ADYOCA
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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.