North Carolina Newspapers

ADYOCA r DTI fljJo c Ft AN VOL. IVNO. 27. ORIGINAL. For the N. C. Christian Advocate. .Calvinism vs. Armininnism, " Reviewed1.!. X. Rev. R. T. Hbflin : I proceed now to P. T. P.'s VII communication, of April 30th, on the Truth of God." God is, doubtless, a God of Truth. He is true in Lis nature. Nothing of an evasive charac ter '" nature, or ia consistent with the purity of his essence. His perfec tions are exact and perfect, so that there is no possibility of erring in the smallest de gree. Hence, his revelations must be Trvth, without any mixture of error ; and can be relied upon af- being unqualifiedly correct in all its details. The doctrines set forth are the delineations of principles, j whose natures are absolute in the purity of their character, and are the embodiment of i infinite perfection. There can, therefore, i be no secret reverses.in which are couched j sentiments which are adverse to the plain j and consistent, out-xpvken declarations of; His Word. ! "The Arminian system," says P. T. P.. j "charges the God which the Calvinistic j system content lates, with a want of sin- j ccrity. And if the charge be true, either ' there is no God, or the Calvinistic system j is false. For we cannot conceive of a per- ! feet Ueing who is wanting in sincerity." ! That the " Calvinistic system," on the sub- ; iect of the " sincerity " of God, is defctire I J , . H 1101 'sf, mere cuu uc uu uuuui. J ' : Jut this is not the place to review this par ticular feature of the controversy to any ex tent, as it will come under consideration, when I shall briug the ichole system under review. It is a mistaken view of the " Arminian system charging the God which the Cal vinistic system contemplates, icith a want of sncer.ty." The "Arminian system" contemplates the God of the Bible, as a li?mg so essential! true in his nature, and . . 1 open and sincere in nia declarations ' open auu wncCTe ra un ucciarations. that it conceives, in this regard, that it is .'........ I. T. 1ia Ytntiim ff tli paw fi'ir ; , ., ... , , ! HUH IU Ca J VI uuj ' lay Ilim open to the charge of duplicity, by professing, in hia revelation to offer sal vation to all men, without respect of per sons, and at the same time know, that by his " secret will" and His " eternal De cree," he has determined that Christ should die only for a ' certain definite number" who are called the ' elect ;" and that His Holy j Spirit slwttld not work in the balance, j a- . ii ' .1 l u " fffcctuaIy, so, as their salvation would i be an impossible event ; and then, finally punish them forever for rejecting a salva tion which he knew was impossible for them to accept, without that ' effectual calling" which would " make them wi'ling," and at the same time, withhold from them that degree of " irresistible " working of his Spirit, which alone could accomplish their salvation. Arminians think that such a course of conduct, to be altogether " in sincere," and as the " Calvinistic system," (See Chap. iii. and x. of the Confession of the Presbyterian Church.) teaches the doc trine of a partial atonement, and " effect ual calling " onlv to the " elect;" to invite ; all. indiscriniinutelv. to accent salvation. as ' though it were equallr provided for all, ! while no atonement was made, for these " others not elected,"' and consequently no other calling than ' some common opera tions of the Spi.it," which are ineffectual, that there is manifestly duplicity and "in sincerity in such transactions. Mr. Wes ley's views, as quoted by P. T. P., are fully sustained, and the misrepresentation of the " Arminian ystcm," fully demon strated. Pfe Arroiu'an definition of God's sin cerity, seems to be this: viz., a priciple which requires God to do for His creatures, or to enable them to do, what he is willing for them to do, and commands them to do.'' ot so. " Arminians " think, and believe, that "God's sincerity" is such, that He ' ' requires " of " His creatures to do " no more than he knows they are " able,' by his " sufficient grace to do ; and that His Z. , ii "invitations to accept salvation, are all , , . , .ii. based upon a Jncient atonement.made for , 1 i A. j all. through which their salvation 16 made ... possible. ,. , ' But God s sincerity, according to the . Arminian system would require Him t , J . , , ... give the devil sufficient grace and ability , T. , b , . . J to obey His commands: otherwise, when J . , . , , , . ... he requires him to do what he is unable to , , , . , , . do, He must be charged with hypocrisy , , . and insincerity, ac. lu answer to this, i 1 i-. -i . it is only necessary to say: 1. "Devils , . -i j- . aud men are not in a like condition, and, e , . . - , . therefore, what may be required of men, A, ... cannot be of "devils. 