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VOLUME XXXVIII. NO. 27.
Conirihinms.
Hullneßfr"Hcv. 11. 33. Aloud.
Mr. Editor: Esv. IT. M. Blood, in bis
article on Holiness, published in the Ad
vacate of .Tune Kith, takes thegronud that
some Christians should never profess it,
and then give* fifteen different classes of
Christians, too numerous to repeat, who
should not profess sanctification. Verily,
according to his count, tbero are a groat
many more Christians iu the world than I
was aware of. He has widened the nar
row way so as to abolish it, and the Saviour
was mistaken in stating there weio .two
ways—the narrow and the broad. The
narrow way has been so widened as to
swallow up the broad, and there is but
one way in which men travel. I agree with
him that most of the Christians referred
to by him should not profess it, while they
possess so many unsanctified characteris
tics, for surely such Christians—if they
can be called Christians —do not possess
sanctification, and therefore should not
profess it. Can a man be close and stingy,
and be sanctified ? No. Bo thought St.
John. He did not think such an one
could be a Christian at all, for ho says :
“But whoso hath this world’s good, and
seeth his brother have need, and shnttelh
np his bowels of compassion fionx him,
how dwelieth the love of God in him ? ’
I do not agree with him that (hey should
■never profess it, for that would imply that
they can never obtain it, which is not Uie
case. They may obtain it, and obtaining,
should profess it.
He says very ignorant Christians should
not profess it, for their zeal iu this re
spect may be greater than their knowledge.
For the same reason, very ignorant
Christians should not profess conversion,
' ft' their zeal in relation to conversion,
may be greater than their knowledge. By
very ignorant, Christians, I suppose lie
means those who are uneducated. It will
be a sad day when only educated Chris
tians arc allowed to make a profession of
religion. Among the chosen disciples of
Christ, there were nuloarued and ignorant
men,.for it is said : “Now, wheu they saw
the boldness of Fetor and John, and per
ceived that they were unlearned and igno
rant men, they marvelled aud they took
knowledge of tliAvn, that they had been
with Christ.” If one lias knowledge
enough to understand and comply with
the conditions of conversion and sanctifi
cation, ami receives these blessings, lie
shoald profess what God has done for liis
son!, though ho may be ignorant of many
other things—even the alphabet. Brother
Mood says Mr. Wesley, about 1755, gave
this advice “ Lot those who think they
have attained that state of grueo, speak
of it witli great wariness.” I suppose
Mr. Wesley did not intend by this
udvicO to diseoiiutgo persons who have
good reasons to believe tlioy have ex
perienced sanctification, from profess
ing it, but to urge Uiem to bo cautious
iu not. profea-iiug it beforo thoy have ex
perienced it, for iie certainly elicited the
profession from nutty, and expressed him
self as satisfied that their profession was
genuine. This s one advice would bo ap
propriate iu relation to conversion.
Bro. M. says : “There are grave respon
sibilities involved in such a profession, and
the doctrine has been well nigh driven from
the Church by the imliseroet profession of
many.” Hero I think hois mistaken as
to the cause of the doctrine being well
nigh driven from the Church—“the in
discreet profession of mauy ” —for there
are not many who profess it discreetly or
indiscreetly—very few, indeed, profess it.
Therefore (lie indiscreet profession of
mauy cannot bo the cause of its being
well-nigh driven from the Church. One
cause for the decline of this doctrine is,
it is so seldom introduced into the pulpit,
aud when it. is, it is so incidentally done
as to make little or no impression. If jus
tification, regeneration, and the witness
of the Spirit, had been as incidentally in
troduced into the pulpit, they would by
this time have been weli-nigh driven from
the Clnucb. Again, the preaching is
often so unsound on this subject, is
another reason for its decline. Many
teach that sanctification and conversion
are identical; that the heart is thoroughly
cleansed from sin. In conversion there is
no sin remaining, making entire sanctifi
cation necessary. We need not to cleanse
ourselves as Christians, from all filthiness
of the flesh and spirit, for that was done
in conversion. That all that is requisite,
is a development of the immature graces
of the Spirit implanted in conversion.
Others teach that sanctification is of ne
cessity a gradual and even life-time work,
which cannot be completed until death.
That it is not an instantaneous work,
wrought in the heart of a penitent, be
baliever by the Holy Spirit upon his trust
ing in the blood of Jesus Cfrfdbt, which he
is taught cleanseth us from all sin. The
result of such incidental and unsound
teachings on the subject is that few, very
few, comparatively, attain to this state of
grace. Another reason for the decline of
this doctrine, is that when throngh
sounder teachings on this subject, persons
are led to experience this blessing, they
are muzzled by such teachings ns Brother
M. gives in his article : “ Seek it, obtain
it, live it, enjoy it, but ba careful in its
profession.’ There arc few, comparative
ly, who should profess it. There are
some who should nover profess it. They
are told that Mr. Wesley and Bishop As
bury never professed it; that the sainted
Hedding, though importuned, declined
professing it; but they are not told that
Mr. Fletcher, equal, if not superior in
piety to either of them, lost the blessing
five times, from a failure to profess it.
They are asked, “Is it any more necessa
ry that I declare that I am holy cr have
attained to this condition, than to declare
that lam a gentleman ? will not the world
form their own judgment, whatever may
be my profession ?” On the same ground,
Brother 31. should not make a profession
of conversion, for the world will form
their own judgment, whatever may be his
profession. Then wo are to have respect
to the world’s judgment, and only profess
what the world will judge to be correct,
discarding our own consciousness, the
teachings of God’s Word and Spirit, and
our convictions of duty arising from these
causes. Nay, let ns rather follow the
counsel of the Psalmist, “ Come all ye
that fear the Lord, and I will tell you what
fxHttbrrn (FhrisHaw adwalu
he hath done for my soul,” though the
world jadge that you are mistaken and
deem yon presumptuous and fanatical.
Brother 31. says Mr. Wesley did not pro -
fess it, that ho disclaimed having experi
enced it. If this be so, he was right in
not professing it, bat it is no reason why
those who have experienced it, shoald not
profess it. Brother M. says Bishop As
bury and the sainted Hedding did not
profess it. Suppose they did not, was it
because they did not possess it ? then they
were right in not professing what they did
not enjoy. If they did not possess it,
they neglected a duty and privilege they
urged upon others ; if they possessed it,
and did not profess it, they wore derelict
in their daty to God, themselves, and
others,and are not worthy ex nuples.in this
respect, for us.
