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VOLUME XXXIX. NO. 3.
fotirj.
A Name.
BY MARIANNE FABNINGHAM.
“That at the name of Je.us every knee should
bow.”
There is a Name so passing- sweet
That child-lips utter it with smiley
And it the wtary heart beguiles,
And all deep thoughts together meet,
When it is ;p->ken at His feet.
The name is uttered everywhere—
By otalwart men who cut the corn,
- By youths that sing at early morn,
By women bowed with pain and care,
And children in their twilight prayer.
I stand beside the Summer sea,
And boats glide o’er its silver breast,
And from the tailor seeking net
A pleas <nt song steals out to me
That tells His love on Calvary.
In paiksfmd groves where hosts recline,
Free from the city’s dust and diu,
Away from sights and sounds of sin,
Where hearts grow strong on Nature’s wine,
Glad voices speak that Name divine.
And crowds of happy girls and boys
Sintr out brave songs of trust in Him,
And say that when their lives are dim,
And they shall care no moie for toys,
And silence comes instead of noise,
That Name of love sh ill ever be
The sweetest music earth can bring,
And they will trust Him while they sing,
Though life be dark and they can see
No lights of hope across the sea.
And even in the working-place,
Wh re busy laborers toil all day, .
And quick feet walk the well-worn way,
Bweet tales are told of Jesus’ grace,
And tired eyes long to seek His face.
And so the name that evermore
Has charmed sad hearts, and made the light,
, Ami brought the daybreak to life’s night,
I deSJer even than before
While now we tread life’s pathway o’er.
And we who pray with one accord,
That His dear name be loved and known,
Are glad with hope; for He alone
Can bless the people will) a word—
And soon shall all men own Him Lord.
Cmttrilratiims.
A Reply to My Reviewer, D. K.
Adam*.
Mr. Editor: I would not trjuble you
with this reply if I did not feel that it is
due to myself to do so. But inasmuch us
this review notonly undertikes to contro
vert my opinion, but ends in an implied
impeachment of my expository soundness
to such an extent as earnestly to caution
the Church and its prtichers igaiust too
ready a reception o f my theological teach
ings, it is made my duty to place mv
opinion before you as it is, and not as my
reviewer presents it. It is useless to
multiply words where the point in con
troversy can b 9 containe 1 in a nut-shell.
The whole matter in dispute, is, wheth
er the gospel has any law of commaud
ment contained in an ordinance, as the
law Ltd Cuis and reads '*u the ronton
why the ordinances of the law had to be
abolished in order to make way for the
inauguration of a dispensation of grace,
which, in order to be entirely spiritual in
its devotion, had to eliminate from it
every form and phase of worship in which
coaid be tonnd any justification to min
in the belief that formal obedienca to an
ordained mode, or posture, ten led to ex
cite complacenoy in the mind of God.
Nothin" cio be ci tb,*- only
requires a tuiug to Pc douo, which tiling
can b i dot ii t one of two or three ways
It is simply a command to do. Bat if it
ordaiued the mautier or mode in which it
must be done in order to make it lawful,
then it is au ordinance ; and this is actu
ally the Baptist idea in this particular.
Immersion is baptism, because the law of
commandment contained in this ordi
nance, with them, is inim'r ion. So you
will sue in this unfortunate heresy, that
no tb trough built immersionist could be
argued into the belief, through any | rue ss
of spiritual reasoning, tuat Go 1 could ever
aocept as biptism, anything but literal
immerson. tic might bo brought to be
lieve that, under the circumstances, God
would excuse the poor pedo-baptist from
the common obligation of baptism, he
haviDginte’ ded eumplituea with it in his
affusion biptism; but that it could be
baptism without, immersion, in G .d’s es
timation, he would never admit. Such is
the law of commaudmeut contained in
an or linanos. Aud as my reviewer evi
dently believes his exegesis in this con
troversy fir more reliable than mine I
will, if he pleases, ask him to give mo the
divine reason why the spirit of revelation
chose this very peculiar language, “Tt-e
law of commandment contained in ordi
nances”—for the Holy Ghost uever uses
supeifl tons words, nor fails to use snob
of spiech as will always mark the
distino ion intended. And here it w.is
nece-sary to mark lu the Book of D vine
Laws the difference between a law of com
mand meat contained iu itself, and a b w
of commandment contained in au ordi
nance. Iu the latter, all that is command
ed is contained in iha ordinance, conse
quently, if the ordinance is abolished the
law of commandmant contain and in it is
repealed. This itself is prima fade evi
dence that, nothing that partook of the
natnre of an O.d Testiraeufc ordinance
could ever be ingrafted on the Now.
Could not, becau -e the tim • for such pre
cedents euded with the legal age, and
nothing in outward acts of worship could
any longer be left sub]-or, to time, place,
or m de, as essential ro diviue acceptance;
but all acts of worship aud duty that were
performed iu the spirit of divine servi e
and worship, were alike acceptable, in His
sight. But this no imuiereiomst can be
lieve, so long as he believes immetsion
due to a law of commandment contained
in an ordinance of immersion, which i
the faith of every Baptist. This is the
reason why I said Ohrirt.iaa fraternity
could never be adjusted between us so
long *s they held baptism to be an ordi
nance of tuode. My argument is, that it
is an ordinance of mode, if nothing but
immersion in the gospel law of God is
baptism. Nothing but a law of command
ment can coi-stinte an ordinance. O
course, in their logic, the command to b
baptized is a oommaud to be immersed,
and the mode is tbs mauner of baptism,
accor liag to the law in the ordinance.
For I maintain that baptism cannot come
within the range of ordinance, according
to thi ir only proper sense, nulebs its mode
is its law. If it cm bs administered in
sever il ways within its diviue ritual, with
divine acceptance, then it is only an or
dained rite, or institute, in the Church.
But if it is immersion, or no baptism,
then it is of oonrse a legal ordinanc ; and
I deny its being an ordinance in faot, be
the necessity of the abolishment of
Smulhrnt Christian
all legal ordinances from divine service
at the introduction of the gospel economy
should combine in it the legal property
of an actual ordinance. Therefore the
rites and ceremonies of the spiritual dis
pensation of revealed religion come to
us only aa ordained rites—things that
must be done in their spiritual sense,
without any magnifying of modes or
forms, as modes and forms.
