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3D ST AN 111 1, V I PUBLISHED WEEKLY BY A COMMITTEE OF MINISTERS FOR THE NORTH CAROLINA CON FERENCE, M. E. CHURCH, SOUTH. RUFUS T. HEFLIN, Ernes. Vol. I.-" 'Xo. 2, HXLFAUH, VMQXX, 4CXR 13, im. l 30 a Year, in Advance, I it 7fi o e t r t j . For t':, N. C. Christian A'ivt. MY HAPPY HOME. AlR .Vy Highland Hon.':. My ha py horn's ! my firit home Thou 'rt i-;r purs and bright, An l angel hari'ih f ir'",'r ro-rn Thy fi' l'h of love ani light ; Th're, a.t tlie 'ie.;r Ke'e';J!irN fe'.t, Iji j.';rfo .t joy and peace, We v,on departvl friend -ball meet, Anl f;rt-t on e:i'j!e-i blii-s. II w happy, then, ii the Cliri-tiuri' borne, Within the bii.ful kic- ; Tli':r; iri suel sorrow iievercome, "An l pleasure never Ji-.-s." There wb (hall join the white robe 1 thrones Who piny tlie oi'J -n lyre, Ari'l hin the jtwect c !ef-ti;il on;'S Vv'itii tongues thrt n-;ver tire ; We'll wave the palms that cannot fa'Jc ; Ti.'vl iliJS tnat it victory The palms o An l wear the crowns that Jesus rna'Ic, Through all eternity. II v li;!jf:y, theri, Oh '. there in mercy's precious rays We'll ba-k tlie raptured soul, And sing and shout Jehovah's praise, While termless aires roll. There, through one changeless, endless day, S-.rcet HeuTen s beauties bloom, rid the smiles of my Redeemer play Around in y happy home. A.W. M. Cnmmuniratinu For thy N. C. Chi ijti;ri Advo'.-ate. The Doctrine of the Final Unconditional Perseverance of the Saints considered, and refuted. m nr. i, m ti n- Tin i ' ''-. Ii. T. flin : I shall now proceed to the examination of the hf,uri; of the doctrine of the Final f.'iiroinl 'itional J'cr sm ni arc of if; Sniifn. And in accom plishing this, I will take up the subject as presented in my last, and investigate each particular apart from the others, and finally sun; up the whole in its connected form. The first item is 1. "Tin: I m m Ij'ta i;i r.iTY of the Dkcrf.e OF lil.KCTION." This ground of the doctrine of the "rr.r (ii in and inall il-lj'' perseverance of the saints, consists of two parts. (1.) The ".hu-n-ft Fhrfion." By the " decree," I understand God's appoint ment of a person to a certain end, is here meant ; and this end is clminf life. This " decree" may be stated in the following terms: "By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death." Confession uf Faith of the Pres byterian Church, chap. Ill, sec. 3, pp. 21, '11. He also see. G, chap. Ill, pp. 24. Hee also the Baptist Confession of Faith, chap. Ill, see. '', and see. G. The "decrees" of God may be allowed, without running into the absurdity of sup posing that they arc so infallibly certain in their accomplishment, as that they cannot he counteracted by man. We may even i admit that these " decrees" are " unchange able" in themselves, and yet not be under the necessity of admitting that man oran ge! was specially designed for, or "elected" to, eternal life, and therefore, because he is thus elected, he must be saved. The " decrees of God" are no doubt " immu table," but then, it does not follow from hence that tiny operate iniroiulilionnUi, and for that reason,' " infallibly." AVhile I allow the "decrees" to be "unchangea ble" in themselves, I deny that they ope rate the salvation of any man, necessarily, or unconilitionallu. Who only proper and definite 'ldecreo"of God concerning the " election" of any man to eternal life, is expressed in these terms : "lie that believ-4-th and is bapti-vtl, shall be, saved." This is the substance of every thing contained in the Scriptures respecting the " decree of election." It is certain, from this state- j nieut, that God has unchangeably ordained (decreed) that the person that "believeth" j and is " faithful unto death," and endureth " to the end, shall be saved." This is God's ETERNAL, unchangeable decree, and de monstrably proves that while the " decree" itself is defnite aud unchangeable, that its 'execution, iu the actual salvation of man, is conditional. This " decree" is evidently predicated upon foreseen faith, aud can be, yea, is, only savingly executed, when that foreseen faith is exercised. This is demonstrated, both by St. Teter and St. Faul. Thus : " Elect according to the foreknowledge of God the Father, through sanctificatiou of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ : Grace unto you, and peace, be multiplied." 1 Pet. i; 1. Here, evidently, these "strangers" were '' elected, through sanctification of the Spirit ;" and consequently, their "elec tion" dates from the time of their " sanc tification by the Spirit," &c. St. Paul de monstrates this position, both as it regarded the " elect" from Abraham's time to the coining of Christ, and since, as embracing all believers, both Jews and Gentiles. Thus : " Know ve, therefore, that they which are of faith, the sa-mo are the chil dren of Aoraham. And the Scripture, foreseeing that God icouhl justify the hea then through faith, preached before the Gospel to Abraham, saying, In thee shall all nations be blessed. So then they tchich be tf faith are blessed with faithful Abra ham." Gal. iii ; 7-9. God will never alter his " decree of elec tion;" it is " immutable," and must for ever remain as it is ; but this ' decree" evidently is predicated upon foreseen faith, and therefore coaditionally operates, and i . i . " . . i .