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PUBLISHED WEEKLY BY A COMMITTEE OF MINISTERS FOE. THE METHODIST EPI SCOPAL CHURCH, SOUTH. RUFUS T. HEFLIN, Editor.
RALEIg'h, THfURDAY. DEC EMBER 15, 1859.
$ 1.50 a year, in advance.
VOL. IV NO. 40.
m A T 17 A I A
63 11 I El II II A II
ORIGINAL
For the X. C. Ch. Advocate.
California Correspondence.
Mr. Editor: Your readers may feel
some interest in learning that the Cauipbel
lite heresy in tuis State is being uumasked
A debate recently came off at Yaeaville,
which continued for several days, and re
sulted gloriously for the truth. It was
conducted by Rev. W. R. Gober, on be
half of the Methodists, and Messrs. Bur
nett and Pendergrass for the Campbelli es.
One of the points discussed was, "baptism
is for the remission of sin.-," in support of
which, it was affirmed, that under the Mo
saic dispensation, the blood of beasts made
an atonpnieDt &r t'"i people, and the doc
tine without the shedding of b'ood there
is no remission of sin," had reference to
that dispensation, and not to the present,
baptism being now for remission ? Thus
the blood of Christ is made of no effect.
The doctrine of the direct influence o
the Holy Spirit was also debated ; but
that which most opened the eyes of the
people was an incident that occurred. The j
r.ulnit was occurL-d on alternate evenings !
by the Campbelli'e ministers. One eve
ning, after preaching, they invited those
who wished to uuite with their church on
"profession of faith ' 30 come forward. A
young man who had been previously awa
kened, mistaking the call for an invitation
to the "mourner's bench," wont forward,
and on being asked if he desired to join on
profession, replied, "no, I feel that I am a
sinner, and I want you to pray for me."
Here was a dilemma, and a long consulta- j
tion was held among the Camptellite prea- j
chers, as to whether they ought to pray for
him or not ; their leader affirming that
they ought not, as it would be attributing
virtue to the mourners' bench and that
would be popish ! During this consulta
tion the "outsiders'' kept calling out,
turn him over to the Methodists, they
knew what to do with him." At length
they concluded the best way to get out of
the scrape was to resign the altar publicly
to the Methodists, who '..hereupon poured
into it, an l for sometime, in fervent pray
er, presented the case of the poor sorrow
,ir..i th. i:k rcy seat. Father P'isher
bein? called on to load in prayer, prayed
for all present, including the Campbellite j
teachers. At the close of the prayer, one !
of them rose up and remarked, "that they !
did xpt wish to be insulted by being prayed
for, feat they could pray for themselves,
&e."
I think the infidel tendency of Camp
bell ism is bettor understood than ever be
fore. During, and as a result of the dis
cussion, ehvea persons joined the M, E.
Church, South, two of them b.ing, as I
was informed, converts from Campbell
ism. Let me change the subject, and send
you the substance of a paragraph that re
cently appeared in one of the secular pa
pers published at Shasta city, which con
tains from five hundred to a thousaud in
habitants :
"We see that the Conference of the M. j
E. Church, North, has not seiit us a minis
ter this year. We aru glad of it. W e
hops they will always trc-it us in the same
way, unless they can send us a man who
will not always be talking and preaching
about niggers, and the sin of slavery, in
staad of sinners and the slavery of sin."
I quote this, to let your readers see that prea
chers who carry abolition politics into the
pulpit, are not well received, at least in
tome places in California.
A heavy immigration has poured into
this State this season. It is of the right
port, consisting largely of families who in
tend to settle in our extensive valleys.
There is room for more of the right sort.
Crops the past season, in many parts of
California, were excellent. Wheat is sel
ling at 74 cts. per bushel as cheap as in
the Old J"ort7i itself. Immense quantities
of wheat are still on hand. Our granaries
and warehouses are full to overflowing. It
is rscommended to export to Australia and
the Pacific Islands A heavy rain fell
within the last few days, and we suppose
the rainy season has set in.
California is improving The late State
Fair held in this city, is said by competent
witnesses, in the exhibition of fruits, vef
ctahles, mechanical and agricultural implement-,
works of art, &c, &c, to have
surpassed similar fairs, even in New York.
