Newspaper Page Text
THREE DOLLARS PER ANNUM.
> VOL. XXXIV. NO. 24.
(Original |Jottr]T.
Alone Witli Cod.
Alone my God with thee! nlonc with thee!
While everything around lies dark and still; t
The twinkling stars, the only lights I see—
The only sonnd —the murmur of the rill. f
I gaz ■ upon Die solemn stars, which seem
To look with tender pity on my grief,
But they arc cold, and distant though they beam
So brightly, and their rays give no relief.
But Thou, 1 feel, art ever with me, Lord,
And still to Thee, my long-tried soul looks np,
And leans, with confidence, on Thy dear word,
And patient, strives to drin* this bitter cup.
And when alone, dlonc With Thru, my God,
I make my linmble prayer for aid divine;
Lest weak, 1 faint beneath Thy chast’ning rod,
Or cease to feel, “Thy will be done’’—not mine.
Mas. W. F. Robertson.
Contributions.
‘'l’lic General Rules of Hte i>l. E.
Church, South.—No. V.
# BY 11F ( V. W. KNOX.
The pernicious femteoGyof marfy o£ those
books interdicted by onr rule, is at once ap
parent to every pious mind. They assume,
for the most part, the dignified title of
literature , though better known as yellow
covereil literature. They abound in almost
every bookstore, meet you along every
thoroughfare, and are to* bo found on the
centre table, and in the literary of many
families, even some Christian families, at
tracting attention by oddly shaped and
flaming characters, and doing an incalcula
ble amount of evil, especially among the
young, the ignorant and inexperienced.
Now, T am very far from condemning ev
erything denominated fiction, or that comes
to us in the name and in the guise of a novel.
I have listened to a great many tirades
against novel reading, I have heard much
said against works of fiction, generally; and
so long as such strictures were universal, uu
diseri mi dating, L remained unaffected by
them. There are many works of fiction, as
for instance, a large proportion of our (Sun
day -school reading books; there are —be
not alarmed, over-fastidious critic!—even
some 'novels, the number may bo small, but
still there are some novels, which may be
read to advantage. The danger here is the
cultivation of a taste for this, and for only
this kind of reading.
Among the hooks of this character which
I would recommend, I do not include all
that are seemingly or professedly moral and
even loligious, for some of these, though
often spoken of and commended, and some
times by religions journalists, nre neverthe
less, as I think, of most pernicious tendency
ami ( licet. In the trashy volumes of which
I spoke awhile ago—the cheap and yet dear,
because worthless, literature of the age — this
immoral tendency is seen upon the surface,
their infidel proclivities stand out in liold
relief, or else the violations of a refined
taste are so many and flagrant, that while
they excite the imagination, they disgust all
the better feelings of the heart, lint in
certain works of higher respectability,every
thing of immoral or infidel tendency is care
fully Concealed. Their very freedom from
any overt attack upon morals or religion,
prevents that vigilance which should bo ob
served. The pill, whose nauseating proper
ties would otherwise require it to be rejected,
yet being sugar-coated, is swallowed with
avidity, and the poison unseen is left to do
its work of death.
The objection which I have to this kind of
lKicks, is not that which usually obtains.
It lies deeper, is more fundamental, and
more too in accordance with the rule I am
considering. These books while they seem
to have a proper reverence for religion, yet
it is not the religion of the Bible. The
“reading”of them, therefore, does “not tend
to the knowledge or love of God.” This is
seen partly in the side-flings which are some
times made at those who are seeking to be
Christians according to the Bible pattern,
and more fully iu the absenco of those re
generating influences, by which only man,
fallen, man, cau be saved. The heroes and
heroines of these works, are, for the most
part, of faultless moral'character, and some
of them are apparently pious; hut they are
so naturally, or become so by their own ef
forts: at any rate, Micro is no reference to a
Divine power through which they were
brought into this condition. The deep de
pravity of our moral nature, the necessity
of a Divinely-wrought atonement, of re
pentance and faith iu Christ, in order to
justification or pardon, of the new birth or
spiritual regeneration, of the vitalizing in
fluenees.**nd ever-abiding energies of the
Holy Spirit, to make wk Christians, and to
keep us Christians, are generally ignored, if
not repudiated. These absolutely essential
teachings find no plactvin many seeminnly
moral and professedly religions works. I
do not mean that these fundamental princi
ples should bo formally stated and discussed.
I only claim that such books should be true
to nature, true to life, true to the Scriptures,
The characters they give must not be absurd,
impossible, such as never have existed, do
not now exist, and never can exist in this
sin defiled world. If theyspoakpf morality,
let it be that of the Bible; if they mention
piety, let it be such as accords with t he teach
ings of the Holy Scriptures; if they present
a Christian, let it bo one who has become so
by “ repentance toward God, and faith to
ward our Lord Jesus Christ,” and let there
not be room for the destructive heresy, that
a man can make himself good, and prepare
himself for heaven by simply leading amoral
life and doing some of the deeds of piety.
“ The carnal mind is” already sufficiently
“enmity with God,” poor, fallen human na
ture is already sufficiently at variance with
the doctrines of Christ, especially of that of
the sinner’s justification by faith only, and
not by works; vain man is already wise
enough in his own estimation, and suffi
ciently inclined to rely upon himself, to
think that by a little evanescent goodness,
a few fitful works of charity, and a sort of
common-place morality, he can fit himself
for heaven; and he needs not the encour
agement which these books give him, to re
ject the humiliating doctrines of the cross,
and to build up his hope of salvation upon
the flimsy gronnd of his own merits. Give
me one of Sir Walter Scott’s,which, without
affecting to teach mo religion, furnishes me
with lunch historic information, and by
means of an ingenious plot, holds me awake
while he lets me into the inner circles of the
society of days long since by-gono, rather
than one of those so-called religious novels,
which comes to me in an imposing garb,and
would hush up my conscience with the
thought that “I am reading a good religious
book,” while all that is fundamental in re
ligion is skillfully kept out of it.
This is a reading age; or at least we may
suppose so from the number and variety of
the publications which are almost every
where extant. The press was, perhaps,never
more energetically worked. It is wondi }
to think of the number of books, and espe
cially periodicals in the shape of Quarterlies,
Monthlies, Weeklies, Dailies, now published,
to say nothing of the Almanacs and thous
and and one notice sheets with which the
country is well nigh Hooded. It wonld be
useless to ask: “Are they all read?” Many
of them ore only lighMy skimmed, if noticed
at all, and, indeed, many of them deserve
no more than a passing glance. Bnt right
heredhero is needed an admonition. It has
been somewhat pithily said, that “ what is
worth doing at all, is worth doing weU.”