2. 1 robationtr , . . v . . L , , , . cau only bo "required to do what is ... . . , , , suitable to their state of probat ou, and ...... , r their obligations can be commensurate, on- , . , , - tl 4 . . o ly with the laws of that state. 3. As ,.,., . , .. , .. " devils' are not on probation, they.there-i - . - . , ., , , , tionary Work'. 4. From hence it appears Mr. Wesley's 'charge is, on his principles, fully sustained, and Armipiani?m i? again i PUBLISHES vindicated from the false allegations here set forth. But "let it be kept distinctly in view, that the inability of the sinner on earth, to love God, is not at all different in kind from the inability of the sinner in hell. Why then should God be charged with in sincerity, in requiring of the sinner obe dience to His laws, when he is only pre vented from obedience by the same corrup tion of the understanding, will and affec tions whiti prevents the obedience of dev ils ?" Ac. 1. The " inability of the sinker on earth," and " in hell," may be the same " in kind," and yet he may be "required" to do "on earth," what he cannot be "re quired to do in hell." The law of the state in which he is, is the rule of the " require ments " binding upon him. " Oa earth," the law " requires " the " sinner " to re- pent, believe. " add to his faith virtue," Sec. Is there such a law " in hell V 2. The " inability of the sinner '' may be the ,:samem kind," when "in hell" as when on earth," but it certainly is not the same in degree. " On earth," he has grace given him and the "operations of the Spir- it." restraining him from many vices, and inclining him to some virtues: but " in bell," none of these things exist; nor is there any law there in that state, " requir- ing him to do better. The only law known " in hell," is that of justice in its punitive power. 3. As to the "devils,"' the last paragraph is a sufficient answer. Their probation closed with their expulsion from iee.n ., f1 . e . " All of the false arguments of Armin- . ,. , . . , , inns on this snhippt arfi Founded linnii th : presumption that si?iners do not deserve iter nal perdition, and that it is not by the pure mercy and forbearance of God that they are living upon earth instead of being spirits already damned." All that is here necessary to say, is : 1. Armenians never believed, or taught, that "sinners do not deserve eternal perdition ;" that they teach this always. This is an unqualifiedly false issue. Si. They therefore, always teach, , . ., . - .-, , . ,,, . . that it is the "mercy of God m Christ - - .. .. J., ut konps fhem alive, and out of ; hell. 3. They also believe that God is tru- ly willing that all might be saved, and con i sequently that ha delighteth not in the i death of any. 1 Tim. ii. 1--G ; 2d Pet. iii. j 9; Eck. xviii. 2432; John iii. 14-17. But, " Armiuians are constantly con ' founding God's will or purpose, with His ' revealed will or command. Both Hispur ! pose and His commands are called in the j Bible, His icill, and they are not necessa rily the same God's command is . -ii v . ir: . t l r. aii men mj uucv 1113 sj'ispt-'i, out n is not ? "ls FTe ' uiapu-iuou to obey it. He cannot be bronght under ob ligation to do it. ' He will have mercy on whom he will have mercy,'" Are. In an swer, I shall not, need not, to- say much. 1. Arminians are never gui ty of what is here alleged against them It is true, they have no idea that God has two conflicting wills: one that " all men " should "obey His gospel,'' the other not to afford them the means "sufficiently saving," by which they can obey;" and then damn them for not doing an innossibiliiy. 2, They think, and believe, that the entire of God's will and purpose, in regard to man's salva tion, the Bible fully reveals to man; and tbat there is Il0tlliDg ' is nature and ?urVs contrary to, or subversive of, the revelations which he has made. With "se cret things" which " belong to God," they having nothing to do, and leave them to Calvinists with whose system they are es sential " revealed things." Arminians are satisfied with, as they know them to " be long to them and their children." 