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VOLUME XXXVIII. NO. 42.
Original ’{.Wlnt.
By-and-By.
BY MRS. MARTIN.
Bless the God of grace, that, there is a place,
Where we’Jl no more weep and sigh—
That, our God above, in infinite love.
Wipes the tear from every cje.
In our home above the sky,
Where, we’re going, by-and-by.
In our home on earth, tin and death have birth,
But in our blest home on high,
There they never come, with their direful doom,
Under which this world doth lie;
For that blessed home, we sigh;
But, we’ll get there, by-and by.
Through the tempest-cloud, that doth earth
enshroud,
By a rift, may faith descry
The bright, blessed home, where each elude of
gloom
Shall before God’s presence fly—
To that glorious home on high,
We are going, by-and-by.
Our heaven-taught hope, bids our faith look up,
When earths’ troubles tempt and try,
When the friends we knew, become false nnd
f< w,
To where, friendship, love, ne’er die
For, we'll “all see, eye to eye,”
Where we’re going, by-and-by.
Where, heart ariswereth heart, where, no cloud
doth part,
Those, that love should draw so nigh;
Until there I go, count the hours so slow,
The waiting hours until I
Reach my peace-home in the sky,
But—l’ll reach there, by-and by.
Oh! now, 1o be there, in that land so fair,
In those mansions of the sky.
Now, to soar away, to those times of day,
Where, there’s never a tear-dimmed eye!
Oh! for dove-wings now to fly,
To that blessed by-and-by.
To that happy shore, where earth’s ills are o’er—
Bo! “the city” loometh nigh,
I,o! it nears, it nears—away doubts and fears!
My blest Saviour! Thou did’st die,
That, I, yes! even, that I,
Might, with Thee , live, by-and-by.
dDonlributions.
Sanctification—lts Profession.
Dear Brother Kennedy: Brother Pritch
ard attempts the same parallel between
the prof* ssion of conversion and sanctifica
tion which has constituted the main argu
ment of all his former articles. He says,
“I wish brother Mood to state whether
Le thinks that it is important for one who
has experienced conveision to make a
profession of it, or does he suppose it
sufficient for him to live it?” I answer,
By all means, make the profession, for the
following reasons.
1. There is a distinct Scriptural basis,
for snob a profession. I can find none for
the profession of sanctification, and
brother P. has utterly failed to furnish
one.
2. There is abundant Scriptnral exam
ple, for a profession of Christ. I find none
for the profession of sanctification, and
brother P. has failed to furnibh any but
the example of Christ, and He was a Jew,
circumcised, fasted forty days and forty
nights, submitted to be crucified when
He could have saved himself from His
destroyers. Did he mean for ns to follow
Him in all fhest?
8. The attaium eut of a sanctified condi
tion without the profession, fs the practice
of a large majority of the wisest and best
men of the Church.
4. There is really no parallel between a
simple profession of Chrißt, and the pro
fession of an nnusnally high attainment
in holiness involving very different condi
tions; so it may be consistent to profess
the one and not the other.
5. Brother P. says, ‘ Sanctification will
exibit itself in the life.” I think so too.
The most beautiful exhibit of it is in a
pure life. Let it shine out, without the
trumpet proclaiming it.
Brother P. quotes David as teaching
sanctification when he says, ‘‘l will run
the way of thy commandments when thou
shall enlarge my heart.” One of the ablest
sermons ever preached in Cokesbnry, by
the sainted Samuel Danwody, was from
these words, in which he represented the
sinner imprisoned and fettered, and en
largement taking place in his conversion.
Brother P. gives three texts, which I will
quote as specimens of his proof texts
to show the necessity of a profession of
sanctification as distinct from justification
and regeneration. Tanl to the Corinth*
ians: “Ye are witn* sses and God also, how
holily, justly, and nnblamably, we be
haved ourselves among you that believe.”
Peter: “And put no differe ce between
us and them purifying their hearts by
faith.” John: “Herein is our love made
perfect, that we may have boldness in the
■day of judgment.” Now, I submit to you*
and the intelligent readers of the Advo
cate, if there is anything in these quota
tions relating to a profession of sanctifica
tion as a distinct blessing.
Brother P. says, “Brother M. insists
that Mr. Wesley never experienced and
professed sanctification.” The brother is
mistaken. I quoted Mr. Wesley’s words to
show that he made no profession of sanoti
fioation. I did not iinpngn either his
motives, experience, or consistency.
Brother P. fails to convict me of incon
sistency when he writes, “Brother Mood
says holiness of heart, developed in life
withont a verbal profession, has been the
means used by the heroes of the Bible
and Methodism to spread Scriptural holi
ness over all lands;” and, “The doctrine
has been well nigh driven from the Church
by the indiscreet profession of many.” I
submit, Do these sentiments collide? The
“doctrine,” as held by those who cleave
to the Wesleyan view of sanctification, is
one thing, and the experience and prac
tice of holiness, is another. The former
may be driven entirely out of the Church,
while holiness in experience and practice
may flourish and abound. Both declara
tions may therefore be true.
Brother P. equally fails to convict me
of inconsistency in advocating the temper
anoe movement notwithstanding its fluc
tuations, for there is really no parallel in
the two cases. The temperance move
ment began its rise about forty or fifty
years ago, and has gradually swelled its
nnmbers, increased its sources, and aug
mented its strength, until at the present
time, it is a living power, permeating every
state in the Union and sweeping like a
tidal wave over Enrope. Can this be said
of the profession of sanctification, which
' ■■ - ■ " v L" 1,,
scarcely outlived Ur. Weßley'a d.j, audio
not now held by one in five hundred of
the Methodists of the day ?
The following are some of the objec
tions which may be nrged against a pro
fession of sanctifioation:
1. The profession embraces responsibil
ities, in the opinion of the religions and
irreligious public, which on the part of
most persons are difficult, not to say im
possible, to discharge, arising either from
a misapprehension of what is involved in
each a profession or from constitutional
or other defects on the part of the pro
fessors. The profession therefore instead
of having a salutary effect upon observers
has jast the opposite.
2. A profession of nnasnal religions at
tainment invites criticism upon life and
practice which few persons are prepared
to meet. We are fallen creatures and
with all the grace imparted, our depravity
sticks to ns with great tenaoity and will
be seeu by the critical eye cropping ont
when we are innocent of a suspicion that
any of it remains.
