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THREE DOLLARS PER ANNUM. VOL. XXXIII. NO. 16. Original |loetnr. Names and Verses FOR SUNDAY SCHOOL CLASSES. (Continuedfrom last Week.) LIT TLS SUNBEAMS. Little Sunbeams, light and free, Jesus tells us where to he! In the homes of want and care, We would shine with beams so fair, That the light of love and peaca Daily in them shall increase. LILIES OJ THE VALLET. If by Slloam’s shady rill The lily sweetly grew, ’Twns Jesus gave It all its fill Os sunshine and of dew. We Lilies of the Valley seek The purity that wins the meek. And gives the lowly sweetest grace, Though blooming in an humble place. LITTLE PILGRIMS. Around the throne of God in heaven, We are told in sweetest song, Thousands of little children stand Amid the heavenly throng. They once were Little Pilgrims here below, But Jesus led them up from earthly woe. ILOWEKS 61’ PROMISE. flowers of Promise! For though we bloom But a little while on this earth, When we shall come to Death’s shadowy glo' in, ’Twill be for a heavenly birth. For wo have a promise that’s ever sure— The word of God, that for aye will endure— That in that birth wo shall blossom ogaiD, And shed our fragrance on the heavenly plain. PEAKI.S Os OKACE. O, what are the cliarnu of eartti’s vain pleasure, When compared to the pearls of grace divine; They cauuot, in richest beauty, measure The sparkling gems that in our heurts do shine. Dear Saviour! may we never cease to be Bright Pearls of Grace, that seek to honor thee. EARNEST WORKERS. Wo all can’t go to heathen lands. Nor teach the savage Turk; Yet fervent hearts and faithful hands Can plead no lack of work. We Earnest Workers liud a way To serve onr Saviour day by day, Here In the haunts of vie" and alii, That gather youthful victims In. GUIDING STARS. What little light, by faith, we’ve drawn From the bright Suu of Righteousness, We seek to shed, in life’s fulr morn, Over the hearts that it can bless. True Guiding Slavs we strive to be, To those who would the Saviour see. OLAD SONGSTERS. O, how can we sing the “new song” of grace, Without a Joyous, thankful heart? For of ail past sins It Buds no trace In the new life Christ doth impart. Glad Songsters we—for Chi Ist, our siushath healed, And for Ills kingdom all our hearts hath sealed. Loud bhalt our praises to His throne ascend, ’TUI clianting praises here on earth shall end. THE PRATING BAND. ( Composed of Officers and Teachers,) The dear Saviour bids us to watch and pray For souls whose cure to us Is giveu ; To children of our school we teach the way That He hath shown us leads to heaven. The Praying Land doth also guide their feet— By prayer—to the blood-bought mercy seat. Where Ohrist alone can make their spirits blest By the sweet promise of eternal rest Clayton, Ala., IS7O. Sidney Herbert. Contributions. All-Consecration.—No. I. I see in the Church papers frequently many plans proposed for increasing the lib erality of the Church, but I have not seen insisted on the plain scriptural duty of the consecration ot one’s ail to God. Years ago, the Advocate had much to SRy on this subject; but from some cause or other it suddenly ceased.* I then thought it was much too “strong moat” for a church, “rich and increased in goods;” but now, with an impoverished church somewhat more rich in faith, the doctrine may not be so dis tasteful. If God has taken from us much of our worldly wealth, is it not to show us the value of the true riches, and ought not every devout soul to heed the lesson ? God’s property iu us, and ours in God, may not then be an unprofitable theme for re flection. That ancient Israel was His, none will question. He called them His people, cho sen from the nations; and they, though given to frequent departures from Him, said “He is our God, and we are the people of his pasture.” The manifestation of this proprietory right was exhibited in a conse cration to Him of a portion of their sub stance. Hence Moses ordained : “All the tithe of the land, whether of the seed of the land, or the "fruit of the tree, is the Lord’s, it is holy unto the Lord." “And, con cerning the tithe of the herd, or of the flock, even of whatever passeth under the rod, the tenth shall be holy unto the Lord.’ The tithing [system Vas’.,very [ancient, run ning- back doubtless to Adam—certainly known to Abraham who gave “tithes of all” to Melchizedee; followed by Jacob who vow«d “Os all that .thou 6halt' give me, I will surely give the tenth unt-o thee.” But the Geutile nations, the most barbar ous, as well as the refined Greeks and Ro mans. gave tithes-j to, their gods. . Some made it a standing obligation, others under the impulse of only a transient devotion. We are told by profane history, that when Pisistratns, tyrant of Athens, wrote to Solon, to persuade him to return to Athens, he tells him, that “every one there pays tha tithe of his goods for the offering of sacrifices to the gods.” Pliny says that the Arabian mer chants who traded in spices, durst not sell any till they had paid the'tithe to their god Sabis. And of the Romans it is'said, “they offered to Hercules the tithe ot what they took from their enemies.” Thus ii is seen that all ages and nations had a sense o£ religious obligation, and'with it a fixed standard of consecration above which the devotee might go as far as he pleased; but below which he was never suf fered to fall. The ‘ tithes and offerings” of the • Jew. indicative of God’s proprietory right in the worshipper, was the standard of religious service of old; and only when the nation fell away from its allegiance did they cease, leading the last of the Prophets to charge theta with the worst of sacrilege, the robbery of Ged Himself. Now look over the Christian Churoh to day and ask how many have this sense of religious obligation, marked by any fixed standard of offerings to God. Many there are that say, “God is the Lord which hath showed us light—but who do not say— “bind the sacrifice with cords, even unto the horns of the altar.” Mauy there are who regard every call for money on the part of the Church as sfmply a robbery of the people. Many more look upon all plans for raising money for religious uses as simply a shameless begging system that ought to •Certainly uot from any change of opinion on the subject -nor are we aware of any remissneas 1b teaching it.