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VOLUME XXXIX. NO. 5.
fodit.
My School.
1 Bat in the school ol sorrow;
The Master was teaching there;
But my eyes were dim with wee; ing,
And my heart oppressed with rare.
Instead of looking upward,
And seeing his face divine,
Bo full of tender compassion
For weary hearts like mine,—
I only thought of the burden,
The cross that before me lay,
The clonds that hung thick above me,
Darkening the light of day.
So I could not learn my lesson,
And say, “Thy will be done,”
And the Master came not near me,
As the leaden hours went on.
At last, in despair, I lifted
My streaming eyes above.
And I saw the Master wa’ching
With a look of pitying love.
To the cross before me he pointed,
And I thought I heard him say,
My child, thou must take thy burden.
And learn thy task to-day.
Not now may I tell the reason;
’Tis enough for thee to know,
That 1. the Master, am teaching,
And appoint thee all thy woe.
Then, kneeling, the cross I lifted.
For one glimpse of that face divine
Had given me strength to bear it,
And say, “Thy will, not mine!”
And so I learned my lesson
And through the weary years
His helping hand (-obtained me.
And wiped away my tears.
And ever the glorious sunlight
From the heavenly home streamed down,
Where the school-tasks are all ended,
And the cross is exchanged for the crown
Contributions.
Sunday-Schools.
The Bible contains God’s message to
the human family. That it is the para
mount duty of every bumnn beiDg to
acquire both a mental and spiritual knowl
edge of its contents, need not be discussed
at this day. That knowledge is “the
sword of the Spirit ’’—the most efficient
weapon for offensive or defensive combat
in the Christian warfare. With it our Sa
viour defeated Satan in the wilderness in
that grand duei for human redemption,
that no uninspired anthor has dfred to
attempt to transcribe in either measured
or unmeasured language. It is indeed the
correlative of the great commission, "Go
ye therefore and teach all nations,” etc.
What is the duty of the disciples to teach
to all nations, is the duty of every human
being to learn.
In what way have the disciples attempt
ed to perform the duty enj lined upon
them ? First, by preaching ; second, by
multiplying indefinitely, copies of the
Bible, and scattering them broad cast.
But notwithstanding the earnest, persis
tent labors of the preacher from the pul
pit, and the wide dissemination of the
Bible, gross spiritual ignorance prevailed
in enlightened communities, and within
the precincts of the Chnrch itself. Asa
third instrumentality, schools for the in
struction of children wore erected. At
first, it was weak ; its catechisms were de
fective, and its results unsatisfactory. But
by great labor, this means of dissemi
nating the truth has grown in strength
and importance, and is now reckoned one
of the chief interests of every chnrch.
It would not do to deny that Sunday
schools have done mnch good. But the
great question is, Have they done all the
good they should have done ? Do not
our children show a lamentable ignorance
of the fundamental truths of the gospel
after years of constant attendance at these
schools ? And does an enlightened Chris
tianity prevail universally or even gener
ally among the matured members of the
Church ?
Is there not reason to suspect that the
method of culture is erroneous, when a
rioh soil yields a poor crop ? or that the
foundations of the building are faulty,
whan the walls are shaky and topple down
under the rude blasts of the tempest ?
And if the visible results of our Sunday
sohool system are inadequate, compared
with the means employed, should wo not
examine into the matter and ascertain
the cause ? In my opinion, the chief
corner-stone has been omitted, and hence
a partial failure necessarily follows.
What is the error ? 2 hat the Sunday
school is an institution outside of the Church,
designed for the instruction of the children
only , or the young in years. By reason of
this false idea of the design of the school,
only children attend them, together with
such number of persons of maturer age
as are requisite for teaching and discip
line. AH other persons either feel ex
cluded from its portals by the conditions
of its foundation, or, at least, excusable
for not taking an active part in its pro
ceedings, and henoe live on in hopeless
ignorance of the great truths that might
be there acquired ; and by their neglect
and patent ignorance of the gospel, lower
the schoolsin the estimation of the young,
and dwarf their usefnluess.
The true idea upon which to found the
Sunday-school is that it is the Church itself.
in one of its manifestations, jnst as mnch
as the pr-yer-meeting is. Tue former is
the organized body of God's people,
gathered together to learn, discuss, and
understand God’s message to them, as
contained in His Word. The latter is an
organized body of God’s people, gathered
together to make confession of sin, to ask
for pardon, to express gratitude, to offer
praise, etc. And how can God’s people
confess sin, unless they know th 9 com
mandment ? And how ask for pardon,
nnless they-know the plan of redemption.
If this idea as to the foundation of the
Sunday school prevailed, then every mem
ber of the Church must, by the very terms
of his Church vows, be a member of that
organization for the study and learning of
the gospel, which has been improperly
named the Sunday-school. And not only
a member himself, but he must bring his
children thither ; and the children will
oome out readily and in great nnmbcrs,
and take a more lively interest in their
studies, when their parents and elders are
engaged with them in the same grand
purpose. This idea excludes no person
from the class. It is for the benefit of all
that feel the want of spiritual knowledge
and light, whether young or old, whether
members of the Church or not, It plaoea
It on the seme basis as preaching, The
Sonlbetn Christian
preacher, from the pulpit, teaches all that
come to hear and learn ; but the Church
member (if he act consistently with his
Church vows) must attend the public
preaching of the Word, the publio con
fession of sin, and the public organized class
for Bible study. The neglect of one is as
high an ecclesiastical misdemeanor as the
other, and as mnoh deserving of Church
discipline and censure. And so with the
children of Church members. They are
amenable, indirectly through their pa
rents, to Church discipline, for neglect of
these patent religious duties.
If these views are correct, then all
Church members, irrespective of age, ed
ucation, or other circumstances, are mem
bers of the class for study of the Scrip
tures, (improperly called Sunday-schools)
and their children likewise ; and the wil
fu! and habitual neglect of either parent
or children to atteud upon this means of
grace, is as much deserving of Church
censure as a failure to attend public
preaching or prayer meeting.