3. As to the text " Arminians would rage against," if it were not " in the Bible," I need only say that God has clearly shown, " on whom he will have mercy," in John iii. 1417, and Mark xvi. 15, 16. As to Mr. Wesley's " mind" being dis turbed by Calvinism, respecting man's sal vation, I observe that both Wesley and the Methodists, believe that, although God is "siccre" in offering salvatiou to all men, yet, they believe some men will bo saved, i r, , , , . .. . : Jod, and bring swift destruction upon i i5 . ,. , , , , , . i themselves, because they " deny the Lord : ., , , .... .. i that bought them.' 2 Pet. ii. 1-3. j . . " liie "Arminian system does not J '" encourage man in his natural opposition ; f .u- :ti ,fi' m v- i I of the will of his Maker. ' or is one word .. . .... A of it true, that it "encourages man to 4lVr i .u r j vi . j "believe rather, i hat God is unable to save ! , . . , .. A, . . ... b1"1 that bchve than he is unable to save . . ,e x. ... ... himself. iSu one acquainted with tho t , .... ,. . , . ' system can truthfully allege these things . ' c ! against it. ! . , i VYith respect to "the experience, of , . . ,k ... i Christians, P. T. P. evidently, either , ' , , , . ' does not understand what Christian ex- . ...... ..... ; penence is, or that his view of Paul's . .. . . i vi vi d description is a very dull account ! . , . . . , J ,. , . . , ff man's regenerated state. The " 44tli ! TT , , .. x . ,, Hymn," of the " Methodist Collection,' i . . . , , , . . j is anything else but Calvinism, either as to ... . , . ' j doctrine or experience, but is wholly A r- minian, according to 1 Pet. i. 35. Yours affectionately, PETER DOUB. Lumberton, X. C, June 2, 1859. WEEKLY BY A COMKITTEE 07 HIHISTEES FOR THE METHODIST EPIS RALEIGH, For the N. C. Christian Advocate, j Bro. IIeflin : An article in the last ! Advocate, signed "Aminis," brings to ! mind something I wrote last fall, on the same subject ; and as my article contains a little experience of the practical working of what Aminis advocates, I have concla-. ded to submit it to your inspection, and if you think it worthy a place in the Advo cate, it is at your disposal. It will be seen, from the date that h was written before our last Conference. Very truly, L. W. MARTIN. June 18, 1859. ' - ! j WEEK-DAY PREACHING LARGE CIRCUITS! j In the early days of Methodism, week i day preaching and large circuits were a ne j cessity. The harvest was great and the j laborers few. The people had to attend preaching in the week, or not attend at all. j Circuits then were as large as districts J now. But times have -changed. Popula i tion has increased, laborers are more abun I dant in other churches as well as our own, I and there are but few neighborhoods where there is not preaching on the Sabbath by the ministers of some one of the leading j denominations. Hence, the necessity for attending church on the week-days has i been done away, and, consequently, the circuit rider goes to his Thursday appoint ment with the expectation of preaching to empty benches. He may exhort and en treat with all long-suffering and patience, but it is only " wasting sweetness upon the desert air." The fact is, preaching ia the week has become obsolete, and under ex isting circumstances, I can see no remedy that can be applied with any hope of suc cess in restoring the old system. Instead then, of making vain efforts to convince the people that they ought to go to church on Thursday, it appears tome that the bet ter way would be to accommodate our sys tem to the altered circumstances of society. Many circuits are ton large, and while they remain so.the onward march of our church must be very materially impeded. Facts are stubborn things, but worth a thousand theories, i.otwithstanding. I will give one single example to show the propriety of dividing all tlie large circuits. But before I do so, let me anticipate an objection. S.'ine one is ready to say, that some large circuits are poor, and can just make out to support a preacher as they are Now the fact is, the members of a larjre circuit will always ft el poor, because there are so many to do what might, ought, and would be done by a few. Let us never complain that our economy has a tendency to briug forth and foster that very princi ple. But to the example : In 1852, I was hi charge of the Smithfield circuit, which then embraced Goldsboro', and several other ap pointments in Wayne county. As a mat ter of course, all the claims against the cir cuit were fully paid. If I remember right, there were only then twelve appointments on this field of Labor. At the Con'erencc of 1853, (Raleigh) the circuit was divided, and G.jldsboro' circuit set