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HITCHCOCK & WALDEN, Publishers.
YOL. I.
The Methodist Advocate
IS PUBLISHED WEEKLY,
By Hitoliooclc & Walden,
FOR THE METHODIST EPISCOPAL CHURCH,
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THE METHODIST ADVOCATE
FOR ONE DOLLAR!
From the first of July to the first of
January next—six months—the price of the
METHODIST ADVOCATE
will be only ONE DOLLAR!
This affords an excellent opportunity to
extend our circulation, which we hope every
agent will make good use of in procuring
subscribers for the remainder of the j-ear.
We have reached a weekly circulation of
OVER THREE THOUSAND
IN FOUR MONTHS!
and between this time and the first of July
we should have
TWO THOUSAND MORE!
Let every preacher canvass his charge at
once, with the purpose of putting the
METHODIST ADVOCATE
in every family under his care.
Get the names of subscribers and send
them to Hitchcock & Walden, Atlanta, im
mediately, and collect and pay over the
money at the next session of the Confer
ence.
We ought to have
S,OOO Subscribers
on our books before the first of July.
Send in the names as fast as they are
obtained. The usual premium will be
given, namely, 12 cents on each subscriber
for six months, and the few traveling
preachers in our Southern work who have
not ordered can have the paper on the
terms already given—
One half of the year
FOR HALF A DOLLAR!
All subscriptions must close with the
year, December 31, 1869.
THE METHODIST ADVOCATE
has already won for itself the highest com
mendations, and has proven to be the paper
for the people. The people will support it,
if it is fairly presented before them. This
our agents must do, and we believe they
will do it cheerfully and well.
Now, brethren, let there be a united ef
fort, and on the first of July put your paper
on a self-supporting basis.
It can. be done,
and -we Ibelieve it will be.
Send on the names, and the sum due will
be charged to the account of the preacher
forwarding them, and the money received
at Confeienee. It must be. paid then with
out fail. But now, brethren,
WE WANT TEE NAMES!
If money is sent, it must be by post
office order, by express, or through the
presiding elder.
FIVE THOUSAND by the Ist of Julv!
THIS IS THE LEAST WE EXPECT.
Address Hitchcock & Walden, Atlanta,
Ga. Write the names of subscribers, post
offices, counties and States very plainly.
If there is any failure to receive the pa
per in good time, write again. Letters
may be lost. We correct all .mistakes soon
as discovered.
Faith. —Yon remember how the bridge
which connects this nation with Canada
was built a few years ago. What would,a
man of no faith have said about ' He
would have said : “ How are you going to
span this awful chasm ? How are you go
ing to get over your cable and build upon
it that bridge? It cannot be done.!’ A
man flew a kite with a fine string over ; but
a train of cars could not go over on a little
thread which would not hold twenty-five
pounds. He tied it to one a little larger,
and this drew another one over ten times
as strong as it was, until, finally, some
wire is drawn over, and that drew a large
cable, which was strong enough to hang the
bridge upon where the cars go over now
without settling it a quarter of an inch.
Now, if you have any faith at all, fasten it
to the throne, and use it to draw a stronger
cord, till the interests of your eternal sal
vation can easily hang upon the strength
of the mighty cord that binds your heart
to God.—[Bishop Kingsley.
A special mission has in charge the work
of planting a Young Men’s Christian As
sociation at every important station on the
Pacific Railroad.
Methodism in Tennessee.
Methodism has accomplished much to
ward the conversion of the world, but not
half so much as lies in her power to do.
The advancement of Methodism has been
marvelous in the eyes of the world. About
one million of names were recorded upon
her class books at the close of the first
century, notwithstanding the loss of the
Methodist Episcopal Church South. The
Methodist Episcopal Church has more mem
bers than any other branch of the Chris
tian church in America, and wields a greater
influence for good than any other organiza
tion. But there are hindrances. Ist. Our
churches and other houses for divine serv
ice, are located too near to each other.