These views have been approved by the
South Carolina Annual Conference, in the
adoption of a report on Sunday schools,
submitted to it in December last, and
published in this paper January stb, 1876
If the views contained in that Report,
and in this communication are correct,
they should be disseminated and made
the basis of Church discipline. If they
are, however, erroneous, let the error be
poiuted out, and the South Carolina An
nual Conference called upon to retract.
P.
“The Mode of John’s Baptism
with Water Interpreted by Christ’s
liaptism with the Holv Ghost.”
[concluded]
Reply to Rev S. O Hilluer, in Christian
Index, November ami December, 1875.
BT REV. W. O DUNLAP, NORTH GEORGIA
CONFERENCE.
After quoting almost identically, except
more fully, tbe same passages of Scripture
that Ido, Dr. Harrison says: “Here we
have prophecy and history united, both
agreeing in testimony to the mode of
Scripture baptism. The prophet Joel
tells us that God would, in the latter days,
pour out his Spirit; John the Baptist tells
us that Jesus would baptize with the Holy
Spirit, in token of which he baptised with
water ; Christ tells his disciples to wait for
the promise of the father, for that like
as John baptized with water, they should
be baptized with the Holy Ghost. On the
day of Pentecost the Holy Spirit descended
from Heaven, and filled tbe disciples.
Peter says on that occasion that the pro
phecy of Joel was fulfilled; that the Spirit
was poured out upon them. At the house
of Cornelius, the Holy Spirit fell on those
who beard the word, as on the day of
Pentecost, and Peter remembers tbe
words of Christ, who promised that they
should be baptized with the Holy Spirit.
Now, can anything be rendered plainer?
Do not our Savior, John the Baptist, and
the Apostle Peter,say that the pouring out
of the Holy Ghost is the baptism of the
Holy Ghost? And do not they all three
say that the baptism of John was typical
of this pouring out of the Holy Ghost?
That the two baptisms were placed in
contrast, no one can deny. But wherein
did the difference consist? Was it in the
mode? Then there are two modes of Iwp
tism, for the mode of the Spirit’s baptism
is indisputable. Was it iu the elements of
baptism? Then the mode mnst be one,
and as that mode is determined beyond a
shadow of doubt, the word of God has
settled the question. If the Baptists
admit that there are two modes, their
canse is lost. If they affirm that the mode
of spiritual baptism is the mode of water
baptism, then they acknowledge pouring
to be the proper mode. There is no escape
from this argument. God never promised
to immerse (dip) any one in his Spirit; he
promised to pour out his Spirit upon the
people. This pouring out of the Spirit
is called by John, Peter, and our Saviour
himself, BAPTISM.
There are four things essential to the
ordinance of baptism—an administrator,
a subject, an element, and a mode. On
the day of Pentecost, God was the ad
ministrator, the disciples the subjects, the
Huly Spirit the element, and pouring the
mode. This is called baptism by the in
spired writers, and our blessed Lord him
self. John’s baptism was contrasted with
this, but in what particulars ? Certainly
he (John) was the administrator—he had
subjects, an element, and a mode. Was
tbe point of contrast in the administra
tor ? Then the other three particulars
agreed. Was it in the subjects? This
John denies, for he says, “ I baptize you
with water, but He (Christ) shall baptize
you (the same persons) with the Holy
Ghost.” The subjects then were the
sums. Was it in the mode? Then there
are two valid modes of baptism. But who
can doubt where the points of contrast
are ? I, John, and he, Christ; here are
the administrators; I, with water, he,
with the Holy Spirit—here are the elements.
In the other two respects, the two bap
tisms were the same. (The subjects were
the same, and the mods was the same.)
Here, then, the sincere inquirer may have
all his doubts solved. Hs need not wan
der in the mazes of heathen poetry ; he
is independent of Homer and Lycophson;
of Strabo and Aristotle. Jesus Christ
has fixed the sense in which his command
ment is to be understood, and no man
need err (nnless he is a Baptise) in the in
terpretation of his will.
I beg to say to Mr. Hillyer, and all who
subscribe to his views, that in his expla
nation of the day of Pentecost, he “ not
only contradicts the Word of God, but he
makes the murderous Jews to be equally
baptized with the disciples. The sacred
writer does not say the Spirit filled the
house, but the sound filled the house, and
the Spirit filled the Apostles,sitting upon
them in the shape of cloven tongnes, like
as of fire. The murderers of Christ were
in the house, and Peter oharges, them
with the crime. If the Spirit filled the
house, and by that means the disciples
were immersed, then these murderers were
immersed in the Spirit also. Such is the
absurdity of this attempt at evasion.”
Bat what do intolerant bigots carejfor ab
surdities, or contradictions of the word of
God either, when blinded by fanatical
zeal for a darling dogma. They reason
themselves into what they think the Word
ought to teach, and then prooeed to inter
pret inspiration accordingly.
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
MACON, GEORGIA, WEDNESDAY, FEBRUARY 2, 1876.
Evils of Waiting Till the End of
the Conference Year to Pay the Pas
tor.
Mr. Editor: The practice above men
tioned is of snch venerable character, and
has obtained so nnivc really with the
Methodist Episcopal Church, South, (poE
sibly with other branches of the Metho
dist family) as to render it well nigh a
hopeless task, to undertake its correction.
Since my first knowledge of the Meth
odist Church, it has been the almost uni
versal practice of the stewards to delay
their collections, except barely enough to
meet a few of the s tern and special wants
of the preacher and his family, until half,
or more, of the Conference year has ex
pired; and, as an almost, or quite neces
sary result of such plan, to settle at the
end at from tweDty-five to thirty or forty
per cent, discount. Now all this is wrong
—palpably wrong, unjust, and evil in its
results. It is seriously embarrassing to
the preacher,and damaging to the Church
Let us look at some of the evils eluded to.
First, snch action is, in the strongest
sense of the term, unjust.