-.i-.-ii.-n.l can oniy operate wueu jaui cauiuvu. Hence, as the " election" itself is grounded upon this foreseen faith, it is evident that the fnal perseverance of the saints is also predicated upon this final exercise of faith : " Be thou faithful unto death, and I will give thee a crown of life." llev. ii : 10. It follows therefore, .conclusively, that the final perseverance is a perseverance in faith "unto death." The "decree of God7' i;ful.W,1'f secure eternal life to all ! who rnnkft their "en!! in; and (eoioi iUonol j ' election surf?," hv witiiiuifi'.' in the '-huh a- they have been taught';" but if, like j " ihr.-i-peus ari'l Alexander," they muke ; "i.b:r.ir.f.V ,.f f..:th." thev h;.ll be " ' .ey l,,;.rril unto :-j n , that they learn Lot to Liar -pr.eu. 1 I. Tim. i : 1, 20. iJut it j is nil. (.) That t " decree of election is " immutable.' This, the foregoing views admit. An " immutable decree" does not necc--ari!y conclude uu iiifillible'duV.'Ai. j The reasons jdready given clearly demon- ' f-trate this. It may, however, be contend-, 'fed that as God is immutable and chaneth not, and I lis "decree" is likewise uri- j changeable, that therefore it follows, that as his "decree" flows from Him as Jfe is a Cod of "everlasting love," consequently, if by His 'decree' He has actually 'elect ed' A, his salvation is infallibly secured. Hold a little. This position is evidently predicated upon God's unchanging love, and draws all its force from thence. I allow the 'immutability of God's de crees,' and his unchanging nature, and his 'everlasting love;' but what have these to do with the .subject in hand '! 'God's de crees,' nature and love, were as 'immuta ble' before nri''!-i and d;itri fell u rifiT , mt t thcsf had no influence upon their Lii,...;. ' ir;,. ..... ..J ..11 re I allegiance to His government at all. If, however, lie, and His 'decrees' and 'love' are now ' immutable,' and therefore form a solid basis of the final infallible perseve rance of His saints in His favor, because, of His own will and love he 'begat' them, then, for the same immutable reason, there j was just as solid a ground for the linal in- ! fallible continuance in His favor, both of angels and Auam ; because, ot Jiis own will and love He created them. If His ' iinmutabihtv' in these respects secures the perpetual salvation of one class of be- 1 ! , . TI- r ings, who being at one time in His favor, for tlie very same reasons, it must have operated the very same result in the case of angels and Adam. God was as evidently ' immutable' in His ' decrees,' nature and love, when lie created angels and Adam, as he is now, or ever can be; and, if His 'immutability' failed ' infallibly' to perpetuate them in His favor, is there any better reason for us, that we may conclude that it will operate our eternal salvation 'infallibly,' than an gels and Adam had, that it would theirs ? Now, inasmuch as God is ' immutable' and never can change, and yet, under this char acteristic of His nature, did actually allow angels and Adam to fall the former finally and totally have we not clear evidence, in these instances, that notwithstanding this ' immutability,' it did not operate their perpetual happiness, and that consequently it is not, per s-, an 'infallible' security against apostacy, total and final ? Indeed, these instances, jointly, furnish us with a demonstration that this attribute of God's nature, ' love and decrees,' furnish us not with evidence favorable to the doctrine of ' infallible perseverance,' but directly to the reverse ; for, as angels totally aposta tized from the grace of God, notwithstand ing His ' immutability,' etc.; and as Adam fell, not only foully, but totally, from the .race of q0j so as t0 iave ost us entre image, although he also was interested in God's 'immutability, it follows conclu sively that no just and valid argument can be founded upon this attribute of God's nature, fcc, in favor of the final infallible perseverance of the saints, but rather, as these things did take place in these rela tions, there is strong proof, yea, demon stration given by these instances, of the possibility of the final apostacy of the saints. The ' immutability' of God, both as it regards His decrees, as well as to His na ture, is frequently introduced into this controversy; and it is argued that, if He is unchangeable, and a person is but once brought into His favor, that he is safe his salvation is sure; that as God loves him now, He will love him always : all this is predicated upon the ' immutability' of His 'decree of election.' In answer to this, I reply that as God is unchangeable, therefore