off. I was sent in charge of Goldsboro', and Rev. John Tillett, in charge of Smithfield. What was the result ? I took in some new appoint ments, and so did Bro. Tillett. All my claims were paid, and I presume the same was the case with Bro. Tillett. Goldsboro' has since been made a station, and Ever ittsville circuit takes its name. Now, if my opinion is worth anything. I would say that the Everittsville and Smithfield circuits are among the most desirable in the N. C. Conference. At all events, I would be willing to spend the remnant of my days on either. It is preposterous to talk, or write about building up " waste places " when it is im possible for the preacher in charge of a cir cuit to give one half the congregation in his charge Sunday pieaching. The "waste places," generally speakiog, have no very favorable opinion of Methodist preachers, and the people will not put themselves to much trouble to go to hearoue on Thurs day, when they can go and hear sombody, they like just as well, on Sunday. The probability is, that the transfer of a portion of our territory to the Virginia Conference, will leave us an abundant sap ply of preachers; and the question arises, what is to be done with them ? If the large circuits be made smaller, s6 that more va cant territory may be taken in and culti vated. The North Carolina Conference ought now to be made the garden spot of Methodism. She has an abundance of la borers and if they can only work to ad vantage, a glorious harvest will be the re sult. Not only will the " waste places " stand a better chance by the plan proposedi but it will also have a tendency to develop the resources of the church. Many com plain that our people are noC liberal. If so, why are they not? (1.) The small salary allowed the preacher, has.no doubt, been a fruitful source of stinginess with our people. (2.) The large number of members on a circuit or station, leads to indiffercnce,inasmuch a thrre are so many j THURSDAY. to do a small thing, that o ne feels spe cially called upon to do mich. It would be an easy Hatter to enlarge upon this' subject, but fr- the present I forbear. 71 f " Yours very truly, f L. tf. MARTIN. Blocker's, N. C, Oct.;l, 1858. SELECTIONS Bisliop White on the Succession. A pamphlet was written and published in 1782 by the Either of the Protestant Episcopal Church in -this country, which is just now exciting some attention, and we advice our friends vho think the fig ment of sacramentarianism and apostolical succession worth contending against, to procure a copy of it. It is being re-published for cheap circulation in the Protes tant Episcopal Church, as an antidote against High-Churchism. We extract some things about this pamphlet and from it, as they are said and quoted by the Episcopal Recorder of Philadelphia, an ex cellent religious (Low-Church) paper. "Bishop White is claimed," says the Recorder, " as being a High-Churchman in party sympathy, and, during the latter part of his life, his weight, it is maintained, was thrown with that interest. If such be the case, we have a still stronger proof of the novelty and recantness of the exclusive views of Episcopacy now promulgated by Altitudiuarians in our own communion. -It would thus appear that even High Churchmanship in those days tolerated, if it did not hold, views which strike at the root of the whole sacramental theory.'' We are told in a letter from Bishop H. U. Onderdonk, published lately by Dr. Sprague : " He was, to the last strongly opposed to the theory comprised in th& words priest, alter sacrifice ; this being one of the very few points on which he was highly sensi tive." The subject of this pamphlet is, " The case of the Episcopal Churches in the Unit ed States considered." After describing tbe peculiar situation of the Episcopal Churct in this country at the time, and the urjent itecessity of its establishment upon an independent basis, Bishoy White offers a " sketch of a frame of government,"' with only one part of which we have to do at present. In reference to the subject of Episcopacy, we have the following statement of the difficulty, together with the proposed rem edy : " But it is generally understood that the succession cannot at present be obtained. From the parent Church, most unquestion ably it caunot ; whether from any other, is presumed to be more than we can at pres ent be iuformed. Dut the proposal to constitute a frame of government, the exe cution of which shall depend upon the pleasure of persons unknown, differing from us iu