Those who have experienced sancti
fk'ation should profess it, for The same
reasons that one possessing conversion
should profess it. One should profess
conversion, First, That God may be
glorified. Has God, throngh Jesus Christ,
by the agency of the Holy Ghost, con
verted ns ? Then, that the Father, Son,
and Spirit may be glorified, we should pro
fess it with our lips as well as our lives.
Has Ha also sanctified us by the Spirit,
throngh the blood of Jesus Christ ? Why
should we not profess it, to the glory of
the Father, Son, and Holy Ghcst, with
the lips as well as the life ? I cannot see
why it is a duty to profess conversion to
the glory of God, aud not sanctification,
which is equally the work of God, and to
His glory.
Second, One should profess conversion
for his own sake. In professing it, God
is pleased, and he is blessed. The evidence
of his conversion becomes more satisfac
lo himself, his sense of responsibility is
increased. Yea, it is essential to his re
taining the evidence and enjoying the
blessing. So with regard to the profes
sion of sanctification. God is pleased
with his profession, blesses him in it.
The evidence becomes more satisfactory,
his sense of responsibility is increased,
and it is essential to bis retaining it.
Some, like Mr. Fletcher, have lost it from
not professing it.
Third. One who has experienced con
version, should profess it, for the sake of
others. Paul’s most convincing preach
ing was the narration of his religious ex
perience. By professing conversion, par
sons learn the nature, necessity, and at
tainableness of conversion ; also the way
of its attainment, by repentance, prayer,
and faith in .Terns. Soin professing sanc
tification, persons learn its nature—that it
diflora from conversion ; its necessity —
that the change that breaks the power of
sin is not sufficient, that sin must not only
bo subdued, lint entirely removed ; its at
tainableuof.s—hero is one that has expe
rienced it, so may lm experience it; the,
way of its attainment—preceded by repen
tance of remaining corruption, prayer
for entire deliverance, faith in God
through the blood of Jesus Christ his Son,
which cteanselh us from all sin. And here
is another reason why the doctrine is well
nigh driven from the Church—so few pro
fess it, persons lacking the instruction and
encouragement derived from a profession
of it, do not seek it, do not expect it, and
do not obtain it. The laity are heard say
ing, “So few of the preachers profess it,
if it is not for them it is not for me.” If
justification and its witness were as seldom
professed ns is sanctification, then would
they, as doctrines, be well nigh driven
from the Church.
The principal objections to a profession
of sanctification are. First, Yonr testimo
ny will not be credited. The world, even
the “Christian world,” will have their
judgment, whatever yonr profession may
bo. Then the Apostles should not have
testified that Jesus was the Christ, because
many would not credit their testimony ;
then wo should not profess conversion be
cause many da not believe in experiment
al religion, and iu the doctrine of assur
ance.
Second, You should not profess sancti
fication, becaase yon may not walk worthy
of it. Some have well nigh driven it from
tho Chnrcli by an indiscreet profession of
it. Then we ought not to profess conver
sion because many who profess it walk
unworthy of their profession of religion,
and iDjuro the cause. The same reasons
which obtain for professing conversion,
obtain for professing sanctification. We
are cautioned about professing it. We are
told, rather, to live it and eDjoy it—these
thißgs ought we to do and not to leave
the others undone. Some have fonnd,
from experience, to live it- and enjoy it,
Ihey must profess it. Then the better
advice is, seek it, obtain it, profess it, live
and enjoy it. Let the preachers seek it,
experience it, profess it, live and preach it
from a heartfelt enjoyment of it, then will
tho people be led more generally to seek
it, obtain it, profess it, live it, and enjoy
it; then it shall not be well nigh driven
from the Church by indiscreet profession.
C. H. Pritchard.
Holiness.
Mr. Editor: “Herein is a marvelous
thing” that a Methodist preacher, with
out the fear of authorities, and professions
for a hundred years, before his eyes,
should enter a solemn caveat of fifteen
counts against professing holiness. Does
not the long list of brother 3lood, in the
Advocate of the 16th inst., abont cover the
whole ground of character, and well nigh
exclude every one? Very few, it is to be
feared, ever attain to tho equipoise “of
heart, life, disposition, character and
habit,” he lays down, as the sine qua non,
for such profession. And do not the same
fifteen conuts lie with equal force against
a profession of conversion ? Does not
tho world and the Church, expect even a
justified person to forsake evil and do
good? Aud, if r- .any reasons lie against
one who has maud greater progress, and
realized a deeper experience than others,
ought not one to be very cantions, in
making it known that he has “peace with
God.” With deference, I submit: Is not
the ground taken too broad? If, in tho
initial step ol religious experience, it is
allowable, that
“What we have felt and seen,
With confidence we tell,
Aud publish to the sous of men,
The bigus infallible,”
though the world may say “righteous
overmuch,” is it not allowoblo thnt one,
who feels the power of a fuller salvation,
should nr-l: v u profession of thesamo?
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
If the basis of profession, in tbs one case,
is individual experience, without regard
to the judgment of the world, is it not
equally so in the other?
Ought not brother Mood to review his
ntterances, lest he cast a stumbling-block
in the way of the unskilful? May not
some be deterred from professing conver
sion, for the reasons he nrges against a
profession of a higher life? He truly says
“the doctrine is a Biblo one, and the min
ister should earnestly preach it, and press
it upon the people.” But are we to preach
an experience that is not to be professed?
He also well says “Methodism owes no
little of her success to this theme. The
doctrine is well calculated to unite, bur
monize, and purify the Church.” But has
not the profession of it, by those who ex
perience it, much to do with its effective
ness? I cannot see how an nnprofossed
experience could Jo so much. It may be
true that some have mistaken their ex
perience, in this matter, —whose liveß do
not tally with their profession. But shall
we refuse to circulate genuine coin, be
cause there is some counterfeit? If may
be, also, that some preachers, and writers,
have made deliverances on this theme,
unwarranted by the Scriptures, and thus
prejudiced the minds of even good men
against it. But the same has been done
with other dcc'rines. Shall we therefore
cease to preach, because all have not per
fect knowledge?
The better way, to our mind, is to labor
for a scriptural experience, and then, as
far as occasion requires, make profession
of it, and, by the grace of God, live up to
God’s requirements.
