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THREE DOLLARS PER AIOTUM.
XXXI.—No 35
Original |}otirg. #
MY BOY.
St U. I. s.
• O world of bliss! whatjoy is this,
That thus my bo«>m swells I
Come from aboye, maternal lore
My heart’s fall fountain wells.
How rich, how full, this new delight!
Oh ! who can tell the depth, the height.
The length and breadth of bliss dirine,
That thrills mo now, to call thee mine!
My own sweet baby boy!
Is hope a star? Its beams afar
The future brightly gild;
Rising for me; it sets in thee,
My meed of blfss is filled.
Laurel wreaths do feed the flame
That lights its radiance, and a name
For virtue fair as burnished gold,
Richer far than mines untold,
Be thine, my precious boy!
Rich would I be! I'm rich in thee!
Let fortune frown or smile.
Compared with yiiee, a pearl would be
‘• u,t bnt vi,e - V
~ IVay«s m *■ » n4 million store, *
J„ jy/hWr glory, pale before
treasure hid in thee ;
■pity life’s immortal wealth to mo;
I’m rich in thee, my boy.
flow sweet ’twill be, living for thee,
To fi 1 my destiny;
Thy spirits guide, life’s storms outride,
eternity.
palm that [ snail benr,
bright, one star shall glow,
dear Redeemer thou Hhalt know.
My boy, my blessed boy.
: f-Hp’ Oa.
K’ho Orphan’s View of Life.
BY REV. JOSIPQU4 AXDBRSoff, D. D.
Oh 11 could, love to live;
For earth is beautiful and bright;
Its lovely scenes inspire delight,
And all the pure emotions raise
Br Os epic Mtrain and lyric praise,
W And many pleasure* give!
a Oh! I could love to live;
' For the nymphs of woodland bowers
Gild the wings of passing hours;
And the trees, and birds, and flowers.
With the sun, and wind, and showers,
Their richest treasures give !
Oh! I could love to live,
Could view with ardent eye each priz*,
And work, and win, and higher rise;
The grandest maroh of mind pursue,
To scale the heights few ever knew,
And light to ages give!
Oh! I could love to live
To crush the growth of error’s might,
And stand up boldly lor the right;
To lift truth’s royal banner high,
And raise up virtue to the sky,
And death to evil give!
Oh! I could love to live
To act an augel’s gentle part.
To cheer the orphan’s lonely heart,
Send gladness o’er the widow’s face,
And tell the lo9t of God’s free grace,
And joy for sorrow give!
Oh 11 could love to live,
• Had I some sympathetic heart
To act for me love’s gentle part,
A hand to wipe my tears away,
A soul to join me when I pray,
A smile its light to give!
hut who could love to lire,
And meet the storms of life alone,
No warm heart closo beside his own,
To find beneath earth’s wintry sky
No answering glance of lovelit oye,
Its cheering light to givo ?
Lord, thou dost all things give!
Thou gav’st this yearning heart to me,
And thou canst make its shadows fiee.
Then send some warm, true heart to mine,
And let love’s bright’ning radiance shine,
And I will love to live!
Montiedto, Fla.
Contributions.
Thoughts on the Unfruitfulness of
Preaching.—No. I.
BY REV. G. H. WELLS.
“It pleased God by the foolishness of
preaching to save them that believed.”
Th* preaching of the word is the ordained
means of salvation to man. “Great is the
multitude of them that preach it;’’ yet how
few are saved by it! There is a vast ex
penditure of ministerial labor at the present
day, without corresponding results. Why
is this'/ In the attempt to answer this
question we shall find enough of difficulty,
to deter us from a dogmatio reply.
The question is not one that may bo solv
ed by reasonable calculation. We do not
know all the conditions of success—never
will perhaps—and therefore cannot discover
the absent condition which renders such
“ abundant ” labors, meager in their results.
Some of these conditions are revealed , and
where they are absent, we may attribute
failure to their absence; but all the reveal
ed conditions may be present, so far as wc
can judge, and yet no apparent fruit fol
low. We should ask why our uufruitful
■ ness ? But we should be careful as to the
spirit that characterizes our search and our
response to the question.
It seems to the writer’s mind, that any
reference to the physical material oircutn
atances of the preacher are out of place in
this inquiry. If we look here for causes
of failure, wo shall bo misled. Success is
—*«ie fisherman of Galilee, or
to Saul of Tarsd*’. The uneducated succeed
,here and fail youder. The local preacher
leaves his plough-hanules on Saturday, and
God blesses his Sunday labors with a har
vest of souls. The itinerant preacher gives
his whole time to his work, and accom
plishes, in many places, but small results —
often nothing. A Christian minister fight
ing for his country, haSj’accomplished as
great results by preaohirig in the blaze of
the camp-fire, as the chaplain whose only
work was the cure souls. These are facts.
Socular employment, suitable for a Chris
tian to engage in, is no bar to the efficiency
of ministerial labor; if its efficiency is to
be jadged by awakeniogs and conversions,
and the “stirring” up of the church. Wc
might argue that such is not the case, but
one fact—one instance of success following
the efforts of such men, destroys the force of
the argument.
We shall be no more successful in our
quest, if wc examine the temporal or men
tal condition of the hearers. The rich are
awakened and converted—so also the poor;
the intelligent—the ignorant also. If we
appeal to the logic of facts, we shall find
that in these respects “ God is no respecter
of persons.*’
If we do not search in these directions,
where must we look ? Evidently in the
“manner of spirit” men possess. Just
where we might expect to find obstructions
to spiritual labors. Here we may search,
and here alone will we find the causes that
neutralize the power of the Gospel and
make it “of none effect.’’ Here wo pro
pose to search.
But would it not be well to inquire what
results we may legitimately hope for ? May
we not expect too much as the effect of
preaching / What did Christ accomplish
A>j his ministry and miracles ? Three years
of labor unparalleled, speaking as man
never spake, resulted in attaching to Ilis
caqp a “ little floek.” Did not the num
benrlsonvet ted by the Apostles stand in the
same relation to the unmoved multitudes
around them ? Christ says, in effect, few
shall be saved. In that beautiful parable
of the sower, the hearers of the word are
wayside, stony ground, thorny ground—
three classes who bring forth no fruit—and
some good ground hearers. Shall we ex
pect then a majority of those who have the
preached gospel so to receive it as to be
saved by it ? We think not. Sueh ex
pectations are repressed by the history of
its past sueeesses, as well as by the intima
tions Christ has given us. If ever the
dream of the millenarian is realized, these
inordinate expectations may meet their re
alization; but we do not think we have any
ground to indulge them. The Gospel is
the power of God to salvation to them that
believe, and the utmost we can expect is
that all who believe shali be saved by it—
we would sin to believe less than this.