The Sacramento Valley Railroad is being
extended from Folsome to Auburn, and the
Road from Maryeville to Vallejo is being j
graced, the iron for whose track is on the !
way hither. So at least it is stated. This
road wi.l connect San Francico, almost !
immediately with Marysville. J
The most marked attention is l eincr di- !
rected of late to the subject of education. !
Nearly all the protectant denominations !
have schools or colleges under their confiol, !
or contemplate starting operations in this j
dircetlOli soon. I
The influence of the church is being ex
tended constantly and men arc returning
the old hind mark.--, uuJ people begin
to feel at home here. The charge of being
afutii country, in a bad sense, I trust cau
not long be preferred, truthfully, against
California. J. C. S.
Sacramento City, Cal., Nov. 8th.
For the X. C. Christian Advocate.
Discussion on Baptist!!.
Rev. R. T. IIjeflix.
Dear Brother : In view
of the editorial in the Biblical Recorder of
Nov. 24, relative to the "Discussion on
Baptism between Rev. T. W. Moore and
Elder G. W. Purefoy," you will please
say through the Advocate,
1. As my object in calling Mr. Purefoy
to answer for his sermon preached in Per
son on baptism was effected, by exposing
the sophisms and misquotations of this en
emy of Methodism, I feci very little con
cern whether I meet him again.
2. As to the "Baptist cause gaining a
much stronger hold on the community
where the discussion was held," I am very
willing to allow Mr. P's friends who were
absent te exult, until from some impartial
hearer they shall learn the truth. In this
connection, suffice it to say that several,
who before the discussion were vacillating
have since come forward and joined the
Methodist Church. It has also, so far as
I can leirn, stopped the importunate efforts
of proselyters that had heretofore spared no
efforts to build in this way a Baptist influ
ence. 3. When the good people of Person
will again so far endorse the character of
Mr. Purcfov which was excellent, so long
as lie tina iwuina tlie curtain by giving
him another hearing. Or the Baptists in
Person declare themselves willing to arain
rest their cause in the hands of a man who
while defending Bap'ist ground, made his
argument which lasted several days, first
and last of the opinions of men, and
when this had been shown to the preju
dice of his course, excused himself by sav
ing in his last speech he "had just come
to his Scriptural argument." Or when by
calling agan for his assistance, the Person
Baptists shall endorse the fairness of the
man, who, according to the concessions of
the intelligent of his own part', failed to
clear up fuss nrsonotunons or pctio-tapu'.i
works ; then Mr. Purefoy may consider his
challenge accepted, and I will promise to
do more effectively the work of exposing-
sophistry and its concealed error.
J-W. MOORE.
SELECTIONS.
From the Montreal Witness.
A Time to D:iiice.
BY A CLEKGYMAX OF THE CUCRCII OF
EXGLAXD.
A clergyman who had been suspected
of having improperly interfered iu influ
eneir g some of the young people under
his'pastorial charge to absent themselves
from a ball that took place in his parish,
received in consequence the following note:
Sir, Obey the voice of Scripture.
Take the following for your text, and con-
tradict it. Show in what consists the evil
of that innocent amusement of dancing.
Eccl. iii. 4 : "A time to weep, and a
time to laugh ; a time to mourn, and a
time to dance."
A True Christian, but xo Hypocrite.
The following reply was immediately
returned by the clergyman :
Wy Dear Sir. Your request that I
would preach from Eccl, iii, 4, I cannot
comply with at present, since there are
some Christian duties, more important than
dancing, which a part of my people seem
disposed to neglect. Whenever I perceive,
however, tbac the duty of dancing is too
much neglected, I shall not fail to raise a
warning voice against so dangerous an
omission. In the mean time there are
certain difficulties in the text which you
recommend to notice, the solution of which
I should receive with gratitude from a
True Christian."