— Editor gmttilu-rn Christian be abolished. Many a minister o£ Jesus is affrighted from his duty, by the sneer “Ah ! begging again ! money ! money ! nothing but money." On the floor of an Annual Conference lately a lay delegate said, “He hoped the day would come when a minister should not open his mouth on this subject.” If he meant, with reference to his own sup port, it was all right enough; but if with reference to his ceasing to inculcate the high demands of Christian benevolence, in my humble opinion, he was utterly wrong. Many suppose under the Christian dis pensation the whole tithing system abrogat ed—ask with a sneer, if you intend to bring them tinder old Jewish burdens, that accord ing to Peter “neither they nor their fathers were able to bear?" But where is this writ ten ? Not written at all, it may be replied; simply fell to pieces with the abrogation of the old Jewish economy. If this be true, then Christianity is left with no standard by which to measure God’s dues, and the whole matter of benevolence has no law by which it may be regulated. Now to my mind this is one reason of the laxity of opinion and practice in the Chris tian Church to-day. Abandon the tenth, as the lowebt limit of liberality—and a beauti ful mist of uncertainty and confusion en velopes the whole subject. Conscience is at ease, if it conceives God has not spoken; and that man is left to his owa selfish in stincts to give or not give, just as he plea ses. “God is his God." Os course, “and he will praise Him,” but how ? In any other way than solemnly consecrating a por tion of his substance to Him. How can he? He does not know what proportionate part to give—must wait the pressure of appeal and then grudgingly bestows his dispropor tionate gifts. But tell him there is a stand ard tried in all ages, and by all nations, meeting all necessities, below which he must not fall, and at once matters become clear, and he enters upon a struggle in the whjph if he comes off victor, quiet of conscience is gained, and his benevoleneo becomes a rich means of grace, in which “beholding as in a glass the glory of tho Lord, he is changed into the same image from glory to glory as by the Spirit of the Lord.” O. Local Preachers. The Methodist Church, (in its different branches both in England and America,) has made provision for two classes of minis ters: one pastorate, the other non-pastorate —ono exclusively devoted to the work of the ministry, the other seoular. In Eng land, they are known as lay preachers ; in this country, they are termed local preachers. In both they are secular. The time has come, at least among us, when many are doubtful of the wisdom of that plan which perpetuates a class of pure ly secular ministers in our Church. The wri ter has for a long time entertained such doubts, and will now give some of the rea sons which have induced him to come to the conclusion, that the next General Con ference should inaugurate measures by which a secular ministry shall cease from among us. No purely secular ministry can be as well fitted to preach the gospel as those who de vote themselves exclusively to the work. Laboring during the week at worldly em ployments, they have not snfficiont time to prepare for the pulpit. Besides, the tempta tions to ministerial character are such that but few escape the charge of compromit ting their standing as ministers, iu one way or another. A lawyer who pleads vehe mently against another’s client can hardly preserve a proper ministerial influence over him and his friends. A teacher who uses severe discipline-with bad boys, is not likely to please them or their parents in the pul pit. A merchant who trades with the peo ple to win .a he preaehes, will bo apt to make some enemies, if he stickles for bis rights; and so with every possible worldly profession. There are difficulties all the time staring our local ministry in the face, calculated to drive sensitive men to quit preaching altogether, or at least iu certain churches where they fear they are not ac ceptable. This system also proves a temptation to many of our young men of talent who are called to preach, to ease their consciences, bv taking a local relation, and pursue at the same time some worldly vocation. Where as, if they hud only to seleot between the ministry as a lifetime and exclusive work and a secular pursuit with a sore conscience, they would generally take the former. The same temptation presents itself to members of tbe Conference, who from any cause whatever become dissatisfied with the work, apply for a location, and thereby ease their consciences, while they only fulfil half tho. duties of a preacher and their usefulness is crippled for life. The tendency of this system is also to lower the standard of ministerial character among us. As it increases very largely the number of preachers, it will be admitted, that out of so large a class selected indis criminately from the ranks of life, from every occupation and with every grade of eduoation, some will more likely prove de fective, than out of a smaller body who are exclusively devoted to the work of the min istry. The people do not expect as much of the local preacher as of their pastor; and yet if one of them commits any irregu larity violative of ministerial propriety either in good English, good manners or good morals, he is classed simply as a Meth odist preacher. No distinction is made be tween him and a regular minister, and the whole body of our ministry suffer. Repeat ed instances of this kind tend to place them lower in the scale of public opinion than others; and the Church is judged as a body by the standard of their whole minis try, pastoral and secular, and not by their pastors simply. How could we expect to escape reproach, when our ministry fill every conceivable condition in life, from senators and judges down to quack doctors and political quid nuncs. It takes a man of remarkable gifts, df the most exemplary life, and of high official standing, to remain in a community and preach acceptably to the same people, for twenty or thirty years. And yet, our local preacher system makes men of every grade of intellect, education and manners, not to say morals, thus do, so that every blemish of life, every foible of character, every preju dice of taste, whether ill or well founded, is summed up against them, and the scath ing crucible of public opinion in its last analysis leaves them after so many years but few grains of the solid elements of ministe rial wealth. How often do we see this veri fied, when the regular pastor from some cause is called away and Brother A. or B. has to fill the pulpit. The empty pews in most instances attest the truth of our posi tion. Nor is it to be lightly regarded and pass ed by unnoticed, that this very system has had •to do with alt the schisms in the Church from its foundation. The old cry of despotism, the iron wheel of Itiner ancy, class legislation, etc., has not entirely ceased in the Church, and will be reiterated by the dissatisfied within, and our enemies without the Church, as long as we have dis ferent classes of ministers between whom distinctions must be made. Thus in the new code of lay membership, it was found difficult to classify the secular ministry. Other churches have but two classes, minis ters and laymen, but here the introduction of the lay element, unless local preachers are laymen, cuts out this class entirely from representation in the Church. The law makers have decided that they are laymen and not clergymen, in the fact that they are sent as lay delegates to the Annual and Gen eral Conferences. But by special law they are not allowed to go when less than four are to be elected. The reason for this ex clusion is hard to divine. We hope the General Conference in making them laymen will allow them all the privileges of lay men. But perhaps the greatest difficulty con nected with the perpetuation of this sys tem is the tendency to secularise the whole ministry on account of its accommodation to the consciences of men. Many of our regular ministry now occupy permanently local positions, many engage partially in se cular employments, and