3. The fcarfnl lapses of some who from
the brightest professions have fallen to the
lowest depths of crime, form a sad com
ment on a careless profession. How terri
ble have been the reproaohes upon the
doctrine of Christian Perfection from this
eon reel
4. An overwhelming majority of those
who profess this experience, lose the evi
dence in a few years, and occupy the ques
tionable position of Christians, who pro
fees to enjoy a knowledge of pardoning
grace, and who have lost the evidence of
sanctification. TLis position may be very
consistent, and easily understood by some
minds, but is very dark to mine. Are
they backsliders or not? Is God pleased
or displeasal with them? Dr. Crane, a
writer on Christian Perfection says, that
on a certain accession when some three
hundred confessors of this higher life were
present, inquiry was instituted on this
point, and only nine were found who had
retained the gracious state without inter
ruption. What is the true condition of
the hundreds in the Cbnrch who have lost
the evidence and are still without it?
5. Persons are often led to make a pro
fession by encouragement given and
urgency used, who are utter stiangers to
it, and whose mushroom experience brings
great discredit on the Gospel.
6. In many cases, more stras is laid
upon the profession, than the experience
of the blessing, and every thing seems to bo
gained when the profestian is made, and
the profession is urged as the great means
of retaining it, instead of a holy life.
7. Persons are sometimes led to profess
it on the ground that they “can better
overcome the temptations of life,” and are
thus misguided. The dangers, in the reli
gious life of sanctified persons,are said to
be greatly less than in others, whereas the
foot is, that the lapses on the part of those
who profess sanctification are in full ratio
with those of the best class of Christians
who make no such profession.
8. The tendency of this profession is,
nnwittingly to place in contrast the ex
perience of justification by faith and its
consequent resalts, with sanctification, to
the disparagement of the former, and not
a few honest Christians have been greatly
bewildered by the process.
9. Many persons are led by this profes
sion to take a very charitable view of their
own faults and failings, and the apologies
and excuses which justify themselves to
themselves fail to do so to others.
10. What has been the effect of the pro
fession of sanctification on the great mass
of observers? I answer, utterly to disgust
the world and shame the Church. It is
true, that while a few exceptions are all
that the thinking religious public can de
sire, the great body who remain may be
divided into three classes—those who after
a brief or longer profession apostatize;
those who develop inoonsistences of char
acter at variance with their profession;
and those who after a brief profession
lose the evidence and content themselves
to live and die withont it.
11. It is a safe rale of Christian life :
That we should be much more earnest in
the experience of the deep things of God,
than zealous in the mere profession; and is
it not a weak condition of this higher life,
when a profession beoomes the chief con
dition in maintaining it?
12 One chief design of each a profes
sion mast be to attract the attentiou and
win the hearts of the irreligious to Christ;
but does the profession of sanctification
accomplish this result? Will not a simple
profession of Christ, backed by a holy life,
accomplish all that can be accomplished
by any profession of sanctification?
13. The tendency of a profession of this
kind is to direct attention to the uncertain
teachings of one’s deceptive heart, rather
than to the declarations of God’s word—to
teach the doctrine more from the experi
ence than from the Bible—to depend
more npon the feelings, than the doctrine
as held forth in the Scriptures.
14. It leads to dogmatism, intolerance
of the opinions of others, asserting, “I
know this to be so”—“my experience
verifies it.” “Your views are the result
of ignorance—you know nothing about it,
mine are from experience.” How many
persons who profess this experience can
be induced to admit that there is any
possibility of mistake on their part, either
in the theory or experience of the bless
ing!
15. This nnnsual profession excites the
scoffings of the irreligious, who regard
these claims as pretentions and arrogant,
and thuß aie repelled instead of being
won to Christ. •
16. It leacs to mischievous teachings,
such as these, “You are converted, but
withont holiness no man shall see the
Lord.” "By this second blessing yon
become more boly in one act of faith, than
in twenty years of religious experience
without it.” “There is no religions
growth until this second blessing is at
tained." “YoU can never reach heaven
without this blessing,” that is, the pro
fession of it.
17. It is always unfortunate when the
glare of a sanctified profession attracts
more attention at first, than the holy walk
and godly conversation do afterward.
18. It leads to greater attention to pro
fessors of religion than to the wicked.
Christ said, “I came not to call the righte
ous, bnt sinners to repentance,” bnt many
of these who lay so much stress upon a pro
fession of holiness oan well say, “I oame
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHUROjI r SOIJTfI.
MACON, GEORGIA, WEDNESDAY, OCTOBER 20, 1875.
not to call sinners, bnt the righteous to
repentance.”
19. This profession involves a confl'ct
between disclaiming a “sinltss perfec
tion,” and the experience of a perfection
in which we do not commit sin, which is
difficult to understand, and still more
difficult to maintain; and many in their
subsequent experience are confounded in
theory and discouraged in exemplification.
20. Some of the most devoted Chris
tians, whom I have known held disparag
ing views of their own attainments,and in
speaking of their experience, expressed so
humble an opinion that every body who
knew them thought them better Chris
tians than they judged themselvei to be.
In what a beautiful contrast does the
humility of such appear, when placed be
side professions of such an exalted and
donbtfnl character, as to require an en
larged charity to believe that serious mis
takes are not blended with them.
21. Who will say it is unwise to avoid
the danger of “thinking of ourselves more
higher than we ought to think?” and there
is certainly less risk in an humble nnd
unpretentions profession of piety, than in
one involving a seeming arrogance which
pats to the blush considerate observers.
22. A brother in love feast or experi
ence meeting says, “Ism perfect in love”
—“have vlotory over sin”—“am sancti
fied;” those who hear him, expect of
course, unusual developments in financial
dealings, indnstrlal habits, conversation,
temper, etc. They have a right to look
for corresponding fruit from such a tree.
Now if any, even the slightest deviation
is seen from the strictest religious pro
priety, there is disappointment, and the
conclusion is inevitable, either that by a
misjudgment he placed too high an esti
mate upon his attainments, or that he is
attempting to palm off a profession to
which he is not entitled.
23. It is a safe rule in judging our reli
gious experience, that we be suspicious of
ourselves, “Oar hearts are deceitful,” and
deception is more easily and frequently
practiced npon ourselves than others. It
is criminal to be suspicions of others,it is a
virtue to suspect ourselves, for “He that
trustetb his own heart is a fool. ” If these
sentiments are just, ought we not to be
cautious iu our profession of holiness?