it follows, that if He hates A. now, He must continue to hate him for ever; aud this, because He changeth not; and so this immutability is made to ope rate through the ' decree of reprobation' the final and infallible damnation of A. ; or, which is the same, his final infallible perseverance in sin. The immutability of God operates two ways. As a God of mercy and goodness, He unchangeably loves virtue ; as a God of holiness and justice, He unchangeably hates vice. It docs not follow, therefore, that because He loves me now lie will or must love me always ; for this would pre dicate God's exercise of love towards me in the future upon my present acceptable n ss to him, and would allow me to con tinue in His favor, although my character in the future should be altogether such as would induce Him to punish another for, who never had been in His favor, liis love of me in future, in this instance, could not be founded upon my then purity of character, but upon what it is now. This would amount to this : fcunce my re generation has made me a new creature in Christ Jesus, it also has imparted a certain degree of infallibility, which will forever prevent me from falling off from the grace and favor of God ; so that His immutabil ity and my infallibility being jointly co operating, my final salvation is infallibly secured; that it is 'impossible that 1 should ever be ' deprived of salvation. See Dick's Theology, p. 422. As God is unchangeable, it follows, that if lie loves holiness once, He must love it forever ; for, to suppose otherwise, would at once conclude against His immutability. Holiness is the object of His affections, and therefore, wheresoever this principle is found to. exist, thither His affections are necessarily drawn. He never can hate holiness : if He could. His nature must be altogether changed. If I am possessed of holiness, for that reason God loves me, and while I am thus ne cannot, but love me ; and all. because I am in this lite Himself. Holiness, therefore, is the object of God's unchanging love, and consequently, the per-.n in whom it dwells Leeon;, for thit re'cLn, the p abject of Li- affection. Pu rity is the gre-ft attractive priuciple, end the per-on in whom it is found i the ul-j'-et upon whom thi ehangele-s love re-is. Go l ciisrir-t huy more h-tt the r.rv,n in whom purity dwell-, than He can Late pu rity iuelf. It is this latter that Fecurc- to the former the affectionate r-rds of God. On the othrr hand, as God is immutably holy and j'i-t, sin, or unLoIi-ie-s, must id ways be hateful to Him. It maiieis tot in whom sin is found, it constitute Lirn a hateful h'Auz; because this is, and mu-t b-, the object of Lis hatred. The subject in whom this principle dwells bt-com .o:n this principle dv thereby subject to God's di-p!easure, and must necessarily, while in that condition, be out of his favor. Nothing but siu.Cand all sin doe-.) can expose man or tngel to God's wrath, for nothing else is in fact ab horrent to his nature. Hin is so in all its inodiilcations, and always renders those in " ml whom it is found, hateful to God. He cannot look upon it with any allowance ; and as He is unchangeable, He must hate it while it has a being. In the very nature of things, God can not love evil in one being, and hate it in another; or, which is the same, He cannot love A. while sin dwells in him, any more than He can li. If He hates JJ. because he sins, for the same reason He mu-?t hate A. because of his sins. It will not do to say that A. is a believer and B. is not. If A. does what B. does, for that reason God will, indeed, must hate him as He does IS. Or, otherwise, He must change in His na ture, which His immutability proves He cannot. God, I say, unchangeably loves virtue and hates vice. Now, if A., as a sinner, seeks and obtains the forgiveness of his sins, he instantly comes within the embrace of God's love, and will so con tinue while he lives a holy, harmless and obedient life; but if he joins B., who has all along continued in sin, ami lives as he does, it is evident that in this instance A. occupies the very same position to God's hatred against sin that 13. himself does, and consequently, is as much in danger of eternal ruin as B. is. This result is inevi table, because God is immutable, and so are Bis 'decrees.' He has 'decreed' im mutably that the sinner shall perish, be cause He hates sin with a perfect hatred; and hence it is, that He cannot possibly save A. who has turned from righteousness to committing iniquity, unless lie changes, which His immutability renders absolutely impossible for him to do. His immutabil ity, therefore, demonstrably proves that A. must perish, because he has left off to be wise and to do good, and has fallen back again into sin. God, therefore, is bound, by the perfections of His nature, to pun ish him, because He is a hater of iniquity, and cannot look upon it with allowance. But here an objection is started : " If God unchangeably- loves