North Carolina Newspapers

NORT A DVOC ATE. PUBLISHED WEEKLY BY -A- COMMITTEE OE AIINISTEES FOR1 THE METHODIST EPISCOPAL CHU 1KMI, SOITI! "S T. IILTLI.V, I'i.iT-.i: VOL. V.--X0. 24. RALEIGH, NORTH CAROLINA, TUESDAY, JULY 3, I860. T i: it M s : lim lut.'.l. A KAK, IN ADVAXCK. Business Notice. The Xortii Carolina Christian Advocate, n organ oi.ihe General Conference, and of the Xorth Carolina Conference of the Methodist Epis copal Chun a. South, is published iu Raleigh, eve ry Tuesday morning. Pibscription-: $2 a year, in advance. All papers are discontinued at the expiration of the time paid for- ut'criWrs will be reminded of the time for renewal, and respectfully re quested to renew subscription, 4 a moss MARK upon their papers. All the traveling preachers are Agents ; open accounts are kept with them, upon condition of prompt settlements at Conference. AnrERTisiv : Per square of 12 lines or less first insertion,l. For each subsequent insertion, 25 cents. Business Cards of 6 lines or less, per an. $ fi 00 A square of 12 lines or lets, per annum, 10 00 All accounts for advertising aro due at the time of the first insertion, or when presented. ORIGINAL. REVIEW OF " THE SUFFERINGS BY A LAYUAX." OF CHRIST. NUMBER G. Rev. E- T. Heflin: In all that precedes, you perceive, that the argument has been so, constructed, as to show, that the reasonings of the " Lay man" on the main points at issue, are un sound. It will be my purpose now to show, in. That the doctrine of the Suffer ing of the Divinity of Chri.it, is ab surd. It might have been concluded from the fact of the unsoundness of the Layman's arguments in favor of the hypothesis of a buffering Divinity, that the entire system was erroneous, and that nothing more was necessary to lead to its entire repudiation: but if the system, based as it is, upon the sufferings of divinity, on account, as is sup posed, of the necessity of au atonement of infinite value, can be shown to be absurd, and that extremely so, then will it follow, that such a repudiation becomes a moral duty ; and that the whole system should be reiected. as having: the tendency to lead directly to heresy of the most danger ous character. Wlnle it is very important that we should be fully satisfied of the fact, that Christ did actually make an atonement for man's offences, it is equally so. that our views should be correct with resraru to the atonement itself. It is my purpose, in this number to show the absurdity of the Layman's doctrine on this very point ; and to prove its absurdi ty, I oner the following, to make this ap pear. It appears. 1. Fr,m all the forc-jroinar reasons, of fered in pV's 1 and 2. of this Review This .."-"V evident to every careful reader of ts . Vew. And this will be shown by f V -C .-derations iriven. as here iibtanc" As The nature of the law. and the ca pacity of human nature. In the Layman's remarks, the law is evidently considered as an infinite character. Now. I have demonstrated in part 1, that the Layman's views are entirely er roneous. This I have done by show ing. ( (1.) That human nature must have been considered as beiug in every respect very limited and finite, and thi refore, be ing incapable also, of producing an effect, by transgression, of an infinite nature. Effect and cause must always be consider ed as being of a like character ; and as man the cause iu this case, was finite, the f ffect, the guilt of sin, could not exceed in its nature, the quality and the capacity-of the cause: so. therefore, the atonement made, if any is required, could not have been in its nature infinite, because that would have been requiring and doing more than the nature of the case could equita bly require. (2.) It was shown also, that the re quirements of the law iu the case, were strictly adapted to the capacities of the nature upon which its demands were made. It required only the exercise of the capa cities of ' all the heart, all the mind, all the soul, and all the strength." and as these were exceedingly limited, it necessa rily followed, that no effect (either good r evil) could flow from these, greater than themselvrs, the cause." And from this it followed, that no atonement of an infinite character could be required, upon the ground of the violation of the law. The requirements of this law being adapt ed to the capacities of the nature to be governed thereby, demonstrated its finite character, and consequently, demonstrated also the erroneousness of the views of the Layman in every essential point in this particular, of his system. The consequence of this is. that it is absurd in the extreme, to contend for a snatter so erroneous in its principles, and th-nt that eyetem which was based upon such principles, muct be viewed, as setting up claims of thi must unreasonable, and therefore, absurd character, that can well he imagined. And now, as the system with its principles is so absurd, it follows, as a conclusion the most reasonable, that it is a moral duty resting upon us, to repu diate it entirely. Its absurdity appears also, 2. From the claims of law, and re quirements of justice. In this view, it would be absurd iu the extreme, to consi der the law claiming of divinity, what hu manity alcna was justly chargeable with: or for justice to require of it, what the law would not with equitable principles claim of it. This, however, would be the operation of both law and justice, upon the princi ples of the Layman's system ; for, if the law could only claim of humanity to make satisfaction for the violation of its precepts, and justice require that that sa tisfaction must be made according to the claim, it follows conclusively, that it would be singularly absurd to claim such satis faction of, and require from the Divinity, the sufferings and death necessary for the accomplishment of man's redemption. All the principles of the moral govern ment of God, with which he has made us acquainted, demonstrate that the very na ture offending, is required to make satis faction likewise. This is evidently declar ed to be the case in the xviiith chant, of . Ezekel especially, as well " as many other places. This is to be done either by punishment inflicted upon the guilty in person, or upon ' a substitute. 