24. The absolute tendency and neces
sity of this prof* ssion is to produce two
distinct classes of Christians in the
Chnrcb, these who profess sanctification,
uud those who do not —one declared to be
holy, and the other unholy. Any one
must see the sad effects of this class con
dition npon the Church, with still worse
effects upon the world.
25. Thera is a constant itimation by
those who profess sanctification, that
none but such f s profess this blessing can
be saved. This is either true or false. If
true there is a frightful condition of things
among the most reliable, religious, con
sistent, and useful people iu the Church,
who make no such prof* ssion, and not one
in ten thousand in the Chnrch can be
saved. If this is false, then the profession
is unnecessary.
2G. A prof* ssion of sanctification involv
ing “freedom from all sin,” together with
a conscious power overit, has the tendency
to canse ns to substitute mere frailty for
siD, and to interpret what is wicked as a
venialty, increasing the difficulty of a
frank confession of wrong, and encourages
a disposition to palliate the siu, rath* r
than freely to confess it. It is almost
impossible for a peison with this profes
sion to say “I am wrong,” it is so much
like stultifying one's self. While there is
really no profession made of infallibility,
the tendency is to make us feel something
very much akin to it, which, to say the
least of it, is exceedingly dangerous.
27. Can a modern professor of sanctifi
cation say with the Patriarch of Uz, who
had just gained one of the grandest moral
victories the world ever saw “Behold I
am vile; what shall I answer thee? I will
lay my hand upon my mouth.” “I abhor
myself and repent in dust and ashes?”
Yours etc., Henry M. Mood.
Spartanburg , S. C.
Forgiveness of Injuries.
I have only a few words in reply to
“Looal Preacher.” I have no desire to
participate in the controversy between
the original parties. If my intrusion a
few weeks ago was offensive to any I here
by apologize.
With dae respect to the rip* r experience
of my venerable brother, “Local Preach
er,” I can see no evil results attending the
doctrine of forgiveness of injuries, as I
understand it. To pardon a penitent, we
all agree to be a Christian duty. The only
question is, what shall I do, if my brother
has injured me, and will not repent ?
Shall I preserve the injury, nurse the
memory of the wrong, encourage the
growth of a revengeful, vindictive spirit;
or shall I put away the offense, “send
away ” the injury out of my mind, and
give it no place in my thoughts ? I think
the latter oonrse to be clearly the duty of
all Christian men.
Bat “ Local Preacher ” thioks that this
forgiveness creates a fellowship for sin,
and oanses all distinctions between good
and evil to be destroyed. Surely not. The
orimes against society are to be punished
by the ministers of the law created by so
ciety. Personal offenses between man and
man, sre at issue in this discussion. I
maintain that they mnst be forgiven and
forgotten. My brother says: “My under
standing has always been that when a
matter is forgotten, it is no more remem
bered.” On the contrary, a distinguished
authority says: “ Forgetfulness is necessary
to remembrance.” But, for fear that my
good brother, “Looal Preacher,” may not
respect the judgment of Dr. Samuel
Johnson, I respectfully refer him to St.
Paul, whose opinion is to the point:
“ Brethren, I count not myself to have
apprehended: but this one thing I do,
forgetting those things which are behind,
and reaching forth unto those thiDgs
which are before, I press toward the mark,
for the prize of the high calling of God
in Christ Jesus.” Phil, iii: 13, 14.
Every impression made upon the human
mind beoomes a part of what we call mem
ary; these impressions return to our con
sciousness by two processes; the one vol
untary, the other involuntary. Many
events in onr experience produce such a
profound impression npon the mind, that
any link in the ohain of association re
calls the event. Now, if there were no
other exercise of this faculty than that
which follows from the involantary action
of the memory, the intellect would soon
become dwarfed, and its powers would
perish for lack of exercise. But there is
a dominion of the will in the action of
the memory. The voluntary exercises of
the memory we call remembrance, recol
lection, reminiscence. I may remember
that which I do cot recollect. It would
not be profitable, perhaps, to examine the
apparent paradox which I have stated.
But it is unquestionably true that forget
fulness lits at the foundation of all mental
growth. The mind never assimilates its
food until it is forgotten. So there is no
spiritual progress until the things that are
behind are forgotten. Grievous mistakes
in education and in religious experience
are corrected by due attention to this fact.
The preacher who has p reached a fine ser
mon, and strives to retain in his recollection
the beaoties of his discourse, in order
that he may reprodneo them, is destroy
ing his iniud, and sooner or later he will
discover the fact. Let him study, and
forget, if he would apprehend. So in re*
ligions life, the consciousness of the past
must be put away—the thiDgs past must
be forgotten, if we would attain to the
mark of the prize. When these events
are needed, the voluntary act of the mem
ory recalls the banished facts, and then it
is that memory becomes our servant, and
not our master. W. P. Hakiuson.
Atlanta, Oct. 5, 1875.
Tlie Place of Truth.
The initial act of the soul should not
be reason, nor emotion, bnt faith. This
being so, it can readily be seen that from
that act all progress in right knowledge
and right feeling must proceed. And it
is an idea not wnoliy peculiar to religion.
The thorough donbter is in no condition
to learn anything even of nature. He
who would gather the laws of nature must,
like Newton, sit at her feet us a loving
dhciple; and he who would leara the ways
of God must stand at God’s side, must
sit a loving, trnsting child, at God’s feet.
This confidence in his Heavenly Father
will give him an insight to the Father’s
heart ; and as love is the key that unlocks
all God’s works, he will so be led to such
an acquaintance with the univerie—not
only with ifh mechanics, but with the
spirit that unfolds it to *ard its great ends
—as never is vouchsafed to the mind that,
standing outside of the plan, demands a
reason for every step. “ Come and see,”
said the Saviour to Nathaniel. It is ever
the test of higher religious knowledge.
He who would learn of God mast follow
Him as a confiding frieud and loyal dis
ciple. Faith nnlocks gate after gate that
is iron barred to reason. This is not
saying that the proofs of divine things
are not fall around ns. Still less is it say
ing religion is nnreasonsble. It is only
saying that the richest harvest of this rea
son waits the prophetic haDd of faith.
It is only saying.the child in the family
group is in the right position for leurning
the wealth of kaowlelge aud the depth
of feeling there may be there, knows far
more about them than the man who for
the storm without peers through .the
shutters.
Around us, let us suppose, are thepow”
er, wisdom, and love of God. How shall
we attain to valid evidence of their pres
ence and finest understanding of their
meaning? There are two ways open.