Another truth we must bear in mind as
we meditate upon this subject, is that the
Holy Ghost is tbp energizing in the
Church and world; convincing, renewing
and sanctifying; and that if His energy
be withdrawn, all labor must be ineffectual.
Whatever arc the conditions of success in
the ministry, they may all be regarded as
conditions of the presence and operation of
that spirit that “ worketh all in all.’’
But wo will produce some of the Scrip
tural causes of our want of success at the
present time. - These causes will ever pro
duce the same results.
The unbelief of the'people, may be reck
oned the grand cause in many instances.
Christ Himself could do no mighty works
in Capornaum, because of their unbelief.
Paul says “ the word preached did not pro
fit them, not being mixed with faith in
(Him that heard it.’’ There is very little
unbelief, of the Voltaire, or Tom Paine
pattern, in our congregations. Men gener
ally assent to the truth of Revelation.
They are Orthodox believers ; but not be
lievers to the saving of their souls. Their
faith is dead. Instead of presenting ns
with the spectacle of men conscious of
their guilt, receiving the Gospel announce
ment of their sin and danger as truth—
thrilling truth—terrible realities—and cry
ing out what must we do? they manifest
tho incredulity of those who have looked
upon danger till, familiarized with it, they
oare nothing for it. If they believe the
warnings of the gospel, their faith is not
from the heart. “ With the heart, man
bclieveth unto righteousness.” Until the
heart receives and feels the force of truth,
preaching will be inoperative.
There is a natural tendency in the hu
man mind, to lay aside its reverence for
familiar things. The more common a truth
becomes—the oftener it is heard, the less
likely it is to impress us. If we do not
embrace religious truth, receive it into
our hearts at first, tho process of hardening
commences and goes on, till unbelief be
comes a habitude of our souls. Tlte truths
of Christianity have been lisped in infancy,
received as truth in youth and manhood,
neglected and forgotten in after years.
Thus, tho masses have become to all intents
infidels. Here is, to our mind at least, tho
prime cause of failure in our work. If wo
become more successful than in the past
and present, we must find some means,©!
reaching the heart, awakening the emo
tions, and enlisting the spiritual emo
tional man in the work of Salvation. No
doctrinal scrmoDS, finished essays, faultless
ly read ; no routine of services; no educa
tional agencies can do this. The moral
naturo is to be reached Religion must be
giu in tho heart, and work outward. And
what can do this work ? God’s Spirit oan
convince of sin. He alone can do it. Bat
all the agencies, we as His people can em
ploy, may be used; the ministers and
church may do all their duty; and yet
these unbelievers will not be quickened
into life. Wayside hearers, their unbelief,
and sin and ruin, are their own. Christ
found them; they made a majority of Paul’s
congregations; Wesley met them every
where—shall not wo expect to meet them?
Here is tho cause—where is the remedy ?
It has not yet been found—never will be
found.
Credentials of Local Preachers
In the Advocate of July 10th, a local
preacher proposes that the looal preachers
“submit their credentials to the proper au
thorities for a reconsideration of the vote
that gave them, praying that our brothren
look alone to the good of the church ’’ One
of the apostles said “whether it is right to
obey God rather than man, judge yc.’’ If
a man be called of God as was Paul, he feels
wo! is me if I preach not the gospel. Let
us suppose him deplorably dull or of a
stammering tongue, is this a sufficient ex
cuse ? Can the decision of the authorities
ease his conscience, or be a source of thank- j
fulness, should they relieve him from his i
misunderstanding ?
Where there is a will there is a way. The
man who is called to the ministry has a fer
vent love for God and souls. The love of
Christ constrains him. This love is not
quenched by a few obstacles, or the verdict
of a cold church. It is like fire in his bones.
Does he wait then for the authorities ? Many j
of our most valuable ministers were not
promising at first. Some for want of educa
tion or gifts were advised to give it up. It is
related of Thomas Brown that before bis
conversion he was very ignorant and very
wicked. He was no sooner converted than
he felt it his duty to .preach and applied to
the Irish Conference for license. He was
refused. He applied repeatedly. At length
he obtained liberty to address the Conference
in person. He said, “Brethren, I know that
I am ignorant; but I think I know Jesus
to be my Saviour and that he has called me
to preach. Have you not some dark corner
where the people are wicked and poor ?
Send me to such a place.” He was received
on trial and sent to very much such a place
as ha had spoken of. On his way to his
appointment, at a book store he bought a
Grammar and Dictionary. In the coarse
of a few years he had added hundreds to
the church and by his diligence in study
had acquired considerable learning, inso
much that in five or six years, he would
compare with the first in the Conference.
Who shall say that a man is inefficient.
True, he may have none to shout—none to
cry, “ameu !”—none to flatter him, yet should
he have a quiet consoienoe and the testimo
ny that he pleases God. Would not these
be evidences of his call? If he wore to
preach twenty years and be instrumental in
converting but one soul, could any one say
he was inefficient. All are not designed for
one purpose. There were iu the apostolic
church apostles, prophets, pastors, teachers.
In these days we have need of sons of thun
der and sons of consolation. And as in the
body the eye cannot say to the ear, I have
no need of thee, nor the hand to the foot
I have no need of thee, so the man who has
received talents to attract and delight the
masses should not sneer at his humble broth
er. What has he that he did not receive ?
Has he education, memory, imagination,
oratory! Gao he quote scripture, poetry,
history, biography, science; for all these
gifts and graces he is indebted. Where
much is given, much shall be required. If
I God has given five talents, he will, we infer,
expect more increase than from the steward
who has received but one.
We are led from the parable to expect an
increase of talent in all cases where our tal
ents are improved. Who has a memory so
poor, that he could not store it with much
that is valuable, if all bis leisure hours, not
to say moment?, were employed in reading ?
Even though we arc doomed to labor, I have
known a man who in order to learn gathered
pine knots and would read till midnight after
labor, on the farm. This man became an
eminent and successful minister. There is
another I wot of who read on horseback —
would sit the grist mill agoing, or the saw
mill to sawing, and seize his bonk. It is said
Herschcll was a fifer’s son. Franklin was
a printer’s boy. The word says, “If any
lack wisdom let him ask of God who giveth
to all men liberally and upbraideth not, and
it shall be given him.”
