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where the Spirit of God has been poured out the most abundantly, the work of revival begun in an open and bold attack of all the most prominent vices of society. The Sabbath schools were mentioned as being in a very flourishing condition. Churches had generously contributed in the efforts for religious education among the freedmen.
The benevolence of the Church is shown to be somewhat on the increase; aggregate of its contributions larger than during any previous year, yet the standard of giving was below the ability of the Church as a whole. The lack of means to build churches is the great drawback in the frontier States. Looking at the condition of the Church from either a worldly or a religious standpoint, its prosperity appears greater than at any previous period.
The following ministers have died during the year:
Rev. Milton Kimball, of the Presbytery of Schuyler.
Rev. O. P. Hoyt, D. D., of the Presbytery of Kalamazoo.
Rev. Samuel Lee, of the Presbytery of Cleveland and Portage.
Rev. Truman Baldwin, of the Presbytery of Onondaga.
Rev. Abraham Luce, of the Presbytery of Long Island.
Rev. Horner B. Morgan, of the Presbytery of Watertown.
Rev. Joseph L. Riggs, of the Presbytery of Wellsborough.
Rev. Jacob Tuttle, of the Presbytery of Pataskala.
Rev. Edmund D. Holt, of the Presbytery of Winona.
Rev. J. Holmes Agnew, D. D., of the 4th Presbytery of New York.
Rev. Daniel A. Abbey, of the Presbytery of Tioga.
Rev. A. D. Hollister, of the Presbytery of the District of Columbia.
The report was adopted, and the Assembly adjourned to meet in the evening for farewell services.
Was devoted to religious exercises. Rev. T. H. Robinson, of Harrisburg, Pennsylvania, made the opening address, in which he set forth the beauty of Christian love, and foreshadowed the grand union of Christians of all names, but who hold the common faith of the evangelical world.
Rev. Dr. Hogarth, of Detroit, Mich., spoke of the strong social feelings created by the intercourse with the people of this city, and the kindly as sociations awakened by meeting so many of the brethren whom he had only known by reputation. He spoke of the early labors of the pioneers of our Christianity, who preached and planted the Gospel in this Western country long years ago.
Rev. Dr. Knox, of Rome, New York, took a general view of the peculiar relations existing between the Assembly and the good people of St. Louis. Referred to the influence of Hamilton College, New York, and his early recollections of the pastor of the church, Dr. Nelson, and the noble stand taken by him, sustained as he was by his people. He spoke of the hospitality of the citizens of St. Louis, and of their great kindness.
Rev. Dr. Wiswell, of Wilmington, Delaware,
offered the following resolutions, which were adopted unanimously:
Resolved, That this General Assembly take peculiar pleasure in here publicly recording their warmest gratitude for the large and generous provision made for their comfort and enjoyment by the people of St. Louis, in circumstances of great difficulty, owing to the unexpected pressure of so many delegates from other religious bodies as their guests.
Resolved, That we specially tender sincere thanks to the Committee of Arrangements, the Honored Pastors of the First and North Presbyterian Churches and their excellent people, for their thoughtful regard and provident arrangements for all our sessions, and their kind and persistent efforts to make their homes our own during our stay; to the choir of the First Church for their valuable services; also to the President of the Iron Mountain Railroad Company for the pleasant excursion to Pilot Knob and his personal attention on that occasion; to the Mercantile Library Association, to the President of the City University, to the Board of Directors of the Girls' Industrial Schools, for invitations to visit these respective institutions; to the Superintendent of Public Schools for copies of the last report; to the St. Louis Transfer Company for the generous offer of their omnibusses; to the four steamboat companies who have furnished dinners from day to day to many of our members from a distance; to the several railroad companies who have granted commissioners a reduced fare over their roads; to the press of this city, and especially to the Missouri Daily Democrat, for faithful reports and a full report of our proceedings in pamphlet; to our beloved and excellent Moderator for the promptness with which he has so cheerfully, ably and impartially presided over our deliberations, and as we say farewell to the people with whom it has been our delightful privilege to mingle in heavenly places in Christ Jesus,
Resolved, That it is in all our hearts to pray constantly that grace, mercy and peace from our common Lord and Saviour may ever remain with them.
Rev. Dr. Nelson addressed the Assembly in behalf of the people of St. Louis, of the members of the congregations, of the interest manifested by the pastor and members of the North Presbyterian Church to carry out the known hospitality of the people; he spoke of the im portant events now transpiring in our Church, of the prospective union of the two branches of the Church.
