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SO fBR A-NKTITM,
Invariably Ui Advance.
VOLUME XXXVIII. NO. 34.
©riginal
Sympathy.
To a young mother bc-reavcd ol her first
born.
‘•The l.oi and loveth whom He chasteneth.”
w. r. b.
Dear lady let me offer thcc—
A thought—a line of sympathy.
For grief is shadowed on thy brow,
I will not ask thee why or how.
1 know it all—God knows it too—
All woes are in His wide review,
And Ihine are not unknown in Heaven,
When love’s heart-strings by death are riven.
’Twas not of fate, or chance called blind,
Bat ’twas of God in love designed,
Whose eye omniscient sees all c ire,
Whose hand doth oft the enp prepare.
Receive the enp, and trust, and
'ffirbngh tears look np, and wilt !• ” v
The bitterness shall pass away.
The sweetness shall thy grief repay.
The why, and when fore, yet unknown,
In love’s design shall yet be shown.
Receive the enp—the chastening rod,
Resigned, still trusting In thy God!
Transmuted —changed thy tears shall be
To pearls of grace and purity,
The graces that thy heart shall wear,
Shall recompense for all thy care.
And what seems lost, and lost in pain,
Shall bring thcc joy, and more than gain,
When Heavtn shall the lost restore,
And add t>n thousand pleasures more.
€ontrtb*%ns.
Christian Fraternity.—*>So. II
BY REV. Tj. PIERCE.
As I have said, this is of family origin,
and is used in this sense in reference to
the sacramental host in heaven, of whom
tho whole family in lieaveu and earth is
named—langnago, which shows Christ’s
family to be of one nubroken stock, not
deriving any heirship from any other com
bination. This simple, everlasting, fun
daroeoUl, identical distinction of the
faintly of Christ, declared by Himself, is
tb„ ,id of controversy on this Christian
frab • tial ques'iou. In answer to the in
formation, “Thy mother and brethren
disire to spoak to Thee,” no'replied by
askiug, “ Who is my mother ? and who
are my brethren ?" and answered Him
self, saying. “ Whosoever sbfdl do the
will of my Father which is in heaven, the
same is my brother, and sister, and
mother.” See Matt, xii: 50, also Mark
iii : 35. All this I regard as divinely
special. It was no indifference to these
natural relations, but only to show that
there was a closer, diviner relation to nim,
than any mere family relation. Tho evi
dence of this relationship, He put in en
tire evangelical obedienco to tho will of
His ’Father. So alio, when a certain
woman cried ont, “ Blessed is the womb
that bare Thee, and the paps which thon
hast sucked,” this was woman like, and
was all true enough, bat it lay right
nlongsido of fleshly vanity ; and Ho said,
"Yea, rather blessed aro they, that
hour the word of (loil, and keep it,”
showing that faith, woiking by love,
brought His people into a closer kinship
with nim than blood kinship itself could
do. If this state exists ou’side of the
Baptist Church, their close communion as
Baptists is a sectarian schism iu tho body
of Christ, made by themselvos.
If we were to exclude Baptist brethren
from our commnuion table because they
are immersed in baptism, we would do, in
logic aud in moral philosophy, exactly as
they are doing, unless baptism by immer
sion is, in some way, essential in the order
of salvation ; that is, exclude them for
not. doing outward things exactly as we do
them Unless immersion is ns essential in
the order of salvation, to the finish of
Christian charac’er iu the eyes of the
Lord as it is iu the eyes of a zealous Bap
tist to the finish of Church membership
in the Baptist Church, it is settled right
here, and now, that their estimate of its
necessity sn.l value is entirely wrong, and
that they are excluding a part, of Christ’s
universal family from nis communion
tuble on account of what is excluded by
the law of faith from any value in the
reason of divine acceptance. Ponder it
well, my beloved brethren ! You cannot
deny me the right to commune with you
as one of Christ's great iatnily, only by
deuying that I can be one of bis great
family outside of the Biptiit Chuicb, nor
in that, only by Baptist immersion, (live
it this much importance, and yon make it
not merely a thing to be done, but a thing
to bo believed in. Make it a thing to be
believed in, ns material to Christian life
and character; make mode in baptism
this muob, and your faith in Christ can
never be simple faith, for if anything for
mal mast come in to make Christian life
and character complete, it cannot be com
plete in Christ, through faith in Him, but
must be supplemented by a compliance
with some formality which, like an oath
of office, gives functional validity to
things to be done, and without which they
are simply invalid.
If I am not mistaken, this is the di
lemma into which the belief in immersion,
as the exclusive mode of baptism, has
brought my beloved Baptist brethren, and
led them to adopt and enforce, as a rule,
in their Clmreh communion with them
selves only, in taking the Lord’s Supper.
This is not because they believe there is
no saving grace experienced among ns,
but on account of our want in formal bap
tism. I say formal baptism, for they
know we are all baptizod into the visible
Church according to our faith. We be
lieve in baptism with water, as a Christian
rite, ceremonially performed, according
to its divinely prescribed ceremony. They,
as a law of commandment contained in
an ordinance ; so much so, that its obe
dience is in the exaction of its specified
mode, whioh is entirely dipping ; a mode
that cannot be tffeoted with water, but
only in water ; a fact which reduces bap
tism to a legal action. For, if it cannot bo
compassed only by compliance with a pre
scribed mode, its validity is in compliance
with its legal exaction, and faith in it is
obliged to be in compliance with a divine
law. But this is my point: unless im
mersion has in it some saoramental effica
cy, as immersion, without the nse of
whioh, the salvation of the soul is in some
sense jeoparded, it can furnish no reason
in the world why it should, in any wise,
qualify its votaries for an exclusive right
§nNfhsttt Cbmfia* fultwaU.
to commune together on that basis ; and
the simple omission of it, on the ground
of non-concurrence in it as an exclusive
mode of baptism, disqualify me for ac
ceptable communion with them, I am
better satisfied of its worthlessness in this
view of it, than any one can be, of any ip
tripsic value in it, becease it is immersion.