John* M. Carlisle.
Bennett*ville , S. C.
Mission to Brazil.
The Board of Missions, at its session in
May, recognized the Rev. J. E. Newman,
of Saltinho, District of Limeira, Province
of San Paulo, as our missionary at that
point. Brother Newman is an old mem
ber of the Alabama Conference, well and
favorably known to *ll of tbe older mem
bers of that body. He entered the Con
ference in the same class with Bishop
McTyeire, aud is well known to Dr. Sum
mere, both of whom speak in terms of
warm commendation of the man and his
work. Dr. Haygood had written some
months since to Brother Newman, ami
we have just received his reply. His let
ter is a long one, and lrighly encouraging.
Of the Government ho says that full tole
ration is guaranteed to all Protestant
Churches. He assures us that the people,
on considerations which he details with
skill aud evidently sound practical obser
vation, are peculiarly open to Frotestant
preaching. Asa general rule the Brazil
ians aro a kind aud hospitable people.
There are* hundreds around me who have
no place of worship nearer than twelve
miles, lie further says: The population
of this Empire is estimated at 12,000,000.
I suppose there me not more than one
half, if so much, of puie European des
eeut. Quite one-half of the population
is negro, or mulatto, or uegro-Indian.
The number of negro slaves is probably
1,500,000, and the laws passed to extin
guish slavery will effect that object within
twenty five years—l think not sooner.
This Province has a population of near
1 000,000—over one hundred thousand of
that number are slaves. The population
of this Province, and of the two south of
it, Parana and Rio Grande de Sul, have a
less mixturo of races than those farther
north. The Province of Parana has a
population of 150,000. Rio Grande de
Sul over 500,000, with perhaps 00,000
slaves. Minas Germs has a population ol
1,500,000, with ptrhaps 150.000 slaves.
This Province joins San Paulo on the
north, as also the Province of Rio de
Janeiro does. This latter has a popula
tion of near 1,000,000, with some 200,000
slaves. Avery large portion of this Pro
vince, and also of the Provinces of Parana
and 3linas Gera'*, is table land, with an
elevation of from 4 000 to 5,000 feet above
the sea, with a climate as pleasant and
healthy as any part of the globe. In ah
this region the thermometer seldom rises
above 84 degrees, and with very little frest
in winter—indeed large districts are en
tirely free from frost. This Province has
a fine soil, and every production known
in the Southern States grows finely here.
It is easier to make two bushels of corn
here than one in Alabama —besides, on
plowed lands the corn seldom or never
fails. I have been in the Province nearly
six years, and there has not been one year
when fair crops of corn were not made,
from 25 to CO bushels per acre on good
lands—indeed, all crops are much surer
than in Alabama aud Georgia. The com
mon roads are not so good as in some
parts of the States. Quite a number of
railroads are being built in various parts
of this Province, and also in others —on
all of which there are more or less Ameri
can or Ecglish conlractors and skilled
laborers.
There are numerous towns in this Pro
vince containing from 3,000 to 15,000 in
habitants, and in almost all those towns
there are many Germans—some of them
are Catholics, bat much the large portion
are Protestants—and hence if you could
send us a man who could preach in Ger
man he could have access to many hun
dreds who have no pastor to care for them,
I know of bat two German ministers in
this part of the Province, and they are
the only dependence for religious instruc
tion to probably 15,000 Germans, com
prising three or four counties. Those
conntics, or districts, are about as our
counties in the States. Nearly all the
towns in this Province have enough of
Geiman population to gather a congrega
tion for preaching. The great majority
of them are Lutherans in sentiment, and
they are peculiarly accessible to our Ger
man Methodist preachers; and if you can
send us one that can preach in German
and English, he can be supported from
the start. The plan is to preach one Sab
bath iu each month to our 3lethodist
Church tear Santa Barbara, and the bal
ance of his time to the Germans in Santa
Barbara, in Rio Clara, I’iricacabo, and
other towns within reach. I think there
are at least 1,500 Germans in the two last
named towns and vicinity. The two Ger
man Lutheran ministers here are Evange
lical, and are supported by those to whom
they preach; and if you will send us a
good end compotont man we can support
him and bin family, if they arc r.n' very
31ACON, GEORGIA, WEDNESDAY, JULY 7, 1875.
burdensome. Here wo have no fears
about the provision for his family. Thank
God, we have but little trouble here about
supplies for our tablos. I mean we can
and do easily make plentiful supplies of .•
good plain food—corn, meat, rice, milk,
butter, potatoes, and all kinds of vegeta
bles, with many varieties of fruit, espe
cially oranges and bananas. We want yon i
to send ns one German minister of the
right kind, and I think7/e will scon write
to you Wr several more. Here, then, is
an open door fev you, and it will cost you
but little, except the expense of getting
your men here. The field is new, and no
one has yet entered it except the two
Lutherans I have named. They will co
operate with you. There is room for per
haps a dozen men now in this Province,
and if we manage wisely this work will
require very little money. Again, a
I sprightly young German can, within t I
years, while preaching to his own people,
learn Portuguese, and preach in that lan
guage too. I thirefore especially and
earnestly commend this German feature
of the work to your attention. lam sure
the work will prosper from the start if
you can find the right kind of men. Bend
men of pure piety and good common
seise, and God will bless their work.
The two divisions of Presbyterians are
certainly succeeding well here —and they
work in perfect harmony—and would be
glad to see us in the field. The Southern
have a Church in Campinas of near 100
members, with a school of 150 pnpils, and
I think two other small Churches. So far
they work chiefly in Campinas. They
are starting, too, at Pernambuco. The
Northern Presbyterians have, in addition
to some four or five Americans, some six
young men, Brazilians or Portuguese, now
actively engaged in preaching. They are
extending their work a good deal, and ate
much encouraged.
As to your recognition of raj self as a
missionary, I will merely say, I would
have been much gratified with this some
years ago, but we tried to get recognition
in some way two years ago, but could not
then attract the slightest notice. But our
littlo Church is as truly loyal to Southern
Methodism as though we had the most
flattering recognition from “home;” and
I am sure thero is no part of tho Church
at “homo” lhat will do as much as our
little band, in proportion lo our strength,
to plant our common Methodism in this
goodly land. We number but 29 or 30
members, but wo keep np onr discipline
in tbe Church, and often, very often, our
hearts are made glad by the divine pres
ence. We are not anxious for numbers,
but for a pure and living Church.