What is the difference between one man
and another? Knowledge! And yet there
is not so much difference as to native intel
lect as there is in application. There is
such a thing as compensation in Providence.
When one has lost the eyes the hearing be
comes more acute, the smell and the touch
also. Jf one has no£ a fine imagination, he
may have a sound judgment. If he has
not a good memory, he may have invention.
How happy shall we be, if it be said of us,
as it was said of old, “she hath done what
she could.” How awful the doom of the
slothful and wicked servant who had buried
his talent. “Cast him into outer darkness.”
“The harvest is great aud the laborers are
few Shall we subtract from the number
by resubmitting our licenses.
“Shall we whole souls are lighted
With wisdom from on high
Shall we to men benighted
The lamp of life deny.”
Shall wc be excusable if we refuse to throw
out the life preserver to him that is drown
ing?
How great the motive to work for God !
“They that be wise shall shine as the bright
ness of the firmament. And they that turn
many to rightoouness, as the stars forever
and ever.’’ “He that converteth a sinner,
from the error of his ways, shall save a soul
from death aDd shall hide a multitude of
sins.” “Cast thy bread upon the waters, for
thou shalt find it after many days,” a re
ference, Dr. Clark thinks, to the custom of
sowing rice, the seed of bread, on the sub
siding waters. “To them who by patient
continuance in well doing, seek for glory,
honor, and immortality; eternal life.”
“Tour labor shall not be in vain in the
Lord.” “One soweth and another reapeth,
that both he that soweth and he that reapeth,
may rejoice together.” “He that watereth,
shall be watered also himself.”
A taper may light a torch. A stone may
sharpen an axe. What an achievement
when Whitefield or Spurgeon was converted.
If I should instrumentally convert a soul,
I set in motion an agency whose effeots may
not stop in time. Who does not wish to
help roll tho “stone cut out of the mountain
without hands which is to become a great
mountain and fill the earth?” Brother Al
len is rolling it in China.
it is stated of ouc of the great sages or
philosophers of antiquity that he was iu com
pany with Seneca an hour and it changed
the whole course of his life. He had in
tended being a poet, but he became a phil
osopher.
If any local preacher is inefficient, it must
result from indolence or the want of the
•SpJrtS:* Mr. Oanghcy was <nvee :ukcd "flnr
secret of his success. He replied it is
“knee work, knee work.” The apostles
were to tarry at Jerusalem until they were
indued with power from on high. It would
seem that the preacher should read and
prepare as if he were to do it all, and then
should rely on divine help, as if God was
to do it all. It is certain God has no use
for our ignorance. Ho does not in those
days make men to speake a language, they
have never learned. lie most frequently
blesses bis own word. Luther said, he was
the best preacher that knew most of the
Scriptures. It was said of Mr. Wesley that
he never seemed to lose fifteen minutes.
Tho shepherd of Salisbury Plain, said, he
would read one verse in the Bible when he
came to his dinner if he could read no more;
for it might be food for meditation all tlTc
evening afterwards. Who can paraphrase
the words “redeeming the time
There are spheres of usefulness open to
all, lay-members and lay-preachers. The
Sabbath school is an agency that has been
tried. A brother wrote me from Georgia,
“I have now been teaching a Sabbath school
in this community for many years. Wc have
had revivals almost every year. We raise
more for the gospel than any other society
of our ability in the circuit. Many of the
scholars have been converted, and several
preachers have been raised up from the
school.” His plan was to hold the school a
few months in spring—then discontinue and
hold protracted meetings.
We can all converse with our friends
about their souls, possibly wo may say “a
word in season.’’ I was pleased with the
man who had resolved to speak to someone
every day in regard to their soul. One day
he had neglected till he started home.
He found a man at the lamp post. He ap
proached him and said, “friend, do you know
the Lord Jesus to be your Saviour?” The
man seemed to be offended, but two or three
months afterwards he called to talk with the
questioner and to ask him to pray for him.
Who of us is “wise to win souls ’’ We
meet and converse and jest and laugh with
our unconverted friends and part without
saying a word for Christ. What praise will
it give if they chide us for it in the future.
“Thou shalt in any wise reprove thy broth
er.’* “Thera shalt not suffer sin upon him.”
The lending good books and tracts has often
been followed with good results, so also tbe
writing letters on the subject or adding a
postscript, or writing for our periodicals,
many could write facts or anecdotes from
their stores of observation and experience,
in regard to the evils of sin and vicious
practices on individuals and society, or the
excellency of virtue and religion. Shame
on us, that we are so dilatory. Satan is not
idle. The wicked are doing evil as if they
were in earnest. “Curse ye Meroz. Curse
ye bitterly the inhabitants thereof, because
they came not up to the help of the Lord 1
to the help of the Lord against the mighty.”
“Holding forth the word of life.’’ This is
probably an allusion to beacon lights set at
the points of capes or mouths of rivers.
How fatal to the mariner would be the
removing of these lights. How fatal to our
friends is our want of faithfulness or our in
consistencies.
The writer was never gifted, a poor speak
er and never popular. For many years, he
had the most unmistakable evidence of his
inferiority, being neither a good preacher
nor a good exhorter. A thousand times has
he had the most painful doubts of his call
to the ministry. Often has he wept, but
never for one hour has he had peace of
mind when tempted to cease preaching. If
he has done good to no one oise, he has re
ceived a reward in quietness and assurance.
Few and far between he has heard of some
ono awakened through his feeble instrumen
tality.
After 40 years shall I desert my blessed
Master, and quitthe field without permission.
Let us try again, brethren. “Sow thy seed
in the morning and in the evening withhold
not thy hand.” In due season ye shall reap
if ye faint not. S. G. C. •
Sulphur Springs, Texas, July 28 th.
PUBLISHED BY J. W. BURKE & GO., FOR THE U. E. CHURCH, SOUTH.
Macon, Ga., Friday, August 28, 1868.
“ STULTIFY ONE’S SELF.” 3
This word “ stultify’’***, a poser. It sig,
nifies “to make one a foot” How can this
be done otherwise than by knocking the
skull in upon the brain ? By this means
you literally stultify a man; you make a
fool of a man who is not one, native born.
