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"Intemperance is another gigantic evil, the sin and the shame of our Christianity and our civilization. The rule of Mr. Wesley, incorporated into the discipline of the infant societies at the very dawn of Methodism, not only prohibits intoxication, but forbids buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity. As early as 1780, it was resolved to disown those who distil grain into liquor. This was almost half a century before Dr. Nott, Dr. Beecher, and others who are commonly regarded as the pioneers of the Temperance reform, began their labors. Let it be remenbered, too, that the MethodistEpiscopal Church advanced at once to the true ground, total abstinence from all that intoxicates. Here, also, the church has borne a steady testimony from the beginning.

"The spirit of Methodism harmonizes with the spirit of liberty, and tends to strengthen in the popular mind the principles upon which free institutions are based. When religion enters into the heart, and becomes the masterpassion, it cannot fail to influence the mental attitude in regard to all questions which have in them a moral element. Not only will it demand care and caution in coming to conclusions, but often supply the premises by which the conclusion is reached. He who receives cordially and in good faith a system of religious doctrine, will find, that by virtue of a certain mental process which is too subtile and swift to need language, or even allow its use, it supplies the light by which he views, and the rule by which he measures, a thousand other things.

"The generous theology of Methodism favors civil liberty. Personal freedom, the ballot, popular education, equality before the law for all citizens, are the natural corollaries of the doctrines of a general atonement and universal grace. No system less broad can justify the republican argument, or become the inspiration and the organizing power of universal liberty. They who are convinced that Jesus Christ, by the grace of God, tasted death for every man, must be bold,

indeed, if they dare to oppress their fellows, denying them their rights. Thus the theology of Methodism has infused a silent yet powerful element into our political life, inculcating a broad humanity, recognizing the divine interest in every human being, and asserting everywhere fraternity and the rights of all races and all men.

"Americans reason. As they pass from the house of God to the civil assembly of the citizens, they cannot in either place wholly forget what they hear in the other. He who glowed with patriotic delight as he listened to the enunciation of republican doctrines, demanding equal rights for all men, because God created them free and equal, rejoiced when the pulpit proclaimed salvation for all. He who listened to the arguments of the Methodist ministry, and was convinced that God is no respecter of persons, and went thence to the popular meeting, and heard the great truths of the Declaration of Independence, felt that his religious belief, and the American theory of civil government, rest on the same foundation of eternal truth. Thus Methodism has re-enforced the fundamental principles of our Republic, and strengthened their hold upon the popular mind.

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And, while Methodism has thus been powerfully progressive in its influence upon our civil institutions, it has always carried with it those salutary tendencies which make progress safe and real. Revolutions do not always lead to freedom. A people may break the chains of tyranny, and stand for a moment free, but, having no solid religious conviction to keep them from excess, destroy by folly what they bought with blood. Methodism has cast the prophetic salt into the fountain of our national life. Turning many from sin to righteousness, and warring everywhere against the vices which unfit men for good citizenship, laying upon all within her pale the strong restraints of her preaching and her discipline, she checks the passions which are destructive to law and public order. Preaching a free salvation in free churches, to which the poor, and the stranger of our own or

other lands, were welcome, she has built up the nation in the principles of rational liberty, not less really and effectually than she has strengthened the walls of the general Church.

"The Methodist-Episcopal Church, by its peculiar organization, has tended powerfully to the preservation of our national unity. In 1784, when our church adopted its ecclesiastical organization, it was the first among the religious bodies of the country to affirm the rightful independence of the American people, and recognize the new government; thus binding all our people to loyalty and civil obedience. On Thursday, May 28, the Conference met in New York, Bishops Coke and Asbury being both in attendance. By order of the Conference, an address to President Washington was prepared; and, on the second day of the session, the bishops waited upon him, and performed the office assigned them, Bishop Asbury reading the address. In the name of the church, they congratulate Washington on his appointment to the presidentship of these States,' recognize his great services, and declare that they place as full confidence in his wisdom and integrity for the preservation of those civil and religious liberties which have been transmitted to us by the providence of God, and the glorious Revolution, as we believe ought to be reposed in man.' They speak also of the most excellent constitution of these States, which is at present the admiration of the world;' and pledge their fervent prayers for him, and the welfare of the nation over which he was called to preside.