Aud an honest analysis of it will satisfy
every votary of it, that they do not glory
in it as baptism, bat as immersion. Eve
ry ideal of this sort leads unavoidably to
a species of idolatry. Tako ont the un
conscious worship of mode in baptism,
and every Baptist in the State would be
come as indifferent to it on account of its
mode, as I am ; and for tlje same reason,
namely : because in the purely spiritual
dispensation of religion, it is impossible
for anyv'iing form listio to bold s place
capacity to u ioet ion. \ —aal* T ß4 *
all that can justify the use of forms, pos
tures, and rituals, at all. Kneeling in
prayer is, no doubt, the most appropriate
formality ever enforced on regular wor
shipers. And yet, if the time ever comes,
that these worshipers think kneeling es
sential to acceptable prayer, from that
time kneeling is an idol, and prayer idol
atry.
Pardon mo for saying thero is rothing.
as a Church, keeps you from communing
with us, and inviting ns to commnne with
you, only because it would be to say im
mersion is not essential in the order of
Christian acceptability with Godr And if
it is not essential to Christian acceptabili
ty vrtfch God, and yon make it so with yon,
it will lead to schism, and injure a great
Church in its well-earned fame, by fight
ing over a non-essential feature in its out
ward formulary. Immerse on, my breth
ren ! I do not ask you to come over to
me, in this matter of private opinion ;
but I do ask you to oease from consider
ing me out of Christ’s Church, because I
have not been immersed into your Church;
or a heretic, because I do not believe in
immersion as you believe in it.
My second sermon in favor of Christian
fratoruity, by which I mean tho rcoogni"
tion of acceptable Ohuroh membership of
all evangelical Churches, by each other,
in sacramental nnion, and communion, as
Christ’s disciples, without distinction, say
ing, “Whenever we administer tho Sacra
ment iu our pastoral charges, we invite all
members of Christian Churches, in good
standing ,in their owu Church, to com
mune with ns, as wo are, as believers, all
one in Christ Jesus,” my text was, “I
pray not for these alone,” meaning the
twelve disciples, “ but for them, also, that
shall believe on mo, through their word,
that they all may bo one, as thou, Father,
art in me, and I in Thee ; that they may
be one in us ; that fhe world may believe
that Thou has sent me.” Christ’s dis
ciples were iu some divine sense to be
ono, or else He had never prayed for it.
This oneness is in Him, and is in Him be
cause there is but one hold on Him, which
is faiih iu Him, wholly and only, on ac
count of his atoning sacrifice for our sins.
This oneness is described as that between
tho Father and the Son, complete in itself,
and without a jar in'its fellowship. Aud
on this smooth basis, it is evident that the
ingraining of universal faith in Christ, is
to bo effected ; bnt never can bo until
thero is a solid central point where in
fidelity finds sacred nnion from nnmiE
takable unity.
What though there may bo opposite
opinions as to what is tho meaning of
“ whom He did foreknow, He also did pre
destinate it is only difference of opin
ion as to the meaning of Scripture terms.
Bnt ask either of them, whether Calvinist
or Arminian, “ What is it that constitutes
the snm of your religion ?” and each will
answer, “ It is Christ in me ; the hope of
glory.” This overwhelming conviction
that the Father sent the Son, and that
Christianity is one—one in the Father,
and in His Son Jesus Christ—never will
take place, so long as the Church dream
lives and elevates itself into a non-fellow
ship position, ou account of the want of
some successional antiquity.
Tho close communion policy, in any de
nomination, is obliged to assume some sn
pcrexcelleneo in the eight of God, as a
reason for it, or else make itself ridicu
lous as a religions aristocracy. lam with
Paul in my views on this question. His
inspiration on justification by faith alone,
led him to say that in Christ Jesus neither
circumcision availeth anything, nor uu
circnmcision ; bnt a now creature, or a
new creation. He even says : “ Circum
cision is nothing.” He means nothing in
the reasons of pardon, for in itself it was
circumcision. In Ram. ii, he is more ex
planatory ; there he says : “ Fowheis not
a Jew, which is one outwardly,” meaning
tmly outwardly, “ neither is that circum
cision, whioh is outward in the flesh,”
that is only outward in the flesh; “ but
ho is a Jew which is one inwardly; and
circumcision is that of the heart, in the
spirit, and not in the letter, whose praise
is not of men, but of God.” This pass
age of New Testament Scripture, either
means that Aero outward mannerism has
nothing to do with the spirit of religion,
or it means nothing. And if the acoept
ableness of a religions act is found alone
in the Spirit of the agent, then it follows,
as a sequence, that religious value can
not attach to anything on ncoount of its
mannerism. But if there is any virtue in
imme-rsion, for baptism, it is in its man
ner, inasmuch as the only difference be
tween baptism, by Immersion, and by
affusion, is the difference bewteen bap-
tizing with water, and in water; or be
tween pouring water on the subject, in
the name of Holy Trinity, and plunging
the subject into water, nsing the same
divine ceremony. Therefore, if there is
any virtue in immersion, over affusion, it
is in its manner, and not in the heart and
spirit of the 'subjeot, as declared in the
passage recited. Nor can anything be
gained by the dodge in this case, that to
baptize means to immerse ; and that as
baptism is commanded, immersion is
commanded, for this leaves ns exactly
where we were before, only as it involves
God Himself, and leaves us to obey, with
out knowing why ; for if God has given
immersion any such preference and prom
inence in the scale of religious rites, as
my immersion friends give to it, it is for
precisely the same reason—because it is
immersion—the manner of doing it. To
my min i, !l !!*.-< utterances ore adverse
to the ouo idea to which Christ rodneed
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
MACON, GEORGIA, WEDNESDAY, AUGUST 25,1875.
Christian worship when he resolved it in
to spiritual sffections and emotions.
Pardon me, when I say it is morally im
possible for any one to worship God in
the Spirit, in receiving baptism by immer
sion, if it is received with any idea that
God’s complacency in it is in its manner.
This takes it ont of the spirit, and resolves
it into its letter.
But my object is not a controversy on
modal baptism, but on exclusive com
munion, on aoconnt of modal baptism.