J. E. Newman.
Brother Newman encourages ns to send
to certain points, Which he mentions,
young men, thoroughly educated, who aro 4
competent to teach; gives a plan by which
they can be employed iu teaching while
they aro acquiring tho Portuguese lan
guage, and getting ready for preaching.
He farther indicates that a limited num
ber of such men, carefully selected, could
be supported almost at once. We aro
very fortunate in having a man such as
Brother Newman on the ground, %ith
seven years of residence, and fine oppor
tunity and capacity for observation.
Here is a field on our own continent, of
favorable climate, on whoso sympathy we
of the South have the strongest claims —a
stable government strongly inclined to
education and progress. A people who, as
education increases, are growing out of
Romanism into infidelity. Tho call upon
the Church has the Blucedonian ring.
Thero are two young men ready to go.
Can the Board, with pledges out beyond
collections of previous years, dare to make
an advance ? Who will out the knot ?
Who will say here is five hundred dollars,
send the two men ? If you make the
pledge for one year, make it for three,
and tbe Board w ill take into favorable con
sideration the offer. D. C. K.
Washington Street Church, Co
lumbia, .South Carolina.
As promised last week, we give below, a
description of the structure, aud a con
densed history of the congregation, taken
from the Columbia Union Herald, and the
hymn composed by 3lrs. Blartin on the
occasion:
The building, which in style is Gothic,
is situated in a central location on tbe
northeast corner of Washington and Bla
rion streets. It is built of brick, trimmed
with granite. The church is 103 feet long,
64 feet wide, fronting on Washington
street, having towers on the east and west
corners—the western surmounted by a
spire, which rises about 100 feet from the
street level. Iu the spire the bell is hang
ed. The walls above the foundation are
sixteen inches thick, and strengthened
tetween each window at intervals of four
teen feet by buttresses, two by three feet,
running up the entire height of the .walls.
The window sills, and other outside pro
jections are of native granite, and the
parapet corniees, arches and mouldings,
are finished in imitation of stone.
The roof is supported by six trusses,
which sre finished and grained in imita
tion of oak, while the ceiling is grained
to correspond. All the interior finish of
the church is in solid black walnut, the
pulpit and altar being fine specimens of
cabinet woik. Three large doors open
on the front, entering the vestibule, from
which two doors open upon the broad
aisles which traverse the auditorium.
The seats are arranged in four rows of
twenty each, giving a seating capacity on
the floor of about 050, while the organ
gallery across the front will afford sittings
for nearly 200. Tbe gallery is reached by
a handsome circular stairway in each tow
tr, ascending from the vestibule opposite
the east and west front doors. The fur
niture of the altar and pulpit is of black
walnut, with crimson plush trimming.
The beautiful communion table was furn
ished by contributions of one of the Sun
day-school classes. In rear of the audit
orium are two rooms, fifteen feet square,
entered by doors on either side of tbe
altar, aud having doors opening on the
church-yard. These rooms are also con
nected by a passage which runs behind
the alcove in rear of the pulpit. These
rooms arc intended as a pasti r’s office,
and class, and meeting rooms for stewards,
committees, &c., of the church.
The church was built by Clark Waring,
Esq , at a cost of 323.900, and the extra
furnishings outside the contract have cost
probably 31,000, or miking the entire
cost, about 325,000.
The ten larg9 Gothic windows, which
come within four feet of tho floor, are a
great improvement on church edifices in
the greater light and ventilation afforded,
and the advantage they possess in offt ring
avenues of egress in case of firo or other
accident.
HISTORY OF THE CHtTKCH.
Oq December 15 1803, a small number
ot Methodists <i* U.,l,nubia, uu.ier Iho
auspices of tho Rav. John Harper, deter
mined to build a church in Columbia, 8
10. In 1804 the house was completed,
'.being tbe first Christian house of worship
-in Columbia. The cry daily went np,
*“The place is too strait for us; give place
•to ns that we may dwell!” The first
‘church being found too small for the con
jgregation statedly there assembling, twen
ty or thirty feet were added to the north
♦end, which made it a very unshapely
’building—long, narrow and ineommodi
lons ; and soon also too small for the rap-
Jidly growing congregation.
} The citizens at length, in connection
with the church, saw tbe necessity for an
'enlarged building snited to the worship
'pers. A substantial, large brick church,
under the auspices of Rav. William Ca
•pers, D. D., then stationed iu Columbia,
was begun. The corner stone was laid
June 14,1831,and the house completed the
following year; and on July 22, 1832, was
solemnly consecrated to the worship and
service of Almighty God by Bishop An
drew. On February 17, 1865, war being
fin progress between the Southern or Con
federate States, and tio Northerner Unit
ed States of North America, Columbia,
the capital of South Carolina, was surren
dered by the mayor of the city to the
United States troops, General W. T.
Sherman commanding. On the night of
the 17th the city was sacked, pillaged and
bnrut. Daring the progress of the
conflagration the Washington Street
Church was fired by soldiers of the.
States army, both from within
jand without, and burned to the
ground. In the same manner the lect
ure rtom, station and district parson
ages were destroyed, and the communion
silver stolen. Ruined and desolate, the
large congregation of this church was
dispersed, and many of them sought
homes in other less alllicted places. A
remnant, however, remained in Colombia,
and strovo to re-erect their east down al
tars. First they met to worship in the
chapel of the Columbia Female College,
one of the few buildings which remained,
and which was tho property of the Church.
This house being rented by the trustees
4(or a hotel, these alllicted people were
again without a place in which to worship
the God of their fathers. In their distress
they applied to their Baptist brethren
whose houso of worship hud fortunately
escaped tho torch of tho incendiary, and
the use of tho chnrce was kindly allowed
-them in the afternoon, and Rev. William
'i'. Capers appointed their pastor. Iu the
meantime they resolved to build a tem
porary place of worship, and accordingly
on the site of the old lecture raom they
raised a small chapel which was dedicated
August 12, 1866, in the name of the
Father, the Son, and the Holy Ghost, by
,’Rev. William Blartiu, after an an appro
priate sermon by Rv. William T. Capers.
The following year Revs. D. J. Simmons
'and William Martin were appointed co
•pastors of this and the Blarion Street
Church—tho two charges being nnited.