One is to weigh the planets and measure
the storms, and search the sunlight, and
subject all history to an analysis, to dis
cover whether fate or forethought,chance
or love, have ruled; and having pondered
these things, come to a mathematical
conviction that there is a powerful, wise,
and good God; or come, as Stuart Mill,to
a science of probabilities in which the
highest consolation is this: There may be.
The other way is to obey the iutuitive
knowledge of the heart, or the voice of
the soul, and submit to God and all that
word implies, as the very first act of intel
ligent life; to stand thus, not withont but
within the sweep of power, wisdom, and
love—as the child grows up among the
beneficent operations of nature. Then
everyday’s experience is one of brighten
ing knowledge of the wisdom and good
ness of our Heavenly Father ; a knowl
edge not projected on things without us,
but wronght marvelonely in the very cen
ter of our being.
Have we been tempted and saved ?
Then we see how strong God. Have
we been perplexed and led out of perplex
ity ? We see how wise is God. Have we
failed, and been crushed and overwhelm
ed, left wounded and bleeding by the
wayside ? Then in the loving touch of
Divine compassion we see how the love of
God, strong, tender, unfailing, passes ell
human analogies. Thus the knowledge
which faith gives takes no account of sue
cess,is not at the hazard of a debate, is not
conditional on weight of brain or length
of life. Ds greateet victory may come
out of your sorrows, and some of its
fairest disclosures may shine through
your ignorance. For the humblest soul,
that through poverty, pain,and discipline,
has learned to Bound the unfathomable
word “Father,” has touched with confi
ding hand the hem of Jesus’ garment, and
the boundless grace, and beauty, and love
it enfolds; that one is more than the peer
of the proudest sceptic over whose blind
eyeballs a universe flames its signals of
heaven and eternity, and leaves him blind
as ever.
It follows, therefora, since faith is the
earliest and constant gnide to knowledge,
and the condition of ite successful pur
suit, that there can be no knowledge trne
which crosses that fundamental faith.
The right use of reason will certify reli
gion to ourselves, will enable us to show
some of its proportions to others. But
suppose reason fails; suppose, in the great
debate, it becomes confused ; suppose,
through some lack of skill in managing
that delicate instrument it fails to point
the right conclusion; what then ? Sup
pose you are sure religion is reasonable;
you enter on a debate with a sceptic on
that conviction. But the logic of the
debate seems to go against you. Will yon
then say, “ I was mistaken; I cannot hold
this position ; I will throw the whole
thing overboard ?” By no means ; but,
pressed by the very constitution of _your
nature, yon only fall back on yoar en
trenctel line of faith in God. You say,
“I was unable to carry the debate. He
is logically a stronger man than I am. My
method of putting the truth has failed.”
But the truth remains, and you retreat to
the fortress which never was stormed —the
soul’s moral consciousness, its foundation,
faith in God. Oa the open field, it is a
question of weapons and skill. The learn
ed doubter can scatter the arguments of
the unskilled peasant; bnt retreat within
the gates from which you first sallied
forth, and you not only have a victory in
yourself, but, within those walls, your
very euemy must own you triumph, for in
his breast, as in yours, is this attestation
of divine presence. He, too, sees,though
unconfessed, the clouds of divine glory.
Behold, then, how broadly faith covers
onr life; how richly and finally it sustains
our Christian position; what light it gives
to knowledge; what depth to feeling; and
with what a divine persnasion it comforts
us in all our changes. Having this faith
in God we may well be indifferent to
aught besides. Like Luther, at Worms,
surrounded by whatever foes, we can cry
out in confidence, “ Here I stand; I can
do nothing else; God help me.” And our
faith shall have the victory. It was the
faith, not the knowledge or feeling, that
made the heart of Colnmbns fly on before
him; it was his faith that enabled him to
subdue the mutiny of desperate men
aroutid him, till the shores of anew
world rose over the horizon. And it is
faith, born of weakness, strengthened by
knowledge, that will lead ns all our jour
ney through; that will unvail new worlds;
that will enable ns to hush our doubts
into submission, and our very sins into
sikuce. By it we shall be able to ting
ever,
“ I know not where Ilis islands lift
Their fronded palms in air,
I only know I cannot drift
Beyond His love and care.”
And in our work for Christ, at last, the
victory is conditional, not on our learn
ing, not on our science, bnt on our faith.
“One faith against a whole earth’s unbelief,
One soul against the flesh of all mankind."
— lnterior,
flow to Promote Unity.
"The question will be asked, How are
we to advance Christian unity? and I sup
pose this is the real question before us.
I uns .ver, first, we are to advance Chrie
tiu,i unity by each one coming nearer to
dSfr Lord Jesus Christ. If I should de
scribe a circle, by way of illustration, and
should say that the centre represents the
place occupied by Christ, then the cir
cumference indicates the place of Chris
tians of different, denominations. The
Baptist says to the Presbyterian, ‘You
come over here;’ and the Methodist says
to the Episcopalian, ‘You come over here.’
By changing their positions on the cir
cumference they get no nearer to Christ,
But the nearer we come to the centre, just
so much we come nearer to one another.
This is the best way of promoting Chris
tian unity, by each one trying to come
nearer to Christ. Jnst as the sun in the
heavens is the centre of attraction to the
planetary system, so we are revolving
around Him as the Sun of Righteousness.
“2. Christian unity would be promoted
by a recognition of the colors of every
division and every department and every
arm of the service. If the oavalry should
go charging into the infantry, and the
artillery should fire into the cavalry, there
will be trouble in the army; but let the
cavalry recognize the colors of the artil
lery, and the artilleryman the colors of
the infantry, and all will bo right. I
think it will be a glorious day for the
Uuureh of Obrist when all parts of this
Christian army shall recognize the sacra
ments and the ministry of every part of
the Church of the Lord Jesus Christ. 1
would not force this question upon any
man’s conscience but I believe it will bo
a glorious day when eaoh recognizes the
ordination, the ministry, the sacraments,
and the certificates of membership,of any
enuroh known as an evangelical church of
Christ.
“2. I believe that every man in his lot,
liis sphere, ought to go to work and
'build the wall over agaiust his house.’ I
have heard a good deal said, and raid
lightly, to this effect: ‘We don’t know
whether we are Presbyterians, Baptists,
nr Coiigregationalists; we are Union
Christians.’ Christian brethren, it is one
of the profoundest convictions of my soul
that I have adopted the doctrines and
polity of the Presbyterian Church, be
cause I believe it to be nearer the word of
God than any other. And I believe the
Baptist, the Episcopalian, the Methodist,
and the others have similar convictions in
regard to their own doctrines and polity.