The preacher, according to Methodistic
economy, removes to his appointment
promptly after Conference, devotes his
time and qualifications, his preaching
and pastoral work, to the people of his
charge, under the implied and expressed
agreement that he and bis family are to
be supported by those whom he serves;
but mouth after month elapses, during all
which, meat, bread, groceries, fuel, and
clothing are obliged to be had; besides,
the education of children is to be provi
ded for; and all the while enough is not
received in cash to pay for any one of
these items. The meretiant pays his
clerks and book-keepers monthly; the
rail-road companies pay their officers and
laborers—president, superintendent, con
ductors, engineers, baggage masters, and
firemen—monthly. The boarding-house
keeper is paid monthly or weekly. And
even the cook and washerwoman are paid
after the same manner. The grocer, the
drygoodsman, and the butcher must have
their money. The house servant, too,
must be paid.
Can it be just to place the preacher in
circumstances in which he is obligated to
pay cash for what ho is obliged to have,and
at the same time withhold the means of
doing so, especially when the understand
ing is that he and his are to be provided
for, and he renders the service demand
ed ? Is he less entitled to his wages than
the cook and washerwoman ? Is he their
inferior? or can he, any more than they,
live on air and water only? He must pay,
or be both distressed and damaged; and
yet the very means to pay, for which he in
a very proper sense labors, and to which
be looks to enable him to live and meet
his obligations, are withheld by those
who require and accept his services.
But the injustice of this practice is
demonstrated in another of its legitimate
and inevitable results. It. imposes upon
the pastor the necessity of paying from
twenty-five to thirty per cent, above the
cash value for all his supplies. These be
is compelled to have, and not having the
cash to pay for them, he is obliged to pur
chase ab retail, instead of wholesale pri
ces, and then above that, a heavy per
cent for credit, a credit forced upon him by
a necessity not of bis creation, but that
of those for whom he lives and labors,and
often the creditors are the very parties
who owe him as their pastor. Is this
just ?
Again. The failure to pay him month
ly, as his wants occur, almost certainly
necessitates a failure to pay at the end of
the year, and the consequence is, that he
is sent off to Conference with a discount
of twenty per cent, or more upon his as
sessed allowance,and nsnally this is a final
settlement.
Is it just to withhold what is due
through tho year, compelling him (the
preacher) to pay an enormous per cent,
for credit which ho should never be ob
liged to ask, and finally settle with him
at sixty or seventy cents in tbe hundred ?
That this is the common result, none who
are familiar with the stewardship aud our
pastors will deny. The glaring truth is,
that were the deficits of onr ministers’
allowances summed up they would show
an amount sufficient to place them and
their families above want and anxiety, as
they should be.
A grave question presents itself at this
point. Is it honest to allow time to dis
charge these obligations? Rather, Can tbe
lapse of a few mouths, or years even, can
cel the debt? Would the stewards and the
churches consent to settle with any other
creditors upon these terms? Wonld they
not scorn the very thought of such action?
Aud are ministers of the Gospel really
outlawed? These are plain questions, but
they are exactly Buch as have to be met at
the lust.
I maj have more to say on this subject.
An Old Methodist.
Missions, Nortli Georgia Confer
ence.
The 4th Article of the Constitution of
the Board of Missions of the North Geor
gia Conference, as amended at Carters
ville in 1874, directs that the Treasurer
“shall make and publish annually a full
report of all receipts and disbursements,
naming the missions supported by the
Board and the amount appropriated and
paid to each.”
P A Heabd. Treasures, In Account
with the Board of Missions of the
North Georgia Conference for the
year 1875.
summary of the amounts received from
DISTRICTS.
Dr.
FOREIGN. DOMESTIC.
Athens District s'>lß 03 $825 65
Atlanta District 476 76 863 5L
Angusta District 454 45 873 43
Dalton Dis'rici 241 40 304 45
Elberton District 236 85 323 85
Gainesville District 178 91 195 40
Griffin District 312 10 510 25
LaG ranee District 328 60 433 60
Kome District 286 85 341 70
Total $2 983 95 $4,67183
FOREIGN MISSIONS. Dr.
General Collection $2,983 95
Anniversary Collection 75 00
Total $3,058 95
Cr.
Paid A.H.Redford, Gen. Treas $3,046 70
Balance on hand 12 85
Total $3,058 95
DOMESTIC MISSIONS. Dr.
General Collection $4,671 83
Balance from 1874 25
Railroad dividends, from H. J. Adams,
Conf. Treas 16 00
Anniversary Collection 75 65
Cash 15 75
Total received.,.y. $4,779 48
Or.
BY AMOUNTS PAID CLAIMANTS.
APPBOPBIATBD. PAID.
Athens District,Oconee St.
mission. SSOO $405 00
Athens Diet.. Factory mis.. 100 8100
Atlanta DUt., Atlanta city
mission 1000 810 00
Atlanta Disk, Ocmnlgee
mission 166 81 66
Augusta Dial., Bt Luke’s
mission 800 648 00
Augusta Disk, Belalr mis.. 50 40 50
Augusta Disk, Bparta Fac
tory mission 100 81 00
Dalton Diot., Murray mis.. 200 162 00
Elberton Disk, Presiding
Elder 77. 800 243 00
Elberton Disk, Belton uiis. 250 202 50
EibertonDist,Clayton mis. 250 202 50
Gainesville Disk, Presiding
Elder 77. 200 162 00
Gainesville Diet. Blairsville
mission 200 162 00
Gainesville Disk, Morgan
ton mission 200 162 00
GainesviHe'District, Porter
Springs mission 200 162 00
Griffin District, Flint Biver
mi55i0n................ 200 162 00
Grifli.i Diclnet, West Oc
raulgee mission 400 324 00
Griffin District, Jones’mis. 100 81 00
LaGranee Disk,Heard mis. 150 121 50
Rome Diet, De Soto mis... 350 283 50
Rome Disk, Haralson mis. 200 162 00
Total $5850 $473350
Paid for Incidentals H 81
Balance on band 2917
Total $4779 48
P. A. Heard, Treasurer.
Athene, Oa. , January 18, 1876.