In 1868 Rav. William Blartin was appoint
ed pastor cf tbe Washington Street
•Bbnrcb, and requested to solicit eontribu
.tions to rebuild the burnt church. This
'work was continued by him for three
years, at the end of which timo, his pas
•orate having expired, he was appointed
rgent for rebuilding the church. God so
.'really blest his labors that tho eongrega
4*on felt encouraged to begin the work,
and on Augnst 17, IS7I, in the presence
, f the building committee, the builder,
*S>?ni one or two others, after solemn prayer,
invoking the blessing of Almighty God
on the enterprise, the fiist earth was
broken for the foundation of tho new
building by Rav. William Blartin; and on
September 21, 1871, tho corner-stone was
laid by Rev. Lovick Fierce, D. D., who
was pastor of the chnrch in 1808.
Owing to the unsettled condition of tho
South, and the unprecedented stringency
*of the times, the woik of building pro
gressed very slowlv, but at last, early in
the summer of 1875, the house was an
nounced to be ready for consecration to
the worship and service of the Holy Trin
ity, and Sunday, June 20, 1875, selected
as the day of dedication.
The erection of this beautiful chnrch is
a triumph of energy, labor, self-denial,and
cross-bearing. Few buildings have ever
been the frnit of so many prayers and
tears, so much work and sacrifice, and few
have ever hern built so entirely by the
contributions of the poor. We are in
formed by Mr. Blartin that 3500 is the
largest snbreription given by any one
person, nnd not over half adc/.on of these
Jims contributing, and the incidents
iwhich he gives of contributions gladly
qLrnt freely made in the midst of poverty
and want are thrilling in their pathos.
- The elegant bell, the massive doors,
and tho beautiful carpets, are the gifts of
he Ladies’ Sjwiug Society. Thebuperb
| chancel chairs were presented to Rav.
! William Martin for the church by Blrs.
! John S. Preston, as a memorial of her
| mother, Mrs. Blary Hampton. The
Bible and hymn-book were sent as a gift
<rom Biaeon, Georgia, by Rev. F. M.
Kennedy, D. D., editor of the Southern
Christian Advocate, whose father, Rev. W.
M. Kennedy, sleeps under the shadow of
he church wails. The pulpit cushion is
the work of Miss G. E. Blayrant. The
pulpit, communion table, and kneeliDg
cushion around tbe elraneel, are offerings
from classes four and five of the Wash
ington Street Sunday-school. The clock
was given by Mr. William Glaze.
In tbe shadow of fhe new cburch rest
he remains of Rev. William BI Kennedy,
pastor of the church in 1828-1829 and
1836-1837. Beneath its walls rest the
mortal part of Rev. Isaac Smith, son of
Ihe first preacher of the Gospel in Co
lumbia, while just under the pulpit the
sacred dust of Bishop Capers, the “foun
der of missions to the slaves,” awaits the
Resurrection of the just.
Ali; Hiu to God oil Dedication
Day.
BY M. 11.
Yy Lien this morn, the bell’s sweet pealing,
Catted us to this church to pray,
High uprose the tide of feeling,
This Sabbath day—this Sabbath day.
Joy, was as a well-spring, gashing,
When the crowd came eagerly,
Like doves nnto their windows rushing,
To worship Thee, Jehovah, Thee!
When we saw the temple’s portal
Open wide for all to come,
Prayed we then, some Eoat immortal
Would here come home, would here come
home.
Prayed we then, that ever, eve r,
The soul’s home this church should he,
Till, at last, across the river,
In Heaven we’ll be, in Heaven we’ll be.
Where the Church triumphant’s splendor,
; With open vision we shall see,
And, where Christ’s love so true and tender
Still ours shall be, still ours shall be.
Bible in the Heart. —A poor Italian
v4'olud, a fruit-seller, had received the
word of Gc el iu her heart, and became
persuaded of the truth of it. Seated in
her modest, stall, she made use of every
moment, in which she was not occupied
wit h her small I raffia in order to study the
sacred volume. “What are yon reading
there, my good woman?” said a gentle
man. one day, us ho came up to the stall
to purchase some frnit. “It is the word
oi God,” replied the fruit, vendor. “The
word of God? Who told you that?” “He
told me po himself.” ‘ Have you ever
spoken to him, then?” Tho poor woman
felt a little embarrassed, more especially
as the gentleman insisted on her giving
him some proof of the truth of what she
believed. Unused to discussion, and feel
ing greatly at loss for argument, she at
length • xclaimed, looking upward, “ Can
you prove to me, sir, that there is a sun
np in the sky?” “Prove it!” said he;
“why, the best proof is that it warms me,
and I can see its light.” “So it is with
me,” she replied joyously; “the proof of
this Book’s being the word of God is that
it lights and warms my sonl.”
A Song of Solace.
Thou sweet baud of God that woundcst my
heart,
Thou makest me smile, while thou rankest me
smart;
It seems as if God were at ball play- and I,
Tbe harder he strikes me, the higher 1 lly.
I own it: he bruises, be pierces me sore;
But the hammer and chisel alllict me no more.
Shall I tell you the reason? It is that. I see
The sculptor will carve out au angel for me.
I shrink from no suffering, how painful soe’er,
When once I can feel that my God’s hand is
there;
For soft on the anvil the iron shall glow
AVheu the smith with his hammer deals blow
upon blow.
God presses me bard, but he gives patience, too;
And I say to myself, “ ’Tis more than my due.”
Aud no tone from the organ can swell on the
breeze
Till the organist’s fingers press down on the
keys.
So come then, and welcome, the blow and the
pain,
Without them no mortal can heaven attain;
For what can the sheaves on the barn floor avail
Till tbe thresher shall beat out the chaff with
his flail?
’Tis only a moment God chastens with pain;
Joy follows on sorrow like sunshine on rain.
Then bear thou what God on thy spirit shall
lay;
Be dumb, bat when tempted to murmur, then
pray. From the German.
God and the Universe.
When we think of thesnblimetietivities
animating the limitless ocean of space,
“What is man?” David’s question, comes
with infinite momentum. Is it probable
that the unbounded Being that produced
and sustains it all would single out this
earth for incarnation and sacrifice merely
to redeem man? This is, however, em
phatically the question of a fiuite mind.