My first difficulty respects the time for
dancing ; for although the text dee'arcs
that there is a time to dance, yet when
that time is, it docs not determine. Now
this point 1 wish to ascertain exactly be
fore I preach upon the subject ; for it
would be ciiminal, I conclude, to dance
at the wrong time, as to neglect to
dance at the right time. I have been able
to satisfy myself in some particulars when
it is not "a time to dance." We shall
agree, I presume, that on a Sabbath day,
or at a funeral, or during the prevalence
of a pestilence, or the rocking of an earth,
quake, or the roaring of a ihunder storm,
it would bfe no time to dance. If we were
condemned to die, and were waiting in
prison the day of execution, this would be
no time for dancing; and if our feet stood
on a slippery place beside a precipice, we
should not dare to dance,
But suppose the very day to be ascer-
. wbnlo Anv. or nnlv n rwrt:
to be devoted to this amusement? And if
a part of the day only, then which part is
" the time to dance?" From the notori
ous effects of night gatherings, in all
ages, both upon morals and health, no one
will pretend that the evening is "the time
to dance ;" and perhaps it may be imma
terial which portion of the daylight is de
voted to that innocent amusement. But,
allowing the time to be ascertained, there
is still an obscurity in the text. Is it a
command to dance, gr only a permission ?
or is it merely a declaration of the fact,
that, as men are constituted, there is a
time when all the events alluded to in the
text do, in the providence of God, come to
pass? If the text be a command, it is of
universal obligation; and must " old men
and maidens, young men and children,"
daice obedience ? If a permission, does
it imply a pciirsision also to refrain from
dancing, if any are desposed ? Or, if the
text be merely a declaration that there is a
time when men do dance, as there is a
time when they die, then I might as well
be requested to take the first eight verses
of the chapter, and show in what consists
the evil of those innocent practices of ha
ting and making war, and killing men,
for which it seems there is "a time," as
well as for dancing.
But there is still another difficulty in the
text, which just now occurs to me. What
kind of dancing does the text intend ? for
it is certainly a matter of no small conse
quence to a "true Christian" to dance in a
Scriptural manner, as well as at the Scrip
tural time. Now, to avoid mistakes on a
point of such importance, I have consult
ed every passage in the Bible which speaks
of dancing, the most important of which
permit me to submit to your inspection.
Exod. xv, 20, " And Miriam the pro
phetess, the sister of Aaron, took a tim
brel in her hand, and all the women went
after her, with timbrels and dances." This
was on account of the overthrow of the
Egyptians in the Red Sea.
Judges xi, 34 : The daughters of Jep
thah " came out to meet him with timbrels
and dances." This also was on account
of a victory over the enemies of Israel.
Judges xxi, 21 ; " The yearly feast in
Shiloh was a feast uato the Lord, in which
the daughters of Shiloh went forth in dau
ces," This was done as an act of religious
worship.
ed before the Lord with all his might."
But the irreligious Michael " came out to
meet David, and said, How glorious was
the King of Israel to-day, who uncovered
himself to-day, as one of the vain fellows
shamelessly uncovcreth himself.'' Danc
ing, it seems, was a sacred rite, and was
usually performed by women. At that
day it was perverted from its sacred use,
by "vain fellows," destitute of shame.
David vindicates himself from her irony,
by saj-ing, "It was before the Lord," ad
mitting that, had this not been the case,
her rebuke would have been merited.
1 Sam. xviii, 6 : on account of the
victory of Saul and David over the Philis
tines, " the women came out of all the
cities of Israel, singing and dancing."
Psalm cxlix, o : " Let them praise his j
name in the dance."
Psalm xxx, 11 : " Thou hast turned for
me my mourning into dancing." The de
liverance here spoken of was a recovery j
from sickness, and the dancing an expres
sion of religious gratitude and joy. J
Exod. xxxii, 19: " As soon as he came
nigh into the camp, he saw the calf and
the dancing." From this, it appears tha
dancing was a part also of idol worship.
Jer. xxxi, 4 " O virgin of Israel, thou
shalt ag-un be adorned with thy Sabrets,
and go forth in the dances of them that
make merry." This passage predicts the
return from captivity, and the restoration
of the Divine favor, with the consequent
expression of religiuus joy.
Matt, xi, 17: "We have piped unto
you, and ye have not danced ; we have
mourned unto you, and ye have not lament
ed." That is, neither the judgmeuts nor
the mercies of God produced any effect
upon this incorrigible generation. They
neither mourn, when called to mourning
by His providence, nor rejoice with the
usual tokens of religious joy, when His
mercies demand their gratitude.
Luke xv, 25 : " Now, his eldest son was
i in the field, and as he came and drew nigh
unto the house, he heard music and dancs.
ing." The return of the prodigal was a
j joyful event, for which the grateful father,
according to the usages of the Jewish
Church and the exhortation of the Psalm
ist, " praised God in the dance."