The amounts paid by each charge for
Foreign and Domestic Missions can be
found in the report prepared by the As
sistant Treasurer, and furnished for pub
lication in the Minntes. That report as
published has some slight typographical
errors in the aggregate of some of the
Districts, also an error in the total paid
to claimants.
Jfforito Confrrtntc sbprts.
Report of the Cuban Mission,
Key West, Tampa District, Florida
Conference for 1875.
This mission was established in the be
ginning of 1874. The Bishop not being
able to command the services of a preach
er who conld speak the Spanish language,
it was deemed advisable to seleot from
among onr yonng men a laborer who
would be willing to consecrate his whole
life to this work ; acquire a knowledge of
the language, and then abide among and
preach to those speaking that language
to the end of life, or, so long as able to
continue in the active ministry. Accord
ingly, Rev. Joseph E. A. VanDnser was
selected and appointed.
Reappointed at the last Conference, he
hastened to the post of duty, and prose
cuted his labors with fidelity and zeal,
until smitten down by fatal disease. After
seven days of patient suffering, he calmly
fell Bsleep in Jesns on the 7th of June.
Among the last things he said, was,
“ Don’t let the Church give up the Caban
Mission.”
Under instruction from Bishop Wight
man, I employed in the mission, aa a co
laborer with myself, brother Francisco
Diez, a layman who had been commended
to ns by the brethren of Trinity Ohnrcb,
Savannah, as a man of great religious
worth. His life and labors more than
justified the high oommendation which he
bore. Having been reared in Cuba, speak
ing their language, and understanding
tbeir peculiarities and prejudices, he waß
able to exert an influence among them.*
The good seed which ha 3 been previously
sown, was ready to germinate and come
forth. For three years the Bible and re
ligions truofs in Spanish had been qnietly
distributed atpong them. Donbtless many
of these were destroyed by Romanists,
but here and there a safe deposit was
made. The good seed of the kindom has
vitality in it, and is proof against all the
devices of papists. As it withstood bloody
persecution in the past, so now it with
stands and survives intrigues and artifice,
and springs np to fruitfulness, right in
the midst of the dark shadow of a cor
rupt Ecclesiasticism. Going among the
Cabans, and occasionally officiating in
Spanish at baptisms, marriages, and fn
nerals, I observed a gradual increase of
religions interest, especially among the
males. Bat it was not until the 13th of
August that any marked results were seen.
On that day the first Onban convert was
presented to the Ohnreh for membership.
Since then, the work has steadily gone
forward, until now we have a Cnban mem
bership of fifty-three, many of whom are
heads of families, and esteemed for tbeir
intelligence and refinement. The spirit
of inquiry is among them, nor is this con
fined to the more enlightened, bnt even
amoDg the ignorant and debased, there
are numistakable indications of a mental
and moral awakening. The question,
“What is truth?” is no longer deter
mined by the dicta of prießt or Church,
but is brought np for consideration, dis
cussion, and decision, in the high coart of
Divine Revelation. The Bible is accept
ed act umpire, and from its decision there
is no appeal. This tendency towards
Protestantism, and the aotnal throwing off
the yoke of Romanism and union with
a Protestant Church, of a considerable
namber, has, as was naturally anticipated,
stirred up a spirit of bitter opposition.
Threats, denunciation, and excommuni
cation have been resorted to ; also, ap
peal and persuasion ; yea, the (so-called)
“faithful ” have been entreated and urged
to go after and win back, if possible,
those poor, erring, and unfortunate sheep
who have wandered from the true fold
into the perilous wilderness of Methodism 1
Tea, more, those who by any means are
successful in winning back one of these
wanderers, are promised upon the authori
ty of a Roman Catholic priest, a crown of
fadeless glory. All agencies and influen
ces known to papists and ritualists, and
allowable under our republican govern
ment, are brought to bear for the purpose
of checking, and ultimately forestalling
the out-workiDg of this reformation—a
reformation which is simply a taming
from error to trnth, and from darkness to
light. The agitation is now fairly begun,
the conflict is inangnrated, and the parties
to the contest are taking position. That
the onrators of missions in our Chnroh
may he informed as to the importance of
this field of labor, and its immediate ex
igencies, I beg that attention be given to
the following facts and reflections :
Ist. Here is a population of 4 500 On
bane, nineteen-twentieths of whom art
totally ignorant of the English language/
They are here in a Protestant country,
having fled from that anarohy end opprea-
siou which comes of long continued mis
rule. Their native isle, justly oalled the
“Queen of the Antilles," rich in all na
tural resources of material wealth, oimate,
soil, indigenous productions, and mineral
deposits, scarcely equaled by any other
country of the same extent of territory
on the face of the globe, and possessing
scenery at onoe the most varied and
beautiful, from the majestic mountain
range to the quiet glade and wide-spread
ing savannahs, forever smiling as in perpet
ual spring, and her inlets, broad bays, and
spacious harbors, offering safe anchorage
to the floating commerce of nations, it i
not strange that they yearn for their
father-land and long for the time when
the oppressor’s power shill be broken.
For seven long, weary years, oivil war has
been waged npon that island. It has been
attended with the most cruel and horrible
barbarities. The Cnban affirms that his
country shall be free, else he will continue
the fight, living ; and dying, transmit it
descendants. R' man Catholicism
has made Cuba what it is, in respect of
religion, morals, and civil enlightenment.
Papists have had the training and ednea
tion of its people under their exclusive
oontrol, from the time of its settlement
by the Spanish, down to the present; and
while ProtestaDt Christendom, in senti
ment and conviction, holds them respon
sible for the degradation of Cuba and her
native-born people, they themselves are
beginning to nnderstand where the tap
root, and aonroe of their sorrows, misfor
tunes, and thraldom is to be fonnd. They
are beginning to see that it is not to be
fouud in any or all the ordinary appli
ances of government, whether that gov
ernment be republican or monarchical,
but rather, in the anoient doctrine of
“ the divine right of kings ” and the abso
lute supremacy of the Pope. They are
likewise coming to a knowledge of tbe
fact, that to be a thorough Romanist is to
be a mental and religions slave—inquiry
anti investigation must be suppressed,
and human reason kept within the nar
row limits prescribed by a power-loving
and power-abusing priesthood. The ques
tion is now frequently pnt among intelli
gent Cubans : “ How long shall a corrupt,
unscrupulous priesthood, hold in bondage
the sonls and bodies oi onr countrymen ?”