A negative reply would bo intellectual ar
rogance. We cannot understand infinity,
mnch less an infinite intelligence. We
c nnot grasp the motions of the divine
mind. His view of things is not as ours,
lie looks upon them as they are, not npon
our corruptions,of them. There is no dis
tance to the infinite; distance is a finite
idea. There is no greater or lesser to
God, all things are viewed in their ulii
mates. There is no time lo Him; time is a
finite concept:
For was, and is, and will lie, arc but is;
And all creation is one act at once.
The birth of light.: but we that are not all.
As parts, can see but parts, now this, now that,
Ann live, perforce, from thought to thought,
aud make
One act a phantom of succession: thus
Our weakness somehow shapes the shadow,
Time.
And, therefore, action on earth and in
time is in no sense incongruous with onr
concept of tho infinite. But it must be
remembered that we can only think of
the Creator as infinitely perfect. Therefore
He could neither conceive nor purpose
anything iu creation but a perfect universe.
The moral and the mental transcend tho
physical to infinity; hence a Haw, a blot
upon the moral mii verse, such ns this
earth presents in man, must mean eitln r
that God could not accomplish His project
ed purpose, or that, th flaw existing, Ho
will'employ competent means for its eras
ure. To argue that any restorative means
would be beneath tho “dignity” of (ho
Creator, is, in fact, to argue that God is
finite. What mattered it that all the uni
verse beside was pnre, thero was one orb
on which a moral blight had settled, and,
apart from the Jove of the infinite heart
for finite but kindred int-lligences, the
very foundation of His being necessitates
that He should restore the ruin. It is the
enunciation of no new truth to declare
that what is unnoticed in rectitude, in the
preservation of its own orbit, may become
intensely prominent by going wrong.
The hundredth sheep was unnoticed in
the flock, but tho ninety and nine were
left to seek it when it strayed. A Dervo,
an artery, a gland of whose very existence
we were ignorant, may become tbe centre
of profoundost interest in abnormal states.
3lany a name now cut indelibly into the
tablets of history, would have passed si
lently into oblivion, but for crime and in
famy. A name hitherto unknown to tho
world, may, by the atrocities of a few
moments, arouse the interest of a nation,
nwake a continent into action, and cause
the civilized world to seethe with indigna
tion. Aud this earth has thrust itself
upon the notice of God and angels, not
because of its amplitude in the scale of
being, not because it was au enormous
portion of the wholp, but because of its
Sin— because of its infrictinn of tho moral
glory of the universe. And while in truth
and purity it might have spent out its
planet life unnoticed more than others,
yet by its moral defa'c ition it Ins violat
ed the purpose of tho infinite Mind in
creation; and for His own glory—for the
glory of the measureless cosmos in its re
lations alike to mind und matter—and for
onr salvation, He has used the means for
securing His original purpose, and dis
playing in a restored universe His own
unclouded perfections.
Hence, it was not physical, bat moral
means that were employed. “Tho Word
was made flesh, and dwelt among us, and
we beheld His glory.” And in what did
that glory consist? Not in pomp and
pageant, and portent and power. Christ
might have wrought miracles a thousand
fold mere stupendous than His mightiest,
and yet have left no deeper trace than the
Delphian Oracle. This was not the glory
we beheld, it was moral glory —“the glory
as of the only begotten of the Father”—a
,glory that showed to us that there was
nothing so glorious as purity—so vast as
thought—so heroic us nu nnconqner ible
purpose to love the !r itb and o’oev God.
He was God: fur none but the Infinite
can disclose the Infinite. He was man,
for only through the medium of bis own
nature could man receive the revelation.
Hence, He was “tbe fulness of the God
head bodily.” And when He had reveal
ed the perfect beanty of a moral life He
made its attainment practically possible
for every one of ns by His sacrifice and
resurrection. Thus He has potently
“swallowed np death in victory.—Lon
don Quarterly.
Verbal Vices.
Indulgence in verbal vices soon encour
ages corresponding vices in conduct. Let
any one of yon come to talk about any
mean or vile practice with a familiar tone,
and do yon suppose, when Hie opportunity
occurs for committing Iho mean or vile
act, he will be as strong against it us be
fore? It is by no tuuana an unknown
thing that men of correct lives talk them
selves into crime, into sensuality, into
perdition. Bad language, e. sily runs into
bad deeds. Seh ct any iniquity you please;
suffer yourself to eonv r-e in its dialect,
to use its slang, to speak in tho character
of one who relishes it, aud I need not tell
how soon your moral sense will lower
down to its level. Becoming intimate
with it, you ios- your horror of it. To be
too mucii with bad men and in bad places
is not only nnwholesome to a man's
morality. Imt unfavorable to bis faith aud
trust iu God. It is not every man who
could live as Lot did iu Sodom, aud then
be fit to go out of it under God’s convoy.
This obvious principle of itself furnishes
a reason not only for watching tho tongue,
but for keeping ourselves as much as pos
sible ont of the company of bad asso
ciates. —Indian Arcana.
Whatever rouses the moral nature,
whether it be danger or suffering, or the
approach of death, banishes unbelief iu a
moment.
For Jesus’ Sake.
The vicarious atonement of Christ opens
anew life of joy and blessedness to the
sinner. Condemned as he is by sin, to
separation from the inheritance of a Fa
ther’s smile and home, he is by the sacri
ficial Christ, again brought into the near
home-circle, and privileged with all its
gracious benefits. So, it is in the utmost
dependence that we close onr petitions
with the significant phrase, “For Jesus’
sake, Amen!”
And why for His sake? Simply because
in Him alone rests our surety of pardon
and favor. “While we were yet without
strength, in due time Christ died for the
uugodly.” Herein is our confidence. We
name the one name high over all. into
our Father’s ear, and say “For Jeans’
sake,” aud qnickiy tho response comes
back to the heart of acceptance and an
swer. It is like a stranger coming into
the court of a hostile king and saying,
“Although I come Irom the enemv’seamp,
thy son has been very gracious unto me
nnd become my friend. In thy son’s name
am I come, begging thy grace.” Does
the father turn away the friend of his
child? He receives him for his son’s
sake, and, enemy though he was, admits
him to the supremo privilege of the king
dom. So we come in the namo of our
friend Jesus Christ, saying that he has
suffered many things for our snke, and
has paid in Himself the penalty of our
sins. We beg the Father to receive us in
respect of the love of the saving Son, and
we are received. Oh sweet and wondrous
love of Christ bringing us near! Wo have
nothing to recommend us to God save
this! This wo may gratefully claim, for
all of our indebtedness to a broken Law
was assumed by Him. He stands in our
stead, as the perfect satisfaction to its just
claims. All of the dread penalty was paid
in the life nnd death of the merciful Sav
iour-God luearnate. How great this debt
of ruin and sin was, how wide the salva
tion purchased, how supreme tho wisdom
and love involved, eternity alone may ex
press to our souls. We have to attain to
the angel stature before we shall under
stand it in its largest meaning. However,
here, in this shadow land we may cateli
bright glimpses of its majesty, now aud
then, in some .wrapt hours of inspiration
when the Spirit lifts tho veil of sense away,
for a time, —but the vision is but a sug
gestion of what lies concealed beyond.