A. now, and yet, in the final i.sue puu'siiea hi.u, trill i. n(t follow that he has changed V I answer, No. Because God does not love A.'s per son abstractly from his moral character. He always loves virtue, and because A. was virtuous at a given time, therefore He then loved him ; but, as he has become vi cious and changed his position towards God, it is but a necessary result of this change in himself, that God should hate and punish him ; because he must always hate vice. Now, there has no change whatever taken place in God, or His de cree, but in A. alone, who has passed from under the dominion of love, and has sub jected himself to the operations of God's changeless hate against sin. This view demonstrates clearly that A. has 'destroy ed himself,' and that ' Lis iniquities have seperated hira from God.' These arguments are fully sustained by the following Scriptures : ' If thou seek Him, He will be found of thee ; but if thou forsake Ilini, lie will cast thee off forever.' I. Chron. xxviii: 9. 'And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Ben jamin : The Lord is with you while ye be with Ilini, and if ye seek Him, He will be found of you; but if ye forsake Ilini, He will forsake you.' II. Chron. xv : 2. ' Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper ? Because ye have forsaken the Lord, He hath also forsaken you.' II. Chron. xxiv : 20. See also Ezek. iii : 20 ; xviii : 24-20; xxxiii : 12, 13, 18 ; II. Pet. ii, entire. Once more : the immutability of God and His decrees cannot effect anything, in dependently. His immutable decrees can effect our salvation, or damnation, in no other way than as" we conform to or violate his laws. His immutability cannot other wise be concerned in our salvation, except in so far as we are obedient : it is therefore demonstrable, that as we are mutable our selves, that His immutability cannot ad vantage us in the least degree, when we deviate from the precepts of His law. God's promises are immutable, and by these He pledges Himself to afford every assist ance necessary for His people, and to pro tect them while obedient ; but as this as sistance is only pledged upon condition of a proper and perpetual improvement of the grace given, it follows, therefore, that his immutable decree is pledged in our behalf only conditionally. The conditionally of this pledge shows clearly that man's final perseverance turns wholly upon his final and conditional faithfulness. According, then, to this view, the immutability of God is only conditionally pledged, to support, protect, and comfort His people, while they obey His voice and walk in the way of His commandment. From these considerations it appears clearly that God deals with man as a changeable being, and secures to him all the blessings of the covenant of grace, on the principle of strict and perpetual obedience; and consequently, although he is now in God's favor, it does not follow that he is infallibly secured against apos tacy, notwithstanding the immutability of God. I have been the longer in this No. be cause I desired to have the entire of the argument on God's immutability unbroken and in close continuance. In my next I shall take up another and distinct ground for the iufiiJitilitv of the prseTemace of jthe saints. ; Your, affeeiSorj&icdv. ) PETER DOUB. I Nonsl C.:-e, Mav 6, 150. j i .r sU . C. Cl:-ii.-.:aa A'irocate. ! Letter from Pious Grip. i Still Going Ox, 1550. D- or Mr. Editur: Excuse me for Leiiig so very affectionate. The further I git I from Lome the Letter I love the people; i idt love for everything south of Iioanoke j Las increased greatly fcii.ee I have beet a j stronger in a strange land. When I wrcte jla.-t, we had just landed in Washington i and taken a room at the National. I c?n- j not, in a letter, give you my idea of what I saw there ; ten letters vould not tell it ill. e spent a few dav3 very pleasantly. except for the "impositions that were at tempted upon ms. Scrsiet2Siic- they su ceeded, sometimes not. Only think" of a man stepping up with a very polite bow, and asking you to ' take a seat in that carriage,' proffeiing to show you the city; then, after you had ridden about for the best part of a day, looking at pictures there, statues here, departments, institutes, navy yard, arsenal, observatory, &c, want ing to charge you a dollar on hour. This was the first imposition we found, and we only got him down to seven dollars and a half for eight hours. Crane was willing to allow the whole, and actually thought we ought to pay him right up, as he sup posed we should have to pay for the time I was engaged trying to reduce the charge. But I got out, and in Jes3 than an hour got him down half a dollar ; and if Crane had not been so very anxious about sup per, I should have had a further reduction. We came on to Baltimore and stopped a day, and saw all the sights there. I can only mention one thing in this letter; that is our visit to the Washington monument. I walked out from ' Larnum's' the tnorn ing after we arrived, and saw a very large tomb, as I thought it at first, but on ex amination concluded I was mistaken. Crane soon joined me, and in answer to my inquiry told me it was the ' Battle Monument.' ' Crane,' said I, 'what are monuments for V ' Oh,' says he, ' many things; they commemorate great events.' 