There may be exceptional instances; bat the
general truth cannot be successfully contro
verted. Varying the aphorism to suit the
present case, it may be said that, “whatever
is wojth being read at all is worth being i veil
read”’ The practice of surface reading has a
tendency to dissipate the mind to weaken
or destroy its energies. We soon, almost
inadvertently, come to give bnt little atten
tion to those great truths, which seriously,
essentially, lastingly affect our spiritual well
being. The Bible itself, the Holy Book
Jim source of all religious truth, is
soon neglected altogether, or - ' only superfi
cially read and studied.
This may be called a paragraplial age.
Nowspaper editors especially, foreshadowing
what the fnture is to he, or shaping out a
course they* wonld like to see pursued, or
miuisteriug to a disposition in this direction
already made manifest, arc inclined to in
dulge much in paragraphal writing. Instead
of long editorials on the leading subjects of
the day, they are giving as short paragraphs
on many things. Iu this there are advan
tages as well as disadvantages. It may well
subserve the purposes of general informa
tion; hut it is susceptible of being carried
to an extreme, and it may result in a disin
clination to everything of a close, serious,
argumentative character, to all books which
take an elaborate view of any particular
theme, and to all preaching except that
which abounds in pithy sayings or brief dis
enssions of a great, variety of subjects. Per
haps, authors and ministers had as well
anticipate what is coming, and in some sort
preparo for it, if in their preparation they do
not unduly hasten what, nevertheless,seems
to ho inevitable.
Keligiims works, as well us others, are
constantly coming forth from the ever teem
ing press, so that, with the inspired Treach
er, we may say, “Os making money books
thero is no end.” Whether they are read
with the same avidity as the others does not
appear. I suppose, however, that they nre
largely purchased, and read to some extent,
hastily glanced, a paragraph here and there.
Bnt what we should mostly fear is that the
Bible, the great Chart of onr salvation, tho
ouly sure guide along life’s pathway, may he
overlooked or neglected.
Although tills may lie called a reading age,
I fear it cannot be rightly denominated a
Bible reading age. A beautiful copy of the
sacred Book may occupy a conspicuous place
in every library, an elegantly bound volume
of Divine inspiration may be fonml on every
centre table; bnt its dust covered lids,unless
pride or fashion keeps them well brushed,
gives motirnfnl eviilenco that it is seldom
opened, that it is but little read! How many
alas, are seeking to satiate their thirst at the
numerous little rills which are said to pro
ceed from this blessed fountain, but more or
lessJniuldied through the means of their out
flow, while tho fountain itself, brimming
full of the unadulterated “waters of life,” is
unapproaclieil, except by a few who are un
willing to receive from any less source the
lifo-snstaining element! How many aro en
deavoring “to walk in the light of the fires
they have enkindled,” or that flickers from
the dim torch-lights of others, while the
heavenly Lamp hangs out there, sending
forth its rays of Divine illumination for tho
enlightenment and guidance of all who aro
groping tlieir way through the darkness of
this world to the regions of light beyond—
the Lamp which shells its bright radiance
upon this darkened life below, illumines
with its cheering beams “the valley of the
shadow of death,” lights up with its living
effulgence tho dark portals of the house of
death,anil throws its brightening sheen upon
tho borders of tho other world, enabling
us by faith to take a view of tho undimmed
glories of the Heavenly place! How many
arc searching among the massive tomes of
ancient and modern literature, for tho knowl
edge of some healing balm, some long forgot
ten panacea, or some still forthcoming elixir,
to heal tho wounds which sin has made, and
to relievo tho sufferings of this sin-bliglited
world, while they turn away with inward
loathing from tho great Journal of Spiritnal
health, in which the ouly available remedy
is set forth, with all necessary directions for
its proper use; tho ouly specific for earth’s
woes, and which, unlike those “patented
nostrums,” is offered “ without money and
without price!”
I shall not, of course, be understood as
decrying other books, for I have already ex
pressed my high appreciation of many of
them. I love good books, anil take pleas
ure in acknowledging my obligations to
them, and iu cordially and strongly recom
mending them. lam objecting only to
these taking the place of the precious Beve
lation which God has given us. I am not
ono of those either who believe that we
should read no book except the Bible; I am
contending only that the Bible must not be
overlooked; lam seeking only to give it its
appropriate, and that is the highest place
among them all; I am directing only that,
in reference to certain truths, we should
seek them first of all in the great unadulter
ated source, whence as “living waters,’’they
emanate, that as pilgrims along the pathway
of life, we should walk by tho light of this
Divine lamp, rather than subject ourselves
to the possibility of being blinded and led
astray by the bewildering glare of inferior and
uncertain lights, that as sin-defiled human
beings we should go at once to the spiritnal
health-book, to ascertain the nature of our
disease and its only remedy; iu a word, I
am trying to impress the thought that we are
not to satisfy ourselves with what is taught
by men, however wise aud good, when the
great text Book is open to us, and we may
study it and ought to study it for ourselves.
I am fully aware that in science and liter
ature thero are truths which, for want of
mental ability or the necessary intellectual
training, or for want of leisure and tho re
quisite facilities, many cannot pry into and
understand, and are compelled to rely upon,
the facts, inductions and conclusions of oth
ers more highly favored in these respects;
bnt it would not be commendable to accept
those statements, and blindly to rely upon
those conclusions wbero vital interests are
involved, while they have the ability and
requisite means of knowing for themselves.
So there are in the Sacred Scriptures cer
tain mysteries, great recondite truths, for
which a large part of mankind have not the
time, the Opportunity nor the necessary
learning and ‘ability to nncover and make
plain even to their own comprehension, and
they must take them as they have been de
veloped by others who, from strength of in
tellect, previous studies, habits of thought
mid other circumstances, are better qualified
to understand and unfold them, or leave
them as things inexplicable or unexplained:
yet, surely none can justify themselves in
-taking their religions views second-handed,
when they may go to the Book where they
are spread out plainly before the minds of
all who choose to search for them. It is
their duty, like the more nobly acting Bere
anaof old, to “search the Scriptures daily
to sec if these things are so.”
Priceless boon! the book of Heaven,
Best instructor of the mind.
Light to wandering mortals given,
Fount of happiness divine:
Let thy truths my spirit cheer,
Be my Guide and Counsellor here!
Book of hooks! the Book of ages,
Cloud by day and lamp by night,
Let thy soul-refreshing pages
Be mystndy and delight:
Book of God, my mind illume.
Guide me to the pilgrim’s home!
Spiritual Life and its Source*?*
No. 11.
The plan of redemption was not an after
thought with God. From eternity He pur
posed to make man, and foreseeing that he
would fall, He, from all eternity, purposed
to redeem him. When Adam fell, he and all
his posterity fell in the arms of redeeming
love. “By the Bighteousness of One, the
free gift came upon all moo unto justification
of life.” ltom. v. 18.
A soul absolutely dead is without knowl
edge and without strength. Adam did not
suffer absolute spiritual death when he fell.
None of his posterity have ever come into
the world in such a state.
To constitute one a free, accountable
moral agent, he must know what moral acts
to do and not to do, and must have power
to do nhd not to do them.