wo fear that the tendency is to localise and secularise the whole ministry. Wo trust the General Con ference, actuated by the highest motives of Christian duty, will take this formidable question in hand, and throttle it before it assumes such proportions as to defy the law making power and fix upon our Church for all time the bane of a secular ministry. Onca more and we have done. . E. M. Pendleton. Sparta, April 4/A, 1870. “lleincmber tlie Sabbath Day to Keep it Holy.” The Sabbath is of Divine origin, was insti tuted when God finished the work of cre ation. God blessed, sanctified, and hallow ed it, and commanded its strict observance. According to the language of Christ, it was “made for man.” It is a sign of the coven ant between God and his people, Ex. xxxi. 13-17, and a type of the heavenly rest, Heb. iv. 4-9. Its sanctity was marked by with holding the manna on that day, and by giv ing a double supply on the sixth day. It is solemnly enjoined in the ten commandments with the reasons. Christ did not destroy but established the moral law as contained in the decalogue. It was changed horn the seventh to the first day of the week immediately following the resurrection of Christ. Christ arose from the dead and appeared to the women, and then to some of his disciples on the first day of the week. On the eighth day after, he appeared to his disciples again— Thomas being with them. The early Chris tian Church observed the first day of the week as the Christian Sabbath-day. Divine sanction manifestly re3ts upon this change. As kept by Christians, it commemorates both the creation of tho world, and its re demption by Jesus Christ—His resurrection being the crowning miracle which seals the work of redemption as finished. The Sabbath is set apart by God as a day of rest, when there should be a cessation from all ordinary labor or work both by man and beasts of burden. A violation of the sacred rites of the Sab bath among the Jews was visited with in stant death to the offender. Its violation in a Christian laud by a Christian people should not be passed by with indifference. It should be rigidly observed as a day of rest. There is a physical necessity for this, both in regard to man and beasts of bur den. Deeds of mercy toward both man and beasts of burden may and should be done, as we learn from the teachings and example of Christ. Our natural wants must be sup plied on the Sabbath-day, after we have made due preparation the previous day. We are not allowed to buy or sell, or carry burdens on the Sabbath. We are not to speak our own words nor do our own pleas ure on “Sunday.” See Isaiah Iviii. 13. We should celebrate the Sabbath as a day especially set apart for the worship of Al mighty God. Here we have the example of both Christ and his Apostles; also of the Churoh of God in all ages of the world. Infidelity trembles when its observance is perpetuated. Tho word of God faithfully read and expounded will not fail to bring glory to God in the highest, and the greatest possible good to men. If we abuse God’s Sabbath, He will forsake and punish us here and hereafter for ever. Many, wo fear, are but slightly impressed with the sanctities of this holy day. Even members of the Church are not always care ful in its observance. True, in most instances the regular line of work is closed up and some attention given to the Sabbath; yet quite too many liberties are taken. Some consider it a day for pleasure, a day on which they can speak their own words—a day for visiting, and going about from house to house, on which occasions every conceiv able subject is discussed, but that which tends to godliness. Is it right, is it proper to spend the Sabbath or a part ot it in idle talk, or talk about our worldly business? Think a moment; is it right ? Do wo not often indulge here to the injury of God’s cause, and to the promotion of the cause of satan ? Sometimes persons make preparation on the Sabbath for the week’s work following. If there be any extra, errand such as sending some distance for a member of the family, or sending the waggon a two or three days’ trip for provisions or to market, the ar rangements are so made as to embrace Sun day. Some commence a journey for a longer time than a week on Sunday. Thus every ef fort is made to save a day! But is it saved? Look at God’s curse upon Sabbath-breakers, and then tell me if any one ever made any thing by its violation ? Our interests for time and eternity are connected with remem bering the Sabbath day to keep it holy. Duly, privilege, interest, all ci - y loudly in our ear, “Keep the Sabbath holy." Many in visiting the sick put it off till Sunday. This being an idle clay, they go not unfrequently taking part of the family with them. Some go alone perhaps several miles, and thus a crowd comes together greatly to the inconvenience of the family, and actual injury of the sick. It is right to visit the sick on the Sabbath—but it is wrong to go, just because it is Sunday— when we would not go any other time. Who has uot seen on Sunday the sick room filled to its utmost capacity, and the family great ly annoyed by unnecessary care and trouble —otherwise someone is out of humor. Sometimes persons having sickness in the family defer sending for the doctor till Sun day, because then they have idle* time. The doctor is of course right in going when seat PUBLISHED BY J. W. BURKE & CO., FOR THE M. E. CHURCH, SOUTH, MACON, GA., FRIDAY, APRIL 22, 1870. for. Christ healed on the Sabbath day. But i why wait till Sunday to send? I was informed of a case where a Metho- | dist preacher carried a pig—a live pig —home in his buggy on the Sabbath day from an appointment, at least ten or twelve miles distant would have carried it by the church, but the good old brother refused to let him have it till after preaching. The old brother said, to use his own language, “I never had any further use for that preach er —I lost confidence in him.” Should we not in this matter avoid even the appearance of evil —“For meat destroy not the work of God"—“Wherefore if meal make my brother to offend, I will eat no flesh, while the world standeth, lest I make my brother to offend. ” Let us hearken to the word of the Lord and remember the Sabbath day to keep it holy. B. P. Franks. Spartanburg, S. C., April Ist, 1870. The Lowe of the World. What is implied in loving the world? It implies that we must not bo over anxious in regard to the things of this world. “Take no thought for your life; what ye shall eat, or what ye shall drink; nor yet, for your body, what, ye shall put on. Is not the life more than meat,and the body than raiment?” It is a man’s duty to provide the comforts of life for himself and family. It implies that we must not place our affections upon what we possess. “ Set your affections on things above, not on things on the earth.” It implies that we are not to lay up treasures on oarth. The injunction of cur Saviour is too little heeded: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neithor moth nor rust doth corrupt, and where thieves do not break through nor steal.” Wo should not confonn in character, form, fashion and maxims to the world. “Be not conformed to this world; but be ye trans formed by the renewing of your mind, that ye may prove what Is that good, acceptable, and perfect will of God.” Christ knew all men and needed not that any should testify of man, for He knew what was in man. He was not ignorant of man’s craving disposi tion after the perishing things of earth.