Wo cannot stretch our finite minds to
take in the infinite; we have not ears at
tuned to the higher harmonies which God
evolves; but some day perhaps we may
know what is this salvation and what in
grace and love the Savionr brings to us.
In the meanwhile, wo have the secret
countersign to breathe into the ear of our
God and Judge, “For Jesus’ sake,” and
this shall nover fail to gain us acceptance
and mercy.
And how much is this fo us! Weak and
dying in our sins, too desolute at heart
and weary of breath, to look np iu our
degradation, wo hear the glad message
close beside onr ear, “God so lovod tho
world that He gave His only begotten Son,
that whosoever believeth iu Him should
not perish, but have everlasting life.”
This satisfies. Safety and strength and
joy visit the heart. The sonl is at rest.
The Redeemer has assumed all our re
sponsibilities and bids ns follow Him with
a loyal love and service, till Heaven shall
open upon onr view. Not onr own, but
His merits have availed. Onr self-right
eous struggles have ever left ns barren in
heart of comfort, but for Jesus’ sake, we
are clothed with a righteousness not our
own, and may stand trustingly in the tight
of the Father’s face, pleading onr cause,
Then,
“Weary, working plodding otic,
Say wherefore toil ye so?
fleare your doing,—all was done,
Yes, ages long ago,
Jesus paid it all,
All the debt you owe.”
If you could only enter into tho mean
ing of this large salvation! If yon could
only sink yonr fear, and sin, and gloom
into its vast sea, how would yon rise re
generated, glad, nnd sweetly confident!
Oh, the riches of the grace of Christ I Oh,
the glory of the new birth! Oh, the peace
and everlasting triumph awaiting those
who, made free indeed from sin-bondage,
declaro that all the wondrous transforma
tion was wrought in them solely for Jesus’
sake! —Methodist Recorder.
Our Better Moments.
As sometimes in the crowd of a great
city, we come suddenly face to face with
tho friend for whom we had searched far
aud wide, so do we, at unexpected junct
ures of our experience, come npon the Re
al life for which we had vainly sought be
fore. At such moments the spirit looks
ont, with clarified, strong vision, far to
the bounds of life, and gathers the snm
nnd meaning of God’s vast providences.
It stands uutrammeled and assured with
a brave trust, in Ilia presence of the Great
Father—whose child it feels itself to be, —
warmed through by the Love which crea
ted it. These are its superior states, we
may say, and they come only from an ele
vation of thought and spiritual commun
ion with God. At such times how poor
do all onr best ideas appear! The veil is
taken away from that which was bnt dim
ly shadowed before. All human limita
tions are lost. The sonl antedates its ul
timate triumph, and realizes its high
heritage—the Sonship with Christ.
Bucli moments are worth all onr petty
day’s doings, pushing ns forward in soul
toward the grand finale of all struggle.
The revelations which then come to ns,
are capable of bearing ns over all hard
places in life, and inspiring the spirit
with a renewed energy and confidence for
the contest with Sin. In that beautiful
confession of faith—the Apostle’s Creed —
we repeat: “I believe in the communion
of saints.” What is that but this near
ness to Christ—when we lean upon the
bosom of His love, or are borne away by
Him to look upon things hidden with the
Father, like the' Patmos mysteries? Sure
ly, this is the communion of saints!
Yet how few and far between are snch
experiences in onr lives! And why ? The
path to this lofty Place of Vision winds up
to steep mountains of Difficulty, where
rocks of Opposition and snows of Indiffer
ence intercept the devions way. The re
ward lies only at the end of the difficult
pass, and we are weary of our climbing.
We seat onrselves far down the mountain
p.ido, and mourn that the prospect is so
far beneath onr expectations, when the
fault lies in onr own inertness. We mnst
get up higher!
Till wo have tasted tho satisfactions of
this spiritual elevation of onr lives we will
never know the full resources of the Chris
tian faith. It is the very spirit and life of
the Gospel. Not knowing it, we bnt
vaguely guess at the glory outside of onr
poor little soul prison—see the sweet light
throngh our own narrow pane, when the
full heavens are running over with it just
a reach beyond ns! Let ns pray more—
momently, repeatedly—in tho midst of
our daily vocations, and during the pauses
of our labor! Not the mere word-prayer,
bnt (he soul “inward toward God” in a
calm resting on His love and a glad recog
nition of His presence! Let us chorish
this nearness to Christ who is our life.
Ignorance of God — Darkness in the
minds of men, ignorance of God, his
nature, and his will, was the original of
all evil unto the world, and yet continues
so to be. For bereon did Satan erect his
kingdom and throne, obtaining in his de
sign until ho bare himself as the god of
this world, and was so esteemed by the
most. He exalted himself by virtue of
thic darkness (as he is the prince of dark
ness) into the place and room of God, as
the object of the teligions worship of
men. For tho things which the Gentiles
sacrificed they sacrificed nnto devils, and
not unto God. This is the territory of
r. in. ir\-\i:i>v. n. n„ Editor
W IIUIM4.It, Assistant Editor
WHOLE NUMBER 1989
Satan, yea, the power and sceptre of his
kingdom in the minds of the children of
disobedience. Hereby he maintained his
dominion to this day in many and great
nations, and with individual persons in
numerable. This is the spring of all
wickedness and confusion among men
themselves. Hence arose that flood of
abominations in the old world, which God
took away with a flood of desolution,
nence were the sins of Sodom nnd Go
morrah, which he revenged with fire from
heaven. In brief, all the age, blood, con
fusion, desolations, cruelties, oppressions,
and villainies, with which the world hath
been and is filled withal, whereby the souls
of men have been and are flooded into
eternal destruction, have all arisen from
this corrnpt fountain of the ignoinnee of
God, — Owen,
Miscellanea.