( When Nehemiah went up to rebuild the
walla of Jerusalem after tbo captivity,
things were iD a grievous condition. Bnt
the record tells us that every man ‘built
the wall over against his own house,’ and
in fifty-two days the children of God
looked out and the wall was built. Let
each one of the Christian denominations
do the work that has been given it to do,
and we shall build up the whole wall as
in onr fidelity we build up the part of the
wall over against ourselves.”— Pilar,
Gospel Wages.
If there is any one thiDg more than an
other calculated to inj are ministerial
character and usefulness, it is the habit
of contracting debts which are not dis
charged in due time. The utmost care is
necessary that pastors in the work, how
ever small their salary, shall “ make ends
meet” aUihe expiration of the Conference
year. Ifthe income is known to bo lim
ited, the fact is before pa3tor and people
at the first; and every obligation should
be made to square with tho fact. Very
often the stipulated amount is far beneath
the ability of the chnrch, and sometimes
so low as to prohibit anything more than
the coarsest and simplest diet, and the
plainest clothing, to say nothing of spare
dollars for books, or for a little travel.
The salary is generally fixed at the mini
mum of living expenses. The preacher,
on the average, has less than the primary
school teacher, and is settled with by
lesser figures than the journeyman me
chanic or common day laborer. The
Methodist Chnrch needs to reform herself
upon this subject. And this reformation
involves principles as sacred as any for
whioh the fathers contended in 1828, The
average salary of the Methodist pastor is
at least fifty per cent, less than what it
should be, even to insure comfortable liv
ing and essential privileges of education,
clothing, and convenience to the pastor’s
family. In too many of onr pastoral
charges it becomes a sad stndy from Con
ference to Conference, how to live decent
ly and keep the children in respectable
apparel, school books, and such things as
every parent properly covets for home.
In this country of such abundance, the
parsonage is, as a role, a mere temporary
place of abode, with flimsy belongings,
frail, patched, make-believe furniture and
wjres, without the solid blessing for the
physical life which an economical and an
industrious congregation might secure for
him who toils in the Master’s harvest.
While the farmer, the merchant, or thd
professional man will be discontented un
til he builds a handsome home over his
head, and ornaments his grounds with a
hundred devices, the minister, too often,
mnst plod along as a sort of pauper, the
recipient of snch crumbs of consolation
as fall from the rich meu’s tables. For
what are donations bnt the odds and ends
which are usually unmarketable or un
needed 1 The pastor must submit to low
rations, a borrowed home, at best, the
fragments and tbe tailings. These, dona
tions, are expected to make a liberal
Methodist preacher happy, secure his
gratitude, and tone him for rousing ser
mons every 3nnday !
At the risk of incurring the displeasure
of a host of stingy laymen, we sav it in
itahes : The preachers are not sufficiently
paid. If the people expect onr church to
garner the masses, let the harvesters have
fair wages. The laborer is worthy of his
hire. Fix a generous salary—one which
will give the minister and his family bread
and to spare, olotbing and to change,
books and to lend, or givo away. If the
pastor is limited to two meals a day, and
dry meals at that, to scant clothing abroad
or in bed, let not the people be surprised
at leanness in the pulpit, leanness of pas
toral visitation, leanness of body, and
soul and spirit, at the manse, in the
Sunday-school, and everywhere. Some
churches we know of are stricken with
the dry rot in trunk, and root, and top,
and the next stroke maybe a judgment
flash of the Almighty, annihilating the
very organization for its delinquency to
ward the pastors, one after another, in
pinching out their life by pieaynnisli sal
aries. Oar churches need a thorough
awakening, a tearful repentance, and a
sound conversion on the money question.
The missionary canse, and educational
and publishing interests might languish
into utter death, were it not for the Chris
tian charity of a minority of her member
ship. It is high time for a revival in the
finances of Methodism, and then a revi
val in the morals would surely follow.
The custoni prevalent in many places,
of selling to ministers at a reduced price,
is a pernicious one. Let tho minister be
paid as a man* and buy as a naan. Jnst to
the degree that he accepts goods at less
than other then’s'prices, does he vitiate
the principle of mntoal rights in business,
and confess to a professional poverty for
which his congregation is. responsible.
Bnt what shall we say of churches
which, after Jewing a minister down to :
the lowest notch at Quarterly or Annual
ferences, will neglect to pay a portion of
this mesgre sum ? There are such cases;
the Lord pity them ! Wo hear of pastors
in various parts of the work, {and their
letters bring tears to onr eyes), who have
mortgaged their household goods to raise
money which the chureh failed to pay
after justly due! We have some self
sacrificing men in the itinerant ranks
who would about as soon starve as run in
debt; and these noble fellows are let suf
fer at their posts. It is a shame ! True,
the cases are exceptional. But there is
no excuse for such. Aud the same spirit
of indifference to the pastor’s needs creeps
into larger and wealthier churches, some
times, and even there, faithful pastors
have been humiliated, occasionally, to the
necessity of asking trust of the world, or
of going supperless to bed. These things
onght not to be. If a church cannot pay
a living support, let it unite with the next
nearest church, and let there be a com
pacting of congregations, under one pas
torate, until the preaching listened to can
be paid for square up, right along. If
somo pastors are thrown out of place by
such arrangements, and some people are
obliged to go farther to pnblio worship,
let it be so. It might be a mutual bless
ing ! At any rate it would prove a lesser
evil than to sacrifice a minister on the
altar of debt, and embarrass tne whole
Church by having a preacher even seem
to be dishonest. We hope the Annual
Conferences may so adjust the work that
every minister appointed to service may
have a reasonably sure prospect of his
pay, and secure it without exciting a
grudge or grinding it out as a toll, bit by
bit, and being obliged to buy remnants
at the stores after the choice are carried
away by those who receive their pay
promptly when their work is done.
If there is a congregation in our entire
fellowship which will allow a pastor to go
to Conference with a balance due on his
salary, (anless it be in the grasshopper
country), that congregation will thereby
advertise its own shame, and be justly
censurable for a beartlessness for which
heathendom itself might blush.— Methodist
Recorder.
Dedication anil Inauguration of
the Vanderbilt University.