'What kind of great events?' 'Why, great victories,' says he. 'Oh, yes,' says I. ' But when a man gets whipped, does he put up a monument V Crane hesi tated. ' Well,' says he, ' it's not very common to do so, but I believe they did so in Boston once.' What did he mean ? We looked all round this Battle Monu ment, and turning round to go up street, there stood another right before our faces. ' Crane, what's that ?' ' That's the Wash ington Monument !' ' What,' said I, ' is the old General to be dismembered, divided up into small fragments, his head put in one place, his arms at another, his legs, fingers, iocs, aud toe-nalis, i-;iieu among the States, and he made a greater relic-factory than any saint of Home ? Crane, I can't stand that. I'Jl sit right down and write to Miss Matrox, and send her another shilling.' ' Yot misappre hend the matter, Brother Gripe,' said he; ' they do not intend to divide the Father of his Country in that way. ,-The General lies at Mount V ernon, and this is only built to call the attention of every one to the greatness of his character and to in cite the young to emulate his virtues.' 'Let's examine,' says I; 'hearing is be lieving, but seeing is the naked truth, as the old proverb goes.' So eff we went to examine the monument. When we got within about twenty yards, I looked up, and never was more alarmed in my life. I dashed off to the right about twenty steps, and looked up again ; the whole con cern was coming right over upon me. I wheeled and ran round on the other side ; it was coming over that way. I dashed again ; thi3 was the last chance for life. I turned to see it fall, and behold, it was coming right at me again. I never stopped any more until I got two squares off, when I found it had not caught me. I tnrced to ascertain the fate of Bro. Crane. Would you believe it, the whole concern was standing as straight and -apparently unmoved as when I first saw it, and Crane was leaning against the iron railing at the bottom, taking i, chew of tobacco. I was i astonished. As I came down the hill, my heavy boots made some clatter on the pa ving stones, but amidst it all I was sure I had heard the crash of the falling stone. It was a mistake ; the white fleecy clouds were sailing along just above its top, and every part of the mighty shaft was per fect, except a few cracks here and there. Crane called me to know what was the matter. I motioned him to come over, and sat down on a door-step to cool off. When Crane came, I asked him if he had seen how it moved at the top, waving about in every direction. He said 'No! it's a mis take of yours; the monument does not move, but when you stand near the foot, the motion of the clouds above makes it appear as if it was coming over.' 'Crane,' said I, ' when I see a thing I know it ; that thing moved; I saw it ; don't tell me anything about the clouds having such and such effects ; I don't believe a word of it.' ' Well,' said he, 'just as you please. Shall we go on top or not ?' I told him to wait until L got rested, and if it didn't fall in half an hour, I would go up at the risk of my life. We watched it half an hour, and it still stood, so we walked boldly forward. I had Crane by the arm, and when we got near I shut my eyes, and never opened them till we got inside the monument. There we were dunned for another shilling, which Crane paid; the man gave us a little lamp apiece, and we commenced going up stairs. If I had to get to Heaven in such a rounda bout, up hill way as this, I'm afraid my knees would fail me, if my faith did not. I feel very grateful that tHe road to Hea ven Ls straight. We started j up and round, round and up; np, up, up, round, round, round. I'm sure we went round twenty times, and up five hundred times. Crane said there was only 170 steps ; how he knew, with only two, and a half feet of : more tnan 1 csn ht.- i W e carae to a little- hole ia the rile aftei a while, and sat di-wn and rested. Crane.' s.-.:i I. 'whv dila't thev build th-e f U-t-s Ftra; UTit.'' ' Because,' sail be, bv wini - log roan-! they beeorne stronger and sued Letter.' 'I0 joi pretend to say tkst a crookc-d ladder is stronger than a'straight one: 'Oh. do,' says he, ' but erx-ked one is stronger than straight tone. I'-haw, prve it : ' Wei!.' mjs h vou see that door, don't vou ?' Yes.' ' You See the Straight ztnr.n r.vr r it Vs ' ' lou saw the st..ne bridge we cro yenerdsv!" 