'The doctrine of substitution, nowhere, as far as I now remember, requires a sub ject of nature diffprin': fritn the nature for which it is a substitute. This is clear ly the doctrine of St. Paul, in Heb. x, and demonstrates beyond all controversy, that the law did make its claims upon hu manity, and that consequently, the require ments of justice were from that very na ture. It is upon that principle, 1. That the blood of bulls and of 'goats could not take away sin. And 2. That " A body was prepared for Christ." Here, then, we have it fully demonstra ted, that both the claims of law, and the requirements of justice were upon and of humanity. This evinces, beyond till controversy, both the erroneousness and absurdity of the Layman's system, which makes the claims of law, and the requirements of justice, both meet in the sufferings ana de.ith ot Dmuily. But as tue claim in fac t is on humanity, and the required sa tisfaction is from it, it follows, that to view it in any other light, is not only unreason able, but extremely absurd. 3. The absurdity of the Layman's system, also appears from the incongruity of a nature differing in every essential attri bute, suffering for the nature which justly deserved to suffer. The priueiplc of this argument is this : that in all legal transactions, the same na ture becoming indebted, must pay off that indebtedness ; or, by arrangements of law, the substitute (i.e.,. security) must be hu man also, and although it involves assum ed responsibilities, yet these are to be borne by the like human nature which originally contracted the debt. And if the being assuming the payment be inca pable of making good the entire matter, because of partial insolvency, it is not pre sumable, that an angel assuming the ad justment of this matter should do so by, and in his angelic nature ; but by enabling tlity human nature upon whom the claim rests by assumption, to do what it could not do without such aid. The security is al ways, in other words, a man or human be ing, that satisfies the claim. The Layman's system represents the case in Jhe following light : Adam by sin, involved the entire hu manity in an infinite debt. To discharge this, the divine nature of Christ assumed humanity, not that it sustained by the di vine might atone for sin, but that divinity itself might make the atonement, and this, because humanity, even in its inno ceney as he assumed it, was insolvent, (at least partially.) and therefore could not. St. Paul, however, represents the case quite differently, when he assures us, 1. That of Christ's divine nature God did not require au atonement by shedding blood. Ileb. x. 2. That animal sacrifices could not make the atonement. Heb. ix : x. 3. That in order that the divine na ture of Christ might offer a sacrifice, by vhicu an nteiicment could be male, lie assumed humanity, and by the offering up of that, the atonement was made. lleb. ii : fi-10. In this there is a suitableness, because the same nature sinning, is seen suffering, though innocent in itself; and is offered up by the divine to God the Father, as a " sweet-smelling savour." Thus, the congruity of God's system, demonstrates the incongruity of the Lay man's. Yours affectionately, PETERDOUB. -Moore Co.. X.C., May 3, 18GD. 'THE SER1I0X WAS VERY IRY TO-PAY." Few things arc more common than to hear remarks of this kind made bv mem- i bcrs ofa conregation.while returning heme from preaching on the Sabbath day. Home think it was very dry others that it was too Ions and another that it was very scattering. While still others think just the reverse. Now, what makes dry ser mons. hat causes them to be dull : And why this diversity of sentiment about the same one. ell it may be the Janitor the readier; he may not have the love of God burning on the altar of his heart as as he should ; he may be indisposed and does not feel like preaching; or perchance he did not study his sermons, as he ought to have done; hence he made a kind-fit' a ra idom shot. Rut then, whi.t were his surroundings? What" kind of a conirreoation had her And what was nis au lito: s doing while he was preaching? ere the' all attentive, wakeful, prayer ful and at peace among themselves ? If so, and still the sermon was dry and dull, he is without excuse we can make no ap 1 ogy tor him he ought to have preach well. Or were many absent from the sanctuary who ought to have been there? Were several who icere there, passing the time off in the' land of " nod?" And were many of them at dagger-points with their neighbors? Then the "beam was in thine own eye." The seeds were good; but fell among thorns, by ihe way-side, and on a rock. Like pouring water on a duck's back it slipjeloff. Now. if you want to hear no more dull and dry sermons, but a good one every time you attend church, I will tell you how to do it. When you enter the house of (tod, kneel down and pray hold up the hands of the minister by your pray ers while he is preaching; engage heartily in singing, and then pray as you go home, that tlie word preached may do good. Do this, aud you will always think, that the last sermon you hear, is better than any you ever heard before. TITUS. BOUNDARY QUESTION'. Mr. Editor : Since the pen of your former correspondent " Vox " has become still by some means of which the public is not apprised, the spirit of "Elihu" has become aroused to the contest. Your form er correspondent was very impetuous at first, and seemed to take things by storm. Rut, by some means his ardour has calmed down so much that we hear nothing of him any more, I must say for him, however, that while his impetuosity lead him into extravagant figurative expressions, yet the major part of his communication upon the whole, is worthy o; being endorsed by every Me thodist in North Carolina. I am aware that great excitement exists in various parts of Western North Carolina, over the productions of Vox, which appear ed in the recent numbeis of the Adnorate. But