There is, to my mind, danger in every
thing that approaches any merit in any
literal performance, or that is calculated
in any way to lead the snbjeot to lose the
spirit in the letter, or the substance in
itsshow. This is my philosophy : when I
Vis baptized with water, as a simple
Christian rite, I simply felt that I was
baptized ; 11 ad believed I must be
immersed in’ oriv-U.—
vine formalism, I must have tL.CIV'fj that
my immersion was the sense of my obe
dience. My obedience, in this view of it,
must be outward ; and if my exegesis of
ttys text recited is trne, baptism is not that
jftfieh is ontward, not in mode, whether
or affusion, but that of the
■Kart, in the spirit and not in the letter.
Will any immersion brother say that my
spiritual consciousness of evangelical obe
dience mnst be guaged and bonnd by his
dogmatical faith, before he will fellowship
me in Ohnreh communion ? I do hope
not. To talk about ftllowshiping pedo
baptists as Christians, but not as Chnrch
members, is too bad. It will not do to
unfold. I know you are fearfully com
mitted to your Church monopoly policy,
and if I was your enemy, I would encour
age yon in it, for I know that a bigoted
perseverance in it will redound to onr
benefit in all coming time, among liberal
minded Christians. And my sincere belief
is, that free communion npon the trne
Christian basis—all one in Christ—will
greatly magnify your numerical strength,
so long as immersion carries along with it
the prestige of venerable antiquity. But
I cannot be easy so long as you exclude
me from brotherly communion with you
at the Lard’s Supper, because I do not
believe in immersion, as you do. I am
after Christian fratoruity, as we are. We
are all ono in Christ, and can be so, as I
joyfully believe, through faith in Him,
without special faith in immersioD, en
deavoring to keep the unity of the Spirit
in the bond of peace. This is my motto.
But a bond of peace never ean be, so long
as any of us asks any other ground of
unanimity than salvation by grace,
through faith, aud that not of works. All
else bat Christ mast be eliminated.
Abont Him, as the Son ol God, we can
all agree. And in this central idea, we
will live skepticism to death.
A lllAuuiucntal CS)iii'c!i.
BY M. M.
By tho above title has not unfrcqnently
been designated the Washington Street
Methodist Episcopal Church, of Colum
bia, S. C. While not coming in collision,
in title, with The Monumental Church to
bo built in Savannah, Ga., in honor of
the memory of the immortal founder of
Methodism, that it fally merits its name,
a Monumental Church, I will proceed to
illustrate. Beneath the shadow of its
walls or uuder them, rest until the resur
rection, the mortal remains of sixteen
ministers of the Gospel of the Lord Jesus.
Nine of these were itinerant preachers of
tho Methodist Episcopal Church, seven
were local. In building the Church, re
cently consecrated to the worship of God,
the dimensions of the walls enclose the
graves of Bishop and Mrs. Capers, Rev.
Josiah Freeman, and Rev. Isaac Smith.
Their several occupants now sleep nearly
under the pulpit, Bishop and Mrs. Gapers
directly under it. What a glorious monu
ment they have! A monument, especially
worthy of the cenotaph on the one, stand,
ing at the west side of the Church, in part
reading thus, ‘ William Capers founder
of the missions to the slaves.”
Willing to serve the Church, even in the
humble capacity of an “old mortality—”
the writer of this has taken pains to put
down, in their proper order, as to date,
the ministers who are buried in the
“God’s acre,” attached to this church,
hoping in this way at least to brush off the
dust of time from their sacred resting
place, and to throw a fresh wreath of ever
greens on the graves of those, whose
blessed memory should live green in our
hearts forever.
The first itinerant minister buried here
was James Norton, who died 26th August,
1825, in his thirty-eighth year, in the 19th
year of his ministry. Commencing his
itinerancy, “tho minutes say,” in his nine
teenth year—a man of deep piety, in
defatigable in his work.
The second, Josiah Freeman, who was
pastor of this Church in the years 1830
and 1832; born in Georgia 1797, died 1834.
A most saintly man and minister, serving
the Lord, “the minutes” say, with admira
blesimplicity and steadfastness. From the
preaching of the Conference, immediately
preceding his pastorship and from the
faithfulness of that pastorship, resulted,
it is believed, the most wide-spread revi
val of religion, ever witnessed in Colum
bia. Ho sleeps in Jesus, and as was be
fore stated, he is buried beneath the
church.
Third, William M. Kennedy, born in
North Carolina, January lGtb, 1783; and
died February 221, 1840; pastor of this
Chnrch in 1828-29, 1836-37. His truly
Christian character and manners gained
him nniversal esteem and love, and he was
honored by his brethren as a faithful,
laborious, and useful minister of Christ—
Tie spent thirty four years in the travelling
connection of hisChuroh. “Called, and
chosen and faithful.” The writer of this
may be allowed to say, the sainted min
ister of whom the above has been written,
received her into the Church, was the
officiating clergyman at her marriage, and
at the baptism of her two oldest children.
Fourth, John N. Davis, born in
North Carolina, November 11th, 1804;
died Juno 10th, 1844. He was in manner
polite, dignified, affeotionate. In spirit
pure, benevolent, ardent; in life blameless
and useful; an ornament to the Christian
ministry; a pattern to believers. His
monument was a tribute of affectionate
remembrance on the part of his liereaved
widow, who, at this date, still survives
him, a widow, iudoed,
Fifth, J. W. J. Harris boru in South
Carolina, November ’23, 1824; died Sep
tember 10th, 1855. Possessed of a burn
ing zeal, he consecrated his powers to
God, and having labored with mnoh suc
cess and acceptance for nearly eight years,
he “ceased at once to work and live.”
His ministry is distinguished specially,
for a remarkable work of God in the
neighboring sand-hills of Columbia, where
there is a chapel, named in his honor,
“Harris ChapeL”
Sixth, William Capers one of the Bish
ops of the Methodist Episcopal Ohuroh,
South, born in Sonth Carolina, January
1790; and died January 29th, 1855. The
monument to his memory erected by the
members of the South Carolina Confer
ence is exceeding plain and nnimposing—
too much so, it will be considered, to be
as expressive as it should be, of honor to
the memory of one whom living, the whole
Church so delightful to boner; for truly
“his praise was in all the churches.” It
is very desirable, that the monument were
at least mado higher, which could easily
be done, by placing it on a marble pedes
taL It wonld be well too, that the name
other, his wife, his widow, the devoted
sharer so long of his earthly pilgrimage,
should be inscribed on the monnment,
for which there is ample space. William
Capers was pastor of this Church in 1818-
31-4 G—under his anspices the chnrch was
built, which during the late war was
burned to the ground by the Federal
army.