'Ye-' ' You recollect the bridge was built crooked, bowed upward, j wnat ttiey eai! arched f ' es. ' u ell, that proves it I' ' Proves what?' said I. ' Proves that crooked stone is stronger 1 than straight stone. If that bridge had j been built like that door, we should havei gone to the bottom! Mr. Editor, is I Oranerijrht? I nevtr built much, and ; never with stone, but j-ou know ail these i meetings, in. which their neglect by matters is not Crane mistaken again ?! our societies is der-lorc"!, anl their ppee When we got to the top I recovered my j dy revival stron-lv ur-1. I have breath a little and stepped, out on the i rea,j the coramunori, on this subject landing. Involuntarily I c utched at the - whh h f j ardentlv pray door, and furtunatelv got hold of it. 1 hat I r , . 1 ' . - f - saved my life or ra'ther my sublunary ex-1 for l tnr .f t0 come' wLc,n, clff istence. From rry boyhood, dea- "Bro. ! nicetm-s shall be restored m all their Heffin, I have heard that the world was original simplicity and power m the round. Great doubt3 have always been j church. But among the may excellent upon my mind in regard to this, but I j articles that has appeared in the Ad have never agitated the question, except! vocate, I have seen but little said about in my own mind. Who knows certainly ' prayer-meetings. They seem, in a that this is so? was a question I frequently ' mx.-a.sure, to be overlooked. Now I asKed myself. ome persons 1 have heard speak of going round the world, but I supposed it to be much as a fly walks round a grea.-y plute, that is, round the edge. Some said the world rolied over, and that when night came, a certain pow- er they called gravitation took hold of ev erything and held it still while the world turned over. I always had my doubts about it. When I stepped out on the landing at the top of the monument, I was instantly undeceived ; the world was turn ing then ; I saw it and felt it as plainly as ever I saw or felt an3-thing in my life. The whirl was so great up there that it quite addled me. I felt like I was about to fly off, so I caught at the door-frame fortunate!1, got hold and inside, and crawl ed back down stairs as quick as possible. Crane don't get me up any more monu ments. Excuse my brevity. l'ours, very affectionately, PIOUS GRIPE. For the X. C. Christian Advocate. We want an Educated Ministry. You do ? what do you mean by the term ? One who is college taught, learned in sci ence and art and profound in classic lore ? One able to read the sacred text in its original languages and competent to cor rect the so called blunders of King James' translation ? Admitting this to be neces eiry. what have you done to secure it ? HOW liiailj IVll.t . w rii .! object, during the last ten years ? What proportion do your contributions to this necessity of the church have to the amount you spend on ' needless self-indulgence' ? You want an educated ministry, do you? How do you expect to get it ? It must be in one of three ways. Either the Lord must call those already educated, to this j work, or those called must educate them selves, or the churca must do it. But the Lord does call uneducated men to preach, and those too who have not the means of educating themselves. If they delay preaching till they make the money, and I then apply it to educating themselves, a full third of their ale is consumed before they can enter the work to which God has called them. If they go in debt for an education, they disqualify themselves for the itinerancy and place themselves in a position in which they never can fully fill up the measure of their call. Now, it strikes me, that so long as the Lord per sists in calling poor young men to the ministry, and an education, in the sense above used, i3 a sine fpia non for the pro per discharge of that office, the only alter native is, for you to furnish the means to educate them. More anon. A. Fayetteville, June, 1856. For the X. C. Christian Advocate. Who are our Friends ? Are they those who always appear to think most of us, and as long as the sun shines brightly, move on in the arena of time with all the tranquility imaginable ? Are they such as cling to us while we are ascending the hill of prosperity, with every favorable means of accumulating all which heart could desire ? Are they such as strive to gain our ap probation, merely to backbite us r We answer no. Show us -one who will meet us under all circumstances with a kind look of devoted affection one who, rather than shrink from, boldly advances to U3 in adversity, setting aside all pride, self will, with pure heart and willing mind walks beside U3 ? One who (when rumor is abroad with her many false tongues, using every effort to degrade character,) takes an active part in promoting our ease who gives comforting words to the troubled mind ; and we will show you a friend indeed one every way worthy of claiming as such ; and where is the heart which could not appreciate the tender feeling3 of this inseparable friend ? Let the world's scoff, contempt and ri dicule be heaped up as the adamantine mountains ; then the one or two which may be found is bound to our hearts with a two-fold cord of mutual love. How eon- soling to have one friend