We know it is desirable to reside near the
church; but Christians should be willing
to make sacrifice for the good of the church.
Churches in the country should be five
miles distant from each other. A man’s
religion is worth but little if he is not wil
ling to ride two and a half or three miles
to hear the Gospel. I read of an old lady
who walked fifteen miles to a “love feast.”
Many of our churches are only three and
four miles distant from each other. Two
evils result from this: L The classes are
small, and many must submit to week day
preaching, which is attended only by a
few faithful ones. 11. It taxes the preacher
with more preaching than is absolutely
necessary. This is realized in East Ten
nessee.
2. Another hindrance is, non-attendance
of class meeting. Many members are
never found in the class room: they have
“a name to live while they are dead.” That
church which holds class meetings is a live
church, where religion is enjoyed, and the
membership exerts a potent influence over
those with whom they mingle. Class meet
ing is one of the first causes of the rapid
growth of Methodism.
3. Methodist ministers are not sufficiently
remunerated for their services. I heard of
a member of the Holston Conference who
said, “1 have arisen from my table scarcely
knowing where the next meal would come
fromyet there are members within the
bounds of his circuit, worth from five to
thirty thousand dollars. Apparently some
people want ministers to eat “souls for
their hire.”
4. The animosity existing between some of
our members and some of the Church South.
It is well known that some of our ministers
were proscribed during the rebellion, and
many of our laity were compelled to leave
home, through the influence of the ministrj'
and laity of the Church South. But we
are to return good sot evil; “bless and
curse not; and pray for them which de
spitefully use you.” Our prayer is that Meth
odism in the South will soon unite. There
are difficulties to surmount, but effectual
fervent prayer will remove every obstacle.
The Methjdist Advocate is doing our
church good service, touching union ; and
when this union has been consummated,
there will then be a more potent influence
for good in the united church than any
other denomination. If Methodism be
true to her doctrines and her God, she may
be made the great lever by which the
heathen world will be elevated to the knowl
edge and love of God. J. N. Baker.
Fall Branch, Tenn., June 2, 1869,
“Slavery is of God—lt is Right.”
I read, “and their works do follow them,”
Rev. xiv. 13; and “if meat make my
brother to offend, I will eat no flesh while
the world stands,” I. Cor. viii. 13. Mr.
Editor, from the year 1830 to 1865 I was a
slaveowner jsometimes I paid tax for ninety
three in number. I was a minister of the
Methodist Episcopal Church ; I had been
soundly converted to God as a youth in
1827. I had become a preacher in earnest,
for a number of years I was happy in
the love of Christ; my nature,,.as a man,
is humane and kind; I have never been
cruel to a beast; I never had a slave to
run away ; nor do I know that I ever had
one that wished to leave me, but I have
since thought to myself, and have talked
to myself, and thus to myself have said,
if God in his unutterable mercy had not
made the negro free, after all I should have
gone to hell. I have eaten and drunk in
Christ’s name, and in his name done some
wonderful works, but the human heart is
deceitful above all things; who can know
it? I was a partaker of other men’s sins.
But I said slavery is of God—it is right.
YeaJL saw and knew that all around me
one would seize his negro and buck him
down on a log, stripe and cut him from the
neck to the heels, slash and beat every day ;
another had a pack of what he called ne
gro dogs : every day, Sunday not- excepted,
these dogs might be heard in full cry after
some negro—catch and tear him ; the pur
suers would shoot, sometimes kill, still
“slavery is right.” But, “Overseer, why
did you beat Tom so bad ? I think he will
die.” “Well, sir, be disobeyed me: he
did not get home on Monday morning till
the sun was rising, and all the rest of the
negroes were in the field.” “You know,
last month, you beat Jack so he died ; the
Doctor could not get the shot out of him.”