This discussion on Christian fraternity
led me to use the teim “ modal baptism,”
by which I meant any mode of baptism
that any denomination migat adopt to
the. exclusion of every other mode. Tnis
error I charged on the Baptists, because,
as a Church, they deny and denounce any
manner of baptizing save their mode of
immersing, when administered by them
selves. They, as I assume, saw that to
make the want of Christian baptism the
justification of their close communion,
and to maintain the doctrine oi immer
sion, or else of no baptism, might impeach
their faith by placing too much oi it to
the credit of immersion, as a mode, so
they come out openly, and nobly deny
any belief in mode, meaning, doubtless,
in mode for the sake of its mode. lam
glad that they have done it, and if I have
had anything to do in creating this neces
sity, my brother Adams will see presently
that my arrow entered, as its only chance,
through the joints in this harness, just
here.
Among my remarks made many years
ago, when so many books on baptism were
being written, were some to this effect:
“Nothing but controversy will ever come
of writing oil Greek words and preposi
tions. Baptism, as to modality, has to
be settled just as St Paul settled the
righteous fate of circumcision, that in
Christ Jesus it is nothing.” This is what
I am working at, and the leaven is taking
and working well. This denial of be
lievingin mode by many leading Baptists,
any more than I, or we do, is in aff-ict,
and sooner or later, will be in fact, the
surrender of the whole question, in as far
as I am assailant, namely : That baptism
by immersion is not a necessary prere
quisite to partaking of the Lord’s Supper.
Every close-communiou Baptist holds
that it is, and what makes the fit still
tighter, is that all immersions not admin
istered by themselves are invalid. The
effort after Christian fraternity with this
large Christian Church, as made by me,
was for Christian communion in the holy
sacrament, irrespective of how wo are all
baptized, as it respected modality. This,
of course, lifted the veil, and brought
modality into such prominence as to lead
to new issues As I have Slid before, I
mu glad h ‘ a secsu oi ooli’-occaiity as to
faith has drived them to see that faith in
mode will not do, that it is of too near
kin to the dreadful heresy of baptismal
rjgeueration. This noble Cuurch, with
all its excessive zeal for immersion,
never for oue moment has intended to
teach any baptismal regeneration. And
while som i indiscreet enthusiasts on im
mersion, at the water’s edge, have used
unwise words about washiug away sins, it
is my dotv to say, iu the present crisis
between m\ Baptist bretiireu and myself,
that my understanding of them on this
point is, that if any B iptist preacher of
any grade, was to preach that the sins
of his baptism subjects were washed
away by his immersion, and decl ire this
to be his faith aud his gospel, he would
be a recognized B iptist preacher no
longer than it would take to got him out.
But while I do most joyfully make this
declaration, and feel assured these be
loved defendants comprehend themselves
i.i denying any belief in mode, by which
of co use they must mom imtna-siou,
that tieiug their only mods. I cannot se
Low these brethren can inik sour waut of
their immersion the gr mid an ) reason oi
close communion again,t us, and yet deny
for th ms Ives any belief in the mode of
heir own baptism, I suppose they retiiy
iutend to separate their baptism idea
from the mode of their baptism. Aud as
they deny any baptism oily by imuiir
siou, I cannot see how they can get to the
baptism idea without believing in the mode
it being tne formal medium by which
baptism call be compassed Your com
mon sen ; 5 consciousness o >tnorohsod .
this thing j Ist a3 it :s. n tmely : Th it b .p
tism as an evangelical institute canno;
depend at all upon -ny mere outward mo
dality for its evangelical validity, is (h ire
is nothing now that lives upon the letter ;
bit all acceptable service is acceptable
now on only tho evangelical ba-is. AnC
now, after reast.unog in? Biptist breth
ran of my entire conviction of 'hair sin
cerity and honesty ia miking this publi
denial of believing in milal baptism, m
which I understand them as denying be
lief ia mode, for mode sake, I be,; to
reason a little with them as one brother
m gilt reison with another. They are
right in tLis “lo faith in mode,” for its
own sake, know ng, as we all do, that no
outward religious act like baptism caa be
performed without same mode of doing it
To deny any belief in the mode of bap
tism is a long step iato the nothing id> a
of St. Paul—just where pare religion
faith will end all controvers es of this
sort Ii there cannot be religions vaiu
enough included in a supposed ordained
mode, it is certain, as far as the instinct
of moral souse are worth regarding, tha
there is no ordained mode, as a mod
without the use of which, no eff-eta J
b ipiiim can be had. But your faith sh .ts
you up to a riqid belief in mode, a-- ,
mode, for if biptism in the sigh', of G
as you all say and teach is got only in
this whv, then mode is the most material
thing in your bnptism, because your bap
tism itself depends on its modality, which,
if it is sufficiently important as a mode
in Christian baptism to demand ordina
tiou to this gracious function of legiti
m icy in the household of faith, must be
beli-ved in as a thing imposed on ns by
divine ordinance. Such I have always
consider id to be the bewitching idea of
all simple-hearted Baptists, and to satisfy
you, brethren, that I am not unwisely
troubled on this point, ask all your com
mon, simple hearted people on what item
in your baptism does your faith in its di
vino acceptability rest ? aud every one of
them, unappriaed of your late denial of
Baptist belief in mode, will answer spon
taneously, “Iu immersion.” It is the
sequel of a long oherished, denomina
tional, religious prejudice, instead of a
olose analysis of an idea, notoriously
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
MACON, GEORGIA, WEDNESDAY, JANUARY 19, 1876.