These and many other considerations that
might be ennmerated, go to show that
Cnba is ready to receive Protestantism,
and that she eagerly awaits the day when
the long suppressed Macedonian cry shall
be heard, like a tremulous, sorrow-laden
plaint, wafted across the seas, ‘ Christians,
come over and help us, ere we die /”
2d. When Cnba is free, when she has a
stable government, and all forma of re
ligion are alike protected by competent
authority, so that thought, reason, and
conscience are unfettered, and cxilura and
progieso become her watoh-words, from
whar.point, we ask, are the trne mission
aries oMthe cross to reach her shores ?
We answer, from Key West. A night’s
sail -will carry yonr missionaries aeross
the. Gulf stream to her metropolis, and
intercom mnnioation between the two
points, being as to time only a matter of
a few hoars, will be frequent and regular ;
and thus, from Key West shall be borne
to that land
*• Where the skies forever smile.
And the oppressed so long have wept,”
the gospel, the glorions gospel of tbe Son
of God.
3d. In view of the possibilities and
probabilities of the fntnre, it will be seen
at a glance, that the Cuban mission in
Key-West is of vast importance. Indeed,
it presents an opening for the inaugura
tion of missionary labor and Christian
effort, the blessed resalts of whioh cannot
be confined to Cnba and adjacent islands,
bnt will be seen and felt in years to come
beyond the tropics. Having a Onban
membership of fifty-three, many of them
trnlpconverted, and all seeking “to know
the troth as it is in Jesus,” and onr Chnrch
being in favor with them and their people
geneially in the community, the erection
of a chnrch building for their use and
benefit is a matter of great moment, and
onght to be nndertaken as soon as practi-
They are unable to build it, nor
is onr Church there able to contribute
largely towards it, hence, it must be done
by appropriations from the missionary so
ciety, and the generous gifts of the Ohnreh
abroad. Among the converts are two
young men of much promise, Enrique
Someiilan and Aurelio Silvera y Oordova,
One has been appointed class leader, and
the other licensed to exhort. Each has
a fair education, and brother Someiilan
speak* English with a good degree of
fluency) The hand of God is npon them,
and they are moved, as I believe, by the
Holy Ghost, to preach the gospel. With
a suitable church building, and regular
worshi conducted in Spanish, and a B*b
bath-’-M v>l of their own established, I
‘-aider Methodism in a fair way
to beV ‘nly rooted in the Onban mind
and heart; and from this mission field
would 'ru all probability go forth the
heralds who are to be the first to un
furl the peaceful banners of Protestant
ism upon the Antilles. O, if I oonld
wield the pen of the faeile “ready writer,”
and possessed the tongne of the eloquent,
I would speak and write in behalf of this
great interest. I would seek to reach the
ear and touch the heart, not only of our
College of Bishops and our eminent mis
sionary officials, but I would compel the
attention of the Church at large. Our
Conference is small as to numbers, and
weak as to financial resonrees, bat our
voioe as a body will be heard by the Gen
eral Missionary Board at Nashville, and
oar smallness and weakness will not abate
the force of our plea, lies us show a
ready willingness to do all wo can through
our own Conference Missionary Board,
and at the same time ask for and expect,
liberal aid from the Geuer il Board, and I
am sore we shall not be disappointed.
Out beloved Bishop has an intelligent ap
prehension of our condition, oar poverty,
needs, opening fields, which invite Chris
tian effort, and I donbt not his heart
yearns to secure for ns suocor and mate
rial aid. Sad and tearful as our history
has been for the last dozen years, we are
not utterly forlorn. There are pencilings
of light scintillating athwart the gloomy
night of adversity, which to my faith
proclaims the dawn. There is spiritnal
vitality |ji the Ohnroh, and noble, self*
sacrificing zeal and fidelity in the mini**
try, which will impel to the ooonpanoy
and cultivation of every portion of onr
territory where souls now “sit in the
region and shadow of death." Let ns lay
our plans wisely, project our lints of op
eration in suoh way as to indicate the
completeness of onr trust in God, and
tbe fainess of onr confidence in tbe all
conquering gospel of Jesus, and tbe Cap
tain of our salvation will lead ns to victory
and triumph. Brethren, “1 he night is
far spent and the day is at hand.”
Respectfully submitted,
Ohas A. Fulwood,
Sup’t of the Cuban Mission, Key West.
Memoirs.
Hermano Francisco Dibz, lay mission
ary to the Cubans of Key West, died at
the personage of the First M. E. Church
of that city December 3, 1875, aged about
thirty-three years, in the full assurance of
a blissful immortality.
He was a native of one of tbe Canary
Islands. When quite young, bis parents
moved to Cnba, where he was roared. At
the age of twenty one he came to the
United States, having determined to make
this oonntry his home. He spent a few
months in Key West, and then removed
to Jacksonville, where he remained a year
or more working at his trade as a cignr
maker. From thenoe he removed to
Charleston, thence to Augusta, Ga., and
finally to Savannah, where he intended to
fix his residanoe for life. Here, having
gained some knowledge of the English
language, he became personally acquainted
with Americans and formed friendships
among them.
Marrying Miss Ann H. Cushman, a de
vout Christian and an earnest Protestant,
the errors and prejudices which had grown
up with bis Roman Catholic education
soon gave way, and he became an honest
and diligent seeker after “ the truth as it
is in Jesns.” Under the ministry of Rev.
