On the publication of this order, I was advised to leave the State of Louisiana. In one day I received as many as one hundred written

notices to the effect that unless I left I would be assassinated and one letter contained a picture of my coffin. This intimidation did not move

me.

"The day came for the opening of the schools. As expected, the colored children came with books in hand. The whites were ahead of them. Seeing the colored children admitted, the white pupils all left. (I speak now of those schools where this test was made.) I sat in my cab anxiously beholding the result of my own course. For awhile I confess I was full of sorrow. I thought I had been guilty of an indiscretion which bordered closely on crime, and yet I felt as if I was squarely meeting an issue imposed upon me by my oath of office. Well, the white pupils left, and the colored ones took their places. This was the result one day.

"Now for another aspect of the case. The day on which this took place, I saw, at the close of school hours, the children who had left and those who took their places - the whites and the blacks-playing together, as usual, on the green under the wide-spreading live-oaks. This sight prompted me to ask some of the white pupils why they ran away from school in the morning? The answer was, 'Our parents told us to leave if colored children were admitted.' Then I asked, 'Why do you play with colored children?' The answer was, 'Because we want towe do so all the time.' This convinced me that there was really no antagonism between the children of the two races except that which sprang from older persons, who were possessed of the bitter prejudices derived from slavery first, and from the war subsequently. The next day came, with the excitement somewhat abated; and then, very soon, the whites seeing no prospect of a change of policy, sent their children back to school, and the year actually closed with a larger number of white pupils in the schools than ever before."

In keeping with this subject we will mention an interesting letter which we have read in "The Christian Recorder," the African Methodist Organ, upon Liberia, written by Prof. E. W. Blyden, a colored man of culture and ability, who has resided there for more than twenty years, laboring in the cause of education. He speaks of the first great political change in the colony, when they declared their independence of the whites, with a just pride in the capacity of his race for self-government. But the energies of the best young men of the country were drawn away from questions of education and reform, from the natural intensity with which they threw themselves into the political arena. Although those young men had widened their experience and en

larged the horizon of their view, outside causes have suffered from the first flush of their success in establishing a government. Religion had declined, the aborigines of Africa were being neglected, and he calls upon the Methodist Church to renew her zeal and send out laborers. He thinks there is great need of the white element in Liberia, of thoroughly educated, able, and religious white men. His whole letter proves the natural connection of this subject with the Southern wants of our country, and shows how the early contact of the blacks with the whites would kill out all antagonism, and act favorably upon the general development of both races.

REV. DR. EDDY.

It is good to look over the calendar of our brethren in other communions, and see how the loved names are also fading away from their list, and shed tears with them, although we know God will send forth more laborers into his harvest. We have been much impressed with the closing hours of this devout man, who was taken almost while at work in the Vineyard of Christ, and who was so warm and eager to be at his post, that, when the summons came from the Angel of Death, he was slow to believe it possible that he should be taken, he who so loved his calling, and saw the fields all around him white for the harvest. Yet, when his mind fairly took in the overwhelming thought, nothing could be more beautiful than the sweetness and docility with which he accepted the truth. The accounts of his last hours are so interesting that we quote them from "The Christian Advocate." They are given by a friend, who was at his bedside. Such records as these among the ranks of our brethren around us, lead us to feel that we are not "strangers and foreigners" to each other, but "fellow-citizens with the saints and of the household of God."

"Sunday, midnight, October 4, Dr. Eddy's physicians advised me that he must die, and suggested that I should impart this information to him, which I did as best I could. He received the intelligence with great calmness, but said he thought his medical attendants must be mistaken. His exact words were as follows: 'Clinton, it does not seem possible that this can be my fatal illness. There is too much work to be done that I must accomplish. I am just in the prime of life. I know how to work for Jesus, and I love to work for his cause. Does it not

seem strange that I should be called home from the vineyard when there are so many laggards in the field whitening for the harvest? Nevertheless, God's will be done. If I am to die now, there are certain items of business I must adjust. Sit down here with the family and I will dictate my wishes.'

"After deliberately disposing of his every interest in this world, he dismissed all thought of his earthly affairs, and summoned us to prayer at his bedside, in which service he was himself the most fervent. In the most touching manner he spoke to each member of his family present, and left messages of love and earnest words of invitation to holy living for absent ones. From this hour - 2 A. M. on Monday morning - until daylight, the scene in the chamber of this good man was impressively solemn, and his golden words would make a volume. He left messages for his associate secretaries, for his Conference (Baltimore), for the Missionary Society, and the church at large. Speaking of his life-work, he said: 'I have no regret that my life has been spent in holding up Jesus to my fellow-men as their Saviour. Preaching Christ is the only work which brings sweet, perpetual contentment. Dying is a fact that takes care of itself. Faith in the great hereafter, through Christ, is my strength. I am now in a most sweet state of mind, nearing the gates. Tarry not, O Lord, but come now.