specious, but utterly unable to bear up
against such logic as now-a-daya unriddles
old dogmas. So it is in this issue between
Baptists aud Pedo-baptista about open
commnnion as the only medium of true
Christian fraternity. For, if there is no or
dained mode of baptism by which baptism
is to be determined, then it is evident
that close communion on the ground of
mode in bupti-m is uu error iu Christian
faith. I ani deeply concerned on this
subject. The Baptist Church is a great
Church, doing a great work in all theleud
ing fields of evangelical civilization, as
well as of evangelic and religion. This old
error—for I think it is as old as the de
nomination—is the only discount on their
Christian fellowship. It is, in the eyes of
all other evangelical Churches, selfish,
sectarian aud Pharisaical. And there is
no way to aooouat for it only through
this s'range misapprehension, that .hey
are the keepers of this key of the kingdom
of heaven —immersion baptism—as the
only divinely appointed baptismal door
into Christ’s visible Church. It is one of
those illiberal errors which dies at last
by tbo blight of an inh rent distuste to
all idolized idealities. It cannot always
live on itself. I give it as my opinion
now, that the unwonted distaste to it as
an element in Baptist Christianity is such
as to rid the Church of it in 1876, if there
was any way to get at it without a rapture;
and if my opinion is as broadly felt as I
believe it is, its dismissal is only a ques
tion of time, and simply to give it up is
far better aud safer than to have it done
by dividing the Caurcii into open and
olose communion Baptists, aud if you do
not believe in a modal baptism, we are
just alike. You prefer immersion ; we do
not. Let as agree to differ and commune
together. L. Pierce
‘‘Numerical Status of the Metho
dist and Itaptist Churches iu Georgia.”
I wrote an article for tbe Advocate under
this head several weeks ago, wbieh elicited
n reply from brother McCall, the Secretary
of the Georgia Baptist State Convention.
My only ex-use for troubling you and
your readers again with this subject, is
that I may answer one point, and the only.
point in which he denied anything that I
had affirmed. In my former article I
Gated that according to the Minutes of
the Georgia Baptist Convention that met
in Americas in April 1874, “the total
number of Biptisls connected with the
Georgia Bnptis' Convention was 64 621 ”
Brother McCall says “it sh uid have
beeu 68 653 ” If he, or any one interest
ed iu in. question under discussion, will
turn to ih- report, he will find, asintima*
red, “co: r- cuous in the addition of column
of figures” which explain tbe discrepancy
For instance. Bethel A sociation reports
‘whites 1 574, colored 186, total 3,230.”
By wuat rale in aritbrn-iic ws this answer
obtained? It should Lave been “total for
Bethel Association 1 760 ” This is only
one instance out of many that could be
given to show that my figur s were correct
in estimating the totd number B'ptists
oonneeted with Convention at 64 621.
This redly represent th str-rg‘h of tht
Missionary Baptist Churcti in Georgia
for that year. These are all that could
be rallied to support the missionary aud
educational interests of that denomina
tion; while the North and Sooth Georgia
Conferences of the Methodi-t Episcopal
Church. S nth, claimed at the sam
p rind, 79 010, really showing a balance
in favor of the M ihodist Church in Geor
gia of 14 989
Our B.ptist brethren would add the
Hird.heMs, and United Baptists, and
white and colored Baptists, and thereby
swell the aggregate; yet after doing this,
their returns for 1874 only show 150 256
while all brunches of the Methodist
Church in Georgia number 152,015
Brother McCall again complains that I
did not allow a margin of 10 000 colored
Baptists from two Asaociitionß whose re
pirts were not given in the Minutes. I
did not do this, because,in the first place,
it would have been entirely guess work,
and secondly, there were, to counter
balance this, numerous circuits, stations,
aud missions, which were not reported in
the sti l iß'ic.il cclumLS of the Minntes of
the various branehts of the Methodist
Church If tin refore, he claims 10.000
as a margin for those not reported, it is
"a poor r .le that won’t work both ways,”
and I hope ha wiil have the charity to
illow us tho same privilege, and thereby
swell the membership of the Methodist
Ciiuich m Georgia to 162 015.
It remains true that in almost every
city anil town, and center of influence in
ihe State, the Methodist Church largely
preponderates, averaging two Methodists,
to one Baptist, and in some instances as
many as ten to one.
It may be of interest to learn the com
parative ncmirical status of the Metho
hist and Baptist Churches in the United
States.
The “Baptist Year Book” gives the fol
omug as the grand total of all branches
of ihe Baptist OhUich for 1874:
Ministers 12,598
Memuers 1,633,939
Total 1,646,537
Tile "Methodist Almanac” presents, in
it.-mized columns, the following aggregate
of the Methodist Church in the United
ritates for 1874:
Ministers 43 668
Members 3,031,988
Total Methodist 3 015.656
Excess in favor of M -thoditi Church iu
United 5ta1e5—1,429,119. I have no
Kiubt that the statistics of 1876 will show
that tne Methodist Church is stronger
Han all ol the other Protestant Cunrches
in the United States combined, for this
membership represents a population of
twelve or fifteen million souls nnder the
influence of the Methodist Church.
In view of these facta and figures I feel
warranted in the remark that “when it is
claimed that the Baptist Church in Geor
gia exceeds, by 25,000 communicants, the
combined strength of all the other church
es in the State,” thin such claim is
“pr-'entiois and entirely unfounded.”
I will di-miss the subject, for the pre
sent by relating an incident that occurred
daring a recent session of the Biptist
C >uvention. Several members, in their
speeches, made allusion to the numerical
strength of tbe Baptists in Georgia, boast
ing that it numbered 175,000 members.
On the next day, one of the preachers, on
opening the session with prayer, invoked
the divine blessing upon “jhe hundred
thousand ; Baptists in Georgia.” Soma
one called the attention of a brother to
the discrepancy. “Y'es,”said he, ‘'broth
er , when be was praying, r coll> etui
who ha-was talking to ” It. J Corley.
Jflorik Confeimt Jupts.
Report 011 Education.
Notwithstanding we have tm Church. ;
achools within the bounds o? wqtr Confer
ence., we have not lost dnir Interest in the j
cause of education. N. r have we for- j
gotten that the school room was from the
beginning of Methodism regarded a3 an !
efficient means of furnishing to the world j
an intelligent Christianity.