Seventh, Rev. Samuel Townsend, born
in Sonth Carolina October 29,1814; died
July 31st, 18G5. He served many
of the most important charges of the Con
ference during the thirty-eight years of
his ministry; for throe years missionary,
and for three years tract agent; and it was
daring the latter term of servioe that he
laid the foundation of what afterwards
became an extensive book store in Colum
bia, by which he conscientiously believed
he was accomplishing much good. He
died suddenly and from home, lint near
him was the Saviour, iu whom ho said he
confided and put his entire trust.
Eighth, J. Lae Dixon born in South
Carolina, February 7th, 1828; and died
December 19th, 1872. Soon after his con
version he was called to the ministry—
first itinerant, and then local. While earn
ing a competent income, in the latter
relation, he resigned it for tho itinerant,
where the income was small and insecure.
Soon after becoming again itinerant, be
died. From first to last, in the ministry,
he was an oarnest and useful preacher;
both in the local and itinerant ranks, he
magnified his Master and his mission. He
lies withont a headstone in the grave-yard
of the church, where he sometimes min
istered. He left a dependent widow and
four small children; may they be cared for
by the Church which ho served.
Ninth, Nicholas Talley''oofh'in Vir
ginia, May 23, 1791; died May 10th, 1873.
For fifty four years an effective member
of tho South Carolina Conference, filling
many of i‘s most important offices of
trust, with a zeal that knew no abate
ment. After a brief illness in which he
manifested his earnest faith and calm
resignation, he passed in the G2d year of
his ministry, frem his earthly toils to his
heavenly reward. Mr. Talley was pastor
of this Chnrch in 1823-24. His sainted
wife, so long the partner of his earthly
pilgrimage, preceded him to the spirit
land, bnt a very short time, so that, in
death they were not long divided. His
monnment stands on the west of the
chnrch alongside that of his life long
friend, Bishop Capers.
LOCAL PREACHERS.
First, Claiborne Clifton, for many
years attorney-at-law in Columbia and el
der in the M. E. Chnrch, was born in Vir
ginia in 1766; and died in South Carolina
October 5, 1826. “Blessed are the dead
which die in the Lord; yea, saith the Spir
it, and their works do follow them.”
2 Benjamin Tradewell, in the 63d year
of his ago. Occupying positions of civil
trust, requiring much of his tints and at
tention, he was yet active and industrious
as a local preacher.
Third, John P. Cook, born 15th June,
1790; died 19;h January, 1860. He was an
acceptable preacher for thirty years; and
in the earlier years of his ministry it was
attended with power in the saving of souls.
Fourth, Derail A. Hart fell asleep in
Jesus 22ad July, 1847, in his 2Cth year,
having been for nine years a disciple of
Jesus and for two years a minister of the
Gospel. “Wo give thanks to God who
hath redeemo 1 us by the precious blood
of His Son.” ne left a widow, the daugh
ter of Rev. Wm. M. Kennedy, who soon af
ter his demise, also, “ fell asleep in Jesus.”
He was a most lovely yonng man and min
ister, whom God so mysteriously cut off
iu the opening dawn of his manhood and
ministry. I may be privileged to insert
here one staeza of a tributary poem on
his death:
“ Not dead but elecpeth”—gained the haven —
We rejoice though lingering here,
Upon our hearts, though deep engraven
Even all, that rendered thee so dear.
Fifth, Francis Gamewell, born May 29,
1825; died December 4, 1858—a young
man of brilliant talents and fine culture,
but destined early to pass away. He was
the son of Rev. John Gamewell and a
brother of Rev. W. Asbnry Gamewell, so
much beloved as pastor of this Church—
“ Be still and know that I am God.”
Sixth, Isaac Smith fell asleep in Jeans
July 15, 1855. His widow has recently
followed him to the spirit land. He was
the son of Rev. Isaac Smith, who, it is
believed, was the first who preached the
Gospel in Columbia. He is buried be
neath the church.
Seventh, Christian Adam Mood, born
1789; died 1850. He waß for many years
an acceptable local older. “ Blessed are
the dead that die in the Lord.”
While the setting of these things down
in order concerning our ministers, buried
beneath and around this church has been
a labor pf love indeed; yet for the sake
of brevity, have much interesting memo
rabilia of them been left out. Most of
the above has been copied verbally from
their epitaphs. Before closing I would
say, that the devoted minister of Christ,
brother John Harper, who built the first
Methodist Cbuieh in Columbia, giving
himself, the land on which it stood and
on which stands the present ohnrch, rests
not here from his labors, although here his
works do follow him. He lies in an open
part of the country wit t iimvlit to murk
his grave but a coarse wooden headstone,
with the letters J. H. marked npon it.
The righteous should be held in everlast
ing remembrance. As yet, but small pains
has been taken to perpetnate the memory
of the founder of Methodism in Colom
bia, S. 0. *
A Remarkable Answer to
Frayer.
With the deepest gratitude and humil
ity, I will record the following signal
answer to prayer. Nothing, I believe, is
mere encouraging and strengthening to
faith than snch testimonies. This I
know from experience. Many who will
read this are in very similar eirenmstanoes
to mine. As it is now, owing to the pres
sure of the times, the most common trial
the children' of God are called to go
through, and, I may of the
Ah, hero is wherefirati#
ti the severest test.- wu
awful backsliding, is apt td bb me result.