The Holy Ghost imparted to Adam, and
imparts to all his posterity, the knowledge
and the power necessary to free, accountable
moral agency. Jesus said, “I am the light
of the world.” Jolm the Baptist declared
that Jesus “was the true light, which light
eth every man that cometh into the world.”
The effect of this light is to “convince the
world of sin and of righteousness and of
judgment.” The world is irresistibly con
vinced that they onglit not to sin against
their God; hut ought to obey him; and that
preparation on their part is necessary to
meet the “Judge of all the earth.” This is all
the knowledge necessary for a freo and ac
countable moral being.
“When wo were yet without strength, in
due timo Christ died for tho ungodly.”
Bom. v. 0. Tho blessed Comforter not only
imparts knowledge bnt sufficient strength
also. Paul hinges man’s accountability
upon it. “Work ont your own salvation
with fear and trembling; for it is God which
worketh iu you (the strength) both to will
and to do of his good pleasuro.” Phil. ii.
12—13.
Thus the Scriptures teach that the Holy
Spirit quickens every soul sufficiently to
enable it to see and feel that what God com
mands it ought to do, anil what he inter
dicts it ought not to do: and at the same
timo gives the power to do or not to do the
Divine will. It is thus that the heathen
Gentiles, “which have not tho (written) law,
do by nature the things contained in the
law; these having not the law, aro a law nnto
themselves: which show tho work of the
law writton in their hearts, thoir conscience
also hearing witness, and their thoughts the
mean whilo accusing, or else excusing one
another.” Bom. ii. 14—15.
To boa free moral agent, therefore, is to
possess a degree of Spiritnal Life.
This quickening of the Holy Spirit—this
degree of Spiritnal Life, makes man a “re
ligious creature.” It is the secret source of
all systems of morals anil all forms of reli
gion in Christendom and heathendom. It
is impossible whilo thus quickened, to doubt
the existenco of a God, onr accountability
to him, and a future state of rewards and
puuishment. These are logical conclusions
of tho mind, from soul convictions, that
cannot be evaded. Any man is a pitiable
and hypocritical “fool that says in his heart
there is no God.”
This degree of Spiritual Life is only a
partial quickening of the faculties of the
sonl. Though partial, it is of infinite worth
to the world. Both the motive and the
power to begin the work of seeking God,
are found in it. But while it is a degree of
Spiritnal Life aud without it we could not
take the first step in working ont our salva
tion, it is not “Eternal Life.” 1 John v. 13.
Though the world possess it they are not
renewed “in righteousness and true holi
ness.” They are still “dead in (their own)
trespasses and sins.” Eph. ii. 1. They
have not been “subjected to the (whole) law
of God.” The good that they will to do,
they do not, and the evil that they will not
to do, they do. They find that “to will is
present with them, bnt (tho power) to per
form that which is good, they find not.”
Bom. vii. 18. The “law of sin and death”
(Bom. viii. 2.) disables them.
This law imposes no disabilities upon the
mental powers. The will being a mental
power is perfectly free. ’ God intended, and
now wills, that every muscle of the body
and every faculty of the mind and soul
should bo under the absolute control of the
will. When tho soul is saved by the “re
newing of the Holy Ghost,” all its powers
are brought under the dominion of the will.
The soul, by nature “carnal,” is tliuß “sub
jected” to the law of God which is “spirit
nal. ” To such a soul the will is not only the
motive power, but the instrument also; and
as an instrument, in sweet subjection to the
will of God. This is the perfection of hu
man nature.
Let us, by way of amplification, trace the
passage of a soul “from death unto life.”
1 John, iv. 14. If a man will commence
and continue seeking God, by honest, hearty
prayer, the Holy Ghost will, all the while
he is thus seeking God, exert his quickening
influence upon the faculties of the soul.
The more he prays, tho more fully will God
open the eyes of his soul. He will, therefore,
see more and more clearly the wickedness
of his heart and life, and his “guilty dis
tance” from God. Hence it is, that lie will
seem to himself to become worse and worse,
and to get farther and farther from God.
The ear of the sonl will become more and
more fully unstopped. Ho will, therefore,
, hear more and moredistincUy, the denuncia
tions of the Divine law. His conscience
receiving constant increase of life and sensi
bility, he will feel more and more sensibly
that the “wrath of God cometh on the chil
dren of disobedience.” In the bewilder
ment of spiritnal ignorance, he will likely
do a great many things that he thinks will
save him. Failure will succeed failure, until
all his human resources are exhausted. He
will finally cry out in the language of Saint
PUBLISHED BY J. W. BURKE & CO, FOR THE M. E. CHURCH, SOUTH.
MACON, GA., WEDNESDAY, JUNE 14,1871.
Paul, or something similar to it, “Ohwretch
ed man that I ami who shall deliver me
from the body of this death.!’ Fa’eil with
sorrow for sin,” humbled *|nd sub
dued, he will at last/all upon Godis simple
conditions of salvanqn. Enabled) by the
power of the Holy Spirit, and thtfmotives
W 1 and heaven) that its light repals, he
will without reservation, equivocation or
evasion, forsake all sin, give Hod undeserved
ly his heart and life, and believe oirfenis as
“the propitiation for his sins, anditaot for
his sins only, but also for the sinof tho
whole world.” All hindering cauajp being
now removed, the Holy Ghost, ittiSßll his
majesty, will enter and breathe Jpternal
life” into the souL “The law of dm Spirit
of life in Christ Jesus will make him free
from the law of-sin mid death." . Bon. viii.
2. Every power of the soul will bjr- made
folly “alive unto God,- through JesuiChrist
our Lord.” He will then enjoy thef‘glori
ous liberty of the children of God/ Tho
powers of his soul will be nmler com
plete and easy control of hjs will, he
will hardly be conscious of his volitions that
put them in. exercise. His "emptifes will
seem B P rin g np ? his
heart. “If the Bon make yon trce.fyf shall
be free indeed.” He feels now that be is all
right; and he is all right for he is renewed
“ofter God, in righteousness and trne holi
ness.” His heart being the “temple of the
Holy Ghost,” he enjoys His “soul ch.tfring
presence.” He is conscious of peace anil
acceptance with God. He, like the Psalmist,
feels his affinity for God. “His sonl long
eth, yea, even fainteth for the courts «f the
Lord; his heart and flesh crieth ont for the
living God.” The burden of his dailj?song
is, “nearer my God to thee.” He feels and
knows that God is his Father, for, ‘Tlio
Spirit itself beareth witness with onr ipirit
that we arc the children of God.” f> the
righteousness, and peace, and joy—till un
speakable glory of sncli a state.
If we are “alive unto God” we may ho as
oonscious of our Spiritnal Life, as we are of
physical life. We are conscious of physical
life through the exorcise of onr five senses,
or other bodily powers. So wo may be
equally conscious of our Spiritnal Life, by
the exercise of our spiritnal powers.