H. H. Parks, be and be
united with the Trinity Church, Savan
nah, Ga. The tender interest shown in
bis spiritual welfare by bis pastor, and by
many of the brethren, especially brothers
Houston and Mclntyre, was highly ap
preciated ; and he often expressed in
glowing terms his gratitude tor that kind
Providence which had placed him tinder
the teaohings and influence of these men
of God.
Laboring nnder a constitutional weak
ness of the lungs, and a tendency to pul
monary disease, and having lost bis wife,
and being without special ties binding
him to bis adopted home, he determined
to seek a warmer climate in the hope of
improving his health, and at the same
time being nsefnl among his native coun
trymen.
With these objeets iu view he came to
Key West last spring, bearing letters of
commendation from Rev. Dr. Myers and
the Official Board of Trinity Church, S
vannah.
I secured temporary employment for
him as a Bible oolporteur. Upon the
death of Rev. J. E. A. VanDuzer, and
under instructions from Bishop Wight
man, I employed him in the Cuban mis
sion. This work he prosecuted with un
tiring fidelity and zeal, and with marked
success, until prostrated by disease.
Though cerried away by rapid consump
tion, and his work thus cut short, he lived
long enough to see a number of his conn
trymen converted, and forty six added to
the Church. When the work of God be
gan to develop among the Cubans his
gratitude and joy were unutterable. He
was divinely happy!
He endured his sufferings as only the
trne Christian can, and was often triumph
ant in the prospect of death. I do not
hesitate to affirm that his patience, resig
nation and faith were perfect. He was an
inmate of my house from the first of May
to the day of bis death, and a more scru
pulous and devout Christian I never
knew. His labors as a Lay Miesionary
were not long continued, but they were
efficient, and his name and memory deserve
to be preserved among the permanent re
cords of the Missionary Society.
“ Servant of God,well done.”
Rev. Samuel A. McCook was born in
Randolph county, Ga., April 23, 1824;
and died July 7, 1875.
When about fifteen years of age, he was
happily converted, and united with the
Church. In the vigor of early manhood
he gave himself to the ministry, and in
1852’was received into the Florida Con
ference. From this period until the close
of 1861, he was engaged in the regular
itinerant work. We regret that the loss
of our Conference records prevent* us
from tracing this honored and beloved
brother, through these nine years of min
isterial laborand usefulness. Those,how
ever, to whom he ministered, and the
members of the Conference with whom
he was intimately associated, bear testi
mony to his zeal, fidelity, and efficiency,
as a worker in the vineyard of the Lord.
In the winter of 1861, he found him
self so situated, in the Providence of God,
as to render location a duty. According
ly he asked for and received this relation.
For seven years he sustained this relation,
daring which time he was active and dili
gent—preaching the Word as he had op
portunity.
Iu 1869 he was re admitted a member
of the Conference, and served on the fol
lowing appointments in the order in
which we state them : Bethel Gircnit,
Crawfordville Circuit, and Sumpter Oir
cnit. Daring the latter part of his first
year on Sumpter Circuit, he was attacked
with bronchial affection, but it was hoped
that he would Btill be able to remain on
the effective list. Re-appointed to the
Sumpter Circuit the following year, his
health gradually failed, so that by the
time of the meeting of the Annual Con
ference, he was utterly disabled, and con
sequently was placed npon the superannu
ate list.
Brother Eady.who visited him frequent
ly daring his illness, says: “ In 1874 pul
monary consumption began to waste his
vital foroes. He gradually declined in
strength, though he suffered but little
pain. I had several conversations with
him in reference to death. He was
always calm and confident, believed he
was prepared, and even anticipated the
event with joy. His faith seemed never
to waver, and he endured his afflictions
with fall resignation to the Divine will.”
At the last, amid the oold obstructions of
death, he turned to a friend, and with
holy rapture quoted from the chore# of
P. M. KENNEDY, D. D., Editor.
J. W TEIJRKE Assist ant Editor.
A. G. IIAYGOOD, D. D., Editorial Correspondent.
oae of his favorite hymns—“ I’ll soon be
over there,” and so, doubtless, he is now,
“OVER THERE.” CHAS A. FcLWOOD,
[A lengthy memoir of Rev. James M.
Stokes, having appeared iu the Advocate
of Ju v 21st, 1875, it is omitted here.
—Ed]
Tbe Riclies of His Mercy.
The only conception the vast majority
of professors have of “growth in giace,”
is the gradual sanctifioa'.ion or purifica
tion of the entire man from all the impu
rity connected with the fall. To be im
proving every day in internal feelings and
desires, until lusts no longer war in the
members, seeking to bring torch fruit
unto death, constitutes, iu their view,
“ the higher Christian life;’, there being,
of course, thenceforth, complete absorp
tion at all timrs in the holy will of God,
and perfect conformity to all tbe require
ments of His attributes and peifeetions.
But how different is the case with the
truly enlightened and believing sinner.
Being “ renewed in the spirit of his
mind,” and led to seek healing by the
balmy blood of Immanuel und justified
in His rigbteonsness, he al3o longs for
freedom from the very in-being of sin
Fain would heofttimes burst through the
bonds which so confine and jade him; but
when he would do good, evil is present
with him; so that how to do good he finds
not. Let him be favored, as he may at
times, with hallowed communion with
his God npon the mount, he knows full
well that when that oommnnioe is ended
on the part of his Heavenly Friend, he
must as sorely descend as that ne ascend
ed, and onoe more, like Abraham, “return
to his own place.” And the higher the
rise, the lower the depression succeeding
is felt to be. And when again in the vale,
amid the occupations of life, the in ward
workings of the flesh, and tbe baits oi
fiery darts of the devil, the believer finds
himself to be no better than he was be
fore the sweet indulgence granted to him.
He finds his light like that of the mo n
to be a boirowed one. The Sun of
Righteousness refleciing His ruys on
his otherwise dark, yea, opaque soul,
causes a brightness to appear thoieou,
which otherwise conld never be. And so
it is written. “The L >rd shall arise upon
thee, and His glory shall be seen upon
thee'” Those sun-rays withdrawn, the
moou-light brilliancy disappears, and the
ohild ol God relapses, if not into the
darkness of despair (which is but seldom
the case with those who have received the
Spirit of adoption), yet into gloomy de
spondency and cheerlessness.
