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$ 2.50 PER. ANNUM, Invariably in Advance. 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,