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THREE DOLLARS PER ANNUM. Yol. XXX.—NO- 31. Contributions. THOUGHTS ON METHODISM. I learn that the name Methodist was given in the first instance by a Fellow of Christ s Church (some say Merton) College, in allusion to an ancient College of I’hysicians at Koine, who re duced the whole healing art to a few plain prin ciples, and were remarkable for putting their patients under regimen. When Mr. esley made his little Book ot Discipline, he said he designed a few plain rules to govern a plain people, and as long as they continued « little and unknown, Prized and loved by Uod alone,” those few plain rules wore sufficient. Wise men have said, the formularies of a church generally increase in proportion to their decline in vital piety. At the General Confer ence in 1824, (as 1 was informed by Rev. 11. Bass, my Presiding Elder,) there being a motion before the Conference to make some alteration in some part of the Discipline, _ the llev. Richard Recce, then a delegate from the British Confer ence, spoke on the occasion. He said the wis dom of the British Conference had been em ployed for many years trying to make some amendment in that little Book of Discipline left them by Mr. Wesley, but they could never make it any better, and so wisely concluded to let it remain as it was. Bishop Soule said in the General Conference in 1844, he was sick and tired of this never ending altering the Dis cipline—lie sincerely wished they would quit it. They never have quit it; 1 am afraid they never will. I joined the church in 1810, and there has been some alteration made in the Discipline at every session of the General Conference from that time until now. In my judgment, it is a seriouß matter for the Conference to impose new rules and regulations on half a million of mem bers once in every four years—rules to which they did not subscribe when they became mem bers, and which, perhaps, they do not approve. True, the large increase of the ministers and members in our church may be a good reason for the addition of a few plain rules; but the evil consists in not knowing when and where to stop. With regard to the necessity of a Divine and special call from God to preach the word, Dr. Pierce, in his sermon, has done the subject jus tice from the authority of God’s word ; but, as a different opinion has prevailed to a large extent, I wish to add a few thoughts. 1 once heard a Presiding Elder of high standing give it.as his opinion, that, if a man be pious and zealous, desiring to do good, and can speak readily and clearly, it is call enough. Now, our Discipline requires the candidate to profess to be moved by the Holy Ghost to preach, llow pertinent are those lines of Mr. C. Wesley : “ How ready he is lo go whom God hath never sent! How cautious, diffident and slow his chosen instrument?” it is a fact well known, that many of the most useful .uinisters that we ever had among us, had severe conflicts in their mind before they would yield obedience to the divine call; and this from the clear view which they had of the vast importance of the work, the great responsibility involved in it, and their own incompetency, so that nothing short of a special call from God would have gotten them into the work. They felt like the Apostle Paul, “ Woe is me if 1 preach not the gospel.” It is doubtless morally impossible for one who has never had a special call from God to feel in the same degree the weight of responsibility resting upon him as those above alluded to. We have often seen with painful emotion what a light matter some preachers make of leaving the sacred duties of their pastoral work to attend to their own secular business, or go a long journey to preach a popular sermon, or something else of a similar nature, leaving the flock exposed to the wolf who is over ready to take advantage of such absence to scatter, tear and slay. There can be no reasonable doubt that thousands of souls have perished through the neglect of their pastors. Again, I urge at tention to Dr. Pierce's sermon, as well suited to the present wants of the church. The venerable Bishop Soule, in his address to the preachers in Conference, in Columbia, S. 0., 1830, said: “Beware of that word ‘popular preacher.’ It is a solemn fact, that in general they arc of the least use to the connexion.” “ 'Tis not a cause of small import The pastor’s care demands, But what mitfht till an angel's heart, Ami tilled a Saviour's hands." Here I would notice the wretched policy of shutting out our old men from the regular work. When king llehoboam forsook the counsel of the old men, aud followed that of the young men, the consequence was the revolt of the ten tribes. I learned that Bishop Asbury once gave the preachers in Conference a serious lec ture, and lamented that nearly all the grey heads had fled from among them. With regard to ministerial support, the Bible teaches us that when the church has had the faithful services of her ministers, it rests on them with the weight of a moval obligation to support them. Many loud complaints have been uttered from the pulpit and the press for want of such support. I think it would be better to leave this matter to our stewards and other zealous persons to urge these claims, and let us give ourselves continually to prayer and the ministry of the word. I have heard it said that “ such a brother is compelled to locate for want of support.’’ My own experience for fifty years makes me hard of belief as to such necessity. There is no preacher in the old Georgia Confer ence who has spent as large a portion of his time in labor on some of the poorest and hardest circuits and missions as I have done. True, I have not kept an exact account every year of the amount received, but I believe I will be per fectly safe in making the following statement: The largest amount in current money that I received iu one year was §398, the lowest §75; the average amount for each year §l5O. ] en tered on my first circuit the beginning of 1817, was employed that year by the Presiding Elder; was married in 1823; we had eight children; we raised six of them to he fully grown. 