— “ Take heed and beware of covetousness, for a man’s life consisteth not in the abundance of tbe things that he possesseth,” Ho doe3 not use the terms “ beware,” in reference to any other sin. “If riches increase, set not your heart upon them.” Temptations in crease in tho same ratio that riches accumu late. It i3 said in reference to Jesus, “ The zeal of the Lord’s house hath eaten me up.” Zeal for cotton, for the glittering wealth of earth, eat up more people than zeal for the Church. “ The love of money is the root of all evil,” is a truism. The Apostle enjoined it upon Timothy, to warn them that were rich. The love of wealth has influenced man to forfeit the noblest principles with which he is en dowed. Truth has been sacrificed for it. It was for a little property that Ananias and his wife dropped dead with a falsehood in their mouth. Judas Iscariot forfeited his apostle ship, (the highest position among men) his reputation, and betrayed the Son ot God for thirty pieces of silver! And do not some people, even in this our day, sell all that is dear to them, on earth and in heaven, for less? If any man love the world, the Jove of the Father is not in him. It is utterly im possible for any man to love the world and God at the same time. If both could be loved at the same time who would not go to heaven? “Ye cannot serve God and mam mon.” One must and will rule; one must be gained at the sacrifice of the other. “Fcr all that is in the world, the lust of the flesh, and the lust of the eye, and the pride of life is not of the Father but is of the world.” A man that cannot govern his passions has not religion enough to save his soul.— “Lust of the eyes.” The Apostle first as signed man his duty. “ I -would that men pray everywhere, lifting up holy hands with out wrath and doubting;” he then assigns woman her duty: “ Iu like manner also,that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array. ” Devotees to dress should remember that if any one observe the whole law, and yet fail in one point, he is guilty of violating the whole law. “ Pride of life ” —proud of wealthy or distinguished relatives, or ances tors. “Love not the world.” Christ pro pounds the greatest question that was ever propounded a mao: “ What shall it profit a man if he gain the whole world and lose his own soul?” What infatuation for a man to exchange his blood-bought soul—worth more than all the world—for a little trash of earth. What if a man were possessor of wealth, and called the stars his own, they could profit him nothing in a dying hour. “We brought nothing into this world, and it is certain we can carry nothing out. ” W. Laxb. “Destitution.” Reader, do you know what destitution means ? Do you, did you ever know —what it is ? I mean, have you ever felt in your own person, the gripe of poverty ? Did you ever suffer for the want of some of the little comforts of life, to solace your declin ing years ? Did you ever feel the -want of comfortable clothing on a cold winter day ? If not—then you don’t know what Destitu tion is. Did the war break you up “root and branch”—and were you east helpless, with a large family of loved ones, on the cold charities of the world ? Have you tried, day after day, to get work that you might, by the labor of your own hands, and the sweat of your brow, earn bread for those loved ones, and did you find friends who were willing to lend you money to make the effort? If so—then you do not know what Destitution means. Were you before the war, comfortable, with a large family of dear and loved ones, and did you and they go to the house of God every Sunday, and take great delight in hearing His word preached ; and are you now deprived of this blessed privilege be cause you have not clothes for yourself and your loved ones? If not—then you do not know what Destitution means. See you that man. He meets you as usual and seems to be cheerful. He is a mem ber of the same church with yourself and has been for many years. The study of his whole life, has been “to fear God and walk uprightly.” No single act has blotted his fair name. But the iron has entered his soul. He is destitute. His loved ones are destitute. Fire and sword have swept every thing away—and where are his friends ? Did he have none ? Yes—he had many, very many, when he could help them; but few now, when he needs their help. You will ask, can he do nothing to help himself ? Will he work? Ye», he will work and gladly. Why then do not those who can, combine their efforts and help him? Ah! my friend, you know not how often he has asked—not for charity—but for means to enable him to work. He has tried again and again for work in an office, and failed He has asked for a loan of money, that he might put what experience and practical knowledge he has, to the cultivation of the soil -with the promise that if one thousand dollars were loaned him, he would work hard, and believes firmly he could in eighteen months—if life was spared—return it with interest. But friends have all failed, and he feels now that he can say with the Psalmist, “No man oares for my soul.” A Methodist. [The Editor knows the writer of this; and knows him to have been long a valuable and faithful member of the church; and we believe that he represents his own condition, in what looks like a sad fancy sketch. He is well known in business circles, where rich Methodists live; and yet—who believes the text: “He that hath pity on the poor, leudeth to the Lord?”] From the Christian Neighbor. General Conference. In obedience to the decision that we could not be spared from the home department, we shall remain at our post and cheerfully do the work assigned us to the extent of ability. Yet shall we look with none the loss interest on the doings of the General Conference. Wo are not vain enough to suppose they cannot do right without our counsel, nor* are we humble enough to be lieve beforehand that they will do every thing for the best. We shall hope and pray that the greatest possible good may be achieved. As we shall not be there to say what we may think, we respectfully submit a few items which we think should receive the consideration of the law making body of the Church. These items are ; 1. To inquire as to the number of times the word “practicable” occurs in the Dis cipline as it now reads, and whether tho so frequent use of the term lies in the imprac ticability of certain things to be done, or in tho carelessness or redundancy of words. Respect to even outsiders demands atten tion to this ; i. e., if it is “practicable.” 2. Inquire as to the number of instances in the Discipline where the term charge may, with greater propriety, be substituted for “station,” “circuit” or “mission,” when either one or more of these terms are used in the same sentence. 