These are some of the evidences of Spir
itual Life from personal consciousness.
1. “Open thou mine eyes, that I may bc
hold wondrous things ont of thy law.” Ps.
cxix. 18.
“Blessed are the pure in heart for they
shall see God.” Matt. v. 8. David desired to
“dwell in the house of the Lord all the days
of his life, to behold the beauty of the Lord,
and to inquire iu his temple.” Ps. xxvii, 4.
Origin says, “But a defiled heart cannot see
Goil; but ho must lie pnro who wishes to
enjoy a proper view of a pure being.” It wo
are “alive nnto God,” we will lie see
the “beauty of the Lord,” and “behold won*
drous things out of his law.” New boauties
in God and his word will bo constantly un
folding themselves to our vision. Wo will
also havo a proper, spiritnal discernment (1.
Oor. ii. 14) of the religious experience t.at
is common to God’s peoplo.
2. “Miuo ears hast thou opened.” Ps. xi. G.
“The Lord God hath opened mine ear.” jjw.
L 5. “Blessed are your oars fur they wflrp*
Matt. xiii. IC. If when we hear God’s ward
read or faithfully expounded, tho pleasura
ble emotions of love, hope, joy, etc., aro ex
cited in us thereby; if by the recital of oth
ers’ happy religious experience, sympathetic
chords are touched iu our own hearts, we
may humbly claim that we hear because “tho
Lord God hath opened onr ears.”
3. “Perfect as pertaining to the con
science.” Heb. ix. 9. “Having our hearts
sprinkled from au evil conscience.” Heb.
x. 22. “And herein do I exorcise myself,
to have always a conscience void of offence
towards God and men.” Acts xxiv. IG. If
our consciences aro so sensitive, that they are
pained by the omission of tho least known
duty, or the commission of the least sin, or
the doing of anything that has tlio “appear
ance of evil,” we may safely conclude, that
“our hearts have been sprinkled from an
evil (disordered- dead) conscience,” and that
we are now “perfect, as pertaining to tho
conscience.”
4. “But there is a spirit in man, and the
inspiration of the Almighty giveth them un
derstanding." Job xxxii. 8. “The knowl
edge of the Holy, is understanding.” Prov.
ix. 10. “And we know that tlie Son of God
is come, and hath given us an understanding
that wo may know him that is true, and we
are in him that is true, even in Ilia Son Je
sus Christ.” 1 John v. 20. “If God has
‘shed abroad (his love) in onr hearts by the
Holy Ghost, which is given nnto us,’ aud
thereby given us, what we sometimes call
‘a feeling sense’ of his goodness, love,
mercy and truth if we have “tasted aud seen
that the Lord is good”—if Jesus is precious
to ns as our Saviour —if because w r e feel and
know that we have “access to the Father,”
through him, we can “confess that Jesus is
the Son of God”—we may be assured that
the “inspiration of the Almighty hath given
us an understanding that we may kuow him
that is true;” and that we may “knoiv him
aright,” which “is life eternal.”
5. “The fruit of the Spirit is faith.” Gal.
v. 22. “Now, faith is the substance (confi
dent expectation) of things hoped for, (de
sired) the evidence of things not seen.” Heb.
xi. 1. When we make the effort to do so,
if we are conscious that we do appropriate
the promises of God’s word as our own,
and that they are the “power of God” to
comfort, sanctify and rejoice onr hearts —if
in thinking thereon, we find that we believe
the things revealed by God as surely as if
wo saw them, it is evident that tlio Holy
Spirit has quickened Uie power in us to ex
ercise that faith, which ’fls the confident ex
pectations of things desired and the evidence
of things not seen.” Thomas believed be
canso he saw. Christians see because they
believe.
6. “We know that we have passed from
death unto life, because we lovo the breth
ren.” 1 John iii. 14. “But tho fruit of the
Spirit is love.” Gal. v. 22. “The carnal
mind is enmity against God.” Bom. viii. 7.
If we are conscious that we do “love the
brethren,” wo may know positively, that wo
have “passed from death unto life.” If we
are conscious that we do love God, it is the
plain inference from God’s infallible word,
that we are not “carnal,” bnt spiritnal, be
cause of the indwelling of the Holy Spirit
in our hearts. “And if Christ bo in yon the
body is dead nnto sin, bnt the soul is alive
nnto righteousness. ” Bom. viii. 10.
7. “Thy testimonies, precepts, and com
mandments are my delight.” Ps. cxix.
“Hate tho evil and love tho good.” Amosv.
15. If we can and do lovo things that aro
pure, holy, and spiritual, and have a disrel
ish for, and a loathing of, things impure and
sinfnl, we have in ns unmistakable evidence
of holiness of heart and of Spiritnal Lifo.
It is the Holy Ghost that imparts and
maintains the life of the soul. “It is tho
Spirit that quickeneth.” John vi. G3. “The
Spirit giveth life,” 2 Cor. iii. 6. “Now the
Lord is that Spirit; and where the Spirit of
the Lord is, there is liberty.” 2. Cor. iii. 17.
Without the Spirit of God we are not Chris
tians, and without it we can do nothing.
“If any man have not the Spirit of Christ
lie is none of his.” Bom. viii. 9. “I am the
vine, yo are the branches : he that abidetli
in me and lin him, the some bringeth forth
much fruit; for without me ye can do noth
ing.” John xv. 5.
Spiritual Life is the “wedding garment”—
the “white raiment”—the “righteousness of
saints.” By it wo are qualified for doing
and enjoying God’s service on earth. The
possession of it makes ns “meet to ho parta
kers of the inheritance of the saints in light.”
Pneuma.
Sunday-School Convention.
SECOND DAY, MAY 12. —MORNING SESSION.
J. Atkins related an incident showing the
influence of the children’s work in this di
rection over the hearts of tfie elder members
es the church.
J. E. Evans thonglit they hud now struck
a vital chord in the economy of tho chnrch.
If this great work was not carried forward
among the children of the chnrch, they would
have to meet the error when tho children
came to riper years. He hail organized his
Sunday-school into a missionary society with
tho best results. The Sunday-school, since
his pastoral term had commenced, had con
tributed four or five hundred dollars under
this system. They had a misssionary treas
urer who collects all tho funds contributed
by the children.
Bishop McTyeire said that in order to ar
rive at some definite results he would pro
pound a few questions :
1. Does tho system of organizing the Sun
day-schools into missionary societies work
successfully ?
2. Can our Child’s Paper contribute more
to quicken tho interest and guide the opera
tions of Snnday-schools in this important
work ?
3. Does this large amount contributed by
the Sunday-schools lessen the adult contri
bution ?
4. In what manner do these societies ope
rate ?
Dr. Evans replied that iu some instances
the contributions of individuals came
through the Sunday-school, hut he thought
that tho average contribution was not less
ened thereby, but rather increased, by the
interest, taken in the work by the children.