1 schooled them all at my own expense. Now, every one that knows the use of figures, and the wants of a family, knows that I could not have done it without the most rigid economy —many times in the pulpit in rags —my family many days without meat—literally worn out with long rides on an inferior horse, not being able to get a better. Many are not willing to make such sacrifices and perform so large au amount of labor, and so retire from the work. Be it so - I can only pity them, as not knowing how to appreciate the gospel according to its true value. For myself, I believe with St. Paul, that the sufferings of the present time are not worthy to be compared with the glory that shall be re vealed in us. Os class-meetings, I wish to say something. The Rev. R. Reece, already alluded to, urged our preachers in America to a strict attention to class-meetings. He said that in Europe they found them to be the sinews of the church. The Rev. Gr. Gapers said they are like the ribs of a man’s body, which protect the vital parts. But cl ess-meetings have gone down among us. We have not bad a class-meeting in four or five years, not by fault of the society, but simply because our preachers are not willing te render that much service to the church. I was glad to ftouiiicrn Christian AtUoratr. find from Dr. Pierce’s sermon that he disap proved of the actiou of the last General Con ference concerning class-meetings. This is in accordance With the doctrine of his sermon, that the pastor should have power to enforce obedience to the discipline of the church. Class examinations are of great importance to the pastor, in becoming acquainted with the spiritual slate of the church under his care, without which knowledge he is poorly qualified to “ watch for their souls as they that must give an account.” For want of class meetings, cur societies have become “ a rope of sand.’’ I believe that another part of our economy has been injured by cutting up the circuits and making them small. Bishop Soule, iu his fare well address to the Tennessee Conference, passed a severe censure on them for cutting up the circuits into little patches. One reason given for it was, to give the preacher a better opportunity of visiting from house to house. Instead of that, the preacher having his family in the centre of a small circuit, could go home every night in the round, and generally did so; whereas, on a large four weeks’ circuit, the preacher would some part of his time be so far from home he would have to stay with the people, so they could have his company, prayers and religious conversation. Again, on a four weeks’ circuit they generally had two preachers, and on a small circuit only one. As there is more variety io two preachers than one, it is more edifying to the church. Again, on these little circuits, young preachers of the first year are put iu charge, and not knowing much about discipline, they have let it go down to the great injury of the church. A remedy has been attempted. The candi date is examined on the Discipline in the Quar terly Conference. Two or three pertinent an swers will get him through; but when he gets on his circuit and meets with a complex and intricate case, he knows not what to do with it. On a four weeks’ circuit, this young preacher can be put with an older one, who will have the charge, to the great benefit of the church. Again, this young preacher is but a babe in Christ, perhaps converted but a few months ago, and is sent in charge of many aged, experienced Christians, who require strong meat. But the babe who can’t receive it himself cannot feed them. I have heard some say, our young preachers can’t tell me anything but what I knew before. I believe the doing away of the rule, the probation of members in our church, will prove an injury to the cause. I joined the church a seeker. It was about twenty months before I felt that my sins were pardoued, dur ing which time I was under the fostering care of the church, blessed with her counsels and prayers and the use of the ordinances, and even as a seeker enjoyed the communion of saints, the church, a place of refuge, a retreat from the wild and wicked world, all which were impor tant helps to me. This has been doubtless the experience of many thousands of others. I once knew two men who were awakened about the same time; one without hesitation joined the church as a seeker; the other held back and did not join, and his convictions wore off, and then he sought refuge in infidelity. Many years ago, at one of nay appointments eight per sons were awakened. I conversed with them familiarly, advised them to join the church ; they all with one exception declined, saying they were not good enough. The consequence was, their convictions wore off, and they turned hack to the world again. These cases are out specimens of many thousands of others of a like character. The church has been compared to a hospital, where the sick are collected to be cared and provided for. J. DunwoDY. Church Membership—lts Obligations and Duties—No 111. HY DR. L. I’l MICE. Church membernhip—what is it '( It ought to be in fact, and it is in effect, a religious-con tract, m which the church eugages to take good care of the member’s spiritual interests aud of those of his ohildren, in as far as the church, in the order of God, is committed to this good work—aud that is a great way in my opinion. Aud the member engages to obey and keep in violate every rule of moral discipline iu the church, into which he or she enters. Aud al though no one ought ever to be allowed to cuter the church, except upon the assumption of every moral and religious obligation imposed on them in our General Jiules, as I have clearly shown in my first and second numbers —still, loose and hurtful preachers—l caunot say pastors, for there is nothing iu their vagrant way of management that fills the pastoral bill at all—are always ta king in members, and never committing them openly and solemnly to any pledge of faith, or of obedience to church relations or sacraments. So loose has been the practice of some, in this j respect, that it is to be feared that coming into the church has by mauy passed off, like coming into a friend’s house out of a rain—a mere ac- j commodation —which is fatally wrong in all j cases of superficial minds. David said, “I have j sworn, aud I will perform all thy righteous i judgments.’’ Here is a model case. And I now affirm, that even if a bungling preacher \ should fail to do his duty, in getting members j into the church, of making them both appre- i bend aud appreciate the moral obligation irn- I posed by the church and accepted by them, | still, the obligation is imposed and taken, by force of common law. The church as constitu- j ted and as known does not, can not exist, except i upon and within these organic constitutional laws. All attempts to divert their controlling weight aud power over a member in the church, is simply ridiculous, aud always indicates either a weak mind, or a bad heart. This being a truism iu Methodism—no other phase of it ever having been known, or type of it sanctioned in any council or conference haviDg custody of it— it seems to me we are in position, and nothing remains to be done, but for all ministers in charge of churches to read the General llules, as the organic law ot a Wesleyan Methodist membership, and to say to all, that membership is to be maintained upon this basis alone ; that the church cannot admit a member except on this bottom ; and that you, acting as a guardian of Methodism —not of vagrant, self-willed in truders into its sanctuary—must and will exact a compliance with this compact; that time will be given to any who may please to plead sur prise, and if they will honestly declare, that they would never have been Methodists, if they had known that such things, in the way of self denial and of duty, would have been exacted at their hands as conditions of membership, then let them retire, without any of the forms of charge or trial as of right on our part. If we let them in without taking their obligation to keep our rules, and they demur to our rightful jurisdiction over them, in these cases of mooted morality, I say their demurrer is good against us, as to Methodistic jurisdiction. I have known for years that if these delinquents were to poise themselves on the ground that they never pledged themselves to any such restraints, as a faithful pastor might claim at their hands as conditions of membership, the presiding pas tor must and doubtless would feel himself non suited. I should let—and in as far as my pas torate extends, my plan is to let every such member separate from us, with no other entry than voluntary withdrawal. But if they prefer to remain—as God grant they may—then let them take upon themselves the obligations of a Methodist—never having formally done so be PUBLISHED BY J. W. BURKE & CO., FOR THE M. E. CHURCH, SOUTH. fore —and if they have unwittingly broken the rules of our fellowship before, but will now en gage to abide by them, let this adjustment be reported in a church meeting as mutual, official and final, as to all that is past. But iu every case, let it be distinctly understood, that no compromise of principle or of duty, on the part of the church, can ever be recognized, as of an accepted member in it, and that if the church grants time to such unsettled minds—as I hope it always will—until forbearance becomes inju rious to the church by being construed into fel lowship, yet let it he especially ruled, that no one is estimated by us as a bona fide member of our communion until he or she pledges obedi dienec to our articles of religion, and moral rules of Christian life and church communion and fellowship. I am, on many accounts, a Wesleyan Method ist, but chiefly I am one ou account of our articles of faith, and of our superior moral dis cipline. But our moral discipline has been a constant failure, from the day we laid down the General Rules as the unvarying terms of mem bership, in our various churches. Many of our preachers ceased to require their charges to live according to the spirit of our General Rules, not beeause they believed non-observance would perpetuate as good Methodists as observance would, but because some puerile objections were made by the outside world, and some of the same sort by a few of the trimmers already in the church; and because of the apprehension that this class of worldly-spirited members, now the bane of Methodist churches iu many of our fields of labor, would go to some other church, where, if what they desired was not authorized by church decisions, it was not recognized as of disruptive illegality. Many of our in gathering revivalists seem to reach the conclusion that a numerous membership, with members as good as our doctrines and the power of our moral suasion ought to make, would be a better reliance than a too scrupulous disciplinary policy. Indeed, all this class of preachers ever known to me—l mean those that measure their lame by the num ber they annually get on the list, rate their suc cess also by the few they get out, and all of them to my utter surprise" estimate the whole amount of real piety in the church, in some sort, as of exact ratio to the numerical list. So they are going on, in the delusion of a geomet rical progress, while all history and all close ob servation confirm the fact, that the church has always run down in vital godliness, in somewhat exact proportion as it has been run up, in its numerical record. And there is no way to ac count for it except this : that exactly in the degree that a revival church becomes intoxicated with the in gathering mania, in that same degree does it become intoxicated with the in-keeping mania. So long as the prevailing passion in our church was to have a pure church, we were, all things considered, a pure church. But as soon as the passion centered on the numerical enthu siasm discipline began to slack, the church since then has reminded me all the time of a city council, indulging the pleasing but vain hope, when knowing of here and there a case of vari ola or even of varioloid, that they arc only sporadic cases—and if they learn the cases are multiplying, they estimate the ultimate danger of the virus, by the false and very foolish con clusion, that because there is a rapid influx of population—there never was more health in the city, just because they most unfairly and illogical ly calculate the health by a numerical aggre gate, against the presence of an infectious virus seen and known to he otl the increase in the number of cases and inveteracy of their charac ter. Just so have many reasoned against warn ings on this point for years past, and contended stoutly that there had never been a time when there was more religion in the Methodist Church than at this time—a declaration that has fallen on my ear all the time as the notes of a funeral hell. Because these preachers, I know, made their estimate on the numerical basis, and any preacher that does so is detrimental to the true interests of Methodism. They have every one been swift to get in members on very slender claims, and slow to get out any on the clearest evidence of unfitness for membership. flow Methodist preachers being themselves sane on signs—could flatter themselves and so danger ously delude others, on this fallacious plea, as to state and defend a proposition so self-negatived —is to me utterly confounding. Every Metho dist preacher that has been endeavoring, scrip turally to take care of the church of God, knows it to be the fact, that for the last fifty years, about in the same proportion in which we have increased numerically, we have declined practi