I know too that his article has not wholy produced that excitement. Much of it has been stirred up by the preachers of the South Carolina Conference, who are filling the circuits and stations of this disputed territory. Thry rav hard things of Vox to those whom they take for his enemies, when at the same time they are talking to his best friends. The members of the South Carolina Conference never will know the true feeiing of this western territory, until it is expressed in memorials to the General Conference. in addition to the arguments of Yox, I will add one more, in favor of a transfer : There are times of political excitement; and South Carolina is ever ready to leave the Union and set up upon her own res ponsibility whenever anything politically crosses her path. .Now-, suppose in one of her fits she leaves the Union and becomes an independent State. What would be the condition of the members on the North Carolina side ? They would be compelled to have a Passtport when they crossed the line! . ELIHU. SELECTIONS ACROSS THE CONTINENT. NO. XI. Gila City AceiJeiit The Colorado The Yumas Through the. Desert San F lipe Tcmaeula El Monte An. Old Mission Characteristics of the Catholic Missionaries. Gila City consists of a stable for stage horses and one upright pole-cabin. Its prospects for enlargement are not promis ing. Just after we passed, a singular ac cident occurred at this place. The horses, a team of six, on being hitched, commenc ed their usual manoeuvres, and plunging blindly and madly about, the leaders fell into an open well the next two soon fol lowed, and the wheel horses were saved by the cross-bar, which hung across the mouth. The poor brutes screamed in their terror and agony to extricate them was impossi ble, and the only remedy wastoshoot them, or leave them to die in lingering tortures. They were shot. About midnight we crossed the Colorado of the West. The river was fearfully swollen by the melting snows, and on the following day gave us no little trouble by its overflow. On one side is the City of Arizona, and on the opposite side Fort Yuma. Occasionally a steamboat reaches this" point, but neither agrieultuie nor com merce w it ever build a town, much less a -city, in this region. It may, perchance, be a wa3-station on the line of the Great Paoitic Railroad. After a dark ride of se veral hours, we reached Pilot Knob, a rocky elevation on the bank of the river. Here we were to breakfast and to make preparations for crossing the Great Desert. As we were to be detained an hourortwo, to relieve my cramped limbs I prospected around, and finally found myself in the camp of the Yumas. It was about sunrise the women were all up and diligently employed in pounding and rolling into a sort of flour the Mezquit bean. Large baskets filleil with this bean and other pods anil berries, were thick around them, and cat ,-ihts wuu protucts tUee vov out casts make their bread. The men were ly ing iibout many of them fast asleep oth ers just waking ud, stretching aiidyawning lazily. Neither party paid the slightest at tention to me. All were nearly naked save that a few of the men had, by hook or crook, picked up the cast-off garments of the soldier or of the passing emigrant. The dress of the women consisted of some kind of' bark split into ribbons, and tied a round the loins. The art'ele was a strange combination of the bustle and the hoop. Whether the arrangement was traditional coining down fromithe days of the fig leaf apron or imitative, the mark ofa pro 'gressivc Indian civilization, is a question I shall leave for the ethnologists to settle. One thing ought to be mentioned to the credit of these wild western ladies; they seem to be cleanly. One by one or two at a time they resorted to the river for their morning ablutions. They swam very fear lessly into the rushing current and frolick ed joy jusly in the water. Unbinding their long black hair they gave their heads a thorough scouring. The whole operation was performed with as much delicacy, as little exposure of the person, as in the same enjoyment by their paled-faced sisters at Newport or Cape May. Rut we must cross the Desert. The spreading river drove us several miles out of our way. With six fine horses we were soon in motion. The valley ofthe Colorado was once wide, and what remains is very fertile yet, alas! a mere wilderness of weeds and bushes. The tiller's hand has never stired its virgin soil. In a few years more the whole bottom will be covered many feet deep by the encroaching sands of the Desert. Within a mile or two, we reached the sand bank, which marks the beginning of the wide, wide dessolation. The sand is very fine, soft and loose, and the grade in going un very steep. The driver, aware of the difficulties ahead of him, on starting engaged a team of six fine mules to assist in drawing the stage up this ascent. I n loosing his leade -s a balky set and attaching the mules the stage was emptied of every one save Mrs. P. and the little girl, and an effort was made to go up. It was ''no go." The strength of four horses and six mules did not avail to turn a wheel. Trial after trial was made and it verily seemed as if we were located. The fretted beasts would sink to their knees in every eff i t to pull. Finally, we sent back to an encampment of wagons and procured another long chain, led the mules to the top of the hill where they could get some foot hold, and, havingmade all ready, amid the cracking of whips and the shouts of the drivers and helpers, the stage began to. move. The summit was gained and we all rejoiced. Oh, the dreariness ofthe scene around! Sand, sand, sand. Several of us, at' the driver's request, undertook to walk half a mile or more. The time was verging fast upon noon, the sky without a cloud, the sun fearfully hot, shining in full strength. Sinking at every step to the ankles in the faid, withal having been on very low d:ctfor about fifteen days, I fairly gave out. I thought of Jonah's gourd and longed for its shade. I thought of the spring at Sunshine, and pined and panted for one refreshing