His teachers constituted tho Board of Man
agers, and tho Superintendent was tho
President. A Treasurer was regularly elected.
He held an annual missionary meeting at
which he took up a general collection, which
went to the credit of tho Sunday-school,
and as was in tho habit of enjoining his con
gregation at the usual missionary meeting,
not to rob Peter to pay Paul. He did not
think the adult contribution, taken as a
whole, was affected thereby.
W. 11. Foster said that his Sunday-school,
the Felicity street Sunday-school, New Or
leans, had not formed a separate missionary
society. He regarded tho Sunday-school ns
iu itself a missionary society, the Church a
missionary organization, the gospel a mis
sionary work. Tho Felicity-street Sunday
school is tho Felicity-street Missionary So
ciety. There is no separate organization.
The officers of the Sunday-school are the
officers of the missionary society, except
that two Treasurers were elected, ono to
take chargo of the funds of tho school, and
tho other the missionary funds. Tho money
was sent directly to tho China Mission, and
lie accounted for tho interest taken in the
work by tlio children, by the fact that they
knew exactly where their money goes. Two
mdi-ouL hod boon datahlinhcd in China,
through its agency, and one was called
the Felicity School. They received letters
from China showing how tho money was
distributed, and this kept up the interest.
Tho society was conducted on abont tho
same principle as Dr. Evans’s.
T. J. Magruder said that the plan adopted
in his Sunday-school—Trinity, Baltimore—
was very much like Dr. Evans’s. They gen
enerally collected forty or fifty dollars per
month. After the collection they generally
had a missionary address and appropriate
singing. Fifteen hnndreil to two thousand
dollars a year was collected by tho Sunday
school, which was tho only missionary so
ciety they had. He thought a now impnlse
was given to the cause by such a system.
The parents catch the spirit of the children,
and more money is collected in this way
than in any other.
The following resolution was presented
and adopted :
Ilesolved, That we cordially recommend
the organization of missionary societies in
all our Sunday-schools, and that earnest ef
forts be made to interest and CDgago the
children in the missionary work of the
church. F. K. Hill,
11. M. Tydinos.
Dr. McFerrin said that there never was a
time iu which missionary money was so
mnch needed as at present. An old debt
has been hanging over the Board of Mis
sions, which lie was happy to say he thought
would be paid this year : SIO,OOO hail been
appropriated to China; $2,500 to two Con
ferences beyond the Bocky Mountains;
$5,000 to the Western Conference, $12,500
to the Indian Mission with various other
appropriations, making in all about $40,000.
Now it would require $125,000 to be collect
ed in order to make up the amount neces
sary for Home and Foreign Missions for the
year; hence tlio great necessity of prompt
and decided action. Help is called for from
all quarters.
R. Abbey said that he thought it was prac
ticable to organize Sunday-school Mission
ary societies in every Sunday-scliool and
that lie thought it ought to bo done.
Dr. S iniiH-rs said that he wasstruck with
the idea expressed in tho essay which had
just been road, that tlio church belonged to
the children as well as the children to the
chnrch. This is the meaning of the text,
“Os such is the kingdom of heaven,” that
is, the gospel dispensation belonged to the
children. In getting them to appreciate
this you bind them to the church with hooks
of steel.
Dr. Green thought that these societies
could not be introduced in all the Snnday
schools, and to attempt it would be bnt to
embarrass and perplex.
T. M. N. Jones agreed with Dr. Green,
and did not, wish anything compulsory
adopted. The discussion closed with the
adoption of the resolution being amended
by striking out “wherever practicable.”
By request, T. E. Thompson, being un
able to act, was excused, and O. A. McFar
land, of Missouri, appointed Assistant Sec
retary.
A. G. Ilaygood moved, and it was so vo
ted, that, when this Convention adjourn, it
bo to meet this afternoon at McKendree
Clmrcli.
The following, offered by A. G. Haygood,
was unanimously adopted :
Resolved, That the thanks of this Conven
tion are hereby tendered to the General As
sembly of the State of Tennessee for tho use
of the Hall of the House of Representatives.
The Chair announced tlie following mem
bers to compose the committee to digest the
discussions of the Convention as ordered
heretofore : J. Hamilton, W. I*. Harrison,
A. G. Haygood, C. 11. Hall. Bishop Keener
took the chair.
Tlio consideration of the subject before
.lie Convention at the hour of adjournment
Thursday evening viz : “Tho best manner
of securing the attendance of Sunday-school
children at public worship,” was resumed.
T. M. N. Jones presented the following
resolutions, which were variously disoussed :
Resolved, 1. That, as tho sense of this
Convention, we regard it as ono of tlio most
important duties of parents and guardians
to go with their children to the Sunday
school; and also to attend with them at
church, at tlie regular hour of preaching.
Resolved, 2. That it is the duty of all pas
tors in onr churches, and Snhday-school Sn
perintendints and teachers, to use all prac
ticable influences in their power, to procure
the attendance of tlio children under their
respective charges at the regular religions
services of the churches.
H. C. Hall offered, as a substitute for
the foregoing, the following, which were
adopted :
Deeply impressed with the importance of
securing the attendance of Sunday-school
children on public worship; therefore,
Resolved, That the committee appointed
te digest the decisions of the Convention,
take this question under special considera
tion, and frame such resolutions as, in their
judgment, will best aid us in overcoming
this great practical difficulty, and report the
same before the final adjournment.
Dr. Abbey said that in securing tho attend
ance of children upon public worship, tho
co-operation of three parties had to bo
gained—parents, Sunday-school officers, and
pastors. The pastors of churches were pas
tors of Snnday-schools, for the Sunday
school, is a part of tho chnrch. It
seemed to bo generally taken for granted
that one kind of preaching was needed
for children and another for grown peo
ple. Now, four-fifths of the congrega
tions to which sermons are preached rank
with tho children in intellectual capacity,
and hence would be interested in plain, sim
ple preaching, while tho remainder could
well afford to sit and listen to such preach
ing when it reached the hearts of so many
people. He thought a great deal too much
is directed to tho stpposeil intelligence of
the congregation. He thought something
might bo accomplished by a change of timo,
say three o’clock in the afternoon.
Dr. Hamilton thought that, like Boman
ism, Protestantism had tacitly, but con
sciously, pandered to the convenience and
laziness of its members, in giving them all
of the Sabbath to lounge anil take their
ease, if their seats wore only filled at tho 11
o’clook service. Everything must bow to
this, the preaching hour. The hour, manner,
and arrangement of Snnday-schools had to
be adjusted to this. He suggested that tho
Sunday-school might bo held at 10 a. m.,
and without any ceremony tlio preacher
might take his text at the appointed hour
iu tho presence of the children and congre
gation. This might bo accomplished if thero
was not a dread of jostling the views of gen
tlemen of wealth in regard to tho order anil
proprieties of worship. He thought much
could bo accomplished by plain preaching,
and related an incident to show how it ope
rated upon the hearts of tlio congregations.