cally, until it is mournfully true, that our prac tical character is exactly reversed. The first half century of American Methodism, the rare exception was to find either mau or woman in the church that would dare to infract a single item in our General Rules. The sad and rare excep tion now is, to find one of either sex that lives in any controlling reference to them in any thing. To say, therefore, that there is as much or more religion in our church now, as there was then, is to say, that the self sacrificing ob servance of the Genetal Rules would do no re ligious good in our church, and any pastor that would say so, would forfeit his Methodistic char acter at once. While it is just as true, that every pastoral preacher among us, who believes the observance of the General Rules would im prove our piety, and yet does not enforce them, has just as little Methodistic character, and really deserves less. No man is either fit or worthy to be entrusted with any important inter est that will not defend and hold that interest secure against all attempts at perversion just as long as is possible. I shall be met here by some of the ministerial trus tees of this venerable charter of Methodism, with the plea, that the old charter cannot be enforced now. And if this suspicious plea is true, then, indeed, there is no longer any Wesleyan Metho dism to hold in trust, because no other charter for a Wesleyan Methodist Church has ever been granted or accepted in this nation, but the arti cles of religion and the General Rules which Mr. Wesley granted us, and we accepted, and : organized American Methodism upon, as funda ; mental grounds. Therefore, if any minister among us accepts the pastoral function—thereby becoming a trus tee, a key-keeper of Wesleyan Methodism—he dishonors himself and damages us, unless he keeps to our charter, and builds up and keeps up our church, upon the organic principles of Wesleyan Methodist spiritual Christianity. There is no difficulty in keeping up Metho dism now, as a partisan religious association.— But to keep it up as a spiritual house, an holy priesthood, to offer up spiritual sacrifices, accep table to God, by Jesus Christ, is a work of some difficulty, but by no means impossible. Indeed, it is my opinion that all the members of the church, worth anything to the church in the way of spiritual godliness, greatly desire to see the church put back again upon its old way.— And those among ns who are now using the. church rather as a lounge, than as an altar of sacrifice or a temple of spiritual worship, may be, by the timely aid of the church, saved. But if allowed to remain in the church and live in the flesh—as many are now doing—the church I is perverted into only a more decent road to ruin. The light that is in our infatuated people ' is darkness—and Oh ! how great is that dark ness. What is to be hoped in a religion that at last turns out to be a miserable net-work of car nal woof on spiritual warp. They set out on a Macon, Ga., Friday, August 2,1867. religious sympathy, but like a foolish fly which, by incautious fluttering about the spar's majes tic court, is at last entangled and drawn in, and finally ruined, so also will multitudes of our car nally-minded Methodists perish, unless plucked from the spider’s web by wholesome discipline. REMINISCENCES. t Manchester Mission. Manchester Mission was changed in name du ring my stay of three years, to Upper Santee ; and as I propose to give only a general, and not a minute history of our missionary operations there, I shall not trouble my readers with dis tinctions between the years 1836, 1837 and 1838. As remarked before, the work extended grad ually down the river into the neighborhood of Rehoboth and St. Mark’s Churches, both of which were connected with the Santee Circuit, as it then stood. The great revival to which reference has been made, opened an effectual door at these two Churches, for the preaching of the word to the colored people. At Rehoboth, we, had large congregations, and many children under cate chetical instruction; but St. Mark’s wbs the great central gathering point for both whites and col ored, for many miles above and below and in the direction of Black River. And as many of the tenderest, as well as the most hallowed, recollec tions of my life cluster arouud this neighborhood, nty readers will pardon me for dwelling on these sacred memories, with more than usual interest. Near Rehoboth lived an aged member of our Church named lthodus, the father of my much endeared brother-in-law, Gabriel D. Rhodus, who at that time was but a bright eyed boy ; but who has since developed into a full grown, and in deed rather a venerable looking man. His developments, however, are not of the physical man ; (for he never grew to be much more than a boy in size) but are of the mental and spirit ual order. He is rather sensitive I thirjc, on the subject of avoirdupois weight; therefore I wili not say much on that subject; but in mind he is acute and clear. For years a teacher, he had no superior, and perhaps few equals in that department of usefulness Asa planter and business man, he stands A No. 1, and for integ rity and honor he has no superior. Quick in temper and action, he is not to be trifled with; hut he meets his enemy with open heart and hand, on the first indications of a desire for reconciliation and peace. Devoted to his family and friends and above all to the cause of God, he is universally esteemed, as friend, neighbor, and Christian. He would not place this estimate on himself I know; and therefore those who know him best, most willingly accord it to him. Nearer still to Rehoboth lived my old friend, Samuel Rennett, Esq , with his amiable wile and children ; now somewhere (if alive) in Alabama. Rro. Rennett was as remarkable for his musical genius and amiability, as he was for his modesty; and if these lines meet his eye, I hope it will he as great a pleasure to him, to know that he is not forgotten, as it is to me, to make this memorandum of our formor friendship. The cold waters of selfishness, usually oblit erate all the marks of esteem —in the lapse of thirty years—unless they are graven onthf. solid rock of personal worth. Samuel Bennett and his family are as fresh in my memory and affec tion, as though I had dined with him but yester day, in h s bright and comfortable home ou San tee River. A little more remote from the Church lived the most venerable, and perhaps influential man in the Church and neighborhood, Morgan Sabb, Esq. He was from Orangeburg District origin ally ; was a man of means; of some cultivation of mind, and perhaps as fine a specimen of the low-country gentleman as could be found iu all that region. Neat, even to particularity, in his dress aud equipage; exact and regular in all his habits, even to the sniuking of a cigar; courte ous aud polite in his intercourse with friends and strangers ; slow of speech, but firm and de cided iu all his opinions ; well principled and pious in his feelings, and preserved in a remark able manuer from decay, for one of his years, he stood before you in 1836, as a fine specimen of the Carolina gentleman of the old school. Still nearer to St. Mark’s, lived Capt. W. J. R. Cantey, whom I subsequently learned to call ‘‘Uncle William.’’ He was a man of ample for tune, aud later in life, of sincere piety, who died suddenly leaving a widow and a large family of children, llis wife, Mrs. Mary A. Cantey, (still living) was a feeble aud delicate looking person even then; but she has lived to bury near ly all the older members of her family, and to en dear herself beyond expression to the writer of these sketches, aud to all who know her as one of the purest, most self-denying and generous hearted of Christian women. She was and is, my dear aunt, Mary Cantey ; because she sus tained thut relationship to my dear wife, who has been sleeping sweetly in the grave at Wades boro, North Carolina, for the last twenty years and more. Her life for the third of a century has been a martyrdom to disease. It is likely that she has not seen a well day in all that pe riod ; but she has heroically home the burthen of a large family of sons and daughters; been the active friend of all the poor in the neighbor hood; patiently ministered to the necessities of her numerous servants; sympathized with all the suffering who have come within her reach; loved God, her Maker and Redeemer, and contri buted all in her power to advance His kingdom; and has lived to see her property wasted—her eldest son sacrificed to the demon of civil war— her other children married and scattered; and yet still she waits for the coming of the Lord, as those who “ watch for the morning.’’ She is a living witness of how much suffering a frail .woman can endure, and how much such an one can accomplish for the glory of God, through the grace of our Lord Jesus Christ. Near her son (whom we have just mentioned) lived the aged and venerable Mrs. Susannah Cantey, a member of .our Church, and ripening for the kingdom of heaven. She was the grand mother of my wife, and in her house and under her matronly care I found the companion of my early joys and sorrows, as an itinerant preacher. Os her qualities, perhaps I ought not speak for the saxe of delicacy—certainly, not for the want of appreciation. Good, pure and gentle, she shared tsy fate for seven years, aud, then being summoned by her Lord and Master, she entered the portals of heaven singing, as she went, “Oh heaven, sweet heaven, when shall I see, Oh when shall I be there.” In the family of Mrs. Cantey, I found that devotioo to the wants of the aged mistress, on the part of her servants, which was rare even then, when so many exam ples of mutual confidence and sympathy between owners and servants existed everywhere. Some of her servants were the best and most reliable I have ever known. I must mention two or three, as their example deserves to be placed on everlasting record. There was old “John, the Weaver,’’ as he was called, and his wife, “ Betty.’’ John was as truthful and incorruptible, as any white man living. He was a Christian of quiet, unpretend ing character. Faithful to his God and his mistress, he desired nothing on earth so much as her prosperity; aud nothing in heaven, but to see God, and meet his old mistress there. lie survived her many years and I hope 1 was going to say—that he is still living. But no, the present confusion and breaking up of all ths old family ties would make life a burthen to him; I therefore rather hope he is in heaven too. And then there was “ Maum Binah”—a tall, stately, dignified looking housekeeper ! the con fidential servant —the right hand of her mistress —the second mother of my wife, for she had been her nurse and adviser, from infancy up to womanhood; and I have, time and again, seen my wife throw her arms around the neat, cleanly old woman, with an affection and confidence that was beautiful to see. Maum Binah was deeply and truly pious. She survived her old mistress and her young master and my wife many years. In old age she was blind, and on the occasion of my annual visits I always sought her out, in her cabin—and sat at her feet to learn lessons of patience and piety. She seemed to have but one longing desire, that was, to go to God and meet her old mistress, and the various members of the family, who had gone before to heaven. Many an hour have I sat and talked with her thus, and full many a prayer have we together sent up to the throne of the heavenly grace. She is there now—and I And this was slavery, and these are the relations, in many instances, which handed together the hearts of the whites and colored iu a bundle of Christian love. Where are we now ? But there were Hetty, the cook—and Henry, the gardener—and Lewis, the cattle-minder—and Brewington, the wagoner and hostler, and many others, with their numerous children, all happy, clean, well fed, and well cared for; and above all, happy in religion and the hope of heaven. We have seen what John and Binah were—al low me tell you that Lewis was eloquent iu prayer, Ilenry, gentle and polite, and full of Christian conversation—sensible and solid—and Brewing ton, whom his master would trust with money to any amount, and whose hearty “yah-e-yah,” was always infectious; and whose whole spirit and life has stamped him, in my judgment, as one of the best practical philosophers I have ever known. In the sunshine all day, no matter how the clouds or winds might blow, he lived and enjoyed life, in a manner, which I have rare ly seen in any one else. Among the whites, were Mr and Mrs. Con nor, the revered parents of my wile; Mrs. Lesesne, a saint indeed; Dr. Ilenry Singleton, who subsequently became a local preacher, and his amiable wife; Uncle Sam Cantey, who after many conflicts with himself and the world, we hope escaped safely to eternal rest; Bro. Deter Oliver, with his excellent wife and numerous family of well bred children ; his brother John Oliver, of precious memory; and brother and sister McKniglit, forming altogether with those mentioned before, one of the most delightful Christian communities to he found anywhere. These with their servants, formed our congrega tion, alternately at Rehoboth