Eccl- iii, 4 : " A time to mourn and a
time to dance." Since the Jewish Church
knew nothing of dancing, except as a re
ligious ceremony, or as an expression of
gratitude, the text is a declaration that
the providence of God sometimes demands
mourning, and sometimes gladness and
gratitude.
Matt, xiv, G : " But when Herod's birth
day was kept, the daughter of Herodias
danced before them, and pleased Herod."
In this case dancing was perverted from
its original object to purposes of vanity
and ostentation.
Job xxi, 7, 11, 13, 14, 15: " Whcrc-
' fore do the wicked live, become old, yea,
they are mighty in power ? They send
forth their little ones like a flock, and
their children dance. They spend their
days in wealth, and in a moment go down
to the grave. Therefore they say unto
God, Depart from us ; for we desire not
the knowledge of thy ways. What is the
Almighty, that we should serve him ? and
what profit should we have, if we pray
unto him?" Their wealth and their dan
cing are assigned as the reason of their
saying unto God, " Depart from us," and
of their not desiring the knowledge of his
ways, or of serving bin, or praying to
him.
From the preceding qii'.-.tionM, it wjU
sufficiently appear
1. That dancing was a religious act,
boh of the true and also of idol worship.
2. That it was practiced exclusively on
joyful occasions, such as national festivals
or great victories.
3. That it was performed by maidens
only.
4. That it was performed usually in the
day time, in the open air, in the highways,
fields, or groves.
5. That men who perverted dancing
from a sacred purpose were deemed infa
mous. 6. That no instances of dancing are
found upon record in the Bible, in which
the two sexes united in the exercise, eith
re as an act of worship or amusement.
7. That there is no instance upon record
of social dancing for amuseni?nt, except
that of the " vain felbws" devoid of shame,
of the irreligious families described by J ob,
which produced increased impiety, and
ended in distruction; and of Herodias,
which terminated in the rash vow of Herod,
and the murder of John the Baptit.
I congratulate you, sir, on the assured
hope which . you seem to have attained,
that you are a " true Christian," and on
the meekness and modesty with which you
have been able to express it ; and most
sincerely do I join with you in the con
demnation of all " hypocrites."
I am affectionately yours.
X. Z ,
Minister of the Church of England.
f"4E :ii n at TriiiKipha ST 31ot!s
It is deeply interesting and not unin
structive to trace the constant recurrence
and seeming relation of these two facts
throughout the history of our Church. If
her statistics are reliable, and her reported
converts in an average proportion genuine,
then has Methodism done more to elevate
and save the race than any other agency in
the great field of moral enterprise within
tne same time. She has built more chur
ches, established more schools, published
more literature, reclaimed a greater num
ber from vice, and nurtured, trained, and
finally dismissed from her bosom for the
heavenly state a greater number of souls
than perhaps even any two Churches with
in the same period.
And yet how great have been her trials
from first to last. It is doubtful whether
more space is occupied by intelligent and
faithful historians in recounting her tri
umphs or in relating her sorrows. Her af
flictions have proceeded both from within
and without.
Those from without occurred mainly in th'i
earlier stages of her career ; mainly, I say,
yet not all. She mingles too much with
the masses, and has too many of her re
claimed though infirm members in her fold
to be of much esteem among those who af
fect caste and prate of "good society."
Cardinal Granville, who had a great con
tempt for the populace, used to say, "that
vile and mischievous animal, the people "
The old Jesuit has his sympathizers, in
this respect, in every part of the land.
Such men are of course against us, and
not unfrequently greatly annoy and deep
ly afflict us ; but these afflictions "are not
worthy to be compared with" the suffer
ings which were endured from without by
the heroic fathers of Methodism.
But her severer trials are those which
proceeded from within, and these continue
unto this day. They are, in a measure,
the result of her position and policy, and
the only course which promises large ex
emption from them in the future she adopts
at her peril ; for it would exhibit servility
to Pharisaic sentiment, and recreance to
our Lord Jesus Christ. We do not un-der-rate
the grace of God when we say
that it seldom eradicates all the effects of a
neglected or vicious education ; and as the
world now goes, three fourths of society
come upon the stage of responsible life, suf
fering from these disadvantages. Among
this class has Methodism achieved her
wondrous victories. This has been effected
only by that simplicity of manner, fervor
of spirit, and untiring perseverance which
the constraining love of Christ inspires.