draught. But neither gourd or spring could I find in this lone wild. My body was a fountain of water, but the gushing streams exhausted rather than relieved. My tongue cleaved to the roof of my mouth. I was seady to faint and lay down on the hot sand to rest my failing limbs. I sympathized with the poor soldier who a few days before got lost on this arid plain, and in the anguish of his thirst slew his dog and drank the blood. By and by, the stage came up. I calied for the canteen and the miserable water was an elixir of delight. Bless God for water ! This trip has made me more prateful for this life-sustaining, heart-cheering element, than 1 ever was before, nay, than I ever could have been. 1 never drink the cool, sparkling beverage without a conscious up lifting of spirit to " the Father of light, from whom conieth down every good aud perfect gift." The Desert is a treeless, herbless, grass less, lifeless waste. The heat would be in tolerable, but for the winds which sweep restlessly over its bosom. Sometimes these winds swell to a gale and there is what is called a storm of sand. The air is dark, the road obliterated. Neither man nor beast can face the tempest. To stop and turn your back is the best one can do. To persevere is to lose your eyes, or be suffo cated, or be lost. Providence spared us this trial. We arc now in California, but still the soil is poor, timber small and scarce, and the only material change in the scene is, tit long intervals a human habitation. To Los Angelos from Fort Yuma is about two huudred miles. On the route are some valuable ranches immense herds of cattle, horses, sheep and goats, are to be seen now and then. It a man were emigrating from any other State and were not well posted on the outset, on entering this great Pacific State from the East, his courage would-fail him and, like the hunted hare, he would take the back track and carry to his old home an evil report of the modern Ophir. But we are in for it, let us go on. " It is bad luck to turn back," so saith the old saw. Well, here is San Felipse, an Indian town, a bold spring, several huts, cabins and human beings of various colors. Aud lo ! yonder is some" green grass, let your eyes regale themselves, while the- horses are changed. The desert is past, the wil derness and the solitary place are behind, before us are food, water, safety from In dians, fields, gardens, vineyards. Present ly we met hundreds of Indians in gala cos tume, many of them well-dressed, some on foot, many on horse-back, single and double, sometimes a woman in tlie saddle and a man behind, and vice versa. All, eques trians and pedestrians seemed to be merry, eager, full of haste. "What does all this mean?" said I to the conductor. lie re plied, "do you remember that house tit the spring a few miles back ?'' " Yes." I an swered. "Well," said 1k '-that is a fa vorable resort of these Indians. They meet to drink and gamble. They will re main as long as they have any thing to bet and lose." The next place in order isa little In dian village called Tr,nac,da. (I will not be responsible for the orthograjdiy of that name.) J. he inhabitants are a mere rem nant ofa tribe, and are in process of r;fpid extinction. They breathe, but do no: live, and soon the last one will have passed it way. Tlie vices ofthe while, grafted upon the thrift'.ess habits ofthe red man. hasten the doooi of the race jieioi'e we reach iji U0Jirc. the iviiini v is strangely diversified. 31 tieh of it is ex ceedingly poor and yet occasionally a fhie farm greets the eye fields of grain, gar dens and vineyards and orchards. El 3Ionte is a small, but- rather flourish ing town, and near by is one of the old Catholic missions. It is a very striking fact, that in every instance the location of these 3Iissins evince tlie knw' edge, taste and forecast ofthe old Spanish J'adres. Wherever yon find one. theii -ai e wood, water, soil, picturesque scenery, the best of every thing the hind affords. This is too uniform, to have been accidental and must have bee n the result of thorough ex ploration. But how did these foreign mis sionaries explore these wild regions in the midst of ignorant savage tribes? How? I will not auswer. But, what zeal? what self-denial? what intrepidity? Let Pro testantism pender the example. Shall a corrupted Christianity outvie a purer, more spiritual system? Here are old, well-constructed houses, which have survived the race for whose benefit they were erected. Catholic Priests came, toiled, suffered, died and left these now decaying monuments of their heroism, lhey came too to baptize a degraded people, dwelling in an unknown land ; and now with au Anglo-American population, with cities, towns, farms, steam ships, railroads, and telegraphs, out of 2, 494 traveling preachers and 5.117 local preachers ail sons of Wesley I cannot get ten to go to California to preach the everlasting Gospel ! ! ! G. F. PIERCE. Sunshine, May 20, 1SIS0. ROMAN CATHOLIC FIIECEPT AND PRACTICE. It is not, perhaps, generally known, that Arch-Bishop Hughes, of New York, was invited by the Graduating Class at Chapel Hill, to deliver the Valedictory Sermon at the late Commencement. This selection was considered in bad taste to many, inas much as Chapel Hill was a Protestant In stitution and Arch-Bishop Hughes belong ed to the Roman Catholic Hierarchy. Rut to the Sermon. After thanking the class for the honor of addressing them and stat ing that he hq had a pleasruit journey from out as hiS text for the occasion, viz : "And the Sadducees aske 1 him. saying. Master, which is the greatest commandment ofthe Law? And he answered and said: Thou shalt love the Lord thy God with all thy heart and with all thy mind and with all thy strength." This is the first and greatest commandment. And the second is like unto it: Thoushalt love thy neigh bor as thyself." On these two command ments hang all the Law and the Prophets." All must admit that the text affords room for a most interesting discourse, and no doubt the Arch-Bishop depicted in glowing colors the duty we owed to each other and the necessity