and St. Mark’s. This latter Church was a remnant of the old Parish system in Sumter District, and had form erly been an Episcopal Church. For many years previously there had been no pastor, and by gen eral consent rt*"passed into the hands of the Methodists. It was an old fashioned building, situated very nearly, if not exactly on the line dividing Sumter (now Clarendon) from Williams burg District. The catechising was usually at tended to in fair weather, under a large oak tree, which stood directly in front of the Church— the class numbering from sixty to one hundred children of both sexes; and it was cheering to hear how promptly they recited the catechism and how sweetly they sung the many (hymns which they had committed to memory. All this occurring in a season of general religious inter est, gave unusual life and animation to the pub lic worship of God. It is most likely that such a season of religious interest had never been realized there before, and probably nothing like it since that time. It would he difficult to de scribe the harmony and Christian ass ection, which perva'ded the whole community, and the freedom from vice, and the usual heart-burnings, jeal ousies, and envyings, which form too much of the actual experience of moot neighborhoods. Oh ! thut I might he permitted once again to see and enjoy such a season of levival influence be fore I depart hence, and be no more. The old St. Mark’s Church has been replaced by another and more substantial building near the old site; aud there has been a devoted band of Christians worshiping there for years; yet the glory of the “former’’ place shines resplend ent in my eyes, and the sacredness of its associa tions have not bemi diminished by time or ab sence. Os the deaily beloved friends who formed the society and congregation there in 1837, not many remain until this day. Death has had its carnival, and the Canteys, the Sabbs, the Con nors, the Singletons, Lesesne,s and Olivers have nearly all returned to their original dust years ago. “ Friend after friend departs, Who hath not lost a friend ! There is nouiion nere of hearts That knows not here an Hid. Were this poor word our final rest, Living or dying none w« re blest.” It was duriug the year 1838, that I had Bro. Sherwood Owens, the local preacher mentioned before, as a colleague. As an illustration of the force of habit, and the danger to any man of changing his habits in life, after middle age, I will state the particulars of his case. At a quar terly conference at St. Paul’s in 1837, he argSe and with much feeling stated to his brethren, that he had promised God soon after his con version and licensure, that if He would spare his life until his children were grown and pro vided for, then he would consecrate himself, soul and body to His service in the itinerant work. He said that the time had come, and with many tears he submitted his case to his brethren. He was recommended to the Annual Conference and admitted on trial, and appointed to this work near home. He moved on cheerfully until the close of the year, when he asked for a change, desiring to try the circuit work. He was accom modated and appointed to the Cooper River Cir cuit which still admitted his family to remain at home. He was delighted for a few months, but then the long wearisome roads—small congrega tions in the week—and above all the course of study required by the Conference discouraged him, and he was discontinued at the end of the year, at his own request. But in 1838, we were together, and abandoning the upper part ot our mission as unprofitable, we extended our work into Charleston District, on the opposite side of Santee, and extending from Murray’s Ferry up to the neighborhood of the celebrated Eutaw Springs. Here our appointments were on plan tations exclusively; and we held forth under trees, in cotton houses, and in negro cabins. The planters generally approved of our work, and we had the privilege ot preaching the gospel there on the large cotton plantations, to negroes ot whom it was said, that they had never heard a sermon before. It was a. laborious field, and one that called for many sacrifices of ease, and in which the ordinary motives of human conduct could have no influence. No money or reputation were to be made; and although we were kindly enter tained by planters and overseers, and socially our position was all that could be desired, yet we could not but perceive that our work was not always appreciated; and we were often discour aged by the stupidity and indifference of the colored people themselves. They were not to he compared with the negroes on the Sumter side of the river, either for intelligence or interest in religious things. We preached and catechised to the full measure of our strength, and hoped the harvest might be gathered after mauy days. I have reason to believe that such was the result. Amongst the planters there who patronized our I mission were, the Porohers, Gaillards, Lc Queux, Couturiers, De Hays, Palmers and Marions. These, as will be perceived, were all of French extraction, and were the descendants of the Huguenots, who fled from France, on account of the persecutions which followed the revocation of the edict of Nantes. Their descendants in herited many of the virtues of their ancestors. They were wealthy, educated, and polished in their manners; quick and impulsive in their temper, and generally temperate and sober in their habits. I shall never forget the kindly welcome which we received, at the house of Mrs. Marion, the widow of the adopted son of Gen. Francis Ma rion, nor the many pleasant hours spent in her agreeable society and that of her children. From her I learned many interesting facts in re lation to the distinguished family of her husband; and among other tilings, that the author of the “ Life of Gen. F. Marion,” the llev. Mr. Weems, had drawn largely on his fancy for his facts. It was a real sorrow to be told that the whole of the introductory part of that most delightful biography, is a pure romance; that Col. Hu ger, who furnished him with the material for the “Life,” was so angry with him, at the liberty he had taken, that he would not speak to him, un til the day of his death. Still, “ Weems’ Life of Marion,” is one of the most readable books, for the young especially, in the language. What school boy has not pored over it with delight, and once I heard a common ditcher, repeat page after page of it with the greatest gusto. I paid a pilgrimage to the grave of the old hero. He sleeps quietly at his home at “ Belle Isle” await ing the resurrection morn. Itinerant. EPISCOPAL