Dr. Hatfield, of New York, spoke of his early ministerial career, which began thirty-three years ago in this city of St. Louis, where there was only one Presbyterian Church in the city, and but 7,000 inhabitants within the corporate limits of this great and beautiful city of the West; that when he sat in the General Assembly of 1835, it was as a Commissioner from the Presbytery of St. Louis, the only Presbytery between the Mississippi and the Pacific ocean, and recollecting these early scenes, his heart is filled with the tenderest emotions, and now to see that in this city there are two General' Assemblies of the Presbyterian Church, he could not fail to exclaim, "what hath God wrought."
The Moderator, Dr. Hopkins, addressed the Assembly in a few pertinent remarks, the min utes were read and approved, the roll called, and, on motion, it was
Resolved, That this Assembly be dissolved, and that another General Assembly, convened in like manner, meet in the Presbyterian Church, Rochester, New York, on the third Thursday of May, 1867.
Closed with prayer and singing the Doxology, and the benediction by the Moderator.
Thus closed the interesting session of the General Assembly of the Presbyterian Church, (New School.)
We are requested to correct our report of Dr. Campbell's remarks, as published on Monday, as follows:
On the fifth line it is said "it had a fund of
$30,000." It should be "we have received during the past year $30,000 from New and Old Schools, and $40,000 from Congregationalists."
On line fifteen from top au anniversary in "New York," not "Italy." The Catholic priests in Sienna, Italy, published the pamphlet and sent it to this country.
About forty, fifth line 70,000 less as reported by the Bishop of Milan came to mass and confessional than the year previous.
Line fifty, Mr. Constantine of Athens, Greece. Mr. Trumbull went out under the Seamen's Friends Society.
ADDRESS BY REV. Z. M. HUMPHREY, D.D.,
Delivered at an Evening Meeting of the New School Presbyterian Church.
Of the ideal representations of our blessed Lord, one of the most impressive has been given us by that commentator of the pencil, Aug Scheffer, and is known by the title Christus Consolator. It represents the Savior as seated in the center of a group of men and women, ail of whom have been drawn about him,apparently, by some irresistible attraction. Each face is marked by a strong individuality. Each heart revealing itself through the features has its peculiar want; all turn for satisfaction to the same Being. On one side are representative figures of the Jew, Greek and Barbarian the other are figures representing men of different occupations. The three Marys are there; the penitent thief holds his dagger in hands folded over a contrite heart; a woman, perhaps the Magdalln, leans her head upon his arm as if bathing it with tears; at his feet bows a mother over the dead body of her babe; the slave kneeling stretches out his manacled hands; the warrior with broken blade beside him sinks back in death, while the chains of mortality fall from him at the touch of Jesus. One only is turned from Christ. It is a poet, his head crowned with the laurels which did not assuage his great sorrow, and who, mourning, refused to be comforted. The scripture beneath the picture is, "He bath sent me to bind up the broken hearted, and to proclaim liberty to the captives." It might have, perhaps, better been, "There is neither Jew nor Greek; there is neither bond nor free; but ye are all one in Christ Jesus."