of adopting this iu jnnetion ofthe Savior as our rule of action. This is Roman Catholic precept now for their practice. A young girl whose father was a Protes tant and mother a Catholic, was put at a Catholic school, the father supposing that no undue influence would be used over one so young to prejudice her mind against any one. At the close of the school her father went after her and while in the stage in the presence of another gentleman, the little girl acting out what she had been learnt at school, remarked to her father, that her "fjranil-father teas an old hog and he leas a heretic and ought lo be burnt." This was done in Charleston and exhib its the practice of Roman Catholics. Charlotte Whig. A Western editor vents his rage as fol lows : " We would say to the rascal who stole our shirt off the pole while we lay in bed waiting for it to dry, that we sincerely hope that the collar may cut his throat." THE TRINITY. The following statement of the fact (or some might say of the doctrine, ) of the Trinity, is that of one ofthe most power ful intellects of modern times ; and may not have been seen by many of your read ers, or might not be recollected by some of them. It is the statement of Bishop Hbrsley, in his unanswered controversy with Dr. Priestly. The revealed fact-of a Triune Godhead, tin uh to our finite minds a mystery as to its essence and mode of ex istence, has nothing in it to contradict the comprehensions of human reason as far as it can go, more than the fact of the union of two, or, as many believe, of three na tures or constituents in man, body, soul t ,nd spirit. We might f-uppose that a revealed fact believed in. and seen to have in it nothing absurd by Ghrysostonind Hilary, by Je rome and Lactantius, by Newton and Ro bert Hall, byllorsley and Dwight. by Web ster and Huntington, by Mason and Alonzo Potter, might have been accepted by Arius and Socinius, by the Priestleys aud Bel shams, by the Canniugs aud Burrows of modern times. This js the profound and vigorous state ment by Horsley. See 16th letter to Priest ley : " I maintain that the three persons are one Being, one by mutual relation, indis soluble connection and gradual subordina tion ; so strictly one, that any individual thing, iu the whole world of matter and spirit presents but a faint shadow of their unity. I maintain that each person by himself is God, because each possesses ful ly every attribute of the Divine nature ; but 1 maintain that these Persons are all included iu the very idea of God ; and for that reason, as well as for the attributes in each, it were impious and absurd to say there are three Gods for to say there are three Gods, were to say there were three Fathers, three Sonsand three ilolyGln-sts. 1 maintain the equality ofthe Three Person- in all the attributes of the Divine Nature. I maintain their equality in rank and authority, in relation to all crea ted things." Mow as to the practical consequences of the doctrine of t',',0 Holy, blessed and glorious Trinity.'' present you an extract troii' llobt. Hall's great scinvni, "On the Glory of (Jod in Concealing." With respect to the doctrine of Trinity, Hull says : The practical influence of the doctrine is not at ail impaired, 1 ut rather heighten ed, by the speculative difficulties attending it. because they result from its ineffable grandeur. The distinct parts assigned to tlie Three Divine Persons exhibit the be.iutiful harmony of the plan of redemp tion ; the Father sending the Son ; the Sou execuHii' his Father's will; the llo'y i'l-fn't S;ictif ing the i.efjile of Goo1, by isVelling in their hearts. These truths . are not tile less practical because of the mystery winch attends t tie doctrine. e are as able to adore the grace of the Fath er, the love of the Son. the communio of tlie Holy Spirit, to value the distinct agen cy of the several persons in the work of our salvation. ;:s if we could perceive the theory of this unspeakable I would recommend, p extract from Hall, to tb.es ;:tio!i of i nitarians of ever ei tiol.ian. It reorder. mystery." ;irticu!arly. this !'riou consider T grade. Epis- R. II. L. R ECONTH, I ATI0N. El" ROWLAND BEOff.V. We are friends again from both ourlearts A blissful melody has risen, A spirit-music which imparts Joy to the chief of friends in heaven. We are friends airain love's long; lost flower Forgiveness blossoms on the tomb Of buried grief's : past in the hour Of cruel doubts and spirit gloom. We are friends again we ore friends again : Our love knows now no dark eclipse ! False tongues have done their worst in vain, Fall poisoned drops from perjured lips ! We are friends again, our hands have met The broken links i:i friendship's chain I!v angel fingers have been set, For we are friends friends again ! And sorrowing feel, with thoughts sincere, We are to one another dear : That we, who trusted i i each other. Who've wept, and prayed, and striven to gether. In hours of'sun diine. grief and pain. Are friends, fast. true, sworn friei.ds again I IIISUUOTATIUN.S I'ROM SiRil'IfKE. " (Jod tempers tlie wind to the shorn ,-4mb." From " Sterne's Sentimental Journey to Italy. Compare Isaih xxvii : S. " In the midst of life we are in death." From the Burial Service ; and this origin ally, from a hymn of Luther. Bread and wine which the Lord had commanded to be received." From the English Catechism. 'Not to be wise above what is written!" Not in Scr'pttirt . "That the Spirit would go from heart to heart as oil from vessel to ves.-el." Not in Scrmfiirii t'ri. ,.:r,.i , r.,1 tn 1.1- I J. lit: iil'vjlt.iui Iiioi i.