lauguage, habits, and perhaps in religious principles, has too ludicrous an appearance to deserve consideration ; the peculiar circumstances of the war in which our country is engaged, preclude us from procuring the succession in those quarters to which alone application could consistent ly be made ; the danger of offending the British government constraining (perhaps) a refusal of what it would, of course, be in delicate for us to ask. Now, on the one hand, to depart from Eoiscopacy would bo giving up a leading characteristic of the communion, which, however iudifferently considered as to Divine appointment, might be productive of all the evils generally at tending changes of this sort. On the other hand, by delaying to adopt measures for the continuance of the ministry, the very existence of the churches is hazarded, the duties of positive and indispensable obli gation are neglected. " The conduct meant to be recommend ed, as founded on the preceding sentiments, is to include in the proposed frame of gov ernment a general approbation of Episco pacy, and a declaration of an intention to procure tbe succession as soon as conve niently may be ; but, in the meantime, to carry the plan into effect without waiting for the succession. " The first part of this proposal i con ceived to be founded on the plain dictates of propriety, prudence, and moderation ; for if the undertaking proceed on acknowl edged principles, there will be far less shock to ancient habits, and less cause of intestine divisions, than if new principles are to be sought for aud established. ' The other part of the proposal was an immediate execution of the plan, without waiting for the; Episcopal succession. This is fouuded on the presumption that the worship of God and the instruction and re formation of the people are the principal objects of ecclesiastical discipline ; if so, to relinquish them from a scrupulous adher ence to Episcopacy is sacrificing the sub stance to tbe ceremony. " It will be said, we ought to continue as we are, with the hope of obtaining it hereafter. But are the acknowledged or COPAL CHURCH, SOUTH. BUFTJS T. JULY 7, 1859. dinances of Christ's holy religion to be sus pended for years, perhaps as long as the present generation Bhall continue, out of delicacy to a disputed point, and that rela ting only to externals ? It is submitted how far such ideas encourage the suspicion of want of attachment to any particular Church, except so far as is subservient to some civil system. All the obligations of conformity to the Divine ordinances, all the arguments which prove the connection between public worship and the morals of a people, combine to urge the adopting some speedy measures to provide for the public ministry in these cbarches ; if such as have been above recommended should be adopted, aud the Episcopal succession afterward obtained, any supposed imper fections of the intermediate ordinations might, if it were judged proper, be suppli ed without acknowledging their nullity by a conditional ordination, resembling that o( conditional baptism in the Liturgy." He was in the fix that John "Wesley found himself in once the people dying for bread, and the Bishops of England refu sing to ordain preachers. Wesley pro ceeded, as Bishop White was minded to do, " without waiting for the succession." We are glad he did. Thousands in earth and heaven are glad. And " the father of American Episcopacy," as the Protestant Episcopalians love to call Bishop White, was ready to do the same thing, for the same reason. But hear the ground on which ha held Episcopacy : ..." That the apostles were thus suc ceeded by an order of ministers superior to pastors in general, the Episcoplians think they prove by the testimonies of the an cient fathers, and from the improbability that so groat an innovation (as some con ceive it) could have found general and peaceable possession in the second or third century, when Episcopacy is acknowledged on both sides to have been prevalent. ' ' Can any reasonable rule of construc tion make this amount to more than ancient and apostolic practice ? That the apostles adopted any particular form, affords presumption of its being the best, all cir cunisSCSPs at that time considered ; but to make it unalterably binding, it must be shown enjoined. iupositive. precept. Bishop Hoadly clearly points out this distinction in his answer to Dr. Calamy. The latter having considered it as the sense of the Church, in the preface to the ordinal, that the three orders were of Divine