Bat difficulties crowd each other. Before*
we have time to make out satisfactorily what
stultify meaus, ws meet with the expression
“stultify one’s seif,’’ make a fool of one’s
self. How cats this be done ? Some men
arc born without reason; some have their
reason destroyed by injury done to the
brain. Both these classes are passive, while
tho expression signifies that a mau of reason
makes himself a fool, now can this be
done t
Not until recently have I been able to
comprehend the full and literal force and
significance of this expression. I profess
now to understand it. I was led into the
light by a lecture recently delivered by a.
Roman Bishop. He denied the right oh
private judgment or interpretation m mat
ters of faith ; and told the brotherhood ail
they had to do in case of dispute on any
point of faith, was to go to the priest. ThM
pri.;st would tell them the decision of
Church, and this decision is ofbinding
on all their consciences. This same Bishop
told us, that this was the teaching of the
Protestant Episcopal Churoh also; and it
seems from certain communications in your
paper, that a certain Protestant Episcopal
Bishop is indeed teaohing this doctrine.
In reflecting on this position of the Roman
and Protestant Episcopal Churches, it struck
me that this is the meaning of tho phrase
“ stultify one’s self.”. In opening “ Web
ster’s Unabridged” and turning to the word
stultify, we find it to signify “ to make one
a fool,” then turning to the word fool we ’
found one of its meanings to be “ one who
does not exercise his reason.’’ The con
clusion was these Roman and Protestant
Episcopal Bishops are travelling around
persuading the people to stultify themselves,
to deny to themselves the exercise of the
reason God has endowed them with; and
strange as it may seem, some people are ac
tually stultifying themselves. Instead of
beiDg offended at such a proposition they
really accept them as tme. No wonder
Romanism debases the intellect. How could
it be otherwise when all her subjects are
bound to deny to themselves the exercise of
tfceir reason, and to run to a priest to tell
them what is true; and the same effect will
follow in the Protestant Episcopal Church,
when the Bishops shall have succeeded in
thoroughly indoctrinating the membership
into this stultifying process. W. S.
Wadesboro’ District Meeting—S. C.
Conference.
Mr. Editor : —lt beoomes my duty t)
prepare for publication iu the Advocate, an
abstract of the proceedings of the second' 1
Session of the Wadesboro’ District Con
ference, which convened in the town of
Monroe, N. 0., on Thursday morning, 30th
of July, 1868.
Avery able introductory discourse was
preached in the Methodist Church the pre
vious evening by Rev. E. W. Thompson,
from II Tim. 3:15.
In tho absence of a Bishop, the Presid
ing Elder of the District, Rev. F. Milton
KF.NNF.Hy, presided.
Fourteen Itinerant Ministers, Seven Loj*
eal Preachers, and twenty-cme lay DsJfl
XT4’2 V uitiiibers were iu atieusP
ance.
Committees were appointed on tho fol
lowing subjects : 1. On Sabbath Schools.
2. On the-State of the Church. 3. On
Finance. 4. On Education and Church
Literature. 5. On Public Worship.
Several sessions of the Conference were
taken up in hearing verbal Reports on the
state of the Church, from the Pasters rep
resenting the various fields of labor in the
Wadesboro’ District. These were highly
entortaiuing and instructive,- not only to
the Preachers themselves, by an interchange
of experience, but to the large collection of
spectators who were in constant attendance
upon the sessions. The various interests
of the Church, its progress end derelictions,
were thoroughly canvassed, and a renewed
determination engendered to preserve and
promote, by every possible way, the integ
rity and spirituality of the Churoh. Few
there were, we presume, who heard these Re
ports, who did not feel themselves edified,
reproved, stimulated, and encouraged there
by.
The following lay delegates were elected
to the Annuel Conference, viz : Rev. J. E.
Irby, Wiiiis Elkins, John Robinson, Dr.
Robert S. Beckham. Alternates: Rev. A. F.
Atkins, W. J. Montgomery, Col. D. A. G.
Palmer, and W. M. Connors. -
The interest of the occasion was aug
mented by the presence of Dr. A. M. Shipp,
President of Wofford College, Rev. A. G.
Stacy, President of Mecklenburg Female
College, and President J. E. Blankenship,
of the Carolina Female College, who were
severally introduced to the Conference and
invited to seats upon the floor. When the
Report on Education was received, Dr.
Shipp, made a statement in reference to
Wofford College, which greatly strengthen
ed the determination of this portion of the
South Carolina Conference to sustain that
noble institution. At the suggestion of a
veteran minister (Rev. J. W. Puett,) a col
lection was taken up immediately, among
the Conference and audience, and one hun
dred dollars in cash was raised for tho ben
efit of the institution. Rev. Mr. Stacy and
President Blankenship each rendered grati
fying accounts of the conditioa and pros«
pects of gffieir respective Colleges.
Tne RepoTtsTrom me vmoua standing
Committees were of great interest, some of
them were discussed with much animation,
the lay delegation entering with spirit into
the debates, which were conducted with
great courtesy and fairness. It would be
gratifying if these reports could be pub
lished, but admonished of your limited spaoe,
I venture to present below but a meagre
outline, which by no means does justice to
these papers:
ON FINANCE.
After ably setting forth the duty and ne
cessity for a liberal support of the Gospel,
the report recommends as a general plan
for raising means for the support of the
Ministry, the following :
“Let the Stewards of the Churches at
Stations make a direct and personal appeal
to each and every member of the Church
to find out how much or what amount each
one is willing to contribute per week for the
support ot the minister, take their obliga-.
tiou for the amount agreed to be contribu
ted, and whenever there is a delinquency
in paying up let the Stewards remiud the
delinquent.
For the Circuits let the same plan be
adopted, except instead of weekly contribu
tions have monthly ones.”
ON SABBATH SCHOOLS.
A tabular statement appended to the Re
port, made up from the . reports of the Pas
tors representing the various Circuits and
Stations within tbe Wadesboro’ District,
(except Bennettsville and Ansonville Cir
cuits, from which there were no reports)
shows that the aggregate number of Schools
in the Wadesboro’ District, exclusive of the
two Circuits above named, is 71, with 497
Offiocrs and Teachers, 2510 Scholars and
3150 volumes in Libraries. That while in
some charges there has been a gratifying
improvement since last year, there are oth
ers in which there seems, to boa lack of in
terest in the subject, and that altogether
the number of schools is less than the num
ber of preaching places throughout the Dis
trict. The Report recommends that our
Churches be warmed and made comfortable
in winter for the children ; that collections
for money to purchase books be statedly
taken up in the coagregations, and con
cludes by urging Pastors and people to re
newed and increased activity in the Sunday
School cause, believing that it is the field
which promises the largest success of any
in the whole scope of our ecclesiastical op
erations.