- in, iiiiii ni.7 beast. The Scripture firm is. A right eous man rcgardeth the life of his beast." Proverbs xii : 10. " A nation shall be born in a day." In Isaiah it reads, "Shall a nation be born at once ?" "As iron sharpened iron, so doth a man the countenance of his friend." "Iron sharpeneth iron, so a man sharpeneth the countenance of his friend." Prov. xxvii: 17. " That he who runs may read." "That he may run that readeth," Hebrews ii : 2. "Owe nomananythingbutlove." "Owe no man anything, but love one another." Rom. xii : S. " Prone tosin as the sparks fly forward." " Born to trouble, as the sparks fly up ward." Job v : 7. ' Exalted to heaven in point of privi lege." Not in the Bible. Eve was not Adam's helpmate, but merely a help meet for him ; nor was Ab salom's long hair, of which he was so proud, the instrument of his destruction , his head, and not the hair upon it, having been caught iu the boughs of the tree. 2 Sam. xviii : 9. THE I. ATE OEORtiE ('. M ENI'KNflAI.f.. Some weeks ago we chronicled t lie la mented death of George C. Mendcnhall. Esq., by accidental drowning. The Greens boro' Patriot has a memoir of the deceas ed, from which we make an extract : " Before leaving home the last time, he asked his wife to write him a small poem, and gave water as tlie theme. During his absence, she endeavored to comply with his request, and the piece written, closed with the following almost prophetic lines in allusion to the music of the wa ters : I'eans, Psalms and anthems flow In solemn notes distinct and slow, To tluill the heart, to fill the ear Oi'liiui who hath an ear. to hear The melodies find harmonies Of far departed centuries. Back, back, to Eden's streams tliey flow, These sweet old times of long ago : T ho' dear the harp of forest trees, When played on liv the gladdened breeze That waves with blessings on its wings, To pour upon all living things Mine lie the olden harp of stones That w've touch 'd.give.s the deep-full tones Of manv writers sounds that rang ' AYhen all the stars of morning sang. And joyous shouts were scut abroad, Uv all the adoring sons of Goil ; Mine be the tide of ocean rocks. 5Iy harper be the tide that mocks. That draws in its harmonious waves And buries in its deepest caves, All music, save the song of praise The blood washed soul alone can raise. In her last letter, she begged to be re membered in his prayers, aud when his will was opened, which went down with him, the following lines were enclosed within it : A HlSllAXn'S I'RAYKR. Thou great and Holy Father, That nilctli everywhere: Oil, lioarken to thv servant ; lie prays thee not for blessings To rest upon his life, l'ut asks Thou wilt bless in mercy His pure and guileless wife. Great God be always with her AVhen storms and sorrows come, Do Thou forever love her I "ntil Thou cull her home : Make bl ight her earthly journey, Make pure her loving heart, Ami from all sin and sorrow, Still cause her to depart. Kind on her brow n chnplct Of thv mercies find thy love: .And, oh, teach her to remember The God trlio rules above ; Teach her loving heart he constant ! Teach her soul the starry way, Which is ever, ever leading To a bright and endless day. Oh, listen God of Heaven To mv soul dictated prayer: Do thou scatter gems of pleasure Around her every w here '. He tiioii e(in.-!.t!!i!y b-e!e her, 'J i1' sh- wi:!iij! He' tomh nr in m-Ti v do liiou guide her To h vj'tir J-i'ern il ILniie ! START 1:!;!!T. If unluckily you should by chance get into a dispute, the best way is to stop .-hort. ami ask your antagonist to enter iut a con sideration of what the point of debate is. This is tipt to have a cooling effect on both parties, and to remit in a clear understand ing of the real question. A few years since I happened to be traveling in a stage-coach, where, among half a dozen passengers, there were a Frenchman and Englishman. There seem ed to be a sort of cat-and-dog feeling be tween them; for if one opened his lips, the other was sure to fly at the observation with the teeth and claws of dispute. As we were driving along, the j.ngiisiiman spoke of a sheep he had seen in some foreign land, with a tail so long as to drag upon the ground. There-upon the French man shrugged up his shoulders, curled his lip, lifted his eyebrows, aud took a pinch of snuff. "What do you mean by that?" sain the Englishman, not a little nettled at the con temptuous air of his rival. " Vat do I mean?" said the latter; "I means dat a sheap has not got von tail at all." "A sheep han't got a tail, ha?" said the Englishman. "No, not von bit!" said the Frenchman. " AYell, this conies from eating frogs," ; said plohn Bull. " What can you expect of ia man who eats frogs? You say a sheep ! hasn't got a tail. 1 tell you mounseer, a sheep has got a tail." " Pardon, monsieur," said the other, with a polite bow. yet with a very sneering ex pression ; 1 say tie sheap has no tan, not von bit." By tills time the parties were greatly excited, and we cannot say what might have happened had not one of the passen gers asked the 1 reliclimau what lie meant by a yJieai '.' ' Vat tlo I means by sheap? yy. I means one big htrsh thing with sails and rudder, that goes upon de sea." "(), oh." said the Englishman; "you mean :i ship. "Oui. monsieur," was the reply; "I mean one sheap that has de captain and de sailors ami vot goes on de vater." Very well, sir," says the Englishman, " I mean a slinp, a creature of four legs, covered with wool." "Ah. you mean von shrrp yit de vool," said the other. "Oui. oui. monsieur ; de sheep vit de vool has de tail." This incident taught me a lesson, aud i give it gratis to my readers if they ever get into controversy, let. them consider whether one of the parties does not mean u s!iij. and the other a shnp. HOW TO UK IIAMiSDMK. It is perfectly natural i'or all women to be handsome. If they ate not so. the fault lies in their birth or in their train ing, or in both. We would, therefore, remind mothers, that, in Poland, a period of childhood is recognized. There, girls- do not jump from infancy to young ladyhood. They are not sent from the cradle directly to the drawing-:-ooin, to dress, sit still and look pretty. During childhood, that extends through a period of several years, they are plainly and loosely dressed, and are allowed to run romp, and play in the open air. They take to sunshine as does the flower. They are not loaded down, girded about and op pressed every way with countless frills and and superabundant flounces, so as to be admired for their fine clothing. Plain, simple food, free and varied ex ercises, abundant sunshine, and good men tal culture; are the secrets of beauty in af ter life. IN ;:i. n;v;. ; w to tie e oneeattend-. liberate upon I a pari.