“But they must be made to mind or send
them all to perdition but “slavery is of
God—it is right.” My neighbor has chil
dren by three of his negro women; several
of them favor bis wile’s children very
much ; he sold one woman the other day,
and four of his own children. My other
neighbor cannot spare the time to let his
women nurse their children ; he takes them
ATLANTA, GA., WEDNESDAY, JUNE 16, 1869.
from the mother and sends them off to a
distant plantation, to an old superannuated
woman to raise; their mothers never see
them more; but “slavery is of God—it is
right.” They groan, mourn, and weep in
silence, and wail over their condition, an
eternal doom of darkness; but “slavery is
of God—it is right.” What shall Ido with
my text? Are the words the words of
God ? Have I thought that he was alto
gether such a one as myself? Now I stand
off and look at myself, I say, “What hath
God wrought?” Numbers xxiii. Had not
God, hy his own eternal power, annihilated
slavery, oh, at last, I should have missed
heaven, I should have gone to hell, though
a preacher. I am reduced to poverty in
this world ; sometimes I have thought my
self and family would perish; but O, from
my inmost soul I bless God that he has
destroyed slavery forever, and thousands
and millions of souls will join me in that
great day, in giving glory to God in the
highest that he has reproved us, shown us
our sin, given us to repent, and set the
captive free. lam sure a greater display
of God’s goodness and power has never
been made in his government than in the
great work of destroying slavery. O, how
I joy in God that he has taken my feet out
of this deep mire of clay, and saved the
land from the curse. If meat cause my
brother to sin, I should eat no more meat
while the world stands. O, in view of all
this, is there a Methodist, is there a Chris
tian man on earth, who dare say slavery is
right ? O, Lord help us to repent after a
Godly sort, and every one acknowledge
his sin and turn to the Lord with purpose
of heart, and exhort one another to come
to Christ and be saved.
A Southern Preacher.
More Than Equal.
A great deal is said about the reunion of
the two Methodist churches and I am glad
of it, for that is the way this result is to
be accomplished. But there is one thing
to be regretted, and that is, that so many
of the preachers of the Church South keep
crying against the old church, “negro
equality,” not remembering that the Church
South went beyond “negro equality,” and
gave the colored people the preference.
Turn to the 106th page of the discipline
of 1866, of the Church South, where it is
asked, “What shall be done to promote the
religious interests of the colored people ?”
Answer: 1. “Let our colored members be
organized as separate pasuoral charges,
wherever they prefer it, and their numbers
may justify it.” Now, while they cry out
“negro equality” against the old church,
they ought to tell the people that they, in
this action, hold the colored superior to
the white' people. But they may say that
they only give the colored the choice to be
organized by themselves, or remain as they
were before the war. Let us see. We
must remember that the colored people are
freed. Suppose they have a society with a
hundred white members and ten colored,
and the whites say to the colored: “We
want to organize you (the ten) by your
selves.” But the colored say, “Stop ; the
book of discipline says on our preference,
and we are free, and don’t want to be or
ganized thus; we want to be ‘equal’ with
you whites. Our labor built this house,
and w e only claim our rights, as you whites
have said we should have them. You whites
may still remain with us colored people if
you want to ; if not, j’ou may go and build
yod a house. Because we are free, and
you say in the book of discipline, on our
‘choice.’ ” Now, if the Southern preachers
would only tell the people the whole truth,
by saying, while we, the South Church,
hold' that the old church is in favor of
“negro equality,” we, the Church South,
by this legislation, make the colored peo
ple superior to the white, then they would
tell the whole truth in this particular. S.
May 11,1869.
Quarterly Meetings.
In the Methodist Advocate of the 12th
inst., I notice an article with a caption,
“The Quarterly Meeting,” in which some
very pertinent questions are propounded,
the first of which I answer affirmatively,
in so far as it relates to the circuit upon
which I am called to labor. One of the
great evils that militate against the quar
terly meeting is its irregularity. I think
if the disciplinary regulation with regard
to the matter was faithfully obeyed, and
meetings held in conformity to its title the
church wonld be greatly edified. Especially
would it be so where the administration of
the communion is entirely dependent on
the visits of the presiding elder. Our
work has suffered and does suffer from this
irregularity and haste in coming among us.