appoint raent.and urged it as a reason for noncon formity ; the Bishop, with evident propri ety, remarks that the service pronounces no such thing ; and that, therefore, Dr. Calamy created a difficulty where the Church had made none ; there being some difference (says he) between these two sentences bishops, priests, and deacons are three distinct orders in the Church by Divine appointment and f om the apos tles' time there have been in Christ's Church bishops, priests, and deacons. ' ' Now, if the form of church government rest on no other foundation than ancient and apostolic practice, it is humbly sub mitted to a consideration whether Episco palians will not he thought scarcely deserv ing the name of Christians, should they, rather than consent to a temporary devi ation, abandon every ordinance of positive and Divine appointment." Lastly, Bishop White defends his view as to -the "lawfulness of deviation (from Episcopacy,) in cases of necessity," by quotations from such " writers in defence of Episcopal government'' as rank among the most respectable for their authority." He first quotes from the "venerable Hooker :" " This accomplished writer, after assert ing with great zeal the authority of Epis copal government' makes the following ex ception : " When the exigence of necessi ty dote constrain to leave th3 usual ways of the Church, which otherwise we would willingly keep; when the Church must needs, have some ordained, and neither hath nor can have a Bishop to ordain ; in case of such necessity the law of God hath oftentimes aud may give place ; and, there fore, we are not, simply and without ex ception, to urge a lineal descent of power from the apostles by continued succession in every effectual ordination." From Archbishop Usher : " In a letter to Dr. Bernard, he writes thus : In places where bishops cannot be had,the ordination of presbyters stands va lid." From Archbishop Crammer : " In the reign of Henry VIII., accord ing to Bishop Burnett, there were proposed by the King, to this great man, in con junction with other learned divines, certain questions ; among which are the two fol lowing, with the Archbishop's answers an nexed : " Question. Whether, if it fortuned a prince Christian to conquer certain do minions of infidels, having none but the temporal learned men with him, if it be defended by God's law, that he and -they should preach the word of God there or no, and also make and constitute priests there orni? HEFLUT, Editor. 11 Answer It is not against God's law; but contrariwise they ought indeed so to do; and there be historians that witness that some Christian princes and other lay men have done the same." " Qu'ition. Whether it be defended by God's law, that if it so fortuned that all the Bishops and priests of a region were dead, and that the word of God should re main there unpreached, and the sacraments of baptism and others unministered, that the king of that region should make U'uh ops and priests to supply the same or no ? ' Answtr. It is not forbidden by God's law." " he above may be offered as the opin ions not only of Cranmer, but also of most of the eminent bishops, and other clergy of that period." The Bishop concludes the quotations with tho following pertinent remark : " On the credit of the preceding names, the author rests this the last part of his subject : and if his sentiments should meet with an unfavorable reception, he will fiud no small consolation from being ia a com pany so respectable." " Waiting for the succession I" Think of it, while sinners are perishing for the gospel, and churches vacant. Bishop White and his brethren may have got the fabulous thing called" the succession1' since, but they might have waited till dooms-day for the reality." The apostplie practice is well. Metho dist Episcopalians have that too. But the idea of" succession" tends to corrupt, and mystify, and destroy the benefit of the practice ever running into sacramenta rianism. We are happily rid of it. "Tho succession" was not worth our waiting for; and, what is more, we devoutly pray that it may neverover take us. It has done incalculable mischief to those who have had any thing to do with it. To the Protes ant Epicopal Church it has been a plague. The fact of succession cannot be sustained, with any approach to historic certainty ; and, therefore, many sound minds are driv en away from the Church that lays stress on it. The idea runs off with many weak minds, making ecclesiastical coxcombs of them, and carrying them to High-Church-ism, Romanism, aud