The only school to which wa no .v stand
committed, and in *' <) txsv v? ‘ -jj
which we have a voice, is Eaiory College.
We are truly gratified to fled from the j
annual report furnished us by the late I
President, Rev. O. L. Smith, D. D., that j
this institution not only continues its ca- |
reer of usefulness, but has, durijg the j
year, increased its capacity lor mi iuluess
by increasing and enlarging its buddings,
increasing its endowment fund, end the
reduction of tuition feis ; and that these
have been followed by an increase of pat
ronage, aud Ihe evident manifestation of
Divine grace upon the tfforts of the Facul
ty to give to the pupils committed to their
care a Christian education.
While we feel deeply concerned in the
success of Emory College as an institu
tion meeting our immediate wants as a
“male College, we are ready to extend our
sympathy, and when we have the ability,
onr assistance, to thoso efforts so success
fully made in other quarters to fur lish to
our youth the means of a higher univer
sity education.
We hope to see the day, m the not dis
tant future, when Vanderbilt University
will give an impulse to the cause of edu
cation throughout the South. If all the
Conferences iu our connection will unite,
aud heartily co-operate with each other,
this institution may be made the instru
ment of furnishing the highest instruc
tion in tne departments oi science and
practical life, and also of attracting to the
halls of our colleges scattered thio ighout
the various Conferences, young men who
aspire to the highest places ia useful
knowledge, thus making these Colleges
preparatory to the higher curriculum of
the University
There are certainly sufficient m ana in
the Methodist Episcopal Church, ioutb,
if consecrated to God and the a.icied
Cause of edp e ' ‘ o ' t ■ -Hi all
our Colleges, auvauce itieir material ia— j
terests, and enlarge their fi.l soi useful- ;
uess, but also to second the ginerou. j
benefactions of the origin;- 1 y-’re*' •■£!
Vanderbilt Uuiversiiy, to so endow this
Institution that it can off-;r to each of ou.
Colleges a Fellowship to the most merito
rious of each graduating class—a Fellow
ship which will enable its posteSoi r to.
continue his course of studies, free oi
cost, to such coinoletion s will not be ex
celled by any iUstttttUoo. in ui world
We believe such an arrangement, vhiio it
would destroy all unhealthy riv: iry be
tween the University and collegiate sys
tems, would give a healthy impetus to the
cause of education from she Academy to
completion, throughout ail our Confer
ences.
Your committee recommend for your
adop’ion the following :
Resolved, 1. That we earnestly commend
to the patroungo, contributions, and pray
era of tbe Church, Emory College, with
the bone that uuder the nu pices of the
new F.ealty, and with its enli-.rgad ad
vantage, its prosperity may cor mue as
iu the past, and be largely n.creai ed.
2. That we urge onr people, who Lave
the ability, to contribute to the endow
meat funds of tbe College until they
may reach the point so much dei ired by
its friends R spectfuily submitted,
T W Moore )
J, M. Hendry V Committee.
T A. Cabbuth )
The Committee on Education, to whom
was referred the resolutions offered by J.
P. Di Pass and H. E Partridge with re
ference to the education of he children
of our preachers, have carefully consid
ered them and reptrt favorably* of the
objeet contemplated by the resolutions,
aud propose for yenr ndopbian the follow
ing Constitution :
CONSTITUTION of the board of education
OF THE FLORIDA ANNUAL CONFERENCE,
I. There shad be a Board of Education
for this Conference composed of five cleri
cal and four lay nit nit ers, to be elected
for four years. Ail vacancies shall be filled
by the Conference upon nomi-u tion of
the Board.
11. The Board shall elect a Pi evident,
Vice President, Treasurer, and (Secretary.
11l Five mi rubers shall cons itute a
quorum of this Board.
IV. The President or Vice-P. esident
shall preside in all meeti; gs of thi i Board,
or in the absence of Loth, a Chair nan pro
tern shall be selected by the Board.
The Secretary shall keep a record of all
the proceedings of the Board in an ap
propriate book provided for this purpose,
and an account of ail moneys received by
the Board, turn over alt such money to
the Treasurer, taking his receipt for the
same.
The Treasurer shall receive all moneys
of the Board from the Secretary, receipt
to him for the same, and pay them out
uon the orders oi the Board, signed by
the President end countersigned by the
Secretary.
V. Annual collections shall be taken in
e ch congregati >n in he bounds of our
Coufert nee, to raise moneys for the pur
poses of this Board. It biiall be the duty
of the preacher in charge to bring the
cause before the people and solicit volun
tary contributions, pay over the amount
so raised to the Secretary of the Board.
VI. The amounts of money so collected
shall be annually distributed by the Board
for the education of the childroi of the
deceased preachers of our Conference,
preference bsing given o those sons of
such deceased preael r as oesire to pre
pare for the ministry of onr Ohurih.
VII. The B jard shall Lold an annual
meeting during each s s3iou of (he An
nual Conference, and at, snelt othir times
as they may be called by the Presi lent.
VIII. The proceedings oi the Board
shall be furnished annually by the Secre
tary to the Conference, and published
with the Minntes.
.Report 011 Sunday-Schools.
Your Committee,to which was entrust
ed < the duty of examining and reporting
MpOit tile Sunday-school work within the
‘bounds of our Conference, beg leave to
report:
That we have as carefully, and as thor
‘ougbly as praedoable, examined the re
parts from the diff -rent charges and find,
that vihil.it the increase in the various de
triments of this great work has not been
such as we most devoutly wished for, yet
ve think that wo can find good evidence
-of a growing interest and steady advance
ment in this depirtment of Church work.
In many places new schools have been
‘organized, iu ethers they have passed
auto the hands of more efficient superin
tendents and officers. Slumbering ener
gies are being aroused, neglect and the
v Isit of indifference is giving place to
b isolutions of amendment; and some ud
iv.ancement has been made beyond the
aiies held by us at the last meeting of our
Conference.
Under all the circumstances, we think
shat the success s of the past year gives
■ ia great reason for gratitude to God, and
the ground of good hope for the iutufe.