From early boyhood, I have labored
under one of the greatest of all physical
afflictions, the total loss of hearing. The
trials aud straggles of life, to one with
this tremendous clog, are vastly more dif
ficult to go through. About the middle
of last April, I found myself entirely with
out means or resonrees to snpport an ex
pensive family dependent on me. My
health had long ago failed from excessive
labar and the hard struggle with misfor
tune. My deeply pious and devoted wife
had made every effort that shaman
ingenuity could invent to assist mq.. Sus
tained by faith, we had gone on thns far,
hanging singly and solely upon God, by
nakod faith. The little bnsinosif in which
I was engaged through the winter had
failod, I could get no employment any
whero. The long dull season of scaroity
was before me. I could not sell my little
property, nor get money withont mor
gaging it, and giving almost doable
the money for the nse of it. My way was
daik as midnight before me. I could not
see an inch ahead. I had not a dollar.
I was completely shut np to God as my
only hope and refuge. I determined to
trust in no arm of flesh, and solicit no
human aid whatever, but to throw myself
full upon that promise, “Seek first the
kingdom of God and His righteousness,
and all these things will be added nnto
yon.” I therefore gave up my affairs
withont reserve into tho hands of God. I
WN deeply conscious that I and my wife
wore seeking His kingdom and righteous
ness above every thing else, and while
doing all we conld for an honest living,
we conld claim the promise absolutely,
yet, it wonld be a sin to doubt its fulfill
ment. I was enabled to hold on to it with
ati iron grip, resolved not to let go if I
di ,and for it. My oontinual inward assur
er :.e that my foot was on a rock was sweet
T&tay bleeding Imari. Tho assurance in
creased. I would get a firmer hold. I
resolutely determined not to ask credit,
or to go in debt under any circumstances
whatever, for I had learned by terrible
experience in the past, the awful conse
quences, both temporally and spiritually
of this. If God did not help me theD,
there was no other help for mo. This
was my intense fieling. This was the
way I went along. My heart was raised
incessantly to God in this foeling and
tiast, while I was making ovory effort fn
my power for subsistence. A persuasion,
as sweet as an angel’s voice, followed me,
that while I was thus struggling and trust
ing, God would certainly send relief; I
could not see from what sonreo to save
my life.
“Through waves and clouds and stoim3
lie gently cleared my way.”
I was sustained and fed in a mysterious
way. We lacked Dothing, and yet had
nothing in the house, often not more than
a gallon of meal. L'ke the Israelites, we
gathered no manna for to-morrow. Often
the pressure would bo so great as to cause
me to sit down and write a letter to some
poor child of Gad at a distance for aid, (I
knew it was useless to solicit tho rich) for
getting my resolution, and then my con
science would smite me, and I would re
fuse to mail it. This I did several times.
An impression would admonish me that
that was not the way God would relieve
me, and that I must look only to him, and
if I trusted to any human being I would
forfeit his assistance. Thus the conflict
went on for several months, and I had
written another letter to a poor brother in
a distant county for relief, and tho letter
had been lying by mo for several days, I
said that I would not send the letter, but
would continue to look only to God, for
the inward voice told me that was the
only way. Nothing else came to occupy
my mind scarcely, but this looking to and
wanting npon God. I absolutely could do
nothing else. My hands were tied. There
was no other way open to me. What I
waited was a little money to start my
business again. This money, I inwardly
believed God would send me in his own
time; but faith and patience were sorely
tried. I would often remind my wife not
to intermit her importunities at the throne
of grace, and by no means to let her faith
slacken its hold. It was a ciisis with me.
I was “proving God.” If one single pro
mise failed when the conditions were faith
fully performed, I said, tho Bible conld
not b© from Him. Thus matters stood,
when, as I was dosing in my chair, the
Express Agent handed me an envelop
“said to contain 3200.” lexclaimed, “It
is the Lord.” He being a pious brother,
I knew he understood me. Where will
the reader snppcss this money came from?
It was the settlement of an old note I held
against a man in a far distant country.
The note was made in 1856. The maker
was a person unknown to me, and he could
know nothing of my situation whatever.
He was also a bankrupt. For many years,
I had utterly forgotten the note, and laid
it by with some old papers, as worthless.
It never occurred to my mind in tho re
motest manner.
My feelings on opeuiDg and discovering
this, were those of deep awe and gratitude,
and a sense of my unspeakable insignifi
cance arising from the thought that the
great, tremendous God, should thus take
notice of me, and interest Himself in my
little affairs. An awful sense of His pres
ence made me sink down in spirit, and lie
level with the dust. That it was really the
great God who had been leading and
talking with me all this time, and pnt this
money into my hands, seemed almost a
miracle wrought before my eyes in proof
of His existence and superintendence of
our affairs. ,
“What shall I say? He hath both
spoken nnto me, and Himself hath done
it. I shall go softly all my years in the bit
terness of my soul.” E. I.
Religious Experience,
‘gome’,of the correspondents of the
Advocate, have been writing npon this
interesting subject. Some are- of. the
opinion that no one knows thertime and
place of his conversion; others think that
every ono that is "genuinely corfPerted
knows the time and and where
it occurred. If I am convinced of any
fact, I know I was converted in Washing
ton, Ga., in 1827, under the ministry of
that good and great man John Howard,
who. is well remembered by many of
E**ie older members of fhe Church in*
eoriH%> I was bnt a boy; and after
ng,experience in tho Chnrch of libarly*
fifty years, the time, circumstances, and
place,aref as fresh in my mind as if it were
but a few years past. I haiva no doubt
bnt there aro thousands in the .Church
that are as well satisfied that they know
when and where, the ” and place of
their conversion, as TAm; and I believe
there are-thonsindb in the ChurCh that
have kppwledge of the time or plaoe,
whore they*wore converted %ho aro as
pious ,8&d holy'as those that know when
hnd where they embraced religion. Do
not let ns judge each otlnr on this snb
jeot. ■ If our lives correspond wilh onr.
profession, it makes no difference where
npr when, ner hew we were converted,but
let our lives be an example of piety that
all men who know us may say of a truth
t that wo have been with Jesus.
SANCTIFICATION.
I havo read the correspondence of
brothers Mood and Pritchard, and others
on this subject in the Advocate and, I am
still of the opinion that this doctrine has
been badly taught; in our Church. My
opinion is that brother Mood is right.