A clergyman iu tho habit of writing line
sermons had noticed that it produced but
little visible effect upon his congregation.
On considering the subject, ho determined
to deliver one plain, simple, practical ser
mon. When he had written it, he called in
his servant-girl to get her opinion of it. She
said, “Master, can’t you plain it a little
more ?” He tried it, submitted it to her
again, anil was mot with tho same request,
which ho complied with again anil again,
until she told him it wonld do, and then de
livered it to his congregation, anil was sur
prised to see many of them in tears. The
nearer they came to the children, tho hotter
preachers they would bo, ami tho more
demonstration of power would follow their
ministry.
Dr. Green thought that the point could
be gained by making tho service attractive
to tho children. Give each child a little red
Hymn-book and let him sing, and lie will
soon bo interested in tho churcli-servico.
“Bo sure and lot the Hymn-book ho red."
Dr. Bottomley said that ho thought tho
preachers preached too much geology, and
not enough repentance. The babes of
Christ wanted tho sineero milk of the word,
ne was drawn to Dr. Lipscomb ns he spoke
the day before of the want of unction frofii
on high which rested on tho pulpit at the
present day. Ho wanted to rub against him
while he was speaking. The children loved
to cry under religion. Tho preachers wan
ted servant-girls to plain them down.
afternoon session.
Tho Convention met at McKendree Church,
Bishop Marvin in tho chair. The afternoon
was taken up in statistical reports from Sun
day-schools, which were generally in a pros
perous condition.
NTOHT SESSION.
The Convention assembled at 8 o’clock,.
Judgo Foster in the chair. Religious serv
ices wore conducted by W. M. Bush. Tho
minutes of tho last meeting wero read and
approved. The President called for the ex
perience of delegates in Sunday-school mat
ters, upon which several related at length
their Sunday-school experience, giving to
the whole a decided spiritnal tone. Much
feeling was manifested in tho congregation
as tho spiritual life of those who now occu
pied prominent, responsible positions iu the
Church of God, was traced, step by step,
back to the influence of tho Sunday-school,
whoso lessons of lovo wero written in indel
iblo characters upon so many young hearts
now developed into a full, ripe, spiritual
manhood, and are still working their in
fluence upon the hearts of those generations
that are destined to take their place in tho
great work of tho evangelization of the
world.
A solemn stillness pervaded tho house,
and the Spirit of God seemed to lio brooding
over it.
At 10 o’clock Dr. Young moved an adjourn
ment, and the large congregation retired
wifli the benediction by W. M. Bush.
THIRD DAY, MAY 13.— MORNING SF.SBION.
Tlie Convention met at ‘J o’clock, Bishop
Keener iu tlio chair. Religions exercises by
the Rev. Daniel Duncan.
Tlie minntes of the previous meeting
were read and approved.
The reports of committees were called for.
B. N. Sledil offered the following:
Resolved, 1. That we regard the thorough
instruction of our children essential to onr
permanent prosperity and success as a de
nomination.
2. That our Church Catechism, contain
ing, as it do s, the simplest and most con
cise statement of our doctrines, is the very
best instrumentality that we can employ to
attain this result, aud we therefore most
earnestly iusist on its use iu all onr schools.
3. That we respectfully recommend to onr
Book Agent to publish, iu connection with
the Catechism, sncli a synopsis of the Book
of Discipline as will give to our children
correct ideas of our form of government.
This resolution was discussed at length,
and adopted.
Tho Convention then took up the subject
of “The proper literature for tho Snnday
school.”
Prof. Carlisle said that he hail been star
tled by the question which he had seen
stated in a Sunday-school paper—-“ Isa li
brary a bane or a blessing?” Thero was, it
was true, some ground for that question.
He did not propose to enter into that ques
tion; nor would he touch tho question of
publication; nor would lie speak of period
ical literature; but tlio question which lie
would take np would be. What books should
be introduced into the Sunday-school?
Some must be—some must not be. Some
may, or may not.
1. Those mnst be there that throw light
on Scripture. Tho geography of the Bible
had been too much neglected. Clear thoughts
wire gregarious, and a child who went over
sncli names as Bethany, Jerusalem, etc., with
but a vague idea of their position, would be
apt to have cloudy views of repentance, life,
death, resurrection, and all tlio great doc
trines of tho Bible.
2. Thero must bo thero tho lives of good
men—such men as Samuel Dnnwody, who
perchance handled the bread of lifo with an
ungraceful gesture. It has been said that
tho path of Bishop Asbnry might bo traced
all through tho Atlantic coast. The lives of
such men produce a good influence on the
minds of children.
3. Doctrinal works and hymn-books must
be there. Wesley’s hymns aro full of rich
theology, and the Chnrch should ho familiar
with them.
Again: there are tlioso that mnst not bo
there, as those which assail the vital truths
of the Bible or the existence of God, and
those which assail the purity of woman—the
sacredness of homo. None should bo there
that ridicule any of tho institutions of tlio
Chnrch; none that defend truth in ail un
christian or bitter spirit. Nono of these
should be introduced, though interleaved
with bank-notes.
Bnt what books may be there?
1. Works of imagination. Not coarse,
gross, sensational—not filled with pietnres
that degrade the godlike frame of man; bnt
those that, through tbe imagination, ap
pealed to the higher spiritual nature. Works
of science may be there, for they treat of
the works of God. He concluded by calling
down the benediction of Heaven upon the
Convention and the cause of Christ at large.
After this address Dr. J. T. Wightman, of
Charleston, illustrated, in an eloquent lec
ture, the symbolic representation of Scrip
ture. He took for his text Heb. xii. 22-24,
and illustrated by a painting, abont six feet
long, the ideas involved in these vorses.
Mount Zion was represented by a pyramidal
shaped figure, in the center of which God
was represented by an eye. Around tho
top of tho figure, and above the eye, were
stars, “differing from ono another in glory.”
Around the sides of the Mount were tho
“spirits of just men made perfect,” and in
tho midst of them was a cross representing
Christ in the exercise of his mediatorial in
tercessory functions. Around the base of
the Mount flowed tho dark river of death,
separating all above from the Church on
earth, which was represented likewise by
stars. The speaker elaborated all these
points with taste, elegance, and exogetical
skill.
After his lecture the congregation sang
“Coronation” with enthusiasm.