.Daring the yenr a number of district
•Sunday school Conventions have been
r add within the bounds of onr Comer
| iiioo. And we doubt not but that the
Ar at Head of the Church used these
meetings for the accomplishment of great
good both to tha Church and to the
tchoois. And we can but express onr
profound regret when we re member that
,o.ue of the many excellent papers, pray,
.rfaily and carefully piepared, upon sub
hicits of vital interest to the schools
tnroughout the Conference, and read bo
jure these Conventions, have found their
way to our people through our Church
. .t,per or any other channel.
Wo are pleased to learn that the Ban
day-school literature of our Church has
teen well sustained within the bounds of
tor Conference during the past year, and
hat there is an increasing devotion to our
Uniform L.sson system.
We would respectfully recommend the
passage of the following resi Unions.
■N Resolved 1. That we devoutly pray that
God may spare the children of the
Church from disease aud death, and iliat
'they mav, by the Holy Ghost, be led to
Christ this year.
■ 2. Tbutwepitdge ourselves to greater
diligence and more untiring effort to cur
'*y tor • urd the Sunday-school cause in ou>
i respective ebarg'-s.
' 3 That we cordially recommend to our
onr Sunday-school literature, es
Tp- ciidiv our Uniform Lessons, Magazine,
j ..jd Visitor Submitted in love.
J B F tzpatrick, Chairman.
Report on Books and Periodi
cals.
Iu performing the duty assigned your
thby feel it a matter of con
“ iuiu,,.tiOli that the annual exhibit for the
pad year, of our Publishing House at
Nashville, shows a tail .nee in favor of the
hous iof $306,70155. This speaks well
indeed for the House, when we consider
'‘that the past year has been one of almost
unpncedeiited hardship. Let us, there
fore, take fresh courage, and double our
diligence in bubalf of this noble enter
prise, inasmuch as the interest of our
Oi.uioh is so intimately identified with
that of our Publishing House. While it
is a cause of congratulation, may it also
be an incentive to greater exertion, and
may the mrnds of tho preachers and peo
ple be more deeply impressed with the
'importance of bestowing their patronage
where it is so richly deserved. Let ns
then return to the “ practice of our fath
ers,” aud relax not onr efforts while there
is a family within our limits unsupplied
with our Church literature.
Our Sunday school interests impera
tively demand our fostering care, our uni
ted aid and warm encouragement. The
lesson papers, and at least one of our
little papiir should be placed in the
hands of all the children within our lim
its. Our Church paper, tbe Southern
Christian Advocate has a utr ng claim
upon oar support and patronage, and
•hould be placed within the reach
of our entile membership. It is inter
woven with the interest of our Church,
and as such is strongly linked with
our success; and while we regret the ap
yarent necessity of the increased rates of
subscription, and its diminished circula
tion on account thereof, may we not in
dulge the hope of an early reduction of
its rates and a largely increased circula
tion. Therefoie,
Resolved. That we promise greater dil
igence in tbe dissemination of our books
nil periodicals.
2. That the preachers press forward
-organiz ug Sunday schools at ivery avail
abie appointment within onr limits.
3. That this Annual Coufeence deviser
( ' ays and means for securing the services
o' a General S ; mday school Agent, whose
duties ihall be defiued, and cooapens ition
fixed, by this body. M. M. Michau,
Chairman.
Report on Bible Cause.
Iu the Florida Conference at the pres
ent time, there are thirty organized aux
iliaries to the “ American Bible Society,”
more or kss active in the work of Bible
distribution. These are effecting much
and their zealous tfforts have been
crowned with great success. They have
supplied the destitute with the Word of
life and salvation, and in some instances,
the seed thus sown has sprung np, and
brought forth fruit to the honor and
glory of God. Bat while this is true,
much yet remains to be accomplished.
In no way can the outlying population be
brought to possess the inspired volume,
oxcept through the co operation of our
ministers and people. It is earnestly
hoped that their talent, and influence,
and pecuniary means, will be cheerfully
tended toward the furtherance of this
noble enterprise, so that the period may
soon arrive when the Bible shall be found
in every household both of the white and
colored race.
We cannot speak too highly of the lib
eral grants of the American Bible Society
to our people within the limits of the
Conference. During the past year over
$3,000 was generonsly given in donation
t) various plac-s. The Society received
in return only me-third of that amonnt
iu proceeds of sales and other ways. To
Key West alone, a valuable donution was
made of the Holy Scriptures in the Span
ish language, which proved an efficient
and indipensable element in the success j
of oar work among the Cabans.
In view of these faots, the committee
reoommend the adoption of the following
resolutions:
Resolved Chat we recognize in the
Amiricao Bib e Society a pow rful i geD
>y for rhe < vangehzation of the world,
and commend it to the consult,ration of
ur Cuurch and people.
2. That the members of this Confer
ence be earnestly requested to 00 operate
•vith our District Superintendent in this
work. Respectfully submitted,
Wm R Johnson, Chairman.
Memoir.
Rev. Joseph E. A VanDuzer was bern
in the city of New York, September 14th,
1852, and died of tvpho malarial fever, on
the 7th of Jane 1875, after an illness of
seven days. That this beloved yonng
minister and missionary, so full of hope,
and promising so much usefulness to the
Church in future years, should have been
removed by the baud of death, is to us an
inscrutable providence.
Of hi;, e rly history we have been able
to gather only a few facts. When but an
infant his mother died, aud his father
leading a wandering,unsettled Hie, he was
placed nnder the guardianship of his
grand mother, by whom he was carefully
and tenderly raised in ‘ The nurtnre and
admonition of the Lord" He ne nved a
fair academic education, undiu addition,
a good commercial tmining, so that by the
time ha wa.-, eighteen years o' age, he was
remarkably well fitted for an entrance
upon that m roantile life, w hich had been
the dream of bis childhood. His good
moral oharaoti r, steady habits, prompt
ness aid facility in tho transection of
business, combined to secure him an ad
vautageonsaud lucrative position. About
this period lie was married, but his wife
survived only about twelve months. Sor
row and olose application to business were
too great a strain upon his feeble pbysioal
coustitution, and bis heaLh soon gave
way. He was advised to come South.