Some persons may profess aud live this
perfect stato that some in onr Chnrch
profess; bnt others who are of a different
disposition and temper of mind ought not
to make any such pretentions to it. There
are very great differences in our disposi
tions aud tempers naturally. It is much
easier for some men and women to be re-
ligious than others ; and some have a
much better control of themselves than
others, therefore, it is easier for them to
live religiously than for myself and maDy
others of a like disposition. Brother
Mood gives us an account of unfortunate
members that professed this blessing, who
did not satisfy others that knew them well
that they were what they professed to be.
I recollect a distinguished minister
whose position in the Chnrch was next to
the episcopacy, that fell a victim to a
wicked temptation in 1841, and was ex
pelled from tho Church. Now this old
man had professed sanctifioation for more
than twenty years. He was guilty of a
gross sin (he acknowledged it) and was ex
pelled. Now what of his Christian per
fection ?
In 183 G, nearly forty years ago, I was
at sea on a largo steamer between Charles
ton and New York. Wo were in a violent
storm twenty-four hours. I was very
much distressed for fear we would all be
lost. I retired to my birth, and there
dedicated myself to God and became per
fectly resigned to tho will of my Father.
If we had all gone down and been buried
in the sob, I am fully convinced that I
should now be happy in heaven. Now
was this sanctifioation at that time? I
have felt the same great overflow of joy a
thousand times since, bnt yet I am not
satisfied with my Christian perfection,
and donbt that I shall ever bo satisfied
until I get into the better world. Why
is thero so much difference of opinion
among good men in our Church on this
subject. I presume it will never be oth
erwise. J. E. Gf.cce.
Talladega, Ala., August 10,1875.
IlusKin on the Reading t!ie Bible.
A3 soon as I was able to read with flu
ency, my mother began a coarse of Bible
work with me, which never ceased till I
went to Oxford. She read alternate verses
with me, watching at first, every intona
tion of my voice, and correcting the false
ones, till she made me understand the
verse, if within my reach, rightly, and en
ergetically. It might be boyoDd mo alto
gether; that she did not care nboni; but
she made sure that as soon as I got hold
of it at all, I should get hold of it by the
right end. In this way the began with
the first verse it Genesis, and went
straight through to the last votse of tho
Apocalypse; hard mimes, numbers, Lsvit-
Seal law, and all; and began again at Gen
esis the next day; it a name was hard, the
better the exercise in pronunciation—if a
chapter was tiresome, the better lesson in
patience, if loathsome, the better lesson
in faith that there was some use in its be
ing so out spoken. After onr chapters
(from two to three a day, according to
their length, the first, thing after breakfast,
and no interruption from servants allow
ed, none from visitors, who either joined
in the reading or had to stay npstairs, and
none from any visitings or excursions,
except rael traveling,) I had to loam a
few verses by heart, or repeat, to mike
sure I had not lost something of what was
already known; and I had to learn the
whole body of the fine old paraphrases,
which aro good, melodious, and forceful
verse; and to which, together with the
Bible itself, I owe the first cultivation of
my ear in sound.
It is strange that of all the pieces of
the Bible which my mother thus taught
me, that which cost me mast to learn,
and which was, to my child,s mind,
chiefly repulsive—the 119th Psalm—has
now become of all the most precious to
me, in its overflowing and glorious pas
sion of love for the law cf G *■!: - 0, how
love I thy law! it is my m. .lit *tion all the
day; I have refrained mv feet, from every
evil way, that I might k- o thy wc rd.”
Sorrow —A great sorrow recasts a soul;
it either draws it nearer to the friend
whose intimacy must elevate it, or drives
it into the far, cold space of rebellion and
despair. Wheu the stripes of affliction
are dealt to those whom God lias culled
into His great .-.chool of work for souls,
it is man if stlv to give them anew faculty
in their c-.lliiig. They needed to see deep
er down into tlieir own hearts, and thus
into the hearts of others. Oh! how many
a sorrow of the poor may we have striven
to comfort, while their experiences told
them that we stood outside of it! But
the greater leveller, Death, has admitted
ns now into an inner circle ol fellowship
with the hnman family “born unto troub
le.” True human loneliness is only found
in living apart from God and his work.
It has been said that “the infinite ocean
of human woes makes every idle moment
in a Christian's life, gnilt in ilia sight of
God.” —Life Work.
Rain iu thelHeart.
If this were all—oh, if this were all,
That into each life some rain must fall,
There were fainter sobs in the poet’s rhj me,
There were fewer wrecks on the shores of
time.
But tempests of woe pass over the soul,
Since winds of anguish we cannot control.
And shock after 6hock we are called on to bear.
Till the lips are white with the heart’s despair!
The shores of time with wrecks are strewn,
Into the ear comes ever a moan—
Wrecks of hopes that set sail with glee,
Wrecks oflove sinking silently.
Many are hidden from the human eyo,
Only God knoweth how deep they lie:
Only God heard when arose the cry,
“Help me to bear, oh help mo to bear.”
“Into each life some rain must fall,”
If this were all—oh, if this were all;
Yet there’s a refuge from storm and blat,
Gloria Fatri— we’ll reach it at last.
Be strong, he strong, to my heart I cry,
The pearl in the wounded heart doth lie;
Days of sunshine are given to all,
Tho’ “into each life some fab.”
• —JSclcclcd.
From the Nashville Christian Advocate. ”
Letter from Mexico* l ---No. 11.
Mr, Editor: Tuxpan Valley possesses
many natural attractions. To’ the South
erner it is, perhaps, the most attractive
point in the Republic of Moxico, inas
much as there era already settled in the
valley some forty or fifty Southern fami
lies. So far as I can loam, they are do
ing well, and content with their new home.
It was my good fortune a short time since,
to form the acquaintance of Mr. J. J.
Thibault, U. S. Consular Agent at Tuxpan.
He is form Texas; has been in Tuxpan
several years; he gave me mneh valuable
information relative to this region which
I propose to utilize for the benefit of your
readers. The City of Tuxpan is situated
on the Tuxpan River, nine miles from the
Gulf. Tuxpan River is navigable some
35 miles. From the bar to the city it af
fords fino navigation, always having plen
ty of water, aud abont half a mile wide.