ON EDUCATION AND CHURCH LITERATURE.
Resolved, I*#, That it is a matter of
profound gratitude to Almighty God that
although called to pass through a revolution
signally characterized by torch and sword ;
a revolution which ended in financial pros
tration and ruin, that to-day Wofford Col
lege rests upon a safe basis and is clear of
debt.
Resolved, 2 d, That, as ministers and lay
men, we pledge ourselves to use our utmost
.•fforts to raise the assessments in this Dis
trict for education.
Resolved, 3 d, That this District Con
ference receive the report of the Committee
from the Annual Conierence in regard to
securing young men for the ministry and
defraying their expanses at Wofford College,
and that the P. E. of this District consti
tute a Committee, with Buoh other addition- •
al persons as he may see proper to call to
his aid, to test the claims of applicants and
devise plans for collecting funds to defray
their expenses.
Resolved, 4th, That we pledge our con
tinued and increased efforts in the behalf of
the Carolina Female College, and that we
will make every exertion to extend its pat
ronage.
Resolved , bth, That, as we are the ser
vants of God, and bound to work for his
Church, we will renew our efforts to dissem
inate her Sanctified Literature, and pray
that it may help to heal the nation.
Resolved, 6th, That the Southern Chris
tian Advocate has peculiar claims upon our
people, not only on account of the ability
with which it has been conducted, but be
cause it has been from its commencement,
and is yot the recognized organ of the Con
ference, and that we will exert ourselves to
increase its patronage.
ON TnE STATE OF THE CHURCH.
The Report concludes: “Then, taking a
general view of the whole, we can conscien
tiously say, that the Church within the
bounds of tho Wadejboro’ District, to-day,
will suffer nothing in comparison with the
condition in which she was found twelve
months ago. Indeed, we can go further
and say, that wc believe that there is a
, slight improvement.’’
Resolved, Ist, That as ministers and lay
men of the Church of God wc will seek a
deeper experience in Divine things, and
■will endeavor to teach the people bypreoept
and example that religion is not a mere the
ory, profession or form, but righteousness,
peace aud joy in the Holy Ghost.
Resolved, 2d, That we will raako an ef
fort to teach the people that the duty of
supporting the Christian Ministry by those
who receive its servioes, is clearly enjoined
in the word of God.
Resolved, B d, That we will oppose with
kpuldneas, and yet with firmness, the making,
and using of intoxicating liquors.
Resolved, 4th, That wo will discourage,
discountenance, and prevent as far as possi
ble, a participation in the dance aud kindred
amusements.
Resolved, bth, That we will recommend
to our people the necessity of contracting
the smaller congregations in central points,
with the view of giving Sunday preaching
to the people.
Resolved, 6th, That as ministers and lay
men of Wadesboro’ District, we will, in fu
ture, devote ourselves with more fidelity to
the discharge of our offioial duties.
RESOLUTIONS.
Whereas, Our Bishops at their last
Annual Meeting, recommended to the
Church the observance of the week extend
ing from the 4th to the sth Sundays of the
present month as a season of • humiliation
and special supplication to God for the out
pouring of His Spirit and the revival of re
ligion throughout the bounds of our Church,
therefore,
Resolved, That we recommend to all our
people the observance of this week of prayer;
that all our places of worship, if possible,
•,be open and daily appropriate services held
‘and that the Friday of that week be ob
served as a day of fasting and earnest
prayer for the revival of tho work of grace
in all our churches.
Resolved, That this body recognizes the
looal preachers as a very important arm of
our ministerial service.
Resolved, That the names of all the Lo
oal preachers in the District be recorded on
the journal of this Conference, that the
roll may be called at each annual session.
Resolved, That this Conference will take
proper notice of the life, character, and
death of all the local preachers who may
hereafter be called home.
Resolved, That we discountanco the too
common practice of appropriating our
churches to any other use than the worship
of God, and in the future we will use our
influenoe to secure our churches for tho
worship of God and religious exercise only.
la addition to the foregoing, resolutions
were passed expressive of the sentiments of
the meeting in reference to the death of
the lamented Rev. Tracy R. Walsh and
jpxrr. —Thomas Cook. Also, resolutions
expressive of tho appreciation of the Con
ference of the unbounded hospitality of the
good people of Monroe, of the Christian
courtesy of the Baptist Church in tender
ing the use of their house of worship, and
of the labors of the officers of the Confer
ence.
Lancastervillo, S. C., was selected as the
place of the next District meeting.
The Conference adjourned sine die Sat
urday, after a business session of three days.
During the Sessions of the Conference, and
od Sabbath following, there was preaching
in the various Churches. The congrega
tions were large and attentive, composed
partly of many persons from adjoining
counties. On Sunday morning tho Presid
ing Elder, Rev. F. M. Kennedy, preached
one of his powerful and deeply affecting
sermons to an immense concourse of hear
ers. The preaching generally was marked
with more than ordinary interest and abili
ty. Sabbath afternoon was set apart for
Sabbath-School exercises, which were of
the most interesting charaoter. The School
at Monroe is the largest wo ever saw, and
flourishes under the efficient pastoral care
of Rev. J. R Little. Extempore addresses
wore delivered by Revs. A. G. Staoy, A. J,
Stafford and E. W. Thompson. The sing
ing on the part of the ohildren and their
lead rs, was very fine, and seemed to be
heartily enjoyed by the large number of
spectators present.
W. M. Connors,
Secretary.
Lancaster, S. C., August ?>th, 1868.
Endeavor so to preach to, and act
among your people, as not to be ashamed to
meet them at the bar of God at any period.
Occasionally ask yourself, “Am I prepared
I to meet my people before God, if the judg
ment should take place to-day ?”
§odrme anb dfkgerience.
Jesus, my Redeemer, Liveth-
Jesus, my Redeemer, liveth,
I shall eater into life;
Soar to where my Sav our dwelleth.
In heaven’s own glorious Helds of light.
Then t-haiHifelong trihu'ation
Buried be in his salvation:
Death is» lost in victory's song.
Odeath ! wjioie i« thy bitter wave?
Woere's thy victory, ‘‘boasting grave?”
Our God 'roin death hath ta’en the pang.