to whom we can go and relate our tale of distress, with an assurance of receiving comforting words, springing from the great deep of the heart. Can those who are daily practising decep tion be Christians ? We tremble for them as though they stood on the very brink of eternal rum, and will take warning trom the faults of others. Let U3 cultivate a refined taste for society, beware of our as sociations, be not too hasty in making friends, consider the state of intrinsic worth rather than pecuniary circumstances, and e are csS lr.! frierid will he Jt r.crs- T 1 - rous, tat roach ewer, w c lore aevctei i fri n Is. and will d anything to pro: .ote th-ir Larr inc-s. ar.cS k f:-r a deeper w---rk iof grace ia cur heart?, fo that, h'vuM !! ' f. rsake u, we kit he bens 9 on the otyvan ' of time by a rei bki real for the reSi-. gi m of Christ. : Gu While "-n this trou'.iO-J rV,r we tar : i For thv while i. ... ur f-nwa; I wy; i B t fli'iii! 1 ail fril;e a 1 (r ?:me i; To de'.rivp us of ail hfirrine-. i ur thought will r--t f n Him who d il. To aff .r l u life, an 1 j Norrr-ai Cullge. t. an 1 p-a Bro. sai l in Fcr th? N. C.Chri'tinn A4ti. Prayer Meetings. IIeflik : I see a great deal the vuvoeate aiout cu.- presume that none will deny but what ' they exert as good influence on tlie i ,.T..-.-.I, 1 .1, r. 1 .. V ,,!.-! VHU1V.U aiiu tiiv nunu, iu:j c J'li'pcilV con lucte J, as the chiss-meeting. I ven ture the assertions that thev are equal ly as much neglected. I ask, then, is it not as essential to the prosperity ot our beloved church, that prayer-nice t ings should be as regularly held in all our societies, as class-meeting's ? They are both means of prace, closely con nected, though somewhat different in their nature and design. The class mceting was instituted more particular ly for members of the church. It is intended to strengthen, confirm, and build up individuals after they become members of our church ; it is a band of Christians that meet together at stated times, to tell each other of the dealings of God to their souls, and by timely advice or reproof to assist each other in their journey from Earth to Heaven. On the other hand, the pirayer-meeting is intended for all, both saint and sinner. But its pirime object is the conversion of sinners. What a noble object ! It is a privilege, nay, a duty enjoined upon every society of I Christians, to meet together, and pray for the conversion of their friends, and neighbors, and persuade them to repent the wounds of a crucified Saviour . The prayer-meeting affords every Chris tian an apportunity of doing something in the cause of his blessed Master. Many gracious revivals of religion have sprung from the simple prayer meeting. This should encourage every Methodist to be about hi.s Master's work, and immediately commence player-meetings in those societies where there are none. Then attend to them regularly, and get their unconverted neighbors to. attend. Pray for them, and warn them to flee the wrath to j come. In the great day of accounts, j when all Adam's race shall assemble ' t before the Throne of God, many a j happy spirit will joyfully pioint to a little band of humble christians that met together, away, perhaps, in some rude cabin, ia prayer meeting, and say they were the instruments, in the hands of God, of causing them to seek a Saviour's face. Let us, then, be up and doing ; let us revive prayer-meetings in all our societies, and avail our selves of the opportunities they afford of turning sinners to Christ. Souls are perishing around us : and if we, as Christian.;, neglect our duty, and suffer them to go down to hell, without an effort to save themt God will require their blood at our hands. We, as members of the church, have an awful responsibility resting upion us. Oh, then, let us rise up speedily nd be doing all we can, for we are hastening there, and all the opportunities of la boring for their conversion will soon be passed away. Let us not fall in the fatal mistake of imagining to ourselves that God only requires the preacher to labor for the conversion of sinners. He requires that we shall be co-workers with him, and use all the ability we have in advancing Hi3 kingdom. If we, as Methodists, would do our duty in establishing prayer-meetings in every society, and attend to them as we ought to do, we would soon see a glorious re vival of religion spreading over the land. Lukewannness, and formality would Eoon flee away, and our eyes be gladdened bvthe sight of old fashioned Methodism once more. Yours, kc, E. J. EUDAILY. Stokes Co., N. C, May 24th, 18-SO. For the X. C. Ciriatian Airocate. ReligioTis Literature Bao. Heflixi It is truly gratify ing to know with what favor the "Ad vocate" has beeu received by our Church, and to witness the efforts on the part of its Editor and contribu tors to make it interesting and useful. As it is the organ of our Conference, it i3 right that tho peculiarities of Methodism, should be advocated and our doctrines promulgated by it, in or- d?r thrt our f-"'-ii r. r lo :r,:mrtf 1. and stimulated, t" the rf-.rm.tr. re cf every" d itv. Sorr ? hive written on classs r.iee: ft her on ,v.v. School. E-!