Higher up, navigation becomes more
difficult, but sufficient for all practical
purposes. Several American families have
settled considerably abovo tho head of
navigation. They use small boats for the
trausportation of their produce.
Tuxpan Talley proper is abont GO miles
long by 20 wide. It is bounded on tho
north by tho Corral, on the south by the
Ousanes River. It is in the State oi Vera
Cruz. The City of Tuxpan is abont 110
miles from the City of Vera Cruz. Tho
entire lands of tho valley aro represented
as beingvery productive. They areas oheap
as good. As in every part of Mexico, the
lands are owned in immonso bodies. They
cannot be bought, but leased for an in
definite period—forty or fifty dollars will
secure all the land one could wish. The
improvements are secure forever, descend
ing from generation to generation. My
understanding of the law is, that taxes are
paid only on lands in actual use. It is
apparent that whilo under ordinary cir
cumstances it is comfortable to be the
bona fide owner, q home obtained for such
a small sum, and having snch protection,
is better than direct ownership. Howev
er, thcuG is another side to the story. I
caught only gUoipscs of it, by the increas
ed desire of perpetual leasers to havo the
land-laws changed. If best, it seems easy
of execution. The wish is for the Mexi
can Government to buy these immense
tracts, and throw them open to small pur
chasers.
In the last four years there has been a
wonderful increase in the production of
sugar, molasses, honey, cotton, tobacco,
etc., the three first particularly. About
8,000 packages of sugar and molasses will
be exported this year, Four years ago
not one was sent out, only enough pro
duced for home consumption. Some 1,-
500 barrels will be exported this year,
worth in New York 30 cents per gallon.
Four years ago not one gallon found its
way out of the country. Bees were cul
tivated for the wax alone, which was sent
into tho interior to be made into candles,
to illuminate grand old churches, and to
be consumed in oemeteries, and in honor
of the thousands of saints, all over tho
land. Wax is worth, unbleached. 50 cent
per pound; bleached, from 60 to 70 cents.
Enterprise is bringing even this humble
industry to the front rank. It is on the
increase. Doubtless another year will in
crease the 1,500 to 3,000 barrels.
Four years ago it was a rare thing to
see a schooner in the port of Tuxpan.
Now it is a rare ohauce not to see one.
The Queen City of Texas, Galveston, I
think, is reaping the largest benefit in
this direction. They cairy in lumber and
building materials, now and then a cargo
of flour, etc., and return ladened with the
prodnets of this rich land. In addition,
the Alexandre line of steamers from Vera
Cruz to New Orleans has done, and is do
ing, much in developing the resources of
Tax pan.
As already intimated, sugar cane,cotton,
coffee, tobacco, rics. and corn, grow in
great luxuriance. Vegetables of all kinds,
except Irish potatoes, are produced in
great abundance. All these things aro
almost in a state of infancy as yet.
The vanilla bean, one of the most valu
able productions in the world, is prodneed
with but little trouble. Four and five
hundred dollars per acre is a fair average.
It is snscoptible of . being increased to
two thousand dollars per acre. That dis
trict exported vanilla beans last year to
the amount of 55600,000.
There is a large variety of fibrous plants
indigenous to the soil. These, as yet, are
not cultivate! at all. In the production
of thread, rope, sacking, bagging, etc.,
this is a valuable natural growth. The
time will come, doubtless, when care in
its cultivation will increase a thousand
fold its produce.
American enterprise has put into suc
cessful operation three steam sugar-mills,
one saw mill, and one steam fiber factory.
There is a handsome, saucy-looking,
steam tug plyiDg between the town and
the bar, bringing out and taking in “light
ers” and schooners. There is another
smaller tug plying between the town and
the head of navigation. Among other
natuial products is found cedar, fustic,
(dye-wood), rosewood, and many other
valuable woods. These are being export
ed now in large and increasing quantities.
Of course it is needless to mention that
here are also found many species of trop
ical birds, fruits, and flowers. The Indi
ans are driving a small trade in these with
passing steamers and travelers. Parrots
ere more in demand usually than others.
They are, too, perhaps more numerous,
and more easily obtained. Their value
ranges from 32 50 to any sum you are
willing to pay. The first price asked is
generally from 35 to 10.
The San Juan mountains, about 40
miles from the City of Tuxpan, abound in
rich gold, silver, and quicksilver mines.
To one with a mind for mining, here is
an opportunity for sinking with his shaft
all the money he has, or can borrow from
his friends. Ido not mean to cast reflec
tion on the Sin Juan mines. The history
of gold and silver digging reveals the fact,
that wlmlst rauoh is taken out, much is
put back. Fortunes are made and lost in
this, as well as in many other enterprises.
Recently an English tinner made his
way to Tuxpan, and has inaugurated a
new industry. He is canning tropical
fruits. It promises favorably. The Gulf
coast and rivers aff rd splendid fishing.
This gentleman proposes also, in a short
time, to add fish to his canned goods.
Ho expects, for the time, to find an open
market in tb#nterior for his industry.
The Americans in Tuxpan have felt the
need of schools and, churches. A short
time since a small school was opened, and
is now in successful operation. They are
also favored with tho ministry of a Rav.
Mr. Crane, Baptist, from Texas, na is
with them only as a citizen, engaged in
F. HI. KENNEDY, . !>., F<llor
.. W BURKE, Assistant Editor
WHOLE'NUMBER 1958
sugar planting. They plead most ear
nestly for a missionary from our Church,
as nearly all who are religious are, or
were, members of the M. E. Church,
South.
This letter has grown too long. To do
justice to the subject, a much longer ono
is necessary. A few words in conclusion.
I have detailed facts as given to me.
These bare facta present an inviting field.
Still I wou’d not counsel any one to come
to Tuxpan. To those who wish to change
their home, and think they can be better
ed by coming to Mexico, I believe Tnxpan
Valley the most desirable locality. Do not
oome, however, withont some means.
Money cannot be picked np in the streets.
Do not bring a family withont some im
provements in advance. If yon deoide to
come, begin at once the study of Spanish.