Praise to Him, tho victory’s given,
Through Jesus Christ, our Lord in heaven !
Hallelujah !
[From ihc German of Herder.
Asleep l
There is a state of indifference to religion
so closely resembling the bodily oondition
called sleep that it is appropriately called
by the same name. The phenomena con
nected with it are similar to those associated
with slumber. In the latter condition, men
cease from their labor. The hands which,
during tho day, were busily employed are
now idle, save a few convulsive, unmeaning
motions. So, in this soul slumber, there is
idleness. Religious duties are negleoted;
the Saviour is not sought; the Church is
not visited; prayer is not offered. Those
duties are vastly more important than those
-of a worldly kind; yet, while men are wide
awake to the latter, they negleot the former.
Once in a while conscience arouses tho man,
and he seems to put forth efforts for anew
life; but these have so little heart and
earnestness iu them as to remind us of the
spasmodic and unmeaning motions of the
sleeper.
This iodifforcnce to religious interests is
also represented by the unoonsciousness of
the sleeper. One by one bis senses are
closed to tho external world. First the
heavy eyelids fall, and he sees not; then the
sense of smell is blunted; next the hearing
becomes dull, and, last of all, he is insensi
ble to touch, lie now presents the strange
spectacle of a living man, in fulness of health
and strength, and yet totally unconscious of
everything around him. Place before his
eyes the most beautiful paintings or the
most brilliant gems; he sees thorn not.
Bring to him a bunch of sweetest flowers,
or an alabaster vase of richest perfume; he
perceives not the fragranoe which loads the
air. Speak to him; tell him of danger—
fire, famine, war, pestilence—or tell him of
a rich inheritance bequeathed to him, and
in evidence road to him his father’s will.
No impression is made; he heeds not.
Touch him gently, and ho does not awaken ;
ho must be shaken before ho can be aroused.
So strongly locked are his senses by sleep
that one might almost as well address him
self to a log as to the sleeper.
The oondition of the man who is indif
ferent to his religious state is preoisely like
this. Bring before him a vivid picture of
his sins or of his Saviour, and he sees neither.
Tell him that he is in dauger of hell, but
that if he will repent of sin and believe on
Christ, he may be an heir of heaven; ho
does not heod such godly admonitions, nor
is he attracted by the prospect of such a
heavenly inheritance. There arc thousands
of unconverted people who hear preaching
every Sunday and arc not affected by it.
They become accustomed to the sound, as
one may get used to the clangor of an alarm
bell, and sleep unconscious through it all.
They daily transgress God's law, and have
neither feeling nor caro about it. They
think themselves safe, just as the sleeper
dreams of safety. They even consider some
times the probability of reaching heaven,
and etijoying its raptures, just as the slum
beror often dreams of wealth and joy which,
alas! he is never to possess in reality.
The saddest faot in connection with this
state of indifference is its danger. There
are many subjects about which wc may be
perfectly indifferent, but religion is not one
of these. The issues involved in it are of
such importance that our hearts should be
thoroughly aroused to their consideration.
This consideration cannot safely be delayed ;
for while wo delay, our opportunities for
moral improvement pass on and may soon be
out of reach. While the sleeper dreams in
fancied security, the robber may be at work
at his strong-box, or the hateful incendiary
may apply the torch to his dwolling, or the
stealthy assassin may stand over him with
drawn dagger. So, whilo the ungodly man
carelessly takes his ease, never thinking
about his religious obligations, indifferent
to all the pressing claims of God upon him,
dreaming of heavenly happiness, Satan is
setting snares aud digging pitfalls in his
path, and seeking in every way to destroy
him.
Men who have been aroused from this
sleep are surprised that they continued in it
So long, and are amazed that others persist
ently maintain a earclcss spirit in spite of all
the efforts made to awaken them. These
careless persons are not by any means con
fined to the baser sort of men who neglect
church, aud engage in all manner of open
wickedness. They are to be found, like
wise, among respectable ohurch-going citi
zens, who never think of making to their
own hearts a personal application of the
truths they hear. It is often easier to arouse
the conscience of the hardened sinner than
to arrest the attention of such. Many wick
ed men spend most of their lives outside the
circle of church influences; and it is no rare
occurrence to find them awakened by casu
ally hearing a sermon for the first time, it
may be, in many years. But these steady
ohurch-goers become so accustomed to the
sound of preaching that they forget there is
any meaning in it for them. How to reach
them is a question which has painfully agi
tated many a pastor’s heart. Once aroused
„l. -1 tJwffnJiJfifij I'Sft
bers of the Church; but in their habitual
state of indifference they fail to bo useful,
and arc unconsciously sliding down to con
firmed hardness of heart.— The Methodist.
Pastoral Support.—ls people could
have their own way, nine-tenths of them
would never pay their minister one cent.—
They consider him a sort of a beggar, whom
it is polite not to refuse altogether, but
whom they have a right to get rid of as
cheaply as possible. The whole question,
therefore, which is frequently debated, of
the poor pay and hard work of ministers of
the gospel, will never bo satisfactorily se‘-
tled until men learn to value spiritual in
struction and spiritual ministrations as be
ing at least of equal importance with health,
money-making, aud other matters involving
purely worldly interests.— Netg York Sun.
Charity.—We have now festivals, sup
pers, fairs, and lotteries in churches, balls
in our city halls, and amusements in our
theatres, all for “ charitablo purposes.’’—
The last bull-fight in Mexico was for “char
itable purposes ” —so claimed. But the
bull-fights of Mexico, and the fairs, suppers
and gambling tables of tbo American
churches, present no new phase of fallen
humanity; for the)3aviour drove just such a
gaßg of fellows out of the Temple at Jeru
salem, over eighteen hundred years ago.
The law of Christ, like a mimr, olearly
reveals our characters; but too many keep
this mirror in their parlors, to be seen only
on special occasions, often forgetting what
manner of persons they are or ought to be.
The true saint will always “keep the Lord
before him,” and will have frequent sorrows
that he is no more like his Saviour, while
false professors go carelessly along the road
to destruction.
From the Chicago “Advance.”
What Hinders that All Sing P
BY W. S. B. KATHfcWS.
The general voice of the church, especi
ally in times of greatest spiritual lifo, has
always been that the best form of devotional
song is that in which all the people join
Moreover, as was seen in the preceding pa
per, this form is the one most in keeping
with the fundamental conception of relig
ious worship. It is also olaimed that the
clergy generally desire congregational sing
ing.