When the "Tongue of Fire" and the "Pow
er frnm on High" are discarded for other
measures, the fruit which have so long
gladdened and peopled heaven will infalli
bly cease.
Yet while our Church occupies her pres
ent field, and persists in her present policy,
her trials in a measure will remain as an
unavoidable concomitant. ' 'The Wesley
an body," says Dr. Hamilton, of London,
" is the great absorbent of warm hearts
and fervid spirits. Sanguine and enthusi
astic natures, through the grace of God,
make the best evangelists. But the pre
dominance of the emotional element is not
without its inconvenience and its perils, for
it aggravates the task of the governing
body, and renders periods of internal com
motion vehement and almost volcanic."
But the masses have incomparably more of
the emotional than of the reflective element
and that Church that takes her position
among them as Christ did, must, while so
ciety remaint what it o- is, accept tie
trials with the triumphs of her mission.
These facts teach us a number of useful
lessons.
1 That we should be careful how we ac
cept of the tempting invitations of society
to come up higher. Should we,
"To soothe the holy throng,
Soften the truth or smooth our tongue,'
We might attract a class of hearers who
would don the Christian profession, while,
in many instances, their secret vices would
remain undisturbed by our liquid senten
ces. Meanwhile, for the want of direct,
earnest, and pungent appeals, the rougher
but more honest natures in society would
remain unattractcd and unsaved. "The
greatest good to be the greatest number'
is accomplished by following the footsteps
of Christ among the "common people."
2. Our Church difficulties should secure
us the sympathies of all good men. Many
escape our trials, while no small portions
of their increase is the product of our la
bor. They grow with our growth and
strengthen with our strength.
3. We learn, also, the advantages of an
itinerancy and its indispensable accompa
niment, a g-eneral superintendency. In
this way only can the field and the laborer
be adjusted to one another : Men of fer
vor and fire where society is unenterpris
injr and lethargic ; and where it is restless
and inflammable, men of dispassionate
minds and sound discretion.
4. Final!-, the importance of general
education, to develop in better proportion
the elements of our nature; not to promote
stoicism, but to bring the emotional into
by proper early culture "prepare the way I
of the Lord.'' Christian Advocate and
Journal.
A Gem.
In the New Hampshire Sunday School
Convention, as reported in the Boston
Journal, Rev. Mr. Marshall, of Manches
ter, said that he had a relic to show them
a gem from the green island of the
sea. lie introduced to the audience Ann
Ban ford.
An aged lady stepped upon the platform
a comely woman in black. She spoke
out in a clear loud voice: "It gives me
great pleasure to be here, and to stand be
fore you. When I was a child, four years
old, my father led me and my twin broth
er by the hand to Sunday school. I at
tended the first Sabbath school that Rob
ert Raikes established in the north of Ire
land ; that was seventy-five years ago. I
shall be seventy-nine next Christmas. I
was a scholar at four years of age, and
have been in the Sunday school ever since,
when I have been able to" go. I love the
Sunday school, and I have often thought
that if it wasn't for disturbing the children,
I should like to die there. Oh, it gives
me great joy I can't tell you how great
to see so many brothers and sisters here
talking about Christ. You never will
know how great and glorious your work is
till you get into the eternal world. I have
been a member of the church fifty-nine
years. I was baptized by Charles Wesley.
I love the church, and I am not ashamed
to stand up before the whole world and tell
of it. When I was a little girl, sitting on
tho cricket at my mother's feet, I learned
a bymu. I couldn't spaek plain then, but
I can remember the hymn. Should you
like to hear it, children ?" (Yes, yes.)
She repeated, with great effect, that sol
emn hymn of John Newton's,
"Dav of Judgment ! day of wonders !
Hark! the trumpet's awful sound !"
"Nothing gives me so much pain," she
continued, "as to see parents go out of
church and leave their little children , who
stay in the Sunday school ! Is it right ?
No. My father did not do so. He joined
the church when he was eleven years old ;
he lived to be one hundred and five, and
never was a backslider. He always went
to Sunday school. Every night before I
go to bed I read a chapter in the Bible,
and oh, it is so precious. Children, we
shall not meet agaiu till we meet at the
judgment. Oh, may I meet you all in
heaven. Farewell till then."