-!i ine'-l'iiLi ealled ' the choice of a Castor. To one of objected 1 ing was t tue camiidutes u inimyVd it was y sonic, thai his style of preai li o iib.-tru.-e. 1 1 t common people and even some who had uncommon sense could not understand him; he preached altogether above their beads. A f riend and admirer of the candidate replied to this objection, that for his part he wanted some thing deep something that they would have to go to their dictionaries to under stand; he had been fed on ximjtle food long enoegh, he wanted something fie., ides the vedimr uts. Some preacher? appear to have the same mistaken idea of what constitutes true greatness. They not only deal in met- apbysics (using the term in t.V cotfhmau who upon being asked what, metaphysics meant replied, "its when Use iiion that s lsieti:n thiina ken what tlie mon that .1, speakin means; and when the lnon tiiais spenkin dinna ken what he means him self,") but lhey seem to have ihe idea tin t the end and use of language is to ; conceal ideas, and accordingly they either ; affect to be incomprehensible, or have not j the ability to express in intelligible terms i what they really mean. It does not ut all : follow that a preacher is profound because j his audience do not understand him. lie may be simply muddy, unintelligible. True greatness manifests itself in making any subject clear and simile. One cannot see ! the bottom of the muddy pool which is only a few inches deep, but he can see the smallest pebble many fathoms down in the pellucid hike. There is just this difference between tlie re-dly profound ami those who affect lo be so. Tlie latterai'e shallow while they are inciiiprehensible; the former are deep but their language is as clear as crystal; one can see their meaning whatever the subjects on which lhey treat. We listened one evening last winter with great ad miration to the lecture td' Uev. Dr. Scudder, on tin; transcendentalism of India, and the lecturer displayed his masterly ability by making a really abtru-e subject per fectly intelligible to a common audience. He would have proved himself but a shallow minded man, likea thousand others, it he had used the language ofthe tranced ental school, instead of using that wlii' h conld be understood and which really has a l;ie:il:!!lg. It is related of the elder Dr. Alexander, the father of luoie than one eminent son, tin 1 w ho was himself the prince of preachers in the l rcsbytcrinii t hureh, that he was i n ! preaching in a country town in the , iuerior of Peim.-ytv mia. At the close of the service some one asked an old lady of the coiiercgation. as they were leaving the ' church, how sh said she, - I li liked the minister. "Oh," ked him very Well, but I guess he am t n very laaneil man ; 1 un derstood evt rvto.ng lit; said." No higher c- mplimcnt ;oid : move truthful co-jld have been pa it I this liisiingu-r he I man. Willi :tl! his eminent learning and hi. em inent ability it was his aim to preach the truths t.f the go. -l td with such siittpiiciiy ! t! that, even a cl.ilil lui'. i'.t im deist; aui no one ever succct do 1 better. Tf a minister's bjett is to make the ig- ne.r int think him a mighty learned and profound nuin let h'm mystify his subject and use "great swelling words." Imt if it be his desire to instruct the people, to feed them v:'..i knowledge, to i on v nice them of tiie truth, "id to lead them to Christ. let him preach the go.'ptl in its simplicity. "AM) T!H:!U:! A CROWN Ft lit What a delightful thought is embodied in this precious line ofjone of our prayer meeting hymns ? Howe often realize what that crown is ? It is not the royal insig nia that proud lrionnrchs display, This is but vanity insignificance. No.no! The crown spoken of is a glorious crown, an immortal crown. ( ), if we could get hold of this idea, and feel with the Apostle, that hence forth there is such a crown laid up for us, how it would lift us up above the depressing influence of time ! Can I secure a crown ? Yes. How? By bearing the cross for Christ's sake. " Ought not Christ to have suffered, and then to have entered into glory ?" If so. his followers ought to expect, through suf- fering, to enter into the rest that remain- eth." And what little crosses do the trials and perplexities and sorrows of this life seem, when we look forward to the crown that awaits us yonder ! ( ). what an inheritance is the inheritance of the man of (Jod ? Ill' It It Y Ii' oVKli. llurrv over your morning and evening service i;i yon.- family? Is this the way ? What? rob (io... - . ourself. your v ife and liitle ones.' Who ccr lost any thin by giving sufficient time in the closet, in i the praying-circle, around the family altar? j Beloved, give yourself time, ample time, j for reading, singing, exposition, ami pray- j cr, whenever you assemble for family devo- i tim-. Calculate on this, come prepared ; for this. Embrace these iiioriiiii-j; and even- ! inir services as seasons of refVesiiiiir. of soul-richness, to gain strength part strength. Take t'ine. read and to im sing, pray. pour out your soul, lift up holy hand pect a blessinir. heaen!y food, the i'o s, cx otl of angeh hurry Let nothing drive you hence, no or flurry of business. Say to the world. Stay here, wh.i - I go yonder and pray. Say also to the temper, "det thee it . . ! . 1 . 1 , hence. iNitan. it is wrtticii inmi snau wor ship the Lord, thy Go!. and him only shalt thou serve." In t lesc hallowed scenes, he sm-r ;ind have ail your tamnv pivscio. little and big. man-servants and Honor (Jod, an 1 ' J"d w. "II m sivri ' t" i- i-i i" Afl mi-.-.'l.- ! Ota- mioii.d v.- . ' inaid 1 lecc! t-rvaiits. Mill. . v . r, VP 1- 0R!";!. OK HJ.A lv lO.M.s i. Tin; i!.;:n i.Y. In the year K'2!. Luther laid aside monk's costume, and henceforth die nfcordiiiL' to the fashion ofthe world. 