The total membership of the United
Presbyterian Church at the end of 1874
was 187,701, ns against 184,033 in 1873.
The two great English universities own
between them 319,718 acres scattered
throngh England and Wales, the land
being generally of an admirable descrip
tion. The combined revenues amounted,
in the year 1871, to 33,722,025.
The Jewish Messenger says that some
wealthy Israelites in Rome are discusssing
the feasibility of erecting a Rabbinical
Seminary in that city, and the indications
are that soon, iu tho vicinity of the Vat
ican, a college for Jewish ministers will
be established.
Bishop Janes in his address made a few
days ago at the General Conference, at
Princeton, 111., stated that ont of abont
ten thousand preachers stationed duriDg
the past year by the bishops of the Meth
odist Episcopal Chnrcli, only three de
dined to aceopt their appointments, and
not a single church rejected ils preacher.
This is a remarkable reoord, furnishing
conclusive evidence of the loyalty •of
preachers and people to our general sys
tem of pastoral appointments.
Reformed CntmcH Missionary Work.
—The receipts of the Board of Foreign
Missions of the Reformed (Dutch) Church,
aggregated 354.249. The contributions
to the Board of Domestic Missions during
the year amounted to 323,732 90. Tho
legacies amounted to 322,400 83, which,
with a balance from last year, make in all
346,772 62, 37,921 92 were contributed to
the Church Building Fund. Six new
Churches have been organized, and twen
ty-one church edifices have been com
pleted.
An Episcopalian writer in a Welsh pa
per, reviewing the “ Life and Speeches of
Dean Cotton,” says: “None but those
who knew the ‘dond see’ of Bangor be
fore it was galvanizod into life by the
presout Bishop, can have any idea of its
woeful condition seventy years ago, when
it was veritably recorded that a parish
clerk in Lleyn gave his rector notice, say -
ing that, as ho was getting an old man, it
was timo to think about the saving of his
soul, and ho was now going to join the
Methodys.”
The General Conference of the Bletho
dist Church, recently in session at Prince
ton, 111., appointed fraternal delegates to
various branches of 3lethodism and other
evangelical denominations. With pleas
ure we learn that Alexander Clark, of the
Pittsburgh Conference, and T. J. Finch,
of the OHio Conference, wore appointed
fraternal delegates to the next General
Conference of the Methodist Episcopal
Church, South, by which, doubtless, these
brethren will bo received, both officially
and personally, with the greatest cordial
ity. Our excellent confrere, Alexander
Clark, was of course re-elected editor of
the Methodist Recorder—a journal which
wo look upon as one of our best ex
changes.
The correspondent at St. Petersburg of
the Eastern Budget says that the efforts of
Gen. Todtleben to prevent the Mennon
ites from leaving Russia, in order to es
cape the now military law, have complete
ly failed, notwithstanding the concessions
made in their favor. Not only the Men
nonites, but the other German colonists
of Southern Rnssia, are emigrating in
iargo numbers, though the latter have no
religions motive for avoiding military ser
vice. The correspondent believes that
the real cause of this emigration en masse
is tbe growing antagonism which has ex
isted between the Germans aiml the Rus
sians since the Eranco-German war.
More Lay Preachers. —Here is a re*
markable paragraph from a London secu
lar paper: “Theßlarquisof Cholmondeley
has been pre,aching at St. George’s Hall,
and so has the Earl of Cavan, who is like
wise assisting regnlarly at the meetings of
31essrs. Bloody and Sankey. Lord Rad
stock has been preaching on Sunday even
ings at Reresford Chapel, Walworth, blit
has now left for Russia, to resume his
evangelistic labors in that country. Lord
Carrick is preaching at Castlecomer and
other towns in Ireland, while a son of the
Earl of Chichester has been occupied in
the same way in villages of Snssex, of
which county his father is lord lieuten
ant.”
Bishop 31cCroskey, of Michigan, is
credited with the following-story, which
bears rather hard npon his own church:
“An Indian in the Canadas, or on the
borders, had been baptized and confirm
ed. Bat baptism did 1 ‘not confer any moral
chaDge” in this case, and confirmation
was not any more efficacious. The Indian
was soon found drunk, and one of the
brethren undertook to rebnke him, and
especially to bring to his mind his obliga
tions as a Christian, to lately assumed.
The Indian listened patiently and without
answer, until his reprover brought the
argument that he w%s a Christian to bear
rather severely, when he suddenly looked
up, and with a face half quizzical and half
triumphant, said, “Me no Christian; me
Church of England man/"
The Bishop of the diocese of northern
Texas writes:
“ The Church has but three tabernacles
in all my jurisdiction ! I am thns com
pelled to borrow the buildings of some
of the many denominations by which this
country is possessed and overrun.”
Has the good Bishop never heard cer
tain advice about not looking a gift-horse
in the month, or abnsing the bridge that
carries yon over ? No doubt theeo non
conformist “ meeting-houses ” are pests,
but so long ns they aro placed at the dis
posal of the Bishop,would an acknowledg
ment of the courtesy be ont of place, and
would it not bo in quite as good taste as
to speak of other denominations than his
own as ho does ? “ I pray yonr courte -
sy,” says Sir Reginald. If he had said
that at this day to the Texas Bishop,
would not Sir Reginald be a very foolitfii
fellow ?—Christian at Work.
The London Methodist says the English
Wesleyan “ district meetings with great
unanimity have declared for lay represen
tation in Conference. None can fail to
trace how strongly the tide is setting in
that direction. The attempt to stop the
way by tbe proposed modification of tho
connection committees has been resented
with a feeliDg akin to indignation. Wes
leyan Methodism ean well afford to put
up with the present ineffective committee
system if it is to be soon superseded by
the introduction of the laity Snto the
Conference. Even the conservative ele
ment in our church should protest against
the rapid succession of changes proposed
by those who would make lay representa
tion in Conference follow almost immedi
ately on the modification of the existing
committee. Why not at once prepare
for a step which the blindest can see mnst
shortly bo taken ? Why induce suspicion
and agitation by hesitation ? Onr laity,
we boldly say, are as trustworthy as our
ministry.