The simple, plain, unaffected address
filled every heart with emo'ion. The row
of reverend meu occupying the platfoim,
and the whole audience were affected to
tears. It was one of the noblest testimo
nials ever given to the worth of Sunday
schools.
Philip Bruce.
A TRUE STORY.
A long time ago near the close of the
American Revolution, a young man tall in
stature, with jet black hair, which reached
down and curled over his shoulders, by
the name of Philip Bruce, feeling himself
called to preach the gospel to a ruined and
sinful world, left his beautiful home, in
Wake county, N. C, to attend the far off
Conference that was to be held by Bishop
Asbury in Baltimore. Bidding adieu to
father, mother, sisters and brothers, but
thinly clad and it approaching winter, and
having to travel through a country but
tbinly settled by the whites, all alune, he
set out to hazard all consequences. His
faith was strong, and he went on his way
rejoicing. At times it was impressed on
him (as by a voice,) young man you had
better go back to your father, you will be
killed by the Indians; you are not capable
to preach. He knew the well known voice,
h had often heard it before. To think of
retracing his steps he could not ; the voice
came to him again and again, inasmuch
that he became exceedingly timid and
alarmed ; he knew his expedient was in
prayer, rode off a distance, alighted from
his horse got down on his knees, and pour
ed out his soul in prayer, and became hap
py, and the tempter left him ; he had
great faith in nrayer. Our wearied traveler
pursued his journey over hills and moun
tains, until he arrived to a town (we now
call Whceleng, or Pittsburg.)Riding along
the streets, he was accosted by a well dres
sed lady, who saw him: " Bro. Bruce, is
this you ? Where are you going ?" " To
Baltimore Conference" ho replied ; get
down and come in the house ; you are too
thinly clad for the climate and season. "
Rejoiced at hearing a voice that seemed to
sympathize with him in a strange land, he
alighted from his horse, and went in. She
sent off for a tailor who took his measure,
and in a short time had him a handsome
suit of Broadcloth clothes made. " Broth
er Bruce, how much money havcj'ou?"
he replied, " I have a dollar in my pock
et." She sent for the Steward of the place,
and had his pocket replenished "vith mon
eT. He said she was to him like the good
Samaritan, and in a fo.v days ho pursued
ti! inm-nov roioeinr and praising God
for a good friend in so strange a country.
He lived long afer this in the cause.
" Bishop McKendrec was ordained by the
laying on of hands of Philip Bruce, and
Bishop Asbury,") and died in the year
1828, in Lincoln county, Tenn., and was
buried near tha mouth of Bradshaw creek,
by the side of the writer's father and
mother. Memphis Jldvocutc.
W. C. B.
When is the Centenary of Ameri
can Jtfethodism ?
The preface to our Discipline says that
' in the year 176G Philip Embury began
to preach in New York, and formed a so
ciety;" that "the first church was built
in New York in 1768," etc. These dates
have led many to suppose that several
years remained yet before our hundredth
anniversary, and, therefore, to de'ay any
preparation for its suitable celebration.
There can, however, be now no doubt
that both Strawbridge and Embury came
over from Ireland and began their Meth
odist labors on the New World in the year
17G0. Embury was discouraged after
some attempts in New York; an intermis
sion occurred in his labors, and in 1766
he resumed them with success ; but Straw
bridge persevered, and Methodism had
really begun in the New World, never to
end, we believe, till the world burns up.
The true contenary of Methodism is the
year 1860. Dr. Roberts, of Baltimore,
has fully demonstrated this fact from local
as well as general documents, and other
evidence. The lateLocal'Prnaehers' Con
vention, at Baltimore, appointed a com
mittee to consult the General Conference
respecting measures for its due observance.
It is a happy coincidence that the Gene
ral Conference meets in this grand epochal
year. It will be, not, indeed, the centen
nial General Conference, but it will be the
centenary General Conference. Its char
acter should be impressed with the solemn
ity and grandeur of the fact. What a year,
what a session, would this be for rash or
divisive measures on the part of the su
preme assembly of our Zion. God forbid
it ! What hath God wrought tor us and
our land by Methodism ! The conference
should meet with singing and shouting, and
part to celebrate our centennial jubilee with
an undivided brotherhood and undimmed
prospects of that great future which God
proffers us.