Yet we have only to look about us to seo
that this method of song, although so desi
rable and comely, so much more edifying
than any other, is by no means the universal
practioe of the ohurch. There must, there
fore, be some hindrances that have stood
in the way of the full triumph of eongrega*
tioral singing. So far as lam able to see,
the external hindrances fall into four cate
gories; and I do not seo how the best Je
suits can be attained, unless all these be
’ removed.
I observe, first, that in many ohurohes,
the people are not, frequently, instructed
that duly requires them all to join in the
song. Now 1 have never known tho people
uniformly to sing unless continually exhorted
so to do, there are clergymen who always
olose the reading of the hymn with tho di
rection, “Let all the people sing.” And
the ministers owe it to us to take the trou
ble to do this, for they themselves, ignor
antly or carelessly, throw serious hindrances
in the way of congregational singing, as we
shall see presently. John Wesley, one of
the most practical of mon, required particu
larly that his prcaohors “urge all the people
to sing.’’
2. But urging the pooplo to sing is only
one step in tho right way. It is quite pos
sible, and not uncommon for tho minister
to nullify his previous injunctions by an iu
judioious selection of hymns. This, I have
no doubt, will strike many readers as a
strange idea. Let us seo. We have seen
that tho noblest theory of song is, that mu
sioal utterance is for “the expression of
emotion.” This is, indeed, tho true theory.
All other uscb of song aro extraordinary and
conventional. If this be so, it follows that
a hymn is appropriate to song only in so far
as it expresses some emotion for the expres
sion of whioh tho singing tone would be
more appropriate than the speaking. Now,
of the hymns in the hymn book, it happens
that very many arc not at all emotional, or
not enough so to require singing. Others
are too violently or unpleasantly emotional
to bo properly expressed in tbo pleasurable
forms of music. An eminent clergyman
remarks, that “if the people Jelt some of
the words they sing, they could not sing.”
In brief, the theory of lyric poetry is this:
A hymn must first be verse; that is, it must
fall into some determinate succession of ac
cented and unaocentcd syllables. For if it
do not, the successive stanzas cannot be sung
to tho same tune. Thero is also a choice
in metres. Some aro more favorable to
musical effect. lambic pentameter (10s) is
the least musical of any that I have ob
served. Other metres are so unusual that
the people do not sing them often enough
to keep the tune well in mind. Some arc
so fantastic in respect to long and short lines
as to be undignified, and they very soon
weary one. Good old “common metro”
seems to be the most natural for English
lyrics; and there are, by far, more tuues of
this meter. Long metor is dignified and
stately, but monotonous. It is not advisa
ble, therefore, to have many hymns of this
metre in succession; I observe, also, that
they aro more easily sung at the opening of
service.
Second, A hymn must boa poem ; that
is, it must be pervaded by that subtle spirit
of imagination which wo recognize as an
essential element of poetry. Many hymn3
want this; they aro good theology, but how
prosaic ! Where is the poetry of the bymn,
“Prayer is the soul’s sincere desire’’? Or of
“Had I the tongues of Greeks and Jews” ?
Tho hymn, “God moves in a mysterious
way,” is a poem; but it is deficient in the
clement we arc about to cite:
Third, A hymn must not only be verse
and poetry, but it must be lyric,; that is, it
must consist of sueh exalted sentiment that
no oomrnon place method of speaking, nor,
indeed, the most complete resouroos of ora
tory, could possibly constitute a satisfactory
form of utterance. Whon we recite the
staDzas, our souls seek to pour themselves
out in song. Such arc the hymns :
“All hail the power of Jesus’ name,”
“Plunged in a gulf of dark despair,”
“0 for a thousand tongues to sing,”
“Praise God from whom all bless ngs flow,”
“Bock of Ages, cleft for me.”
There are very beautiful poems that are
not good hymns, because they laok uniform
ity or consistency of emotional tone, and the
successive stanzas oannot, therefore, be ap
propriately sung to tbo samo tuue. A re
markable example of this is the beautiful
poem of Dean Milman:
“Bound upou th’ accursed tree,
Faint and bleeding, who is Hos”
Is it too much, then, that we desire that
the prayers be •prayed and the sermons
preached, so that wo may have to sing only
songs ?
3. But if the hymn be a song and tho
congregation anxious to sing, they may be
prevented from doing so by tho impractica
bility or uufamiliarity of the tune chosen.
This hindrance is very commonly thrown in
tho way of congregational singing, by the
malice of leading singers, who want a dear
field for the display of their own skill. The
tune must bo appropriate to the hymn. It
nrgw ILV ,/v.iwusifcT unu javonre: 2
4. All the previously recounted condi
tions being fully met, it remains to provide
an adequate leading, without which the
singing will certainly laok unity and effect
iveness. An adequate leading for a large
congregation consists of four elements whioh
ought to be in entire unity with tho service
—a unity “subjeotional,’’ if not “subject
ive.’’ These elements are:
1. As trong voice to Btart tho tune.
2. An instrument powerful enough to
comfortably support tho voiocs of tho con
gregation.
3. Someone to play in a good, dear,
plain, honest style.
4. A choir to carry the “parts.”
In conclusion, suoh, I think, arc the ex
ternal conditions of successful congregational
singing. There yet remains one essential
to be noticed ; a greater than thoso. It is
this: In the hearts of the peoplo there must
be tho love of God and the spirit of s6ng.
“Let the people praise Thee, 0 Lord.
Yea, let all the people praise Thee!”
On Censure — “For my own part,” says
Rev. John Newton, “if my pocket was full
of stones, I have no right to throw one at
the greatest backslider upon earth. I have
either done as bad, or worse, than he, or I
certainly should, if tho Lord had loft mo a
little to myself, for I am made of just the
same materials; if there bo any differenoc,
it is wholly of grace.”
Writing of preaohing and hearing, some
one relates that “A lady reoently, in giving
her views of the preaching of a minister,
to whom sho had listened several times, said,
‘I thought it was the business of the minis
ter to feed the sheep. This man don’t feed
us. He only throws dubs and stones at us
and sends us bleating and hungry home.’ ”
B.H.MYERS, D.D;,EDITOR
Whole Number 1716
Roman Intolerance m Spain.
We learn from the Christiau Work, Lon
don, that a young evangelical school-master
oonveited a few months ago from Roman
Catholicism at Malaga, has just beau sen
tenced to seventeen months’ imprisonment.