Sunday and Monday, October 3.4, were
red letter days in our calendar. Vander
bilt University was dedicated and opened
with imposing solemnities. Heaven and
earth on both days were propitious, and
everything was orderly arranged for the
occasion. A company of marshals, Major
Weakley being the chief, rendered valu
able assistance. The University bell sent
forth its silver tones on Sunday morning,
and the tribes came up to the opening ser
vice, and entered by “ the beautiful gate
of the temple” into the chapel—the
Board of Trust, Faculties, and officiating
ministers, moving in procession from the
Chancellor’s office to the platform.
After a voluntary by the choir of Mc-
Kendree Church, and others gifted in
sacred song—ltd bv Mrs. Blondneron the
or;an —Charles Wesley’s exquisite para
phrase of Psilm cxlviii:l2, 13, “Young
men and maidens raise,” was sung.
Prayer was offered by Bishop McTveire—
comprehensive, pertinent, solemn. Bishop
Doggett road, as appropriate Lessons, Ps.
xix. and Hf b i. The Coronation Hymn
was sung. Bishop Doggett then delivered
a masterly discourse on “ the Dynamics
of Christianity.” The learned divine in
formed ns that the term was suggested by
the Greek word in his text, “The powers—
dunameis—ot the world to come.” Heb.
vi: 5. “ The world to come,” he properly
told us, is a phrase belonging to the Old
Testament stand-point, and referring to
the New Dispensation, or Kingdom of
Christ, which was introduced by miracu
lous operations of the Holy Spirit—the
word dujuimis having that import, and
being so rendered in Heb. ii:4—“mi
racles ” —and in many places in the Sy
noptic Gospels. But it also indicates the
supernatural forces which operate within
this spiritual realm, and which were most
eloquently developed in the discourse,
and applied to the occasion. But we will
not attempt to give a synopsis of this
noble sermon, as it is to be issued in
pamphlet form.
The Dedication Hymn was then sung.
Bishop Paine then led the congregation
in a most appropriate and fervent prayer.
The morning service was closed with
“Old Hundred,” and the benediction by
Bishop Doggett.
The afternoon service was opened with
an anthem taken from Ps. xevi., the music
having been composed by Mrs. Blondner,
a beautiful piece, well rendered, as was all
the singing during the day. Hymn 771
was sung, “ How shall the young seenre
their hearts.” Dr. Deems offered a com
prehensive prayer, ad rem Bishop Wight
man read the Lssson—a part of Col. i.
The choir then led the congregation in
singing a part of Hymn 794—one of the
hvmns written by Charles Wesley for
Ktngswood School, founded by -John Wes
ley in 1743—“ Come, Father, Son, and
Holv Ghost, To whom we for our children
cry.” Then followed a capital sermon by
BiHhop Wightman on Col. i : 17, “ By him
all things consist.” The Bishop informed
ns that the Greek term here rendered
“consist” (Vulgate, constant) means to
stand together ; and from this suggestion
“he preached unto ns Jusus,” as the
great Nexus th?t hinds together all things
iu all worlds. That was indeed the gos
pel—a meet discourse to follow that of the
morning. The app’ication to the occasion
was most happy. Bit we forbear analysis
or synopsis, as it is to appear in print.
The Dedication Ode was then sung, in
Albion, or America.
Dr. McFerrin offered an appropriate
prayer, and the dedicatory service closed
with the doxology, “ To the great One in
Three,” and the benediction by Bishop
Wightm'n.
Monday morning, October 4, opened
calm and bright, falsifying the predictions
of the prophets of evil, who had prophe
sied of rain. Just before 10 a. m., under
the escort of the chief marshal, His Ex
cellency Gov. Porter, with the Bishops,
Board of Trust, and Faculties, followed
by the students, went in procession from
the Chancellor’s office to the chapel. After
music by the band, a sweet voluntary by
the choir, a splendid, full-length portrait
of Commodore Vanderbilt was unveiled
amid great applause. It is, indeed, a
magnificent work of art, and is said to bo
a fine likeness. The Governor was intro
duced by Bishop MoTyeire, and His Ex
cellency made a brief and pertinent ad
dress, congratulating the State and the
country on the establishment of the Uni
versity in the capital of tbe State over
which he so worthily presides. Dr. Deems
followed in a learned and eloquent address
on the Relation of the University to
Scionce and Beligion, between which
there is no antagonism, as some mistaken
men on both sides imagine. Dr. Lips
comb then delivered a magnifioent Address
on the Delation of the University to gen
eral culture. The installation of the Fac
ulties then took place. Bishop McTyeire
addressed the Faculties, all the members
of which stood during his address, which
was most happily conceived—at the close
of which he delivered over the keys of
the University to the Chancellor, who re
sponded iu his own inimitable stylo. His
reference to his glorified friend, Dr,
Green, was most touching, and his allu
sion to the great benefactor of the Insti-
■' IP; M. KENNEDY, D. D., Editor.
■miRKE-.U.,!..’ tMlmanl Editor.
A. ©v HAYGOOI), J. D., Editorial Correspondent.
tution which bears his honored name, was
in fine taste. A part of the following
exquisitely beautiful ode, composed for'
the occasion by Dr. L'psoomb, was. then
sung in Old Hundred, and the large au
dience which had been entranced fo*
more than four hours, was dismissed with
the benediction by Bishop Doggett. \ \
Beneath the temple’s stately height,
Midst pomp of gold—midst pearls of light,
While priestly chant with incense blends,
The crown of empire lowly bends;
The toil that awed the listening air
Now vocal breathes with praise and prayer,
And flames ne’er seeD in sun or sky
Their splendors flash’on Israel’s eye.
The heavenward Alps, sublime and lone,
Echo bnt faintthe thunder’s tone;
The mighty sea hut rolls to shore
The dying cadence of its roar; ’
But p-iests and people blessings share
Far richer than their monarch’s prayer;
Though myriad hearts in one may yearn,
AusweVs more full from God return.
Hath not tills house been reared by Thee ? :
Thy thought, thy grace, naught else we see ;
Thy hand did seal its corner-stone,
Long waiting till thy favor shone;
Take now thine own, and evermore
Enrich it from thy bounty’s store; ' '
Each hour shed light upon our way.
Each step advance tow’rd perfect day.
O Earth, thou footstool of the Throne,
This glory thins—thine all alone;
Thy throb in air, thy throb in sea,
Our pulses ask this day of thee,
That in the thrill of gladdened heart
Our praise of thine may be a part,
While, rolling far, thy anthems tell
What raptures high within ns swell.