Dr. Kelley then rose, and said ho could
not calmly listen to what ho had just heard,
and see what he had just seen—a Methodist
congregation growing enthusiastic over that
“beegum.” He hail claimed on tho night
before an increasing spirituality for the
Methodist Church, but ho had lived longer
than he had evor oxpoctod, to see sncli a
scene as that which ho had just witnessed—
anil in the name of tho great apostle he
would protest against such a caricature of
his grand spiritual conceptions as that to
which they had just listened. Ho distinctly
stated that for the speaker he had the high
est respect and most profound esteem, bnt
ho directed his remarks against the degra
dation of spiritual ideas by the vain attempt
to embody them in a material form. Like
all tlio representations of Jesus Christ whioh
he had seen in tho grand art-galleries of the
world, it always tended to degrade tho spirit
ual conception. Art had her place, and he
was a worshipper at her shrino; bnt she de
serves no place iu God’s house and before
God’s altar, when sho tears tho diamond
from the brow of Faith. Faith climbs to a
suhlimer height than can bo ever reached
with pencil and with chalk. God forbid
that tho greatness of tho Methodist Church
should take such a turn as this—to rake np
from tho dark ages such tendencies to mate
rialize spiritual truth, against which her
fathers so nobly contended. The speaker
concluded by disclaiming any personal hard
feelings, bnt thought Dr. Wightman was
laboring under mistaken views.
Dr. Hamilton hoped that personalities,
such as the speaker had indulged in, would
not ho any more tolerated.
Dr. Wightman explained his position far
ther, and disclaimed any such intention as
Dr. Kelley had charged upon him. Dr.
Green said that ho thought both parties
were laboring under a misapprehension as
to the spirit of tho spooches made. He
thought Dr. Kelley had expressed his views
somewhat too emphatically; but as that was
his style, he understood him perfectly. Dr.
Madiiiu indorsed Dr. Kelley’s views on tho
subject, and related his own experience.
Ho had been brought up amid all tho gor
goons paraphernalia of tlio Bomisli Church,
and they had entwined themselves about his
yonthfnl lioart until he almost worshiped
tho images continually presented before his
eyes. But when converted to Gbit,.--ho hnd
no more use for imagos and pictures; for
with tho eyo of taitli lio was able to discern
'spiritnal things.
After the subject had been farther dis
cussed anil explanations made, tlio Conven
tion, iu all good humor, ndjournoil with the
doxology and benediction.
AFTERNOON SESSION.
Tho Convention mot, Bishop Knvanaugli
in the chair, and religious exercises by Dr.
Hamilton.
Tho minntes of tho morning woro road
and approved.
Reports -from Sunday-schools wero re/
ceived, after whioh Dr. Haygood delivered
the following address:
THE USES AND PRACTICABILITY OF UNIFORM
LESSONS IN TIIE SCNDAY-SCnOOLS OF TnE
METHODIST EPISCOPAL CHURCH, SOUTH.
This, by tho direction of the Committee
of Arrangements, is tho subject of tho pres
ent address. First of all: What do wo
moan by uniform lessons ? What is tho es
sential element of uniformity in such a sys
tem? Wo nnswor, it is essential that the
different classes in any one school be en
gaged upon the same subject at the same
timo. Wo say of such a school that it has a
uniform lesson. That other schools have
tlie same lessons is a fortunate incident, bat
it is not tho condition of employing such a
system. In speaking of tho “uses and prac
ticability of uniform lessons,” then, lot us
first consider tho subjoct as limited to one
school —as that which is part of McKendree
Church. This school embraces infant, in
termediate, and Biblo-classes. Next Sunday,
May 14, these classes will bo engaged in
studying the interview between Christ and
the woman of Samaria. Is there any reason
to be found, either in the nature of tlio sub
ject or in the minds of the pupils, why the
entiro school should not study this subjoct?
Is it a proper subject for tho Bible-class? for
the intermediate-class? for the infant-class?
It will hardly be questioned that it is a
proper subject of study for either ono of
these classes. If tho Bible-class may
ably study this lesson, can tho Bible-class
suffer any inconvenience because the inter
mediate-class will recite the same lesson at
the same time? Will it iu any way hinder
these classes if tho infant-class, at tho same
time, receive instruction upon tho same les
son? If not, is there any inherent difficulty
iu tho use of the uniform system? Now lot
ns ask whether the study of this lesson by
the various classes of other schools will
originate difficulties that do not inhere in
tho system itself? If a school in Baltimore
shall, on next Sabbath, study this lesson,
can this be aivy disadvantage to McKendree
school? or will tho studios of tlie McKendree
school on this subject, on the next Sunday,
hinder, in the least, tho studies upon the
same lesson of tlie Trinity school, Balti
more? On next Sunday, in the Sunday
schools of tho of tho Methodist Episcopal
Church, South, not less than 88,000 teach
ers and pupils, embracing all grades, from
the infant class to the most advanced Bible
students in onr schools, will be studying
the discourse of Jesus to his solitary hearer
by Jacob’s well. Will it in the least degree
hinder Mr. A’s class of six that 87,994 others
aro studying this snbject on the sarno day?
If not, is there any inherent difficulty in em
ploying the uniform system in all of tho
schools of onr Church?
If wo are not very far wrong in those il
lustrations of the subject, any difficulties
that may ariso in the prastical operation of
tho system are incidental only, anil may
therefore be remedied. If this bo true,
whatever advantages may be connected with
tho use of tlie uniform lessons aro to be
set down as so much clear gain in the esti
mate of a teacher’s means and appliances for
doing good. We mention a few of the uses
and advantages, as shown by experience, of
the uniform lesson:
1. It lias been found that tho yoaugor
classes are more interested iu their lesson
by the knowledge of the fact that tho older
pupils study tlie same subject.
2. It is not an unimportant consideration
that tlio uniform lesson tends to secure, in
all connected with tlie school, unity of
thought and feeling for the day. There
are somo pastors anil superintendents who
kuow how to turn this into most excellent
account. “Tho conversation,” as a thought
ful writer on this subject has said, “that
grows out of connection with the school,
during tho week, will lio likely to be more
valnablo and efficient than when scattered
npon many topics.” Wo may add that con
versation and interest upon the subject of
the school and its studies will mutually
grow out of tlio fact that all are engaged
upon tho same lesson.
3. The uniform lesson systom gives op
portunity for a profitable teaehers’-meeting.
If half a dozen different Qaestion-books are
used—if tlie classes aro engaged upon differ
ent lessons in these books—if one Bible
class is studying tho Call of Abraham, an
other the Sermon on the Mount, and still
another tho 9th chapter of Romans—so
that, in a largo school, as many as twenty
different subjects are being studied at the
same time, it is manifest that there can be
no teaohers’-meeting for study. In suoh a
case the teaehers’-meeting may be useful as
a business, a social, or a prayer-meeting,
bnt not for the study of the lesson. But
E. H. MYERS, D D., EDITOR.
WHOLE NUMBER 1854.
with the uniform systom, fifty teachers may
meet together to study tho lesson of the
coming Sabbath.