Accordingly in the fall of 1872 he came to
Florida, as ag* nt for some property in
terests in the neighborhood of Talla
hassee. His health improved, but did not
become Aim It was here, under the
ministry of Riv. Dr Anderson, that the
convictions and pious yearnings of early
years were renewed, and he “Gave him
s. If to God in cn eveilasting covenant”—
He was licensed to preach at Tallahassee
November 15 U, 1873, aud recommended
to the ‘ Florida Conference.” At tho en
suing annual session, he was admitted,and
appointed to the “Conan Mission,” Key
West. Hu acoepted the appointment with
a settled determination to devote his life,
be it long or short, to the Cuban Work.
Young inexperienced, and as to knowl
edge of systematic theology, und methods
of preaohing, having almost every thing
to learn, it is not surprising that he was
sometimes despondent. His seasons of
despondency were however oi short dura
tion. Rallying his will power, and throw
ing himself upon simple trust in God, he
prosecuted his studies in theology and
the Spanish language, with constancy and
diligence. He repeatedly remarked in the
most hopeful way—“ Brother, by the time
I shall have learned how to preach, I shall
be able to preach to the Cubans in their
own language.” Reappointed to the
Cuban Mission at the last Conference, he
was eager to get to the post of duty and
resume his studies and labors. At the
beginning of the year he consecrated him
self anew to God, and the mission work.
His desire to win souls became intense,
consuming.
He labored beyond his power of endur
ance, and fell a victim to a malignant
fever at the beginning of the sickly sea
son. He d,d not live to see a single
Caban converted or added to the Church;
but he firmly believed that the good seed
that had been sown in the way of Bibles
and tracts distributed among them, would
some day, if followed up by suitable
Christian effort, bring forth a glorious
harvest. Hence, when be knew he was
dying, and within thirty minntes of his
last breath, be said, “Don’t let the Church
give up the Cuban Mission.” His end was
peace.
To the brethren of the Conference, he
sent this simple message—“ Say to the
brethren, I have met them only twice in
Conference, but I love them all; we will
meet in Heaven.”
Chas. A. Fulwood, Chairman.
Police Piety.
What an easy thing to find fanlt with
a sermon 1 You, rtaler, have no donbt
heard your pastor preach a score of ser
mens which edified and comforted you,
but one day you discovered a sentence in
a single sermon, which you did not en
dorse. T/tal you mentioned ; the good in
a hundred sermons you never andiby ac
knowledged ; but the supposed or real
bad in one, that you pounced down upon
and heralded abroad 1 You will receive
help a whole year from the pulpit, with
out a kind word of encouragement to
your pastor, without once saying, “Yon
helped me.” But only let the shadow of
a mistake or faintest hint of heresy full
upon your ear, and at once you scent mis
chief and turn inquisitor 1 Brother, is it
fair ? Is it right ?
Yonr pastor, if a Irae minister of Jesus
Christ, does not ask compliments ; he
despises flattery. But he is human enough
to appreciate a kind word ; to be grateful
when you say, “I thank you for tfiat ser
mon.” And if, at any time, he should
seem to err, be manly enough to say so to
him, and not to another. You may have
misunderstood him. Faoe him as a
brother ;do not dog him as a beast. Say
nothing of him or about him that you
have not the courage to say to him. If
Christianity has not driven the coward
out of your heart, aud made you simply
honest, don’t profess it as a religion at
all. If Christianity does no more for a
man than to make him, or rather leave
him, a double dealer, a sneak, a chronic
grumble in Z.oti, then Christianity has
done less than Buddism. To be a Chris
tian is to be sweet-hearted, sunny-faced,
child like for simplicity, Christ-like in
dignity and grace, radiant, happy, free,
loving, generous, long suffering, forbear
ing, gentle, easy to be entreated, fall of
peace.
We know a few persons who read the
religious newspaper year after year, pay
for it, possibly pray for it, but they never
find a single sentiment in it worthy of a
spoken word of eommPDdation. They
seem to be on tbe look out or look-in foi
heresy, for mischief, for the devil. Only
let a sentence be so construct id as to be
susceptible of a heretical interpretation,
and the editor hears of it. Not directly—
oh no ! Not so. He will meet it as aru
raor drifting in the daik, an orphaned
opinion, bnt so clad as to excite pity when
it comes. We wish some sort of chloral
could be invented and administered to
oertain critios by whioh their blessed eyes
could be opened to see something true,
F. RS. KENNEDY, D. D., Editor.
J. W RITRKE tohlant Editor.
A. G. HAYGOOD, D. D., Editorial Correspondent.
something good, something sweet, in
some issue of some paper * sometimes.
•Tost one glimpse of a joy would be each
a privilege, surely I
But afti r ail, how nnch more of sun
shine ibai of storm or dirk, has every
p;ih or and every editor and every Chris
tian evuywhere! While he remembers
what hosts of frieuds be has, what eom
foris, what pleasures, what hopi s, why
should <ny hi liever be dismayed ? Lord,
send to the cbuicites a revival of primi
tive Christianity, freed from cant, from
fashion, from all fnrmß of oppression aud
dopreision, and illuminate all souls by
Thy blessed Spirit. —Methodist Recorder.
Toil aud Rest.
“For so he giveth his beloved sli ep.”
When sets the weary son,
And the long day is done,
And starry orbs their solemn vigils keep;
When bent with toil aud care,
We breathe our evening prayer,
God gently giveth his beloved sletp.
When by some slanderous tongue,
The huai t is sharply slung,
And with the sense of ernel wrong we weep;
How like some heavy calm,
Comes down the soothing balm.
What time he giveth his beloved sleep.
Oh sweet and blessed rest,
With these sore burdens pressed,
To lose ourselves in slnmbi rs long aud deep;
To drop our heavy load
Beside the dusty road,
When he hath given his beloved sleep.
And on our closed eyes
What visions may arise,
What sights of joy to make ihe spirit leap.
What memories may return,
From out their golden urn,
It God but giveth his beioved sleep.