worse bringing-up places. " Tactual communion ' what a taking fiction to sentimental souls T How it draws away from the inward to the out ward, from heart .jircumcisiou to fleshly ! May their idle and pernicious dogma of " succession" nver get iu among us. If there was danger of the infection, we would sooner have our miuistry vaccinated against it than against the small-pox. Xaslnille Christian Advocate. Farmer's Daughter. Miss L. Virginia Smith that was, Mrs. French that is, the crinoline editress of the Southern Homestead, gives the following excellent advice to farmer's daughters. Althoug intended for rural districts, it is applicable to young ladies whose fathers are not farmers. A young girl who happens to be the daughter of a real, genuine farmer, should consider herself particularly fortunate. Her position ia one of which contains all the elements which go to make a lofty char acter, it is calculated to briug out all the energies, to develop' all the natuara! gifts, and in time, with proper guides, to wake her one of the greaest women in the world. If there be in life oue situation above all others where the daughter may grow up healthful, beautiful, useful, graceful, in te'ligent, and pure, that situation I be lieve to be as one of the household band in the home of the honest and independent farmer or planter. I would say to young' girls whose lives have fallen in such " pleasant places," do not undervalue your, peculiar advantages. You are the "high ly favored among wouien." Tbe circuvn-. stances in which you are placed are auco as are best calculated to develop your pow ers in a threefold form, physically, mental ly, and morally. . I would have you value your advantages, improve every one of them to tho utmost, and place a propor estimate upon yourselves. . You have eve ry opportunity to make yourselves noble, beautiful, intellectual, and useful women ; do this then, and each .in her own person, assert tho dignity of labor. Consult your parents, and form for yourself a purpose in life. They place before your brother some aim, some standard, some goal which his exertions ara to reach; why not then give voa something to live for also ? Why should you be the only cypher in the fami ly ? When you h ave finished school, don't for one moment believe that you are edu cated. Don't dress np in your six flounc es, etc., and sit down on the parlor sofa, waiting for that young clerk at Ketch u in & Cheatum's to call round. No, let him show off his laces, embroideries, etc. , etc. , and wear them too for all you care about it. Remember, that let others do as they will, as for you, yon have something else to do than to sit down,, fold your white hands, and wait to be married. You have an influence in society to wield, duty as a daughter, and perhaps as a sister, to per form, and then you must not forget your- . self, for you have a mind to be cultivated, health to be guarded, a heart to be educat ed, and an immortal soul to be saved. Is not this a great deal of work ? Yes, trust me, if you only go about it, with a will you will find very motneat employed, and ev- $1.50 a year, in advance. - . ' ' -U ery day too short for the accomplishment of all your duties. You know how much you can assist mamma in all her varied de partments of domestic economy, the dairy, the poultry-yard, the store room, the sew ing basket, the garden, the shrubbery, and twenty other things over which'her watch ful eye presides, but while doing all you can for ner, please don't neglect papa. Now I see you smile incredulously, saying to your nice little self. Why, what in the world could I do for papa? O ! a great deal, if you will assume the responsibility. Besides preparing some refreshing delicacy when he comes in, as he expresses it, " hungry as a hawk," or singing him a sweet song when his mind is over-tasked, you can talk with him, and learn of him about his nelds, his stock, or his bi you can read to him his agricultural booki and papers, (for there Is a good deal of head work in farming,)and thus' improve your own mind while adding also to bia knowledge. Suppose, then, that someday he is called off on important business, though it is in the hurry of harvesting, he quietly takes his seat in the can, and goes on bis way rejoicing. An ! squire, glad to sec you, but how in the world aid you get up to town ? this is your business season is it not ? The old man smiles, a deep light flashes in his blue-gray eyes is it pride, or love ? as he quietly replies : Yes sir, it is, but