ADDRESS. To the Ministers and Members of the Methodist Episcopal Church, South. Beloved Brethren :—Grace be unto you and peace, from God the Father, and from our Lord Jesus Christ. Ou making up and comparing our reports from the several Conferences lor the past, and pub lishing the Plan of Episcopal Visitations for the coming year, we deem it proper, under the cir cumstances, to address you a special message of counsel, of warning, and of encouragement. A survey of the condition of the Churches under our care fills us with gratitude and hope. By the blessing of God we have been able to attend the regular sessions of all the Annual Con ferences. We have witnessed the reorganiza tion of every department of the Church —mis- sionary, publishing, educational, and benevolent —and the reoccupation of every field in which there had been a temporary suspension of oper ations. Houses of worship, which had been burned down or damaged, have been rebuilt or repaired; and this work goes on. In their deep poverty, our people have not ceased to call for pastors, and the preached word, and ordinances ; and pastors have been supplied them, though often with divided labor and meagre sustenance. Indeed, our lines have been extended, and wo now cover more territory, number more Confer ences, station more preachers, and have a wider jurisdiction than at any former time. Our Conference sessions have been of unusual interest to the communities where they were held ; and tho gracious influences upon preaoh ers and people gave assurance ofvthe presence of the Holy Spirit in our assemblies. Returns from circuits, stations, and missions, show that the Lord still bears testimony to tho word of his grace, and many thousand souls have been con verted and added to the church. Nearly everywhere we are met by the complaint of lessened means and straitened resources.— Beware, brethren, lest this become a snare and a sin to you, in being pleaded against God’s just claims. Beware, lest this fact, in some cases rather apparent than real, be abused as a cloak of covetousness. A little that a righteous man hath can go a great way in well doing. The poor have their obligations, and our Master ac cepts their offerings. A poor Church may be a very strong one. The gifts upon God’s altar have always been in proportion to the piety, rather than the possessions of his people. The general and unprecedented dearth which has prevailed over large portions of our country, has given occasion for the liberality ot our peo ple in more favored circumstances, which we note with pleasure as a genuine fruit o( Christ ianity. The administration of this service not only supplieth the wants of the suffering among us, but is abundant, also, by many thanksgivings unto God. We earnestly desire the manifesta tion of his grace in you, yet more and more. The two questions sent down from the Gener al Conference to the Annual Conferences have been submitted by us to all of them, with the following results: For concurrence with the motion to change the style and title of the Church, 1,168 votes were cast; against it, 409. The affirmative vote being less than the required three-fourths of the members present aDd voting, the motion fails. For concurrence with the motion to introduce lay-representation into the Annual and General Conferences, 1,199 votes were cast; against it, 371. The required three fourths having been given, this motion prevails. Lay representation, therefore, according to the plan submitted and approved, becomes a part of the organic law of the Church. Whether or not these questions be in their nature constitutional, and subject to the restric tive rules, we think it well that the Church, with singular unanimity, has consented so to regard them. A conservative temper has been shown in refraining from the adoption of important al terations by mere majorilies. They were sub mitted to the severe ordeal of a two-thirds vote of the General Conference, and the concurrence of a three-fourths vote in the Annual Confer ences. It is an augury for good when the rights and feelings of minorities are thus respected A delicate regard to constitutional limitations, a jealousy of hasty and impulsive measures, should be cherished. Letthose whose wishes have been defeated accept gracefully this result of checks and delays, which are our best earthly safeguards against untimely, unwise, and impracticable leg islation. We may be allowed to call attention to some features of this accomplished fact. It is seldom, if ever, paralleled in the kingdoms of this world that men holding power should, on their own motion, and without any clamor or pressure from without, call in their brethren to share it with them. On account of the circumstances theu existing, our Churclw was organized in America with the utmost simplicity, and more in view of efficiency than of any nice -theories of human government. Our fathers gave little heed, as do their sons, to temporal analogies and political conformities, knowing that the kingdoms of this world are worked in a different spirit, contemplate different objects, and at their best estate are not models for Christ’s kingdom.— Following the example, and using the liberty of the apostolic and the primitive Church, they did what we propose to do—adapted, within certain limits, the best means to the end. In all their rules and regulations a revereut regard was had to our 22d Article, which is not ours only, but, in form or substance, the creed of the Christian world . “It is not necessary that rites and jjere monies should in all places be the same, or ex actly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God s word.’ Or daining, changing, and abolishing, within these E. H. MYERS, D.D., EDITOR Whole Number, 1618 limits, is lawful for “every particular Church,” “so that all things may be done to edification,” Our Church, under the blessing of its Divine Head, has spread abroad into twenty-nine An nual Conferences, and taken on a breadth of evangelical enterprise. For years, more or less informally, her sense of need and propriety has been evincing itself in the effort to bring the laity into co operation with the ministry in car rying forward this enlarged work, maintaining the subsidiary interests which have gathered about her, and in meeting the weighty responsi bilities and multifarious cares of the household of faith. The mind of the Church has been long maturing to the present conclusions. Hence, the consent and quietness with which this so im portant measure has been inaugurated. Now upon the laity will largely rest the re sponsibility of working it. Brethren, show your zeal for the Lord’s house by leaving your farms, your shops, your merchandise, your offices, and other employments to attend the Annual and General Conferences. We need not urge upon you the duty of appointing, as representatives, men proved and tried, large-minded and large hearted, who will count it no hardship to devote the time and travel necessary to the discharge of representative functions. Make a conscience of this matter. Let there be a pause in the too eager pursuit of wealth and worldly honor. — Covet an honorable distinction in the service of the Church, which has a claim on the best talent, and is a field where true glory and immortality may be won. The General Conference enacted a rule for promoting the religious interests of the freed men, concerning which we would say, that after a year’s observation and partial trial, it seems to be the best for doing whatever we can do for this people. Beyond it we have no other advice to give than is suggested by their moral rela tions to us and to the gospel of our common sal vation. We refer you to sec. 5, chap. 3, of Dis cipline : “ Question. What shall bo done to pro mote the Religious Interests of tho Colored People 1 “ Answer 1. Let our colored members be organized as separate pastoral charges, when ever they prefer it, and their numbers may justi fy it. “2. Let each pastoral charge of colored mem bers have its own Quarterly Conference, com posed of official members, as provided for in the Discipline,’’ etc.. Farther provisions arc given for an ecclesiasti cal organism among them, as occasion may re quire, in the development of which nothing is to be forced, nothing restrained. Wc are to do our duty, and follow tho openings of Provi dence. Our design is to continue in the course here laid down. Some progress has been made. In the matters of timo and literary qualification for orders, the case of colored preachers instead of being hold to a fixed standard, is considerately left to the discretion of the Annual Conference, to which application for election is mado. Under the operation of this rulo wo have or dained a goodly number of deacons and elders, and wo have favorable reports of their steadfast ness and usefulness as pastors. The disposition at one time manifested by our colored member ship to alienation from us, has shown symptoms of a reaction, and in several places they are re turning to our pastoral care; iu many, they have never withdrawn from it. We have no pecunia ry inducements to offer them no delusive social theories, but simply that gospel and Christian sympathy and moral discipline which have here tofore been so blessed to us and them. In this connection we call your attention to Report No. 1, on the same subject, adopted by the General Conference, and published in its Journal: “Whereas, the condition of the colored people of the South is now essentially changed; and whereas, the interests of the white and colored people are materially dependent upon the intelli gence and virtue of this race, that we have had, and must continue to have, among us; and whereas, the Methodist Episcopal Church, South, has always claimed to be the friend of that peo ple, a claim vindicated by the continuous and successful exertions made in their behalf, in in structing and evangelizing them ; and it is im portant that we should continue to evinoe our interest for them in this regard; and as our hearts prompt us to this philanthropy; there fore, “ Resolved, That we recommend to our people the establishment of day-schools, under proper regulations and trustworthy teachers, for the children.’’ This resolution, in spirit, requires what we trust every one of you will be forward to do— the moral as well as material support of such schools and teachers as it describes. We must not wait for public opinion to form itself right on this subject, but contribute to its formation. Anything like the ostracism of those honestly engaged in this work is a violation of this pledge to each other, to the colored people, and to God. For moral incendiaries and political propagan dists, who abuse school-teaching to other purpo ses, this resolution challenges no sympathy; but so far as we may prevent it, let no man or woman be treated with less respect, or be thought the less of, merely because he or she teaches a negro school. Against such a prejudece from what ever source arising, let us make common cause with them. While we congratulate you on signs of a more intimate and visible union with us of other ec clesiastical organizations holding the same doc trines, we regret not to be able to announce the manifestation of a more friendly spirit on the part of the Northern Methodist Episcopal Church. We are constrained to protest against the conduct of that body, which seems >b be in fluenced by the passions o£ the hour. By appeal to the civil authorities, several of our Church properties taken possession of and persistently held by its agents, have been restored to us ; but not all. In these eases we wait patiently the law’s delay, while our pastors and people are out of doors, worshipping in private houses, or in debted to the courtesy of sister denominations. Northern Methodist missionaries are seut, not to neglected places, but where our congregations abound, and where the doctrines of Methodism are fully preached, according to the standards once held in common with us by the Church which sends them. The object of these intru sionists, therefore, if they preach Methodist doc trines only, is schism ; if they bring anew gos pel, it is heresy. In some communities they have succeeded in misleading ignorant and un stable persons by cries of “the old Church,” and the hardly disguised threat that those who abide with us will draw on themselves confiscation and civil disabilities —all which evils aro to be es caped by alliance with them ! By an open and shocking prostitution to political partisanship, they have found a doubtful foothold among some who are ready to use a Church or any other in strument for the furtherance of their purposes. Very generally our ministers are being instruc ted in the hard lesson—to suffer need. They arc giving the gospel to the people in the same spirit of faith that animated our apostolio ex emplars, who, though caßt down, were not de stroyed ) perplexed, they were never in despair. Instances have been brought to our knowledge recently, in nearly every Conference, of great privations oheerfully born*. Brethren of the ministry, if any do complain and are ready to faint under these things, remember your tows. Have we really given up all for Christ '! Do we