We see this truth illustrated iu the ex
ample of Elijah. Favored with tne pres
enee of his God, he had boldly confronted
an idolatrous, powerful monarch, and
bearded all the priests of Baal. Suddenly
the Lord withdrew, and Jezebel’s threat
was sufficient to make him flee for bis
life, and when in Beersheba’u wildernesa,
to with he might die, feeliog no better
than his fathers. Truly, “Elias was a
man subject to like passions as we are.”
Had he not been, he would not have re
alized the riches of the mei-cy of the God of
Israel as he did. For if no flesh is to
• 'o-y in fh" Lord’s presence, it was ncorn
aary that E ijah, and bVery patriarch,
prophet and apostle, should, in their pri
vate experience,as sinners saved by grace,
be brought continually to feel what they
were by nature, and their entire depend
ence npon grace for salvation and every
meroy. Whatever men may think and
say, there is in this respect a very close
connection between these illustrious old
worthies and all tbe rest of the family of
God, even to the present day, in those
ohecquered frames and feelings which are
so continually tossed about by the rising
winds of affliotion, adversity, and tempta
tion.
And it is thus the riches of his mercy be
comes bo highly prized by all the Lord’s
people. They do not go info fires and
floods, the horrible pit aud the miry clay,
for nothing. The fires discover the dross;
the floods the inability for creature-power
to swim or to stand, and the pit and the
miry clay its insufficiency to extricate and
deliver the soul. When sin’s cords and
bands closely entwine and bind, when tbe
mouth of prayer seems closed, when re -
pentanco seems congealed, like the Polar
Seas, until the “breaking-up” time arrive
bv the fresh appearance of the Sun; and
when faith’s hiding-place cannot be traced
ont, we then lie at the mercy—not of the
flesh and the devil, no, bnt blessed be His
holy name, at the meroy—of the Lord—
the riches of his mercy. We feel we have
no personal claim by natnre to the least of
His mercies; bnt we inwardly sigh for the
greatest. Can any arm, any voice, save
that of our Beloved, bring the relief, de
liverance, and comfort we require? Can
we find now any substitute for a precious
Christ? Where are other gods, and other
loves? Can they rise and save us in the
time of our troubles? No; nor do we de
sire them. “Ephraim shall sy: What
have I any more to do with idols? I have
seen him and observed him,” saith the
Lord. It is enough that thero is a living,
Almighty Christ, who is able to save even
to the uttermost; to Him alone we look
and apply. And sweet is His word: “Him
that oometh nnto me I will in no wise
cast ont.” Oh, the riches of his mercy."
If, then, we were asked to define, in a
few words, a growth in grace and in the
knowledge of God, we would say, it con
sists in an increasing experimental ac
quaintance with the great plan of salva
fton by God in Christ; the Holy Spirit
continually nnfolding self in all its hide
ousness before onr eyes, causing us to
cease from all confidence in the flash, aud
to look with a single eye, and an nndivi
ded heart, to the perfect merits of
the Son of God. And thus the Sa
vtonr’s blood and righteousness become
everything to us in the way of justifiea
tion, and the Holy Spirit’s gracious pow
er is alone relied npon to work in ns,
“ both to will and to do,” of the Lord’s
good pleasure. And thus are we noitiing
to- pay-debtors to the riches of His mercy
and compelled to draw therefrom, daily,
for all that both sonl and body need, while
strangers and pilgrims on the earth. May
this be, more and more, the happy por
tion of onr readsrs.— Episcopal Recorder.
Poor Copies of Moody.
There is a large class of persons in all
the places where Mr. Moody has been who,
dzzled by his wonderful success, are at
tempting to copy all his manners and
moods. Now God is so rich in resource
that He never makes two men just alike,,
and never gives to two men very great
success in similar campaigns. Copyists
are always a dead failure. So will all those
who attempt to be Moodys. Some have
an idea that if they get an edition of the
Bible like Mr. Moody has they will be
magnetic and overpowering. So they get
a Bagster’s edition, with a black soft cov
er overdropping the edges of the leaves.
They carry it in their hands conspicuous
ly. They flourish it in religious meetings.
They lead-pencil the margin, and all the
time feel that they are getting more and
more like Mr. Moody. The great even
gelist has an impressive way of reading
in a whisper to inquirers in the side room
here and there a passage from an open
Bible He does it well and successfully;
but forthwith these copyists, in a crowd*
ed room of inquirers, must get ont their
Bible, roll over the leaves, and by the in
sufficient gas-light begin to read to the
seeking soul. Now, our opinion is that if
a man eannot get enongh passages of th
Bible in his memory to talk to an inquir
ing sonl, without haullDg out a Bible for
reference, he had better go at some work
for which he is fitted. ..
Some of the papers demjfld thjfgjyafl
ministers forthwith
not, hrethrP_lri
WHOLE NUMBER 1980
ing which is the best possible style for an
evangelist who tarries in a place one or
two months, and wins mightest successes,
would not do at all fora regular pastorate;
would, iu the end, thin one your audien
ces, deplete your power, and throw yon
into a flat failure. You might as well de
mand that all rivers be a Niagara rapids.
Better for regular turning ot grist mills a
calmer Penobscot or Meriimac. Let
every man work naturally aud in bis own
way. You can no more be a Moody than
a Moody could be you. At which point
we desire to remark that, notwithstanding
the popular criticisms of pastors, wo be
lieve that nine-tenths of them are doing
all they can, and that if their oritios were
put in the same position they would flat
ten out like a panoake after the cook has
struck it twice with her ladle. God runs
tbe medal of a man's intellect into a mould
prepared especially for that one creatioD,
and then breaks the mould to pieces. A
copyist gradually gets to be a nausea.—
Christian At Work.
Miscellanea.
