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The Methodist Advocate I& PUBLISHED WEEKLY BY HITCHCOCK & WALDEN, FOB THE METHODIST EPISCOPAL CHURCH, At No. HO Whltehall-Btreet. terms: -Two Dollars a year, invariably in advance. J&Xpg b * * H..Q. n.. I^^OpT’hojjjg dilXr ß tl> odist Episcopal Church All subscriptions must close with the end of each year. Remittances must be made by Registered Letter, P.O.Money Order, Draft, or by Express. 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.