Our last meeting was held March 27th and
28th, just a little more than a month and a
half ago; nevertheless, quarterly meeting
is to be held May 21st. Why may not our
elders tarry long enough to become person
alty acquainted with at least part of our
work ? The circuit upon which I labor is
thirty miles in extent, and the only point
at which the communion was ever admin
istered is not centrally located; so that
not more than five per cent of our people
have been permitted to obey the injunction,
“Do this as oft as ye shall drink it in re
membrance of me.” Now lam of opinion
that our brethren are like Noah’s dove, too
much on the wing. We would have them
visit all the work, if practicable; if not, then
portions of it. This, if done in the spirit
of the fathers, would give new vigor to the
cause, and the results would be glorious.
If Methodism would succeed in this south-
ern work, her heavy ordnance must be
brought into play equally with the sabers
of her infantry,for be ye well assured, “we
fight not as one that beateth the air; but
against principalities and powers, and spir
itual wickedness in high places.”
J. B. M.
Union, S. C., May 13, 1869.
JritcM
The M. E. Church —North and South.
Quite a sensation has been produced,
among the churches in the States, by a cor
respondence between the Bishops of the
Methodist churches of the North and South.
At a meeting of the Northern Board of
Bishops, held in Meadville, Pennsylvania,
Bishops Janes and Simpson were deputed
to present a communication to the Board
of Bishops of the Church South at St.
Louis, Missouri, on the subject of a re
union of the two Churches. The letter of
the Northern Bishops, which was dated
April 23d, was presented to the Southern
Bishops on the Bth of May, and the reply
of the letter was dated the 11th of May.
The letter of the Northern Board was emi
nently Christian and courteous. They sub
mit that, since the Methodist Church was
the first to divide, on account of slavery, it
ought to be the first to re-unite ; that dis
union has been productive of evil, and
since now the cause—slavery—is'rernoved,
“ love of country and religion.” notwith
standing “the controversies of the past and
the tempers of the present,” make it fitting
that the two bodies should seek a way of
again becoming one ; and, since the provi
dence of God seems to render “ Union in
evitable at no distant day,” they invite a
consideration of the practicability of a re
union. The General Conference of 1868,
which sat in Chicago, appointed a Com
mission, consisting of eight of its mem
bers and the Bishops, who were empow
ered to treat with a similar commission
from any other Methodist Church that may
desire a union with us.” The object of the
overture from the Northern Board of Bish
ops, evidently was to suggest that the
Southern Bishops should recommend the
appointment of a similar Commission by
their own General Conference, hoping,
doubtless, that the friendly overture would
prepare the way for further negotiation, as
well as encourage the Southern brethren to
make any suggestions that might be help
ful to the noble end they had in view.
The reply -of the Southern
quite lengthy, and, though containing many
courteous expressions, displays much inge
nuity in stating the case of their own
Church:' They express the pleasure they
felt in receiving the two Bishops deputed
to confer with them, deplore the past and
present estrangement, pray for peace—and
suggest the removal of certain '•'•difficulties
and obstacles that are in the way.” First
they call up the unhappy past,by stating that
the Northern General Conference refused
to receive the Southern representative in
1848; and that he then told that Confer
ence that the Southern Church could never
renew the offer of fraternal relations,” and
could never accept such au offer, except on
the plan of separation adopted by the Gen
eral Conference of 1844.” The Bishops
say in this reply, '•'•the words of our reject
ed delegate are our words.” The “ Plan of
Separation ” above referred to, required the
Northern and Southern preachers to keep
on their own side of a certain line ; but it
is evident that neither Church can now go
back to its own side of that line, since it
has been disregarded alike by both. There
are now circuits and Conferences, on both
sides of that line, contrary to the plan of
separation. If we understand this South
ern reply, it is that they cannot even con
sider, not merely terms of re-union, but
even of “fraternal relations,” until the
Northern Chiitch agrees to call back all the
preachers it has sent into the old territory
of slavery. They will, however, in the
meantime, make their own operations in
the North as little irritating as is consist
ent with their duty there. This appears to
be a mere demand £6r satisfaction. A re
union woald remove all difficulties, and
repeal the Plan of Separation, and make it
inapplicable to the new circumstances;
while that plan has already become obso
lete with both Churches. It was by the
Union, and not by insisting on satisfaction
and apology, that we settled similar difficul
ties in Canada.