Such is tho punishment awarded in the
nineteenth century, by a Spanish court of
justice (?) to one convicted of the “ crime”
oi haying in his possession a New Testament
without notes, and some religious book, not
orthodox according to Rome 1
“ Seventeen mouths’ imprisonment,” that
is to say, five hundred days to be spent in
hourly contact with murderers, thieves, and
oriminals of all classes and degrees, and that,
in a loathsome Spanish dungeon, where the
atmosphere, moral and physical, is as that
of hell itself. And this for what, and on
whom afflicted?
Let the man’s name go forth to tho
world, for he is a Christian hero. It is
Julian Yargas. Julian—that name sounds
badly in Christian cars; but this Julian is
apostate, no forsaker of truth for error.—
Curiosity would perhaps fain inquire some
thing about his appearance and character.
In appoaranoc he is short of stature, dclioate
In iratM. uod ordinary iu fourvirb, but
a expression of oounteoanoo,
teliing atonoe that 110*19 In -character
der and gentle, one lowly in his own eyes.
Exoepting his persecutors, all who know
this young man love and esteem him as a
meek and unassuming servant of God. And
yet, when prinoiplo is eonoerned, our Julian
can be bold as a lion. Ho refused to fiee
when warned of threatened imprisonment,
for it would have been to acknowledge him
self guilty of somo orimo. Kind friends
offered to help him out of prison by means
of what opens dungeon doors in Spain—
money. “ Never,” was tho roply, “ will I
consent to its being so used for mo. lam
in bonds for the truth,and it is not by decep
tion and bribery I would bo set free. It
would bo against my conscience, and cer
tainly against tho will of the Lord. He
who has placed mo here oan find means to
deliver me whon his will is accomplished,
and his will is mino.”
And it is on this man, so inoffensive and
so true, whose ono crime is that of being a
Christian, that his eountry inflicts the pen
alty of seventeen months’ imprisonment at
(wore the truth known) the instigation and
the command of that which knows no law,
has no pity—the Romish priesthood of
Spain.
Even boforo condemnation the pbsition
of Vargas was a most trying one. He has
boon more than three months kept in prison,
where the last few weeks typhus fever has
been rife, and he has ministered to the sick
and tho dying around him, not knowing
what might be his own fate on the morrOw.
Who oan tell tho sufferings of each day and
hour, or the distress of his parents all this
time ?— New York Christian Advocate.
Idolatry.—At the suggestion of Wong
Sieu Sung, assistant native practitioner in
connection with tho Hospital for Chinese
in the English Settlement, the Tou tai has
roocntly established a vaccination office
in the City Tea Gardens, and invitod tho
EubKo to avail themsolves of the invaluable
cnefits of this foreign remedy free of ex
pense. Great numbers Lave been attracted
to it, both from the city and oountry, the
average daily attendance being from thirty
to forty ohildren pur daysiuoe it was opened.
Passing a god factory, tho other day, we
observed that the God of Small pox had
availed himself of the opportunity thus af
forded him by the Tou tai, to rest for a
brief season from his onerous duties, and
have somo repairs effected nhout his person,
to which he was then submitting. Tho
pooplo expressed their continued confidence
in his abilities, and had no doubt but that
ho would soon regain his wonted prestigo.—
Shanghai News Letter.
Dressing for Ciiuroh.—Very estima
ble and, we trust, very religious young
women, sometimes enter tho houso of God
in a costume whioh makes the acts of devo
tion in the service seem almost burlesque.
When a brisk little creature comes into a
pew with her hair frizzed till it stands on
end in a most startling manner, rattling
strings of,beads and bits of tinsel, she may
look exceedingly protty and piqwmte; and
if she came thero for a game ot croquot or
a tableau-party, would bo all in very good
taste; but as she comes to confess that she .
is a miserable sinner, that she has done tkg4|
things that she ought not to have done, an*
left undone the things sho ought to havo.j
done—as she takes upon her lips most
emn and tremendous words, whoso meaninH
runs far beyond life into a sublime cternilM
—there is a discrepancy whioh would be
ludicrous if it were not meljAioholy.
Protestant Worship in Portugal.-Mt
It is said there is more liberty in Portugal j
than in any other Roman Catholio country/ :
The laws prohibit persecution on accountjl
of religious beliof. Protestant English andU
Germans havo their plaoes of worship mil
Lisbon, and the Jews their synagogue. 3
Senor De Mora, a Spanish Protestant, re
cently from the United States, has been
preaching for somo months in Lisbon, his
congregations increasing till he now oecu- flj
pies a largo hall, whore over five hundred
attend bis services. His success has aroused
the fanaticism of the priests, and his meet
ings have been disturbed by serious tumults,
3 id the property in the hall injured. The
Oyernment, however, upon his*oomplaint,
havLagre~i
audThat’ “ e be indemnified for his"
Resolo wt*™ vs- tit* Ritualistic Cer
emonies.—-The* resolutions introduced in
the late Episcopal Convention rtf the Dio
oese of New Jersey against Ritualistic cer
emonies weie voted down in that body,thus
indicating that a majority of its members
are looking toward Rome. The Protestant
Churchman says :—“ Rev. Mr. Thorp, of
Hoboken, opposed tho resolutions, and spoko
of the Protestant Episcopal Missionary So
ciety as a rebellious organization. He od«
vanced a most remarkable theory as to the
purposo of Christ’s Incarnation which was
that he might be invisibly manifested there
after in the Sanctuary, whioh was the ho
liest part of the house of God, as the Ske
kinah was manifested of old in the temple.
He said he was a Catholic, and advocated a
grand ceremonial.’’
The French Methodist Conference,
consisting of fifteen ordained ministers,
commenced its seventeenth annual session
June 11th. Three candidates were received
into full membership and were ordained.
There has been an increase in the Church
during the year. The net total is 1976
members (increase, 89,) and 146 oa trial.
Wo have 110 local preaohers, (incroase,l4,)
57 Sunday-schools (increase, 8,) and 2588
scholars (increase 203.)
Church and State in England.—The
liberal party in Parliament maintain their
position by large majorities, in favor of sep
arating the Irish Churoh Establishment
from all oonneotion with the State. Tho
annual grant of £60,000 to the Roman
Catholic colleges at Maynooth has been
withdrawn, and also tbo Regium Donum , that
since tho battle of the Boyne iir 1690, has
been paid to Irish Protostant dissenting
ministers.