We but refer, at present, to this great
anniversary in order that it may have
suitable anticipation by our Churches and
presses. It is time we began to talk and
pray more about it. Though ihe General
Conference should devise the programme
of its celebration, yet let suggestions, lib
eral and even giand, be made through our
organs. We have never seen that occasion
before, and shall never again see it after
1S60. Let us, then, signalize it with
doings compatible with its high and sol
emn interest. Ch. Advocate and Journal.
Moral Influence of a Good
Horse.
The Northern Advocate in recommen
ding good horses to traveling Methodiit
preachers, says :
"If one watches the evident emotions
of the rider c f a fine horse, his first im
pression will be that the horse is the great
fosterer of pride. See how tho man glan
ces over the outlines of the beast, and then
looks around as if to at once court and dis
dain the eyes of all other men ! Hia sclf
esteeui is Oontaurean, and has sixie
My horse and I ! The English lady at St.
Helena could never appreciate Napoleon's
personel, seeing him near the aristocratic
Sir Hudson Lowe, until she saw him moun
ted. Then she felt that he was tho emperor.
A fine horse promotes checful, elastic
spirits. Willis says that of all exercises
for a consumptive and invalids, he has
found horse-back riding far best, but adds,
he must have a good horso and own it.
Then the noble animal sends a sort of
magic sympathy through every nerve of
his feeble rider. We have Been a trem
bling man of eighty years helped into the
saddle resuming the life and bearing of
his youth, as his kind and noble steed
stepped prouder under him. A good
horse is better and cheaper for an invalid
man or woman than weeks at springs or a
trip to the South.
Bat a traveling preacher knows best tho
moral aid of a good horse. Let him bo
going to an appointment, if his horse
springs under him with mettlesome cour
age, it stimulates the man. When faint
with labor, he mounts to return, tho strong
animal soothes him, as the cradle does an
infant. He can talk to his horse, and
fancy his flagging spirit comforted. Wo
have thought often, that God appointed
the horse as one of the minor comforts of
the itinerant. Tho lack of a horse is an
uncomfortable item of a station. It is also
to be noticed that our grand o!d pioneers,
Asbury. Leo, Garrcttson and Oartwright,
always make it a point ti be wc!l-inount-cd."
A Diliiculty Con
A gentleman, on being expostulated with,
on his own neglect to seek earnestly tho
salvation of his soul, excused himself on
the very common, but insufficient plea,
"That the Christian world was divided in
to so many Sects that ho should bo at a
loss to decide with which ouo to unite."
The reply he received was substantially
as follows : ' 'You greatly deceive your
.clf if yon regard this as a satisfactory cx-cu.-c
for an irreligious life. You make
th'it a primary which is only a secondary
question. There arc various sects which
have distinguishing peculiarities, but thcro
is a great foundation 'repentanco toward
God, and faith in our Lord Jesus Christ '
on which they are agreed. Now, your
first consideration should bo to get a safo
standing on that foundation, and then yon
will be able, without danger, more deliber
ately to determine with which sect to unite.
You nioy lose all, even the precious lifo
of j'our soul, if you wait in your present
perilous situation to settle this really sec
ondary question. Look at that vessel
trembling under the power of tho gale,
her sails rent, her seams opening, her
rudder lost, &nd she driven helplessly to
ward the rocky shore Of what are her
crew thinking ? Is it not the main and
absorbing object with every one to secure
a safe footing on shore ? Suppose one of
them, with death staring him in the face,
should refuse to make an exertion for his
safety, because he had not determined
whether he should be entertained at this
house or that which ho descries on the laud.
This is your case. Get to shore first, set
your foot firmly on tho rock, then you
may safely take time to decide to which
house you may repair."
A rartin? Ode.
Like evening shadows creeping,
Across the summer sky,
Come to our young hearts weeping,
The last, the fond good bye.
We list its tones in gadncsi,
While stealing on the ear;
We know that hours of gladness
With them will disappear.
As o'er the sea wave dances
The sun's bright golden rayj,
Hath all that life enhances
Illumed our youthful days.
Then ever, from the future,
A tearful sigh we'll give.
For thcc whose kindly nuituro
Have made it sweet to live.
Present and Fit tare.
It is strange that the experience of so
many ages should not make us judge more
solidly of the present and of the future, so
as to take proper measures in the one or
the other. We dote upon this world as if
it were never to have an end, and we neg
lect tho next as if it were never to have
begiiiuiijg.
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