And when life’s day shall close
In death’s last deep repose,
When the dark shadows o’er the eyelids creep,
Let us not be af> aid,
At this fast thickening shade,
For so God giveth his beloved sleep.
To sleep?—lt is to wake,
When the fresh day shall break,
When the new sun climbs up the eastern steep;
To wake with new born powers,
Out from the darkened hours,
For so he giveth his beloved sleep.
To die? it is to rise,
To fairer, brighter skies,
Where death no more shall his dread harvest
reap;
To soar on angel wings,
Where life immortal springs,
For so he giveth his beloved sleep.
— Oongregationcdist.
Excuses.
Men, when pressed to be religious, are
ever seeking to excuse either their sinful
course or their delay in coming to God.
However forcibly theirduties are impress
ed upon their minds or however weighty
the reasons presented for their being re
ligious now, their rejoinder—nearly al
ways the same in substance—is frivolous
in the extreme. With them the weighty
considerations of their soul’s salvation,
of the fellowship of the Holy Spirit, of
the smiles and blessings of God, of a life
of usefulness and happiness, of an heir
ship in heaven, and of immortal glory,
are not to be compared with inspecting
“a piece of land,” or of testing the worth
of “five yoke of oxen,” or the social fes
tivities of a wife and her onmpanions.
Upon no weightier reasons do intelligent
men stay away from God and jeopardize
their souls.
One of the most common excases is
that they are not ready to be religions
yet; tnat they expeot after a while to be
religious, but that they have some enter
prise they wish to accomplish first, and
then they will be religions.
Perhaps it will not prove wholly unprof
itable to carefully examine this excuse in
order to discover its logical bearing: for
in it, as the sequel will show, are coaohed
several delusions.
The first delusion in this excuse which
I shall notice in the language, “Not ready
yet,” implying that there is of necessity
a preparation to be made by them antece
dent to their forsaking their sins and giv
ing their hearts to God. Whether they
mean that they must of themselves so
renovate their lives, purify their thoughts,
and exalt their natures that God may
hence be pleased to accept and save them,
or whether they have reference to so or
dering their oircumstances in life as to
facilitate their return to God. it is difficult
to determine. If the former were possi
ble, then they, becoming their own
saviours, would have no need of the sav
ing benefits of Christ. Parged from sin,
and hence with a holy nature, they would
naturally love God, whioh is the fulfilling
of the law—just what God requires.
Then Christ died in vain. Alas! wicked
delusion of Satan.
But if the latter of the foregoing ideas
is meant, then they are equally deluded;
for as sure as this “ world is no friend to
grace to help us on to God,” and as we
have a carnal nature and a wicked heart
to so order our circumstances as not only
to keep ns, bnt also to get ns farther away
from God, we will never get ready to be
saved on that line. Hence the idea that
we will be ready some time in the future,
is a delusion tending to rain onr sonls.
This intensifies their gnilt by presum
ing upon God’s mercies while they wilful
ly trample them under their feet. The
peculiar sophistry in this reasoning is in
assuming that the future will be theirs—
that God will permit them to live to a
good old age, and hence that there is
ample time in the future to secure their
salvation: whereas they have not in the
laws of their physical, mental or moral
natures, or either in the providences of
God or His holy Word, or from the testi
mony of His Holy Spirit, any assurance
that even the morrow will be theirs. It
is a delusion suggested by Satan and oher
ished by their carnal natoree.
The second delasion is that they will
be religions in the future; thus assuming
that after they have served felf and Satan
as long as they please or think safe,or can
find any carnal pleasure in so doing, then
God, who is so anxious and perhaps under
so many obligations to save them, at the
very last stage of life would aocept them;
that is to say. not on acoount of any love
to God, or truth, or righteousness, or aDy
hatred for sin, but for fear of the judg
ment now fast heaving in view they will
consent to a reconciliation with Him.
Wretched sophistry that wonld thus ig
nore all the honor of Godl
There is another delusion in this same
language. They assume that after they
shall have withstood the wooing* of the
Holy Spirit for years of willful transgres
sion, and after having warded off all holy
influences and impressions, and set at
naught all tde counsels, entreaties, aDd
asguments of God’s people they shall
then have as tender a heart, and a con
science as sensitive to all holy influences,
and that God will then grant them His
Holy Spirit, and that their convictions of
guilt will be as great as in former years
This apparent or willful ignorance of the
hardening process of enlightened sin upon
the heart will not serve their purposes iu
the trying hour. Observation,experience,
and inspiration all stand forth as bold and
trae witnesses that sin hardens the heart,
stupifies the conscience, and blinds the
mind to one’s true condition. The fruit
of this hardening process is discovered in
the progressive stages of wickedness.
“ The wicked wax worse and worse," until
the conscience becomes seared as with a
hot iron, and the individual steeped in sin
is lost to virtue, holiness, God, and hea
ven.—Telescope.
He that loses lrs oousciece has nothing
left that is worth keeping. Therefore be
snre yon lo r kat that And, in the next
plac >, look to your health; and if you have
it, praise God, and value it next to a good
conscience; for health is the second bless
ing that we mortals are capable of, a bless
ing that money can not buy, therefore
value it, and be thankful toe ih—iwak
TPa#o.
WHOLE NUMBER 1078
The Throne of Grace.
Wonderful combination of w >rU !
The throne is the seat of royalty, on
which kings sit in their official udminis
tration. It is the symbol, therefore, of
majesty, dominion and power. God is
on the throne of tbe tiinverse, and with
Him is terrible majesty.
But to us His throne is a throne of
grace. Ni-w. grace is favor :as shown to
sinners, it is favor to the undtserving, jnrt
as mercy is shown te tjc guilty. The
thought lodged in thisexoie non hem's,
that His awful dominion and in a jetty are
to us enshrined iu H:s love. Ho rules in
grace, which he makes his throne.
“Aud behold, a throne was set in
heaven, and one sat on the thioue ; aud
he that sit was to look upon like a j sper
and a sardine stone, and there was a rain
bow round about the throne, in sight like
unto an emeruld.”
