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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.