eleven ounces of this preparation, with
the addition of a quart of water, are said to
be equivalent in value to a quart of pure
milk. While analyses of several samples of
condensed milk of the same specific gravity,
by Prof. Moser, showed that one was much
richer in the proper ingredients of milk, and
the other consequently in sugar, he does not
consider it advisable to carry the concentra
tion too far, as may be necessary to produce
an article of the first kind, since the milk is
apt in such cases to acquire a tallowish taste,
so frequently noticed in condensed milk.