There are some precious th ughts sug
gested by this pregnant phrase, “the
throne of grace ”
1 It converts our very discouragements
into a warrant for coming to it. It is a
paradox, but not greater than many with
which the Gospel is full. We see how Da
vid carried it in th it wonderful petition,
“for Thy name’s sake pardon Thou mine
iniquity, for it is great.” We are so of en
overwhelmed by a se ise of onr wo: thlets
nesß, our weakness and onr sin. Well,
these might be reasons for not coming to
the throne of majesty and power; but
they bring us to ihe throne of grace.
These are the difficulties which the gn ce
is iutended to meet. No need is there for
it ut ail, but for tuese. When the sinner
pleads his unfitness. God replies the throne
of graoe was built just for this, that yon
“might obtain rneic.y and fiud grace to
help in time of need.” What u lelief,
when our very lags and hunger constitute
the warrant upon which we approach the
throne of our King !
2. Then our own nature is seated <m this
throne. And when we look upon the per
son of our “Elder Brother” there, we are
sure of three things: of His perfect fellow
ship of nature; of His actual sympathy
with us iu our very sins, as He bore them
for us in all their bitterness aud shame ;
and the absolute knowledge he has of his
own atoning work, which is our only plea
before the throne.
3. Since, too, it is a throne, this Re
deemer who sits upon it is a king. He
has power as well as grace. He holds in
his hand the original seal of State to stamp
a legal value upon all the title deeds of
the Believer. Justice stands sponsor to
Meroy, and every Divine attribute is
pledged to these transactions of Graoe.
The blessings conveyed to us are all un
der the authority of law. Grace is no
weak thing. It is kingly, with royal pre
rogatives, and speaks from a throne.
4 'lhe throne rewards with all dignities
and titles. Our names are written on
Heaven’s Peerage List—Sons aud Daugh
ters of the Lord Almighty, Heirs of God
aud joint Heirs with Christ, Kings and
Priests unto our God, in his temple for
ever. What a consolidation of titles I
What rank among the Elder Sons of
Godl
We have no fanlt to find with the Gos
pel at all. It is “ the glorious Gospel of
the Blessqd Gii,” likeiits author, “full
of grace and truth,” such as befitteth
Him who is “the only begotten of the
Father.”
Miscellanea.
In imitation of the Methodists, the
Universalists proposed to build a National
church at the National Capital. After
eanvassing the matter thoroughly, $6 000
were secured. As this would go but a
small way towards building a national
edifice, the plan has been abandoned.
The year 1876 is the Centennial of
Methodism in North Caroiiun, aud the
Conference resolved to celebrate it. Tne
sum of $60,000 is to be raised for the
liquidation of the College debts ; and the
surplus, to the amount of 925,000 to be
given to the building of anew church in
Raleigh.
The venerable Bishop Smith, president
of the Protestant Episcopal House of
Bishops, has written a letter expressing a
hope of an ultimate organic nuion of the
orthodox ohnrcbes. Among tbe greatest
obstacles at present to snch nnion he re
cognizes the Episcopal doctrine of the
divine right of the episcopacy, and the
Baptist doctrine of adnlt immersion.
The Independent says: “ The annual
contribution of 95,000 from the Mahara
jah Dhuleep Singh has recently been re
ceived by the United Presbyterian mission
in Egypt, in one of whose schools, the
Maharajah’s wife was eduoated. For
eleven years this gift has come to the mis
sion, aud by this time it has become the
very substantial tribute of $55 000 to the
value of the wife iu whose honor it is
eiven on each anniversary of the wedding
day.”
Fob the year 1875, $106,900 has been
collected for Moravian foreign missions
in the American, British, and German
provinces, and the disbursements have
reached $lO3 500. Besides this, $25,765
has been collected to pay off a former
debt, aud the year has begun with a bal
ance of $66 000 in the treasury. The
number of missionaries employed is 886 ;
there are 92 stations and 15 out stations,
and 67,795 persons are under the care of
the missionaries.
On the 28th of December, Rev. Henry
Boehm, who celebrated the one hundredth
anniversary of his birth on the Bth of
Jane last, and who it is supposed was, at
the time of his death, the oldest minister
in the world, died, on Staten Island, N.
Y. He preached his lust sermon in the
Methodist Chutoh in a village called Rich
mond, on the 12th of December, after
which he was seized with illness terminat
ing the days of his eventful life. He was
licensed as a Method.si preacher at the
age of twenty one, and was, consequently,
about eighty years in the ministry. He
knew nearly all the fathers of Methodism,
and his centennial, observed by the
Newark Conference, was an 6vent rieh in
remiuisinces of tne early days of Meth
odism.
The Catbolio Church in California has
struck “a big bonanza,” as the Western
ers say. Iu 1684 a fund was raised for
evangelizing California. In Santa Anna’s
time this m. ney was taken by the Mexi
can government, whioh agreed to pay six
per cent, interest for it, and use it for the
purposes intended. When California waa
ceded to the United States this fund
amounted to $1,500,000. The Catholics
of California demanded their share of it.
The Mexican government 6uid that the
fund was used for the support of mis
sions, that these were political institu
tions, and the fund consequently public
property. The snbjact was referred to
the mixed commission, of which the
British minister at Washington, Sir Ed
ward Thornton, is president, and he has
decided it in favor of the California Cath
olics. They will get $900,000.
Tbe example of the poor widow spoken
of in the gospel record, whose contribu
tion of the two mites Jesus declared to be
more than all the gifts of the rich, for
that “all they did cast in of their abun
dance, while Bbe of her want did cast in
all that she had, even all her living,” has
been followed in every age by many child
ren of poverty in whose hearts the love
of God and of humanity was mightier
than the consciousness of earthly need.
How like the widow whom Jesus com
manded was that poor colored woman who
brought a contribution of ten cents to the
missionary cause, and, on being asked if
sha could afford it, replied : “Yes, to day
I oan. Yesterday I thought I mns’ keep
it to get medicine ; but I done miss my
chill.” How true it is that some of the
sweetest flowers blossom very neap tbe
ground l