Savior himself represents this union as vital. His figure is that of living branches joined to a living vine. Christ is equally the Savior of all, and affords to each the strength and sympathy he needs. His nature is so broad and full that in Him all are satisfied. He is divine, and has all the perception of Omniscience to enable him to appreciate our wants. He is human, and has all that quickness of sympathy which is needful, that he may completely identify himself with us, "being made in all points like as we are," having tasted of experiences like ours, that he might succor us in every extremity. Christ was not in his human nature a perfect man, simply. He was a representative of all men. He was more than "many sided;" he had in himself all that is peculiar to man in all his conditions. In him there is "neither Jew nor Greek," but both. Men differ in constitutional peculiarities, in habits of thought and of feeling. There is that in Christ which fits bim to be the most helpful friend of each. In him was the sum of all temperaments, in him were the qualities of all forms of manhood. This was indeed a matter of necessity that he might be the Savior of all. He must be able to understand all our peculiar temptations to sin, that he might be our sacrifice, our advocate, our friend. The record of his life shows that he was capable of occupying any position. We are constituted with peculiar aptitudes. One is an orator, one a port, one a mechanic by natural gift. He would have excelled in anything which the best of us can do but poorly. He had all the fervor of the poet, all the graces of the orator, all the taste of the artist, all the sagacity of the statesman, all the capacity of the artisan. This is abundantly evident from his words, his counsels and his habits. He could suit himself to all whatever their peculiarities. In him was "neither bond nor free." He had liberty for the one and sym
This picture is, indeed, a vivid interpretation of the latter scripture. The union of believers with Christ is perfect, notwithstanding all outward diversities-notwithstanding all inward peculiarities of nature. It is common to represent this union by the figure of a circle, from whose circumference all lines converge to a common center. The figure does not accurately answer to the fact, for the unity thus pre-pathy for the other. In him was "neither male
sented is mechanical rather than organic. Our
nor female." The peculiarities of both sexes
were blended in him. He had all the qualities which make man most manly, all that make woman most womanly. He was loved by Mary and Martha as if he had been a sister. Lazarus could ask for no more in a brother. He had the stuff in him from which warriors are made, yet there was that gentleness in him which induced women to bring their children to him as if He himself were a mother. He provided with a woman's thoughtfulness for the wants of the hungry multitudes on the shore of Genessaret, and then, when a woman would have entreated him to seek shelter and rest, he went away into the mountains to spend the hours of darkness amid the rocks in prayer. Men and women loved him with an equal devotion. The sisters of Bethany turned to him for comfort in their affliction, and the impulsive but manly Peter was ready to die in his defense.
Thus in him is all that any might wish. I have thought it providential that there is no authentic portrait of Christ in existence. It seems strange at first that no artist should have eyer reproduced the likeness of so remarkable a Being, but there is no reliable portrait. That said to have been copied from the handkerchief of the "holy Beronica" is spurious; the story of Beronica is but a legend. The intaglio preserved as a likeness has no valid authority. The very description of the Savior ascribed to Publius Lentulus is a forgery. Why have we nothing to
make the features of Christ familiar to us, 28 are those of the great men of history? Because we are to form our own ideas of this our personal Savior and should only be confused by any traditional representation of him. Now, every man may shape for himself a conception of Jesus, auswering in every line and feature to his own ideal. Each is his own artist and may paint in colors and atter forms which are borrowed from his own heart. Nay! better than any portrait. Each of us may have his personal, living Savior, in whose face is just what is noblest or sweetest to us all, a perpetual guest in his heart.
Such being the nature of the union of the disciple with Christ, we have next to consider the union of the disciples in him with each other. Such a union logically follows from that which has already been described, for if all are one in Christ, all are one with him. Each of us joined to Christ partakes of his nature, and thus all are one. When the magnet is presented to the filaments of iron, all the particles cling by a natural affinity to the at~
tracting pole. Each of the filaments is imbued with the magic virtue of the magnet. All together are imbued with the same subtle principle. So all believers in Christ are one in him and one with him.
By such a union, my brethren, are we united to Christ and to each other as we gather about this table to-day. He is here, and it is as if we could could see him and hear from his blessed lips, as he extends his hands in benediction over us all, "Ye are all one in me." Not even the imaginary line of denomination separates us. We are one. And here we may commune with each other without restraint--as we also commune with Christ. At this table all difference of speech are forgotten. When persons of different nations come together at a table with sharpened appetites for food they do not remember that in the language of each there is a peculiar word for bread. They eat and are satisfied, without discussing whether the French, the English or the Asiatic word is the most expressive. So, as we gather here with true hunger of heart, we do not think of our peculiar forms of statement, if we have any, respecting this bread of heaven; we eat and are filled.
Families widely scattered gather about the thanksgiving board in some New England home, to which with true migratory instinct they turn when the season of the annual festival returns, and forget all their varied tastes and habits. One has come with face browned by the sun upon the tropical wave. Another has been breathed upon by the frosts of the Pole. Another has driven his plough along the hill-side. Another has come from the dusty countinghouse of the city. All sit down together as one. All bend as one to receive the blessing of a common parent. This is our thanksgiving table to-day. We have been separated as a family. The common Father looks down upon us in love. Some of us are kindred by blood. I cannot forget that you, sir, (turning to Dr. E. P. Humphrey,) are my brother in the flesh. When we sit down together at the table of our mother, or stand at the grave of our sire, do we ever think of any possible differences which may have separated us in our ecclesiastical relations? Why then should we here? We will not. do not. We will all come to this our thanksgiving table-our table of communionto-day, and rejoice that in Christ there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, but we are all
LETTER FOR WHICH REV. MR. W. M. FERGUSON WAS EXPELLED FROM THE OLD SCHOOL PRESBYTERIAN ASSEMBLY.