Not like the stones which Jesus taught
Should prophets be with Judgments fraught,
If scornful men should doom his name
With curse of silence born of shame ;
Nay, every rock within these walls
Shall answer back when Jesus calls,
Each marble block a tablet be
Of laws proclaimed, O Lord, by thee.
Here arts and sciences shall meet
Bright, festal hours, their coming greet;
Here Faith shall stand, archangel fair,
Her diadem of grandear wear;
Here Truth, a pilgrim wandering far,
Shall tranquil rest ’nealh Hope’s fixed star;
And Beauty touch with sandeled feet
The turf with Sharon’s fragrance sweet.
We bless thee to thy toiling hours
Mid fertile fields and fruitful showers;
We bless thee to the love that hastes
To barren sands and arid wastes;
Oo—noblest types of manhood rear,
Each brother man to man more dear;
Go—fill thy measure of renown.
Then wreathe around the cross thy crown.
O Alma Mater of the years
Beyond our day of toil and tears;
O Alma Mater of a race
Whose future glows with largest grace;
Gird on the old heroic might,
Battle forever for the right,
And dare to do and dare to bo
Whate’er is great, majestic, free!
During the exercises, a dispatch was re
ceived by Dr. Deems from the Commo
dore, wishing “peace and good-will to
ward all men,” and subsequently another
by Bishop MoTyeire, congratulating all
concerned on the joyous oeoasion in the
f< llowing words: “Wesendgreeting to you
all. May your Institutiou be ever blessed
by the Great Governor of all things.”
The speakers made glowing references
to the generosity of Mr. Vanderbilt, and
many and fervent prayers were offered on
his behalf. But as the addresses of Mon
day, as well as the sermons, are to be pub
lished in pamphlet form, we forbear any
farther reference to them. At the close
of the exercises, the Board of Trust and
Faculties, by formal resolution, rendered
thanks to the distinguished preachers and
speakers, and requested from them copies
of their sermons and addresses. They
also tendered well-deserved thanks to the
marshals and ushers who so handsomely
performed their delicate duties, and to
the choir for discoursing beautiful music
on the oeoasion.
On Tuesday morning a large number of
fine-looking young men gathered together
in the chapel, preparatory to matricula
tion. All the Profoasors were on the plat
form. Bishop Paine—the venerable senior
Bishop of the Church—who has taken so
much interest in this great enterprise,
read a lesson from the Scriptures and
offered a most fervent prayer. He then
delivered a fatherly address to the stu
dents, giving them such counsels as could
come alone from one who had been him
self for a long series of years successfully
engaged in the work of educating the
young. The Chancellor then made a
brief address, and the work of matricula
tion at once was begun.— Nashville Chris
tian Advocate.
Uses of Affliction.
In afflioting his servants, God often in
tends not only their own benefit bnt the
advantage of others. What a treasure to
the Church have the sanctified sorrows of
Bible saints been in all ages. The alter
nation in Jacob’s life, his mistakes and
God’s manifestations; the sorrows which
Moses endured: the afflictions of David
during bis long and trying schooling, how
full of encouragement and comfort were
they all! “Take, my brethren, the pro
phets who have spoken to yon in the Lord
for an example of long-snffering and
patience,” says one who wrote muoh on
the benefit of affliction, and the virtue of
patience; and he adds, “ye have heard of
the patience of Job and have seen the end
of the Lord; that the Lord is very pitiful
and of tender mercy.” Therefore “we
count them happy who endure.” They
gain mnch, they encourage others, they
testify for God, they mirror forth His
holiness, and show that He is faithfnl to
His word. Paul was willing to suffer any
tribulation himself, if it resulted in bless
ing to God and benefit to the saints. (2
Oor. 1: 311.) One thought especially
cheered him, he could oall his tribulation
(whioh means pressing distress) “tho suf
ferings of Christ.” He suffered with
Christ, and suffered for Christ, and Christ
sympathized with him in all. Job, it may
be, prefigured forth that Man of Sorrows
who was made perfect through suffering;
and saints now are called to follow him
along their thorny path of trial. Christ
thus perfectly became the author or leader
of eternal salvation to all who obey Him.
May we, by all sorrows and temptations,
be made instruments more fitted for tbo
Master’s nse, vessels by whom He will
send round the wine of consolation to
weary hearts. God’s great end in all He
does, or permits to be done, is the mani
festation of Himself. There is a period
fixed for that full and overwhelming of
His glory, which shall constrain all to say,
“verily there is a reward for the righteous,
verily He is a God that judgeth in the
earth.” In the meantime, the mystery of
evil seems to widen and deepen, and God
is still hidden. It is His “glory to con
ceal a thing” that the manifestation may
be all the more glorions. Never was the
mystery of evil so dark and terrible as in
the history of God incarnate, and there
also we must look to find the noblest reve
lations of God. The cose of Job was a
faint foreshowing of His. After living
thirty years, fearing God, and hating evil
perfectly, Satan came to him with his
baits, his reasonings, his specious bnt
poisonous—“lfs.” The enemy was over
come. Then the great Champion had a
life-long controversy with man, “enduring
the contradiction of sinners,” against
Himself. And, to crown all, after His
spotless life and loving services, God Him
self met Him in the whirlwind and the
storm, woke np His sword against Hin>,
and made his wrath to smite Him. Yet
out of all these trials Hu came forth
triumphant—made perfect through suffer
ing as regards office and experience, as He
always was in His person and character.
How"has God shone forth through Him,
and is still shiniDg forth. Jesus of Naza
reth, the great sufferer, is the great victor
over evil; the destroyer of the works of
the Devil, and the manifestor of God.
Let ns consider Him, who thus endured
nd triumphed, and be of good courage.
For the God of peace, will bruise Satan
under our feet shortly; and Christ is oom
ing to be glorified in His saints, and ad
mired in all them that believe.— Christian
Ireaturer.
WHOLE NUMBER 1966
miscellanea.
The Bishop of Manchester has emphat
ically eet-his veto on rafiling at religious
fairs in England,
... Of the living Bishops of the Protestant
.Episcopal Church, in this country, eight
are from Virginia.
The Bible Society has manufactured
during the year, rt the Bible House, New
York, 742,366 copies of the Scriptures,ax and
its issues during the fifty-nine years of its
existence amount to the portly number of
31,893,332.