"Washington made a fit reply, thanking them, and the society which they represented, 'for the demonstration of affection;' expressing a hope, that, 'by the assistance of Divine Providence,' he would 'not altogether disappoint the confidence reposed in him;' and assuring them in particular, that he took in the kindest part the promise they made of presenting their prayers at the throne of grace for him; and that he likewise implored the divine benediction on them and their religious community.'

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"Its language having become inapplicable, by reason of the abrogation of the Act of Confederation and the adoption of the Constitution, the 23d Article of Religion was changed so as to recognize the Constitution of the United States as the supreme law of the land; and a new clause was added, affirming that the said States are a sovereign and independent nation,' as if the author of the change had received prophetic warning of the events of later days. With its whole weight, our church gravitates in the direction of national unity. The church itself is a unit, fitly joined together, and compacted by that which every joint supplieth.' The common pastorate of all the ministers over all the churches, the methods of distributing ministerial service, the mode of supervision by means of the presiding eldership, and the general superintendency, are so many strong cords wherewith to undergird the ship.' Every pastor and every society feels an interest in every other, because, by the law of the church, they are liable at any time to be brought into the closest relations. The rapid interchange of pastors through all the land has tended to preserve both ministry and laity from local narrow views, and make their love for the church in its unity equal to their regard for the local society. Both ministry and laity are trained to love and respect the whole church. Every individual man shares the pain of every local failure and the joy of every victory. Every church is but one wheel in the vast enginery, and feels every impulse and every jar, however remote the cause. The same pulse throbs throughout the whole body, from the heart to the farthest extremity.

"A church thus compactly organized, instinct in every fibre with zeal, energy, and courage, wielding a living theology, harmonizing so perfectly with the spirit of our civil institutions, winning the suffrages of so vast a multitude, and binding them together in so warm a brotherhood, could not fail to infuse a large measure of its own distinctive spirit into the nation's life."

OTHER CHURCHES.

LUTHERANS. The Lutheran Church numbers, in all, 421 synods, 1,644 ministers, 2,915 congregations, and 323,825 communicants. Of these, there are connected with the General Synod 23 synods, 695 ministers, 1,255 congregations, and 110,450 communicants. The rest are embraced in other synods. There is a general synod at the South. A new synod is projected, on the basis of a more strict adherence to the symbols. A convention for this object was held at Reading, Penn., in December, 1866, attended by representatives from 15 synods; but no further action has yet been taken. The two Western Scandinavian synods number 40,000 members. The emigration from Scandinavia alone last year was 29,000, chiefly Lutheran. There are 29 Lutheran periodicals in the United States (14 of which are in the German language), 15 theological schools, and 17 colleges.

REFORMED CHURCH IN AMERICA.— Churches, 444; ministers, 461; candidates, 8; communicants, 57,846; Sunday-school scholars, 46,411: contributions for congregational objects, $765,980; for benevolent objects, $277,209. Its last synod, by a vote of 109 to 10, submitted the question of dropping the words "Dutch" and "Protestant" from its title, and adopting the name of "The Reformed Church in America;" and the change has been effected. They have a theological seminary with 34 students, and two colleges with 264 students. They have thoroughly organized and efficient boards of education; publication and domestic and foreign missions, with foreign missions in India, China, and Japan.

GERMAN REFORMED. This church has 2 synods, 29 classes, 476 ministers, 1,162 churches, 109,258 communicants, 11,088 baptisms, 5 colleges, 3 theological schools, and 9 periodicals: contributions for benevolent objects, $60,882. The Tercen

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