The following is the letter to the Columbus (Ohio) Statesman, for writing which Rev. Mr. Ferguson was expelled from the General Assembly of the Old School Presbyterian Assembly:
The debate in the Assembly ran higher to-day, or rather lower, than ever. It was reserved for Mr. Galloway, of Ohio, to cap the climax of vulgarity and demagogueism. He certainly outdid himself in low allusions, false assumptions, bitter invective, personal abuse, and in every other mean thing that could characterize an orator who appeared to be at the same time both a fool and a fiend!
I grant this is strong language, but not a whit more so than the truth will warrant. His manner was monstrous! A dancing monkey's motions were graceful to it. Indeed it was awful! Sublimely ridiculous. His twistings and bodily contortions, could they have been photographed, would have furnished comic almanac-makers with an almost limitless number of grotesque samples for all time to come. Besides his disgusting egotism-his self-righteous laudations
his canting use of Scripture-bis boasting, dirty insinuations-in a word, his scurrility and blackguardism exceeded anything of the kind it was ever my painful misfortune to hear.
The fact is, he disgraced himself-his Presbytery-his Church this Assembly, and religion generally, by his long, vile, illogical and most wickedly impassioned harangue. It brought a tinge of shame on the cheek of his best friends.. Some who had no personal acquaintance with him thought he had a "Highland gill" in his cheek. But it is declared that he is a radical temperance man. This most unfortunate exhibition of vulgarity and malignity was called forth by a resolution of Dr. Boardman on yesterday, on the unwarranted and wicked course being pursued by the majority of the Assembly in regard to Gov. Wickliffe, Jr., Stewart Robinson and Dr. Wilson, Delegates from the Presbytery of Louisville, because said Presbytery did publish to the world a strong statement on the illegal procedure of the General Assembly of
last year in Pittsburgh. Mr. G. boldly affirmed that "a word spoken against the Assembly was treason, and the speaker a traitor" that "Dr. Boardman was a traitor, and his speech yesterday treason, and till he washed his hands of the blood of this. hellish crime, he (Mr. G.) would never sit down with him at the Lord's table." These were his words. His speech, as published in the Democrat, may be bad enough; but as that sheet is exceedingly radical, and the only one that pretends to give verbatim reports phonographically taken, and as Mr. G.'s friends were shocked at the outlandish indecencies and fallacies of this unfortunate affair, some of the more vulgar and blasphemous parts may be omitted.
But I weary you. Mr. Galloway surely forgot himself to-day. He has disgraced himself forever in the estimation not only of Christian gentlemen, but in the opinion of the ungodly world. Why he did so no one can tell. It was unprovoked and unexpected. He was not called to order by either member or Moderator, as the latter requested the Assembly to permit "great latitude" of discussion. It was as good as a monkey show to the populace-some of them hissed, others cheered!
Thus we go-go to pieces as a Church of Christ. It is alarming to witness how rapidly and superficially the legitimate business of the Assembly is passed over, and how eager many are to "take up the unfinished business" relating to Louisville Presbytery, &c. It is painful to say it, but many think and say that this Assembly has done far more against the interest of true religion in this city since it convened last week than the big horse races that have been in progress here for some time. What a curse Radicalism is!
But I weary you. So, for the present, I close, sorry that the great State of Ohio has been disgraced by the only two really unsufferably Radical and disgustingly vulgar speeches in this Assembly so far.
The undersigned, for themselves and others, respectfully protest against the entire proceedings of the General Assembly concerning the Louisville Presbytery and the signers of the "Declaration and Testimony,"
1. The summary exclusion from this house of the Commissioners of the Louisville Presbytery, under the operation of the previous question, without allowing them or their friends one word of defense or explanation, was, in our judgment, a usurpation of powers not belonging to the General, Assembly, a gross invasion of the rights of the Presbytery, an act of oppression towards the Commissioners themselves, and a violation of those principles of justice and equity which every deliberative assembly, and especially a Court of Jesus Christ, is bound to hold inviolate. For a proper analysis of this procedure we refer to a protest of certain members of this body, to be found in the minutes of the 22d ult., and in most of the reasons for which the undersigned concur.