'Beyond the parting and the meeting

I shall be soon;

"At five o'clock Monday morning the sacrament of the Lord's Supper was administered by Dr. Chapman. The entire household, visitors, attendants, and servants, were summoned to his room. As Dr. Chapman was beginning the communion service, Dr. Eddy sat up in his bed, looked around the room, and said, 'Wait: tell Annie to come, too.' (Annie is the colored cook, and was a great favorite of the doctor's.) Annie was specially called, and on her arrival at the bedside the most impressive communion service I ever witnessed began.

"For more than an hour of his last night he uninterruptedly spoke of the great needs of the church, and the imperative demands upon our Missionary Society to take advanced ground. 'Forward is the wordno falling back; we must take the world for Christ. Say so to our people. God calls us louder than thunder on the dome of the sky; the Lord strikes the hour; we must throw down our gold in the presence of God. Amen.'

"More than a score of times he called upon us who stood beside him to see to it that the church be roused to its plain duty to possess the

world for the Master. His face was beautiful, as the light of the gates of the celestial city flashed upon him.

"One very pleasing incident, before losing power of speech, was that of stretching his hands over the heads of his weeping family and pronouncing the benediction. How emphatic were the words, 'The grace of our Lord Jesus Christ be upon, and abide with you, evermore. Amen.""

M. P. L.

OF THINGS ABROAD.'

The Episcopal Congress at Brighton, England seems to have been a very interesting occasion. We do not know whether there is anything in the nature of a "Congress" which makes it more valuable to religious thought than Synods or Conventions, among our Episcopal friends, but certain it is, that in both England and America there has been a freedom and largeness of discussion in the Congresses not to be found in the Conventions. It is probably owing to the voluntary character of the former, and the consciousness on the part of every one that he can speak his mind without officially committing his brethren, or making the church responsible for what he says as an individual. The gay watering place at Brighton was overrun with the English clergy and many zealous and philanthropic men and women. The sessions of the Congress were held under the Royal Pavilion. This building was built for George, Prince Regent. It is Eastern in style, covered with domes, and underneath is the grand concert room, where the meetings took place. The Bishop of Chichester presided, and made a very happy opening speech. The topics for discussion were "The Old Catholic Movement," "Home" and "Foreign Missions," "Education," "Church Choirs," the Ritual Question, "Recreation," "Skepticism," "Spiritual Life," and many other subjects. About four thousand persons assembled to hear the accounts of the Old Catholic Congress from Dean Howson and Dr. Nevin of this country and others. The subject of church patronage was taken up at another time, and Bishop Wordsworth read a paper on the propriety of lessening the number of church livings. Several English lords spoke in favor of retaining the present system of patronage, while the lawyers present were desirous of abolishing it, and carried a good deal of popular opinion with them. A paper on skepticism was read in response to Prof.

Westcott's attack, and an answer was also given to Prof. Tyndall by Prof. Prichard. Dr. Hayman, the late head-master of Rugby, made an infelicitous speech, with personal attacks upon Dr. Arnold and Dean Stanley, which were looked upon as in very bad taste at least by the audience. Some thoughtful papers on "The Spiritual Life" were given, and several other fine speeches. The Patriarch of Syria was a distinguished guest at all the meetings. This allusion to the Syrian Patriarch leads us to quote a very amusing passage from "The Pall-Mall Gazette," in regard to his Reverence and the Athanasian creed:

"Some very curious anomalies sometimes come from the keeping on of forms for ages after their meaning has been forgotten. Thus all orthodox members of the Church of England stand up thirteen times in the year to declare, not only that certain large classes of people are in error, not only that their spiritual state is dangerous, but that every one who belongs to any of those classes shall, without doubt, perish everlastingly. Yet when any member of one of those classes appears in the flesh, he is always greeted as a specially beloved spiritual brother. We do not know when the Archbishop of Canterbury last repeated the Athanasian Creed, but it appears from elaborate accounts in more than one newspaper that he has been lately fraternizing in things spiritual with one of those whom, whenever he last did so, he pronounced to be beyond all hope of salvation. We are far from blaming him for so doing. What we do blame, or rather what we wonder at, is something quite different. It is quite certain that the Archbishop of Canterbury would not have dealt with any prelate of the Roman Catholic Church as he has just been dealing with the Jacobite or Monophysite Patriarch from Syria. Yet no member or minister of the English Church is bound to assert or to believe that the Pope or any of his followers are beyond the pale of salvation; while all who go through the whole course of her yearly services must thirteen times make that frightful assertion of all who believe as the Syrian Patriarch believes. The truth is that the great mass of the anathemas in the Athanasian Creed are read over without any one really thinking against whom those anathemas were denounced. People do not remember that when they are uttering them they are pronouncing the condemnation of whole churches and nations with whom they have no kind of quarrel, whom many of them know nothing about, and whom many make a special point of treating with peculiar friendliness. People do not remember that what they are really doing is to pronounce the eternal condemnation of all who belong to the ancient national churches of Armenia, Syria and Egypt, and that it is by no means clear that the anathema does not further extend to the Orthodox Churches of Russia, Greece, and the rest of the East. Now if what we are called upon to