-iea:b:i. Christian ben5- conee. kc. k:., I:; an i:npv rtant sub ject, ki beer, n'u! nIeete !, (the distritati n of Mt-th -1'st litem ture among our p p!-A an 1 by vo perrais.-o, Mr. E i 'tor. I ri:i aV"rnrt to notice it bristly. It i a dpNrh! fact, that mir.y cf o-jr p--.r, are en tirely t ign rsnt of ctr d xtrine and principle ; rr.Miy ;of ther.i l not own or read the D:eipi.'i:- cr if it i read at a!!, it is p rhip.i oi.ce in a lifetime, and then glanced j ovvr, a; if it wa a bvk of little worfh ; tl.iv never eorn to feel it their .l.jiv, to s.fu Iv it next t their Bib!.; and if y.vi h .vjM happen to meet such peopl. y..,i wouM find on inquiry that they were n-.t MiLcriWr, to any religions p.i. r, an 1 if they ever read on it is borrowed of a neighbor. Now you will see at on-;r. that such pK-rs-.n mut he igr.ant of whit our Church is. and what it i !., mg to evangelize ihe world ; corieq-int-ly, they beeonn idler in the vinevar ! of their Lcrd, bury th. ir t alent.'an 1 hang like an ineu'im up.in t!s church, to retard it p-ogrev ; or perhaps they may become, i like ntiuiy havc,i tire 1 of the c'o-o fitting names., an'! seek a church of-more privlige, or g buck to the w.rM t-iitirelv. If our people would re a lmre Mcth-odi.-t literature, th.-y would l better Methodise an l cf course, beth.r chris tians. Why do we see so. inuny hike warm, half hearted, novel reading, dress loving, close fisted Methodist in the church '! Why do we ser s i manv Ex-Methodists iii other Churches? Why do we lose .-o many members, hv the proselyting and deceptive management of others ? All the.-e evil and more, are brought uprn ih, breathe we a a Church, do not take proper care of our converts, because they are permit ted to grow up, without propper cul ture, when we have thousand of books in our book concern, and church p.ajK-r.-cnough, to supply every Methodist in the land weekly with sound religions reading. Now Mr. Editor, if whab I have written is true,; which can be .roved without much 4ihVulty, I hope the day will soon come -when our church papers, periodicals, tracts and books, shall lie scattered broad cast over the land; which will in a great measure uu'te our people together, cause them to be decided in their religious principles, and fondly attached to their mother them with their church relations. l'roselyting is a moral wrong, dishon est in princip5c and injurious to all parties, and should be condemned by ail true christians, and as we suffer more by it, than any other church, it is time for us; to take some decisive measure to regain our converts. I A LAYMAN. lLowan. Co.; N. C. Foit.sVTir Cot.'NTV, as perhaps many of our readears may know, received its name in honor of Col. Forsyth, a North Carolinian, who fell in the war of 1 H 1 1, on the Canada frontiers. Before he entered the army the Colonel was in tho habit of visiting this place on bu.-in'--, and on one occasion accidentally left his tavem bill unpaid, at the tavern of Mr. S., an o! I revolutionry patriot. At the coiinmericemerit of the war of 1812 Mr. Forsyth received the comniis s.;on of captain of a rifle corps which ho raised in his neighborhood, lie march ed to Canada; was a brave and (success ful officer, and was several time pro moted for gallant and successful en gagements with the enemy. For each achievement his former host would give him credit on his books for part cf tn debt; and vhen,being Colonel Forsyth, he fell at the head of h-s troops, which he had so often led on to victory, the patriotic old gentleman finally balan ced his account. Observer. Syhhoor-TICAL. A writer in tho We-stmister: Review some time since, as sumed the gomewhat novel position that alcohol is fdod, and offered the following logic in proof, viz : " Food if jTCC, Alcohol is fores; Therefore, &AiA U fx, 1." Another writer ofTerel the following pungent syllogism, as equally ltgitimato and conclusive, viz: " Horse feed n force, Whipping a b orise U force ; Therefor, whipping a hor is hor feel." ShouM any of our readers Lear a Pennsylvania wagoner as we have -talk about feeling his horse3 on.' whip lash," the force of the above will be come evident. Catching Tin; Iika. A parson in a country village in Englau 1, on reading the first line or so of a chapter in the Bible, the clerk, who wa3 not over eru dite, by ioae mistake or other, real it after him. The parson read a3 follows : "Moses wa3 an austere- man, anl made atonement for the- si us of Lia people." i The clerk, who could uot exactly catch the sentence, f c-ported it thus : " Mo3e3 was an oystenaan, and ma le ointment for the shins of the people."
North Carolina Christian Advocate (Greensboro, N.C.)
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June 13, 1856, edition 1
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