1 He chose black ch-thes. ami conseotieiitlv the color has become the fashion of the clergy, j His reason for cln losing this color was : " The Elector of Saxony took an inter-1 est in him. and now and then sent him a . piece of black cloth, beingat that time the ! court fashion, and because Luther prefer- ' red it, so his scholars thought it became , them to wear the same color as their mas ter." From that time black has been the color most worn by the clergy. SlMi'Ut TV a siio':t i.rrii i! r stvrcoi.v. Why not t i cvcrbo.'. ? Uecaii-e, for tunately, evey body ti. not net J just .-nth a litter :'S, i prepor.e to write ; ton:- -'-"'' doe-'. Who is s-i::olriy? Let my readers judge. I have setrl iii-portatu U'toinoiits 10 make to somebody. I. You a ro ind"bte 1 f.ra'l thegoJ you li'ive. i:i mind, in morals, an t in money, to the influeM'e of the Gesj -.1. You knovr more lL:.u the i'ejee0, btta'jtc y .u have the Gospel. You are Lci'ifr. morally, than the Hot ;eiitots, htv:u;.,e you have the Gos pel. You are richer thbu the Fox lalanJ ers, bet'iiuse you have the Gospel. II. ! is the v.l'l of G..J that. n to hu- ; r,13 hi-mnni nt:ditic. the Go.-nel hball l, m.-tainel iv r-i'Wv ;.. ,... e vlioenjcy the Ltr.tf.ta ofthe i (Jos pel are to be its duel put-poricrH. I . It is, therefore, your uuty money t.i import, the Co:cl: to g.vc I ;.iv: cht'fi fully ; to kivc liberally; to gi-.e promptly; cheerfully, or the liord i;l not. bless you ; liberally, or the Gospel in n r suffer; promptly, or the more will l.e re quired. V. You do not thus give. Yoa do i i t. give cheerfully, because you murmur at your assessment, although it is far toi :-ma!l. You do not give liberally, beeuu-e thousands give more who have not half your means. You do not give promptly, because you have to be followed here and there, and solicited time and again, beforo you will give at all. VI. You. and the large family of some bodies, to which you belong, are rcsftoiiM ble for the following evils: 1. A crazy old meeting-house, poorly furnished; or, if it be a good one, no tbankn Iti ion. A sorry library fr your Sabbath school; or. if it be a g.tinl one, uu thank to ;j'Hi. i. A parsonage that ion would not think of living in; or, if it be a good one, no thanks to jmi. 4. A preacher so oppre.-sed with jiovcrty that his life is miserable, and bin wife Mid children a burden; or, if he have abund ance, no thanks to "'. 5. A Hindoo suffering for want of a Bi ble; or, if he get one, no thanks to init. VII. Jf you could induce voiir neiuhbor h follow our example, the following weld I be tlie consequences : 1. In ten years, no Gospel. 2. In twenty year.-, no moral ob!i . recognize !. o. In thirty rears, no social dmics kliowledged. I. In forty year, no God. ". J n fifty year-, a wooden grid. VIII. Ifvoii tlo not changi your cm- ! duet, towards the Gospel, the Gos! cl will ( change its conduct towards voil. and the following will be the con. COlil'lleei 1. The Lord will ai'llct yc iitWody or snr,;i' tit her lo-ti fU'M .I!.-rff e. 2. ( r he will allHcr yvnr mind with j-er-ple.i;ig anxieties, tli;-: -v Til near .d out, an I bung you to a leitnt ire grave. i. Or he will cur.-c ti.e labor of roar ' hand.- ! I. ( lr be will curse Home of y.mr prop j crty. doing you carnage to on Linuimt ten j times greater than he required you to give : to the church. j i. Or he will cure all of your rrorerty ; Iea mi be- u you would leave ' the J. si el a be fi. ( )r he will curse your children, if you j have any. j 7. Or he will cause your name to go out, i and your very memory to rerish forever, j IX. If you tlo not support the Gospel ; somebody else will, und you will have the I credit of living upon credit; and your bal ance-sheet, when you are done tying rurre strings, will show the following result: Gain, dollars ; loss. bouI. X. (Jive, then, and be h man. XI. (Jive, and l.e a Christian. XII. Give, and be a worthy citizen. And, finally. 1 . Remember, if will cost you something to help support the Gospel. '2. Iteinember, it will cost you more vot to help support the Gospel. U'mlrrn Christian Adrocutr. WHAT SHALL I M ! This tpiestion ofa professing christian, who shares not the joy of a disciple, hai : l . I . .i a",M" '!""' i -uay one. who nai i.ccii lor leu years a 1 professor of religion, without mi assurance of union with Christ, but who now rejoice ; iu a full salvation ret ing upon Jesus, not helper, but a ctinplttc Savior direct this poor mourner to a text which brought to one sett!, liL'ht an! comfort, incipiessi- ble ? ; It is found in Ileb. iii : 4, " Wc which i have believed tlo not enter into rest." I lear fellow pilgrim, ' Believe on the j Lord Jcsiii Christ, and thou shalt be sa ! ved." j Believe tin Jesus, and you shall be just , ified. I Believe, and you shall be sanctified. Believe, ami you shall enter into rest, now. I'o not doubt it. but rejoice in the i'til lies ot hrist. t wiiKli we liavca.ll re ceive 1. and then, the joy of the Lord shall be your strength. a iu.umrr. m:xtimext. The late eminent Judge, Sir Allen 1 arK. once s.ini at a piiMif meeting' in at a pliblir London ; We live in the mid.-t of blcsinirH till we a-e nisi ns, hie ot the greatnes". niid Ihe source from w hen. -e they flow. Wcsr eak ot our civil 7:i'.io?i. mir arts, our lreedoin our law.-, an 1 l'livf entirely how lar'c a share i- t!:t t i Christianity. Put Chris- t. in: Hlld iv out ot in- p ie- - f- man s history. of ! vh.it vt.-ntil h,.-. l,k,v have been"? ha I it, hi. ivibyafi'n ? Christianity is In. v ' u;i v. ith urn- vt-r leinc and our li.in;.' of. ; iii. r.- i not a i 'miliar object a'-oiii! ! as that tloes not wear a different it-pccf. bet a'l-e the light t f Chriitiail InVC is on ii not a !nv which docs not fwe its truth ;ti"i "entli-iie-" to Chi i.-tianit v not :i custom h' it i-ar.tiot bo Ticed n all its h Iy. healthful parts of tho lo-tc1." PAULXl'AL BLINDNESS. A thing takes its character from the way in which we view it. 1 bus. when Pr. Spooncr dined with a friend who had three turbulent sons, and they got into a row at the table, resulting iu uirowtag gravy tu;..t I. . ano not soius:. es iu each otner's faces, the father tu ne 1 to the doctor with the simple remark : " Boys will be lively, tir !" :. i - i . t m -'r V t