In the Prussian Parliament, petitions
have been presented, asking the govern
ment to secure to the working classes their
rest day. Tho Government, it is reported,
has instructed its agents in England and
America to inquire into the nature of the
Sabbath law, with a view of adopting
something similar.
John Ruskin, in a recent letter giving
his views concerning education, says that
“ never, so far as he could help it, would
he let a child read what, is not worth read
ing, or bee what is not worth seeing ; and
would make it live a life which, whether
it will or no, shall enforce honorable hope
of continuing long in the land, whether
of men or God.”
The reports from tho Episoopal churches
of the country show a falling off from last
year of more th in 3 000 communicants,
while the confirmations are over 4,000
less There are sixty bishops to 251 000
communicants, or a little over 4,000 to
each bishop, on an average. There are
over 3 122 ministers, which would supply
one to a congregation of about ninety.
Silt Jtsiaii Mason, tho wealthy pen
manufacturer of Birmingham, England,
has built in that city a scientific college at
a cost of SSOO 000, nnd lins cud owed it
with a gift oi $l5O 000 Besides this ha
has sold his business and intends to give
the proceed-', about $500,000, to the col
lege. He has already built in Birming
ham an orphanage and alms-hon.se which
cost $1,250 000.
The New York Advocate, January 6th,
gives its entire filth page to a fac simile
of the first number of that paper, pub
lished September 9tb, 1826. It is repro
duced by the photo-engraving process,
and though the scale is reduced, every
item is reproduced, as a comparison with
tbe initial number of the first volume
proves. The whole matter is exceeding
ly interesting, and seems to vividly repre
sent tho progress in a half-centnry of re
ligious journalism.
On a hill at Hurzburg, where formerly
was situated a castle of the Emperor Hen
ry IV, of Germany, a granite colnm r is to
be erected, to record the memorial saying
of Prince Bismarck : “ We go not to Ca
uossa.” Tne column is to be called the
“ Oanossa Oolumn,” and its foundation
stone has already been laid. Henry was
the Emperor who trudged over the moun
tains, in snow and storm, to kiss Pope
Gregory Vll’s big toe at Oanossa, a famous
castle in Italy.
The withdrawal of a friend, from onr
side is a special providence, even for our
selves. Never does the grave take hold
of a mortal’s feet, but his companion hath
an omnipresent eye fixed on him the
while in compassion. We should think
of that eye, as well as of the hand that
taketh away. Meditation on tbe dead
quickens our faith in the unseen; for sor
row hath a sacred efficacy, there being
no touch so purifying as that of a dead
man’s band; and few living objectshav
ing snob regenerative power as the sight
of a feilow mortal’s death.— Mouutford.
Dr. Gottheil, of New York city, pro
tests vigorously against the proposition of
the Jewish Messenger that there should be
established in this country a central au
thoritative Jewish sanhedrim. He says
that the very life of Judaism depends on
the principle of “congregational auton
omy.” He quotes from a distinguished
member of tbe Prussian Parliament, who,
in reply to opponents of the ecclesiastical
laws limiting ecclesiastical power, referred
to the Jews as proof that a church does
not depend for permanence on the power
of its centra) organization. This numeri
cally weak and scattered body, he said in
substance, survived long centuries without
any combination whatever among them.
Wherever a suffi lent number met, they
formed thoinsoivea into a congregation,
assumed as the Datura! rights all the au
thority needed, and from their self-con
stituted synagogues resisted, as from im
pregnable fortresses, all the assaults of a
world in arms against them.
Statistical Summaries for 1875.—The
following are the summaries of the prin
cipal items of statistics of the Methodist
Episcopal Church, carefully compiled
from the official returns reported by the
several Annual Conferences for the year
1875 :
FOR 1874. ISC RE ASR.
Bishops 12 ....
Annual Conferences 8L 1
Itinerant preachers 10,923 78
Local preachers 12,881 300
Total preachers 23,737 378
Members in fall connec
tion 1,384,152 69,068
Members on probation.. 196.407 and. 22,025
Total lay members 1,580,559 17,038
Deaths oi members dur
ing tile year 19,591 1,486
Baptisms of children 582 8 200
Baptisms of adults 66.712 and. 5,2“6
Total baptisms for year. 124.930 and. 5 006
Church edifices 15 633 634
Value of church edifices. $71,363,234 $2,303,711
Parsonages 5,017 28
Value of parsonages $9,731,628 $264,458
Total value of churches
and parsonages $81,084,562 $2,568,169
Sunday-schools T 9,287 329
Bunday -school officers
and teachers 207,183 3,773
Sunday-school scholars. 1,406,168 22,941
Total teachers and
scholars 1,613,350 26 714
The Conference collections (not includ
ing legacies ana sums received outside of
the rogoD.r church contributions,) show
an aggregate of $1.052,7i0 36, a decrease
from that of last year of nearly $40,000.
The parent missionary collections give a
total of $603,740 59, a loss of about SB,-
000. The collections for the Woman’s
Foreign Missionary Society reached the
sum oi $56,118 97, a small gain. Those
for the B mrd of Church Extension ag
gregate $61,326 93, a loss for the year of
$22 090.
Ot the church gifts for missions, the
Sunday-schools contributed $176 957 27,
a d* crease from those of last year of $lO,-
730 24 ; and the congregations gave $426,-
783 32, an advance of $2 516 29.
The increase in the number of chnrches
sLows the net addition of over two new
churches (houses of worship) for every
Secular day of tbe year.
The net gain in the full membership of
the Church during the year was 39,063 ;
add to this the number lost by death,
19,591 (offsetting the number of deaths or
probationers by the lossts of fall mem
bers by other oau>es than death,) we have
a total of 58,654 members reoeived into
full connection during the year—an aver
age of 1,128 for each Sabbath.
The number of infant baptisms is larger
than that of any previous year of our
Church history.
An examination of the yearly official
retnrns shows that the net gain of mem
bership in the Methodist Episoopal Ohoroh
during the last tea years has been mors
mmb double that of any previous decade sines
of the Church,—New York
Hkn Advocate,