4. It will nearly always happen that some
teachers will be absent. In a school that
pursues the independent plan, the superin
tendent is embarrassed and tlio class suffers
a serious disadvantage when a teacher is
away. Often the Superintendent can obtain
no substitute. Tho classes of A and B have
different lessons. If B is absent his class
cannot recite with A’s class. When A has
dismissed his class thero is no timo to teach
B’s, and if there should bo timo, A hesitates
to undertake, off-hand, a lesson that he has
not studied. In any coso the absence of a
teacher is a misfortune. Under the inde
pendent system liis absenco is equivalent, to
the loss of a day. Does the uniform lesson
system provide a remedy?
We have received recently from a Superin
tendent a letter, with this statement: “Last
Sunday it was raining. Sovernl teachers
were absent, but each class had a few chil
dren prosent. As we had all studied the
same lesson, I threw several of these skele
ton classes together, assigned them a teach
er, and tho machinery wont on without a
jar.” Under the independent system this
could not have been done, any more than
three or four regiments, drilled in as many
systems of tactics, and decimated by battle
or disease, could be consolidated and at
once perform the evolutions of the review,
or do effective service in the charge. Is it
not a real and important advantage if the
uniform lesson system can provide for such
emergencies?
5. This system allows the Superintendent
to moke a draft upon the Bible-class when
it becomes nocossary to provide for classes
without teachers. Another Superintendent.,
speaking from his experience, said to ns:
“One very great advantage of this plan is
that the Superintendent can always have
competent, well-informed persons, on whom
he can call to. take the place of an absent,
teaoher, as the Bible-closscs, composed of
adults who have prepared the same lesson
which is being taught in the entire school,
can furnish a teaoher when wanted.” Iu
this connection wo may add, that with tlio
uniform systom it is practicable to make of
the Bible-class what it ought always to bo
the normal class of the school.
6. It is not unimportant that with tho
uniform lesson tho Superintendent can as
certain more promptly and accurately than
is possible under |the independent system,
tho fidelity and efficiency of the teachers.
On this point, speaking from experience, the
Superintendent of one of our best schools
writes: “Tho Superintendent can go from
one class to apother and examine them ns to
their proficiency, which he cannot do whore
the classes have selected different lessons.”
7. With tho uniform system the introduc
tory and closing exercises may have some
relation to the lesson of the day. In preach
ing it is believed that appropriateness in tho
lessons, and hymns, and prayers is impor
tant. Is it not important in Sunday-school
teaching, also, that the attendant exercises
should be appropriate? This is impossible
when a do?en different subjects are studied
at the samo time. With the uniform system,
the Scripture-reading lesson, the hymns that
are sung, and the prayer may bo profitably
adjusted to the lesson of tho day. Again,
when tho recitation-is finished, the Superin
tendent, or thelpastor, or visitor, (if either
judgment or taste be exercised,) may spend
a few minntes in enforcing and applying the
truths which tho teachers have been incul
cating. If the work be well done, the nail
is not only driven, but it is clinched. Using
the independent system, tho addreon is gen
erally made at random, and often dissipates,'
instead of concentrating thought.
8. In some schools the blackboard is made
an efficient instrumentality (in tho work of
instruction. This requires tho uniform syR ■
tern, if .the blackboard is to be used for ‘in
struction and not amusement simply.
t). Where the uniform lesson system is
used, it is entirely practicable and very use
ful to conduct general reviews. This is im
practicable with half a dozen different les
sons.
10. Tho uniform lesson systom makes it
practicable to conduct an efficient Sunday
school with a smaller number of teachers
than any other system. If we can have as
many teachers as grades, wo can get along
usefully.
Having pointed out a sow of tho advan
tages and uses of uniform lessons, we ask
now a question, tho answer to which has al
ready been intimated, Is the system practica
ble? We may safely appeal to experience—
always remembering that it is not difficult
to fail in the use of any system. Negligence,
indifference, insubordination, ficklenoss, im
patience, want of faith and zeal, will secure
failure under any circumstances. No system
of instruction or of government can be self
propelling; the most perfeot machinery can
not substitute power. The practicability of
uniform lessons can bo hardly considered an
opon question. We assort unhesitatingly
the entire practicability of the system. U
lias .been faithfully tried under all sorts of
circumstances. If the experience of those
who are among our wisest and most useful
Superintendents and teachers is worth any
thing, wo conclude that the uniform lesson
system is practicable in the city, in tho vil
lage, in tho country, in tho family. Tho
rule is this: The system is most efficient
in connection with the most thorough or
ganization ; it is most needed where the facil
ities are fewest. We do not hesitate to say
that a school that cannot succeed with tho
uniform system will fail in the use of any
system.
But the subject we have been directed to
discuss is not simply “the uses and practica
bility of uniform lessons,” bnt “tho uses
and practicability of uniform lessons in the
schools of our Church.” What is there pe
culiar in the circumstances of our Church,
that it is important to have in view in con
sidering this subject?
1. Attention is invited to tho fact that the
population resident within our Church is
very largely rural. This fact we have not
always remembered in tho adjustment of
our plans. The great mass of our member
ship belongs to what, in Methodist parlance,
we call the circuits; that is, to those pastoral
charges which enjoy—with rare exceptions
only monthly visitations from the pastor.
Let us illustrate this:
Takiug the statistical reports of the North
Georgia Conference for IBti!>, we find a total
white membership of 41,247. What pro
portion belongs to the stations, that is, to
churches which enjoy the weekly sermous
and exclusive pastoral services of their
prenchor? To the stations of this Confer
ence belong 0,101, leaving 35,140 in the cir
cuits. These last have the ministry of their
pastor ono Sabbath in the month. The sta
tistics of tho South Georgia Conference for
the same year report a total white member
ship of 22,057. Os these, 4,212 belong to
tho stations, leaving 18,445 in tho circuits.
There is every reason to bclievo that if wo
take the entire Church we shall find n much
larger proportion belonging to tho circuits.
Growing largely out of this state of things,
wo find in the groat majority of our Churches
defective and unreliable Sunday-school or -
ganizations. We find them lacking in well
instructed and experienced teachers. We
find that most of our villago and country
churches are so mengre and uncomfortable
in their furniture, that soon after the first
frosts of October, hibernation becomes a ne
cessity to the school. The nnnual suspen
sion occasioned by “going into winter quar
ters”—as the plirase is—interferes as much
with the training of the teachers as with the
advancement of the scholars. Besides these
things, we find among tho teachers of our
country schools, tho hunger for preaching
constantly breaking into their habits ol'
punctuality. This is so great an evil that
during what is sometimes called the “revival
season,” the majority, perhaps, of our coun
try schools are nearly brokon up for the
want of teachers. These things mako the
entire machinery unsteady and unreliable.
We believe, for the reasons pointed out in
the first part of this address, that the uni
form lesson system is peculiarly useful and
practicable in the schools of our Church; that
it is better adapted than any other system
to overcome the many and serious difficul
ties with which the great majority of our
schools have to contend.
2. Another fact is mentioned in this con
nection—not peculiar to our Churoh, but
equally true of all other Churches in the
South, whoso operations extend beyond the
CONCLUDED ON TIIIItD PAGE,