We lay the utmost stress upon this point, because everything that followed pertaining to this business must be judged in the light of the fact that the Assembly was passing upon the conduct of men who, by its act, not their own, were not present to defend theniselves. The allegation that the Assembly offered to hear them when a report was introduced proposing to visit upon them the severest penalties, can be of no avail; för in the resolution of expulsion It was their Presbytery which was arraigned, and they could not properly return to their seats without consulting their Presbytery. Nor is it believed that there was a single member of the Assembly who expected them to plead at the bar of a court which had opened their case by ejecting them from their seats quheard, and three days after, voted down a resolution to readmit them to their seats until their case should be disposed of.
2. Throughont the entire course of these proceedings, and pervading the elaborate arguments of the majority, it was maintained that this was a "judicial case,'' and that these brethren were "on trial'' before the Assembly. Whereas the notorious fact is that they had never been arraigned and tried; that neither in Presbytery nor Synod had there been any mention of formal charges, of citations, witnesses, or any of the steps essential under our Constitution, to a judicial process. The Form of Government and the Digest show that it is not competent to a judicatory to take up a case judicially on "Review and Control. And this plea is further barred by the fact that the records of the Presbytery of Louisville were not before the Assembly. As the General Assembly has no original jurisdiction in cases of offense, the whole proceeding, in so far as the case was treated judicially, wes, in our judment, irregular and unconstitutional.
3. The case was biased by the action of a Convention called together to consider these very matters on the eve of the Assembly's meeting, and sitting, it was currently reported, with closed doors. The inflammatory memorial sent to the Assembly by this Convention (some of them members of the Assembly) discloses a state of mind on the part of the authors ill suited to calm and impartial deliberation upon such questions as were involved in this case.
4. The severity of the judgment visited upon these brethren was greatly disproportioned to their ofrense No one had charged them with heresy, or with immorality. The principles affirmed in their pamphlet are substantially the principles incorporated in our Confession of Faith and held by our whole
Church. They believed that General Assemblies had violated the principles, and especially that the Assembly of 1865 had undertaken to impose certain laws upon the Church in derogation of the plain provisions of our constitution. In this belief they are sustained by the Synods of New Jersey and Philadelphia, by several Presbyteries, and by numerous ministers and laymen of the Church. Their error lay in the measures by which they sought to redress these evils. We do not justify them in these measures. We condemn them. we insist that they should have been allowed to plead their own cause without its being prejudged, as it was by their instant exclusion from their seats on the second day of our session. We insist that they should have been allowed time to review their proceedings, and cancel (if so disposed) the offensive terms they had applied to the General Assemblies of the Church. We do not object to their being required to do this, and to answer to their Presbyteries and Synods, and to the next Assembly as to what they may have done in the premises; but we regard the spirit and terms of their exclusion from all the church judicatories, (the Session excepted,) until the next Assembly, and the contingent dissolution of Presbyteries, as needlessly harsh measures, pregnant with evil to the Church. And we fortify this conclusion by the fact, fudy established in debate and controverted by no one, that one of the Presbyteries now represented in this house, and even one or more of the members of this very Assembly, had used language and performed acts quite as pregnant with rebellion towards the Assembly, without being subjected to the slightest censure.
5. We protest against these measures because they will inevitably tend, as we believe, to foment strife and alienation. The Church needs repose. Rent asunder by the war and agitated with conflicting passions, it requires to be soothed and cemented and comforted. The final action of the Assembly, as connected with the previous measures and debates, (for the whole must be taken together,) can hardly fail to bring about another secession or separation, to divide congregations, to instigate lawsuits, to diffuse and prolong a bitter but hitherto local controversy, to create wide-spread dissatisfaction with the deliverances of the Assembly and to alienate many of the best friends of our institutions. With one accord, our several Boards have appeared before. us deploring the falling off in their receipts and the decay of sympathy in their operations. We greatly fear that the measures against which we protest will aggravate these evils.
6. We believe that the interests of the Church and of the oountry are identified. And thus believing, we protest against these proceedings as adapted to impair the capacity of the Church for its legitimate and beneficent work, and to increase and perpetuate the jealousies and animosities which still vex the land.
7. And finally, we protest against these ordinances, because they are likely to defer, if not prevent, that Christian co-operation between the Presbyterian Churches, North and South, which is so needful to the evangelizing of our people, and especielly to the religious instruction of four millions of freedmen, most of them now as sheep without a shepherd.
In General Assembly at St. Louis, Mo., June 2, 1866. HENRY A. BOARDMAN,
J. S. MCCLELLAN,
J. E. SPILMAN, ·
CHAS, A. MARSHA