my Mary will attend to that. O I wouldn't you glory in that ! I would. I can see no necessity in the world for your troubling yourself about marriage, but if Harry Thornton, that intelligent, handsome, and successful young man will keep on coming to consult your papa about this or that, always contriving, by the vray, to terminate his consultation with a ride, or a Ute-a-iei with papa's " Mary," why then you needn't be surprised, on some fine evening, to hear yourself " re spectfully solicited" to become Mrs. Har ry Thornton. Then I wish you to remem ber that marriage is only a question of will with you, not a necessity ; your good par ents are not at all anxious to get rid of such a sweet, sensible, brave, and beautiful child; and you, if you don't think you have a " call" to become a wife, have been too well educated to fear the name of " old maid." But if you love Harry, and your will is won, (which for his sake, poor fel low, I trust is the case,) then like an hon est, dear little girl as you are, having far too much love for your lover, and to much respect for yourself to " flirt," say Yes" immediately, and heaven bUssyou both. Eating-Meetings. Those who knew that great man, Ilezc kiab G. Lejgh, of the North Carol ian Con ference, need not be told that he uttered strong sayings. lie was " a good liver," as the phrase goes, and owned it. Once, drawing his friends around a groaning and hospitable board, he began, " Eat with thankfulness, and cat enough. David thanked God because he filled hia mouth with ' good things, and so do I. I don't believe tbe Lord made all tho good thing!) just for fools and knaves." . But who, in the day when oar renerv ble friend preached great sermons, ate strawberries and cream thankfully, and felt kindly to all mankind who dreamed that by the year 1859 eating would be in troduced into the social liturgy of respec table and learned secU . in this practical America t The English have long had their religous tea-drinking aud their breakfast prayer meetings. Once we ask ed our foreign correspondent to describe to our readers how thty were carried on. but he has never done it perhaps has not been invited to one of these occasions. The New York eating-meetings were very popular last month, and well attend ed. Few excused themselves. The best speeches wero inado dry toasts abouuded, convivial nature was gratified., thero went songs and wit helped digestion. Different denominations met in representative mem bers, and over bread, and cheese, and nuts, and cold meats, and confectionary, drew the bonds of human fellowship closer, that the hooks apd eyes of other fellowship might be joined. Even our Baptist breth ren were almoet persuaded info orn com munion. Those who wer admittod pro fessed to have their charities warmed aud their souls enlarged. Vhen th'ellev. Mr. Scott, an IriifhAi. leyan, was in this country, his brethren of 'tho North got up oue of these eatinuie tings in his hoimr. Tbe quaint John H.t sey, who used to walk to hi preaching places because pride rode, who wore no buttons on his coat or band on hin hat, because they were needless luxuries, ban reproved the feasters, like another Nathau. He has written a letter about it. and wautf to know if the poor, lame and blind, were invited. Dr. Bond, of Baltimore, who was there, thus acquits himeelf : " God gave us a social propensity, and a tolerable appetite, and filled the earth and sea with good things, and converted sinners and made them good company, and it would be very ungrateful not to onjoy what our Heavenly FatI cr has so bene re cently given. When the brethren in New York shall give another dinner of the kind we hope they wil! invite ua again, and if Bro. Hersey will go and se the truth, in stead of imagining evil, we are inclined to think he would not be so much afraid of ' tho sword.' What a notion that is, that the good Father would fall with a sword upon his children, assembled in all inno cence, around his own table, and rejoicing iu him as the giver of all good ! Brother Hersey has never taken a look at God through a kitchen, garden, or a fruit tree, or a poultry-yard, or a flower-bed. " With regard to the facts. Brother Hersey is mistaken in an essential particu lar, rio toasts were drunk. Tho re was nothing but dry toast.' No drink stron ger than coffeo was furnished. To our knowledge, (though we are not sure,) we did not touch any unclean thing,' and a to being separate from sinners,' we sat be- ' tween Dr. Murrsy (Kirwan) and Dr. Bangs." Xath. CA. Advzate.