3. The fixing of a certain (same) time for an Annual Conference to meet every year— i not to be changed for, say sixteen years, and then only when four-fifths of the Annu al Conference present and voting shall agree. The fixing of this time may be by the Bish ops or by the Annual Conference. If such a change necessitates a Bishop to each Con ference, then let us have it so. The fixing a stated time for the annual session of the Conference cannot necessitate anything, in our judgment, only that which tends to the perfection and efficiency of our economy. 4. Let all the members of a Quarterly Conference bo amenable to that body for their official conduot—giving power to cen sure or remove from office; leaving them, excepting the preachers, amenable for moral conduct to tlioir respective churches. 5* Abolish all distinction between tho lo cal and itinerant preachers so far as the studies and term of candidacy for ordina tion are concerned, and also as to tho place and committee of examination. r Let all the preachers be members of the Annual Conference, divided into—l. j Evangelists, (absorbing the Missionary So ciety and all its appurtenances,) to go in ad vance and clear and fence the fields. 2. Pastors, absorbing, (not destroying) the Sun day-school appendix to cultivate those fields. 3. Teachers, all the balance, including edi tors, presidents and professors of col leges, all agents etc., to attend to all inter ests of the church which is not appropriate to 1 and 2. None in this department to re ceive anything from the Church except what may be derived from their secular call ings or allowed from their respective offices. In this department,- lay representatives may safely and properly be admitted. Classes 1 and 2 to be ready to go, stay and work wherever the Bishop appoints and receive support from the Church. Those of class 3 maylivo where they please, and support themselves, except those who are appointed or elected to certain services of the Church; these shall receive their support from the proceeds of the work they may serve. None but the families of those who have been ef fective in 1 or 2, say, sixteen years before and at the time of superannuation or death, shall have any claim on the Conference col lection. Let an equal number of delegates from each class (1, 2 and 3) be elected to the General Conference. Classes 1 and 2 may be called itinerants, the others resident or local. From the itinerants let the Bishop select men in number and qualification suf ficient to meet the demands of the work, leaving the surplus (if any) on a reserve list; let the deficiency, (if any) be supplied from the locals. No “reserve” shall be appointed to any work iu the interest of Conference without his consent. In the annual revision of the roll, a member may be changed from the list of itinerants to that of locals, or vice versa, as lie may elect, and still remain a member of the Conference. 7. Let there be one steward for every fit tv dollars of the estimate, and let the Board have the power, in consultation with the preacher, to plan the work, and let them be responsible to the preacher for the estimated amount; and let them have the power of deducting from the allowance for any inex cusable loss of time on the part of the preach er Let the church have the power of sus pending any member from the privileges of the church who neglects to pay an equita ble proportion of the assessment on Ins Church, and remain suspended until he shall payor show jusicause forsnob neglect. In reference to these suggestions, no ar guments are offered. If in reflecting on them our delegates may not find reasons for them, let them pass. Next week we may give a few others. Methodists and Methodism. From a lecture by Rev. Tiros. K. BeeoUer, at El mira, N. Y., March 18, 1870. The Methodist is pre-eminently the reviv al church. Other denominations that have had success in revivals, resemble the Meth odist in proportion to their success. The theology of the Methodists is a work -lUA truly * Methodist church or society is to day what it was at first, a company of men anxious to flee tho wrath to come, and help each other on toward the full assurances of sin pardoned and of God reconciled. Starting with this single aim, all else that is at all peculiar has grown up; and justifies itself, not by appeals to Scripture, or to tra dition, or to venerable usage, but by strong, hearty, Christian common sense utility. The heroic endurances and acliievements of these Christian preachers and people are almost incredible. Abate three or four miracles; such as the lame man healed by Peter and John ; the death of Ananias and Sapphira; the deliverances from prison of Peter, Paul and Silas : —abate these, and St. Luke’records in all the Acts no daring more heroic, no devotion more absolute, aud no victories more brilliant than may be read in the anuals of these early Methodists. Os these evangelic preachers, we may say, as was said long ago of other men of faith : They “had trial of cruel mockings and scourgings; yen, moreover of bonds and imprisonment. They were stoned, they were tempted, were destitute, afflicted, torment ed; of whom the world was not worthy.’ All this, within the last hundred yeara. Men are probably now living who have seen and talked with John Wesley! And, which is very noteworthy, Wesley and his preach ers were not noisy destructives, nor revolu tionists. The same spirit that produces Methodist revivals and Methodist theology, brought Methodist hymns and Methodist singing to pass. If men talk at all, they talk their mother tongue. If they sing at all, they sing the tunes they know. The Methodists did not require the people to learn a sacred Greek or Hebrew language to talk religion withal; nor sacred tunes in which to sing religion. They took the peo ple’s language and the people’s tunes, and charged them with the Gospel story. They talked and they sang tho words and the melodies of the people. Charles Wesley wrote hymns to match John Wesley’s and George Whitefleld’s preaching. That they were Christian hymns is proved by the fact that nearly all churches and sects called Christians do this day print them and use them. Among you, to-day, if any know by heart six Christian hymns, be sure that Charles Wesley wrote at least one of them. Listen Lo on a narrow neck of land Twixt two unbounded seas I stand; Yet how insensible. Or this : Stay thou lnsultad Spirit, stay! Though I have done thee such despite. Or : Oh that my load of sin were gone, Oh that I could at last submit! Or:— Oh for a thousand tongues to sing My great Redeemer’s praise! Or Love divine all love excelling Joy of heaven to earth coma down ! Or : Jesus lover of my eoul Let me to thy bosom tlv. Or : Let eniuts below in concert sing With those to glory gone 1 Let me quote entiro stanzas from this hymn: Is thero finer poesy or piety in ouv language ? One family we dwell in Him One church above, beneath, Though now divided by the stream The narrow stream of death! One army of the living God To His command we bow— Part of the host have crossed the flood And part are crossing now. Is not this quite equal to that splendid Scripture :—Seeing then that we are com passed about with so great a cloud of wit nesses, let us lay aside every weight and tho sin that doth so easily beset us, and let us run with patience our race ! If the Methodist Church ever give up her people’s melodies and take in stead ‘ 'sacred music; “if she ever give