If more particular information is desired,
write to Mr. J. J Thibault, U. S. Consu
lar, Agent, Tuxpan, or to Dr. Boyed, ed
itor of the 7 uxpan Tropic ?, always inclos
ing at least 50 cents, as it costs that much
in silver to rceeivo and answer a letter in
Mexioo.-
I perhaps ought to add.that schooners .
ply regularly between Gafvestori and Tux
pan. The fare is, I think, $25. By tho
regular New Orleans and Vera Cruz
Steamers, leaving New Orleans each third
Saturday, the fare is first class, $45 gold.
„ Joel T. Dates.
Jfcx’co, July 3 cl, 1875.
Silent Forces.
What we are is always before the world,
the symbol or sign of what grace has
made us, or what sin has left ns. No
child walks along the streot without learn
ing lessons. Every sign-board teaches,
every fugitive look on the human counte
nance teaches. Tho fact is, we are coil
etantly under teaching to the latest mo
ment of our lives; and what we oome in
contact with, is moulding and shaping
our character, it may be forever. It is
very difficult to persuade men that it is
so, because they have the idea that thero
is only power where there is noise, buttle,
and excitement. But it is really not so.
All tho forces in nature that aro most
powerful, aro tho most quiet. We speak
of tho rolling thunder as powerful; but
gravitation, which makes no noise, has
no speech, ntters not a syllable, yet keeps
orbs in their orbits, and tho whole system
in its harmony, binding every atom in
ono orb to the great central source of all
attraction, is ton thousand times ten
thousand more powerful. We say tho
ted lightning is very powerful; so it is.
when it rends the gnarled oak into splin
ters, or splits tho solid battlements into
fragments; hut it is not half so powerful
as that gentle light, which eomos so softly
from the skies that we do not feel it; that
travels at an inconceivable speed, strikes
and yet is not felt, but exercises an influ
ence so powerful that the sea is kept back
by it, that the earth is clothed with verd
ure through its influenoe, and all nature
beautified by its ceaseless action. The
things that are most noisy are not the
most powerful; things that make no noise,
and mako no pretension, that whisper
only in a still small voice, may be really
the most powerful. An eloquent speech
will never have tho effect of an eloquent
life. The most conclusive logio that a
preacher uses in the pulpit will never ex
ercise the effect that piety, the consistent
piety of character, will exercise all over
the world. And in many congregations
the preacher who may have few to hear
him, aud where u v. heard him, we
should say that he has not the power o£
impressing clearly and intelligibly the
groat thoughts that he feels, may be com
paratively dumb and ineffective in the
pulpit, bnt in his walks amid his flock,
his beautiful and holy character may be
spreading an influence aronnd him that
will tell more upon the destinies of souls,
than if he had wielded all the thunders of
Demosthenes or pleaded with the persua
sive eloquence that flowed from the lips
of Cicero.
Scowling.
Dan’!; scowl, it spoils faces. Before yon
know it, your forehead will resemble a
small railroad map. There is a grand
trunk line now from your cow-lick to tho
bridge of yonr nose, intersected by paral
lel lines running east and west, with curves
arching your eye-brows; and O, how
much older you look for it! Scowling is
a habit that steals npon ns unawares. We
frown when the light is too strong, and
when it is too weak. We tie onr brows
into a knot when we are thinking, and
knit them even moro tightly when weean
not think. Thore is no denying there are
plenty of things to seowl about. The
baby in the cradle frowns when something
fails to suit. “Constitution scowl,” we
say. The little toddler who likes sugar on
his bread and batter tells his trouble in
the same way whon you loave the sugar
off. “ Cross,” we say about the children,
and “ worried to doath,” about the grown
folks, and as for onvselves, we can’t help
it. But wo must. Its reflex influence
makes others unhappy ; for facs answer
eth nnto face in life as well as in water.
It belies our religion. We should. pos
sess our souls in such peace that it will re
flect itself in placid countenances. If
yonr forehead is ridged with wrinkles be
fore forty, what will it bo at seventy ?
There is one consoling thought about these
marks of time and trouble—the death
angel almost always erases them. Even
the extremely aged, in death, often wear
a smooth and peaceful brow, thus leaving
our last memories of them calm and tran
quil. But our business is with life.
Scowling is a kind of silent scolding. It
shows that onr souls need sweetening.
For pity’s sake, let ns take a sad iron, or
a glad iron, or smoothing tool of some
sort, and straighten those creases out of
fur faces before they become indelibly
ngraved upon our visage.— Christian at
Work.
Tlic Logic of a Holy Life.
Some years ago, a young man who gave
clear evidenoe that he was truly a subject
of the regenerating grace of God, was
asked what had led to the change in him,
as bo had been wild and thonglitless.
Was it any sermon or book that had im
pressed him ? Ho prondly answerod,
“No 1” “ What was it then ? Did any
one speak to you specially on the subject
of religion ?” Tho same response was
given. “ Will yon then state what first
led you to think of your soul’s eternal
welfare ?” The reply was :
“ I live in the same boarding house, and
eat at the same table with J. Y.
“ Well, did he ever talk with you about
yonr soul?”
“ No, never, till I sought an interview
with him,” was the reply. “ But,” he
continued, “ there was a sweetness in his
disposition, a heavenly mindedness, a
holy aroma about his whole life and de
meanor, that made one feel that he had a
source of comfort, and peace, and happi
ness, to which I was a stranger. There
was a daily beauty in his life that made
me, by comparison, ugly. I became more
and more dissatisfied with myself every
time I saw him ; and though, as I said,
he never spoke to me on the subject of
personal religion till I myself sought the
interview, yet his whole life was a con
stant sermon to me. He was ‘a living
epistle,’ speaking by action so olearlv that
I could resist no longer ; and aooordingly
I went and sought an interview with him.
We held repeated conversations with each
other. Then he pointed me to Jeans
Chrißt, prayed with me, counseled me,
watohed over me.”— Standard of the Crow.
Home is next to heaven. And the home
that is well-ordered, comely, pure and
bright, is thus heavenly by the agenoy of
woman's heart and woman’s hand. No
school cun toaoh the science of housekeep
ing.