The smallest ! Bib!e'its the world, just
published by the Qxfor i University Press,
is printed on a tough India paper of ex
treme thinness aud opacity, measures
four and a half inches by two and throe
fourth inches by onfe-hslf inch, and
weighs, bound in limp morocco, less thau
three and a half ounces, and can be sent
through the,post for a penny,
e The Methodist Church is accomplish
ing a good wook in Australia. It has
three Conferences, all flourishing Strange
enough, the first Methodist preacher there
was a conviet. . Ho was under sentence of
death in EagLnd for murder. He was
converted, and became so thoroughly
obanged that through tho intercession of
friends'his sentence was commuted to
banishment.
Dean Stanley has done another un
conventional thing ia inviting the Pan-
Presbyterian Synod to visit and go over
the Jerusalem Chamber. The Dean did
not fail to point ont the reason of this
.act of liberality. It was in that, chamber
that Presbyterian divines of 1615 sat and
drew np the Westminster Confession,
which is to this day the standard of Pres
byterian orthodoxy.
The July reports from the Chinese
Mission schools of the American Mission
ary Association, show a total membership
for that month of 483, and an average at
tendance of 306. Six were baptized on
Augnst Ist, two of whom united with tho
Presbyterian Church in Santa Barbara,
two with the First Congregational Church
in O -kland, and two with Bethany Con
gregational Church in this city.
Tiie Albright Methodists (Evangelical
Association) nre discussing a change in
their denominational name. One Confer
ence has suggested the title of “Evan
gelical Episcopal Chnreb.” The denomi
national organ, The Messenger, thiuks that
this title would be “enphonions, dis
tinctive, convenient, and appropriate.”
The Albrights number nearly 100,000
communicants. They have a flourishing
publishing house at Cleveland, Ohio.
Mks. Clemson, the last surviving
child of John O. Calhoun, the distin
guished South Carolina statesman, died
at Frri Hill, in that State, a few days ago.
The Charleston A r eics andCourier says “the
tidings of her death, which will be uni
versally regretted, carry the people of
South Carolina back in thought to the
time when her illustrious father guided
the destinies of the State, and remind
them how often in the trying days since
the war, wo have vainly longed for a single
hour of that dead Dundee.”
The Boman Catholic Bishop of Porto,
Portugal, has come out against Vatican
ism. In a recent charge to his clergy he
denounces in the strongest terms the new
doctrines of the Immaculate Conception,
Papal Infallibility, and the Syllabus. He
also denounces the superstitions practices
which are encouraged by the U.ltramonta
nists—for instance, “impostures, snch as
the miracles of Lonrdes oud LaSalette,
and others of tbo same kind;” miraculous
waters and other deceits, by ‘'id of which
miserable spectators male great profits
out of a credulous public.
The New York lahlet has made this
most astonishing discovery, that “the
bodies of our fellow Christians Glain ill
China, through hatred of the Catholic
faith and of France, do not emit any dis
agreeable order is a fact well known.
Daring the month of May, five or six of
these corpses, which had been cast ashore,
could be approached and touched with
impunity, while the fetid emanations pro
ceeding from the body tf a pagan slain
at the same period were enough to mak9
one take instant flight from the shore,
which bad hereby become a place of in
fection I”
The Protestant Episcopal Convention
of Illinois, at its late session, received a
long letter from the Bev. Dr. De Koven,
at the conclusion of which he withdrew
his name as a candidate, and the Bev. Dr.
McLaren, of Cleveland, Ohio, was elected
Bishop of the Diocese. The Convention
adopted a resolution directing delegates
to the next General Convention to vote
against any canon conferring on standing
committees power to reject those who had
been elected Bißhops, because snch com
mittees might consider them unsound in
the faith. Tho salary of the Bishop was
fixed at $5,000 per annum.
Bev. James W. Miles, who died Sep
tember 14‘.h at Charleston, S. C , was a
prominent clergyman of the Protestant
Episcopal Church. He served for many
years as a missionary in Asia Minor, ac
quiring a thorough knowledge of the
Oriental languages while living in Con
stantinople. B Turning home, he for
three years filled the chair of Greek litera
ture in the College of Charleston, end
after a trip to Europe for his health, at the
close of the war was elected Professor of
the Classical Languages in tho same in
stitution. He was a profound Sancrit
scholar.
Use or Paper, —Of tho 1,300,000,000
of human beings inhabiting the globe,
370,000,000 have no paper nor writing
material of any kind ; 500,000,000 of the
Mongolian race nse a paper made from tho
stalks and leaves of plants ; 10,000 000 use
for graphic purpose tables of wood ; 130,-
000,000—the Persians, Hindoos, Ameri
cans and Syrians, have paper made from
cotton ; whiie the remaining 300,000,000
nse the ordinary staple. The annual con
samption by this latter number is esti
mated at 1,800 000,000 pounds, an average
of six pounds to the person, which has in
creased from two and a half pounds during
the last fifty years. To produce this
amount of paper, 200,000,000 pounds cf
woolen rags, 800,000,000 pounds of cotton
rags, besides great quantities of linen
rags, straw, wood and other materials, are
yearly consumed. The paper is mannfac •
lured in 3 9GO paper mills, employing
90,000 male and 180,000 female
The proportionate amounts manufactured
of the diffi rent kinds of paptr are stated
to be—cf writing paptr, 300,000 009
ponnds ; of printing paper, 900,000,000
pounds; of wall paper 400,009,000 pounds,
and 200,000,000 pounds of c.irtocns, hot
ting paper, etc.
A leading paper in New York states,
says the Biehmond Christian Advocate,
that there are one hundred thousand con
firmee* opium eaters in the United States.
We believe there are five times as many.
But few people have any idea of the ex
tent to which the nse of this fascinating
but fatal drug is used. In the humbler
ranks of society tlramdrinking is working
the ruin of thousands; iu the higher,
opinra and its compounds are doing the
same work. The ruin of mind and body
is certain for tbe unhappy victim of this
habit. Not one in a thousand ever breaks,
or really tries to break, its fetters. We
pity and loathe the poor Chinese in their
horrible opium dens, but if we could col
lect in one body all tbe opium eaters of
this land we should see a spectacle more
revolting than the human mind ever
dreamed of. And, what is worse, many
of these persons arc professing Christian*
who, if they used ardent spirits to excess,
would be liable to trial and expulsion for
drunkenness; bnt, as opium eaters, they
go on year by year with faculties moro
and more stupefied by this deadly drng.
There is just as muoh sin in opium
drunkenness as in whiskey drunkenness,