up the voice of many singers and taka instead organs and fancy choirs; if she ever forsako the passion of Christian love (breathed by Wesley, and take tho stately psalm instead: then will her glory have indeed faded, for the half of her revival power over rude and wicked men will have departed from her. From tho Naw York Methodist. Methodist Union. BY BEY. L. 0. MaTLACK. The prospect of un early union between the fractional bodies of Methodism generally is not very flattering. Efforts in that direc tion must be tempered with the oonviction that it is good “ both to hope and patiently wait for the salvation of God. ” And between our Churoh and tho Methodist Episcopal Church, South, the present obstacles are numerous and difficult to manage. First on our side, there is too much as sumption of superiority by many writers in the press of tho North. \Ve may be all that we claim for ourselves, in every respect, rel atively to the South. But the quiet con sciousness of that fact should satisfy our self-esteem, without so much ado over it. True, the editorial or communicated matter is not official, but it is allowed to have great weight in the make-up of opinion by our Southern neighbors. And with them there is an unreasonable sensitiveness and asperity of temper displayed in their response to our self-praises. Tho weakness or inadvertenoe displueyd by some writers on our side is rnude to bo an outrage aud is denounced with great strength of language if not of logic, as the spirit of tho Methodist Episco pal Churoh toward the South. ’ I am per suaded that neither on the one side nor on the other is tho exact sentiment of the Church represented. That the claim of su periority is not the Northern Methodist sen timent generally, either of the ministry or membership. And this asperity of temper toward, and this denunciation of, the North, is not a complete reflection of Southern sen timent. Good and sufficient evidence exists to show that among Southern editors, and with Southern laymen, the former article on union, giving the mutual relations of North ern and Southern Methodism to slavery, was hailed with satisfaction as a “ray of light on the union question.” And but for the article in the Quarterly, which the South erners judged required attention, aud which provoked so much irritation and spleen, that very paper would have been coined from The Methodist in more than one Southern periodical. Another thing adverse to tho interests of union is the assumption of an inevitable des tiny, on our part, which is to absorb the Methodist sentiment of the continent. The disintegration and absorption theory is en tirely baseless. The faots of the past and of the present demonstrate that. We have “disintegrated and absorbed” at the South for years. Arid what does it amount to? The smallness of the result among the white people of the South is manifest. And what that is now is about all it will ever be. That process in this particular direction lias had its day. Accessions from the white popula tion here will yet be received us the legiti mate result of missionary labor in destitute localities. And if an equal amount of ef fort and expenditure be made toward de veloping the work in that direction, as has been made for the freedman, very much may be expected hereafter. In fact, the Southern Methodists are a unit in their purpose of adhering to their organism. To expect it to be otherwise, is to be disappointed. To act upon the as sumption that they will disintegrate, is folly. Every year adds to their adhesiveness. And they are a unit upon a basis which is exactly the counterpart of our own base of action— that is, devotion to their “lost cause.” To insist that this sentiment shall be ignored by them, or else be a disqualification for Chris tian fellowship, is to make the same mistake those do in politics who oppose universal amnesty, and insist on iron-clad oaths of loy alty. The religious world can afford to be as generous as the politicians are. Indeed, the principles of Christianity demand this. And the Methodist Episcopal Church moved forward many leagues of moral progress, in the direction of Methodist unity, when at the Chicago General Conference she put out of her Discipline the following provision: “ How shall we reoeive those ministers who offer to unite with us from the Methodist Episcopal Church, South? Arte. If they come to us properly accredited—provided they give satisfactory assurances of their loyalty to the national government;” and instead of this, provided for tho reception of all “if they come to us accredited from any branch of the Methodist Church.” The conclusion reached, at this point in the discussion, is, that all at tho North who favor union must set aside the assumption of one party being the superior of the other; and all at the South who favor it must give up the ground that they only have suffered wrong; and let the difficulties really existing be frankly stated. Now then, what are they? A careful reading ot the controversy will show, we think, that the following embrace the actualities of the situation, and perhaps the right method of action: Two Methodisms, of one origin, exist in the United States, -whose doctrines and Church polity are near enough alike to be declared identical in character. Organically, they are each complete, and capable of existing separately and independ ent of each other for an indefinite period. One of these organizations—the Methodist Episcopal Church, South—in 1848, made overtures toward establishing fraternal rela tions, which overtures were declined at tbs time—because of impending litigations about church property and for other reasons—by the Methodist Episcopal Church. The events of the following twenty years, including oivil war, and mutual ecclesiastical invasions of territory, did not prevent a re newal of effort for fraternal intercourse be tween the two bodies, wh : ch was in every way creditable to the chief pastors who proffered and who responded to them. Fitly enough, the second effort was initia* M ROWERS COLLECTION ted by the bishops of the Methodist Episco pal Churoh. It, however, lacked the element of authority, which the former possessed, not being the action of the Church in Gen eral Conference assembled. And for this snfficieut reason it fell short of accomplish ing any positive action favoring union. And it is fitting, and would be only Chris tian courtesy, for the Methodist Episcopal Church to take up the line of action just where they left it in 1848, and at tho Gen eral Conference to be held in 1872, appoint a fraternal delegation to meet the General Conference of the Southern Church and shake hands as brethren. This is the plan of beginning. All other matters are out of reach, both iu discussion and action, until this is an accomplished fact. Then follow the adjustment of prop erty questions, the establishment of fraternal relations between our neighboring churches, and joint Christian labor for a perishing world. If such fraternal message is provided for in 1872, the two years intervening before the ensuing Southern General Conference will begin an era of peace and good-will that all good Christians should bo anxious to sec introduced at the South. Unexpected Fruit. BY REV. H. L. HAMMOND. More than forty years James S was an old-fashioned, common drunkard. Every body knew him for a drunkard. Nobody called him “Mr. S ,’’ or even “James 8 but “Jim S .” Even the chil dren of the town, though more carefully taught than now to speak respectfully of adults, were not reproved for calling him “Jim S .” Os course ho was poor. Well l do I remember the little old house that shel tered him and his family, for unfortunntely ho had a wife and numerous children. Tho house had never been quite finished. Tho weatherboards had not been put on the ga bles. Tho roof-boards had not been sawed off, but stuck out over the ends. The scaf fold braces were still left upon the roof. A low, dilapidated fence enclosed it and a treeless yard and a neglected garden patch. The drunkard’s signals were usually in the windows. Inside there was one low room and a ohamber-loft reached by a ladder, and that was all. It oould not even boast of a lean-to for a bed-room. As for furniture, the less said the better. Tliis was tho comfortless homo for a wifo and eight or ten children. Nor did this al ways shelter them. The unnatural father would sometimes como home crazy with drink, drive them all out of doors and com pel them to take refuge umong tho neigh bors. A ragged, spiritless, dejected set of children they were, who seemed to feel every day and every hour of the day that their father was a drunkard whom nobody respected. They dreaded him and utmost equally dreaded to look any one else in the face. An untold amount of shame and deg radation is the heritage of the poor drunk ard’s child ! The mother was industrious and well disposed, but she was a cripple and lmd nothing to do with them. Wlmt could the poor woman do with suoli a husband and family ? “Jim" had no trade, but when sober used to work out by the day among the farmers and earn a scanty supply of corn, which was made still more scanty by his selling half of it for whisky and bringing only a moiety home in the shape of meal to his family. My father having moved into his neigh borhood when I was a boy, “Jim” came to work for us. In mv zeal as a young convert I spoke to him about his soul. Though evidently surprised to be talked to by a lad of twelvo years, yet despite the disparity in our ages, and notwithstanding that I doubt less repeated mainly what I heard others say rather than what I knew myself on the great subject, he did not resent my efforts to make him a sober man. But nothing seemed to come of it, and older people thought my zeal misdirected, and his cuse hopeless. He would get beastly drunk and lie in the streets, with whisky when ho could buy it, with old cider when he could beg that. No one thought of him as anything else or ever likely to be anything else than drunken “Jim.” The temperance reformation came, but its chief usefulness was thought to bo in pre venting intemperance by pledging to absti nence those who had formed no such evil habits. These old drunkards, it was assum ed, could not be saved. I left home, and after several years heard of the Washington (total abstinence) tem perance movement, which did reach and re form the drunkard. At once I thought of old “Jim,” and wrote to tell him that there was hope for him. No answer came. I did not expect any, for probably he did not write a letter in five years. On returning lo my native town, after several years’ absence, I met him—found him sober, and at once inquired whether he had not been blessed by the new phase of the temperance reform. “Well,” said he, “I—l—l always did set a good deal by you. I remember when you was a boy ana I was at work for your father, you tried to make me better. ” “Yes, I remember, and I am glad of your good will. But how about the rest ?” “Well, I don’t drink so much as I used to.” “That is encouraging so far. Now, why not make a determined effort and give up drinking entirely, and be a free man ? You can do it I” “Yes, it can be done; but it requires—a —great—deal—of—resolution, ” bringing these last words out slowly. And then ho went on to tell me a story which awakened my sympathy for the poor man. “I (lid break off entirely once. It was before your remembrance. I did not drink a drop for two years and a half, and was as proud of it as ever a man was. The people began to treat me with respect. My wife became hopeful and my children frolicked around me. We had plenty to eat and be gan to get comfortable furniture. But as I was at work one hot day we had some drink that I supposed was harmless, sweetened water with vinegar in it. But unknown to me, some whisky had been put into it. If I had known that, I would no more have touched it than arsenic. But I was thirsty and drank in a hurry, got a taste of the whisky, and then I could not stop—till I was drunk! The next day I felt more ashamed than I can ever tell you. I could no longer say that I had not drank for so long a time. My resolution was all gone. The old taste came back so strong upon me that I gave all up and went back. Ever since then I have been the miserable mnn you have known me, and I don’t know but I shall die so. ” My tears fell as he told me this, but I grasped bis hand and said : “Mr. S ,do not despair’. There is still hope for you. You broke off once and can do it ngain. God will help yon if you ask Him, Do you believe and trust Him ?" “Oh,” said he, “it requires—so—much— resolution.” This interview ended without my obtain ing much encouragement, but not until I had learned that his was one of those tem peraments that could bear but little stimu lant, and therefore he had the repute of a common drunkard, though he drank less whisky than many others who were called sober men. I never saw him again. A few weeks since, after another absence of many years, I revisited my old home. Most of those whom I had known, and after whom I in quired, had moved away or were iu the graveyard. At length I thought of Mr. S . “Can you toll me anything about old Jim S?” “Dead years ago.” “Died as he lived, I suppose ?” “No. He be came one of the most peniteut creatures vou ever saw, and left the best evidence that he died in Christ.” I could scarcely be lieve my own ears. Tears of joyful sur prise dimmed my sight, nnd my thoughts went back to tho former conversation I had with the poor old mnn. I gained no further knowledge of the means by which he was brought to repent ance. Can it be that my few feeble efforts as a boy and as a young man had anything to do with it ? I can hardly dare hope so. Yet who knows but that it may be even so ? Who knows but that a God of infinite mer cy remembered my prayers and labors for him long after I had forgotten him ? Who knows but that I shall meet him in heaven and be able to count him as one of my spiri tual ohildren ? But whether so or not, I E. H. MYERS, D. D., EDITOR WHOLE NUMBER 1797. rejoice and shall ever rejoice that I honest ly sought tho salvation of the poor old drunkard for whose soul nobody else seem ed to care. Whether my little handful of seed grew or not, I have already received a blessing for “ sowing beside ” those “waters,” turbid waters though they were. — Advance. Have You Tested Your Oil 7 There is a great quantity of oil in use now a days that is not good, notwithstanding tho dazzling brightness of its burning; it throws out a great glare of light, but it is not that light referred to by the Saviour when he said, “let your light so shine.” The light given by pure oil does not dazzle, although it is beautifully bright; it is al ways cheering, soft, and pleasant, and can be seen. It is a true light: men can look upon it while they feel its influences, It enables them to walk steadily; to ran the race set before them in the Gospel; to look steadfastly upon Jesus; however high he may be lifted up they can see him; while at the same time they look well to their feet, and are careful to avoid the snares which beset them on every side. None who walk iu the light aro ever lost in self righteous ness, vain glorying, and idle boasting “that thoy are not as other men are,” that their light is better than the light of others. They can see their own deformity—they whose oil is pure and well refined can see tho deceitfulness of sin, they can see tha way of escape from the wrath to come— thoy can see in the distance tho City of Refuge—they can see a light shining in tho window of heaven to guide them across the river of Death into tho haven of eternal rest. None who are guided by this light ever bonst of having more light than others. God will give to all who ask him sufficient light to guide thorn to heaven, and they who are walking in that light go forward steadily pressing onward toward the mark for the prize of their high calling in Christ Jesus — not talking about their light, but letting it shine so that men may glorify God. Their aim is tho glory of God, and they use every means that God has given them to keep their light brightly burning. Do any ask where this pure oil can bo obtained ? We reply, “Go to Jesus;” he is able and will ing, not only to give the oil, but with it di rections how to trim your lamp; but remem ber that this oil will not burn brightly in a dirty vessel; go at once to Jesus, ask for a new, clean vessel, filled with his pure oil; and pray for the aid of his Holy Spirit to enable you to keep your lamp bright and clean, and you may expect graoe and glory if you ask m faith. Thoughts (or Parents. 1. Be what the children ought to be. 2. Do what the children ought to do. 3. Avoia what they should avoid. 4. Aim always, not only in the presence of the children, but also in their absence, that your conduct may serve them for an example. 0. Are you among them defective? Ex amine what you are yourself, what you avoid —in a word, your whole couduet. 0, Do you discover in yourself defeota, sins, wanderings? Begin by improving yourself, and seek afterward to improve your children. 7. Think well that those by whom you are surrounded are often only the reflection of yourself. 8. If you lead a life of penitenoe, and seek daily to have graoe in you, it will bo imparted to you, and through you to your ohildren. 9. If you always seek divine guidance, your children will more willingly be directed by you. 10. The more obedient you are to God, the more obedient will your ohildren be to you. Thus in his childhood the wise Solo mon asked of tho Lord “an obedient heart” iu order to be able to govern his people. 11. As soon as the master becomes luke warm in communion with God, that luke warmness will extend itself among his pu pils. 12. That which forms a wall of separation between God and yourself will be a source of evil to your children. 13. An example in which love does not form a chief feature is but as the light of the moon—cold and feeble. 14. An example animated by ardent and sincere love shines like the sun—it warms and invigorates. — London Sunday-School May - asine, Sunday School Teaching. 1. If you would give, you must first pos sess. 2. In order to succeed, a teaoher should deal with particulars. 8. Teachers must be impressed with the sacredness of childhood. 4. Thesuccessful teacher must be patient. 6. The guidance of the Spirit of God is absolutely necessary. —The Methodist. One Says, I will give to-morrow, to excuse himself from giving to-day. Alas! do you know whether you shall be alive to-morrow iu this place? Another says, I am poor, I have need enough myself of all my means. Yes, you are poor, you are destitute, but it is of love, of benignity, of faith, and of mercy. A third says, whom do I wrong? I keep only mine own. I ask you, from whom did you reoeive those riches, and whence did you bring them? Did you not coino naked from your mother’s womb, and shall you not return naked to the dust? Whence did this wealth come? from chunce? What is this atheism! If you confess that you re ceived it from God, why did it fall to your lot rather than another’s? God is not un righteous in the unequal division of property among men. Why are you rich, and why is this man poor? it is, that you may receive the reward of dispensing your goods faith fully, and that the poor may receive tho recompense of his patience. When, there fore, you appropriate to yourself that wealth which belongs to many, and of wliioh you are the steward, you act unjustly.— Basil. Whited Sepulchres. —We pity tho wretch edness and shun the wretched; we utter sen timents just, honorable, refined, lofty; but somehow, when truth presents itself in the shape of a duty, we are unable to perform it. And so such characters become by do grees like the artificial pleasure-grounds of had taste, in which the waterfall does not fall, and the grotto offers only the refresh ments of an imaginary shade, and the green hill does not strike the skies, and the tree does not grow. Their lives are a sugared erust of sweetness; trembling over black depths of hollowness; more truly still, “white sepulchres, ” fair without to look upon, “ within full of all uncleanliness.” Faith as an Anchor. —Give the mariner a stout ship, a skillful captaiu, deep water, and plenty of sea room, and he will be steady through any tempest, because the perma nent outbalanoes the transient. So give tho man, on this great sea «f life, trustworthy reliance on God, let him know that he can trust in the depth and sweep of this divine nature, in the trustiness of these things that are about him; let him see the eternal an chor ready to grapple and hold fast when all else fails, and he will cheerfully face any tempest that can ever come.— Robert Coltyer. “Lead mb, lead me,” —Whut does this prayer teaoh us? Why, that the most ma ture Christian, if he judges aright, feels that lie wants as much to be led in the right wav as if he were only beginning the spiritual life. Tho word "seems to me to bo almost humiliating, “ Lead me,” Itis a little child saving, “Lead me, mother, lead me.” It is more than that; it is a blind man puttiug out his hand—he cannot see, he cannot find his way, and he is begging, “Lead me.” Much babes are we, such blind men are we, apart from tho guiding grace of God. The surest road to poverty is to hoard up treasure. The surest road to wealth is to bestow liberally where it is most needed. The miser is the poorest man on earth; the most liberal man is tho most wealthy. If, therefore, you would be rich, do not aim at riches, but simply use what you already pos sess for the greatest possible good of the greatest possible number. Contentment works its own mill, and fills its own barn.