The General Conference of 1844, learn
ing that the wife of Bishop Andrew was
an owner of slaves, took action that made
it necessary for him to get rid of his slaves,
or be no longer Bishop. Southern minori
ty then resolved to separate from the North,
and to organize a Methodist Episcopal
Church “ South,” which would be tolerant
toward its slave-holding members. Re
ferring to this disruption, the Southern
Bishops contend, in their reply, that slavery
was not the cause , but only the occasion ,
since the slavery was merely a political
question with which the Church had nothing
to do, it “ lying outside of their proper ju
risdiction.” Most people now think that
slavery was a moral as well as a political
question, and this revival of a dead con
troversy, that has no practical bearing on
the present, certainly is not the way to a
re-union.
It remains that the papers handle the
question wisely ; for, after all, good may
come out of this interesting episode in
Methodist history. The spirit of the North
ern overture avoided past issues, and sim
ply proposed that the past be forgiven and
forgotten; and though the reply referred
to old troubles, it contained many broth
erly assurances, and a desire for peace and
friendship which would surely bring a union
in the end. There are many, both North
and South, who are insisting on the duty of
burying strifes, since God has removed
their cause out of the way forever.—Chris
tian Guardian.
Peace—Union.
The recent correspondence between the
Bishops of the two divisions of Episcopal
Methodism in the United States, has called
forth many earnest expressions from both
sides. Os course there are diversities of
views, even among those who are all on one
side as to the desirableness, terms, etc., of
the proposed re-union. We have not read
all that has been said (mainly by editors)
on the subject, but we confess to a pleasant
disappointment in that there is evinced so
much of the right spirit on both sides.
While our doubts of the expediency of a
formal re-union are not affected one way or
the other, we do rejoice in the exhibitions
of a healing and pacific spirit. Much has
been gained. Let all thank God and take
courage, and let their “light shine.” Let
all on each side of the dark valley of strife,
from the Bishops to the humblest private,
trim their lamps and thus illuminate the
tops and sides of the mountains on either
side. Then shall the darkness of the inter
vening valley be dispersed, the owls, bats
and beasts of night shall flee away ; the
devil, with a bruised head and sore eyes,
shall, with his forces and friends,, double
quick out at the lower end of the. valley.
The craft of “Bansey” and all the V‘Sniffle”
family will be gone, and brethren who have
not seen each others, faces for years, shall,
in the light of God, see eye to eye from the
tops of the mountains, and, the white flag
waving from every standard, Judah and
Ephraim shall send and receive messages
of peace, and peace oqly. Then shall the
world see how Christians live. Thus far
each division may and ought to go. This
will give peace between the two divisions,
which, in the light of present premises, is all
that should be sought. None can stop at
anything short of this without sin. Formal
union is a matter of expediency. Let all
put away from heart and life everything
contrary to love, and incorporate and press
toward the attainment of this goal every
agency and instrument at command. In
correspondence and discussion, let there be
no departure from the law and language of
love. Let each provoke the other to good
wyrks. Neither side is at present prepared
for a profitable ufiion. The acknowledg
ment of each by the other as an equal, and
the establishment of fraternal relations, may
open the way for considering the subject of
union ; but, until there is a better feeling
between the two ohurobes, that question had
better be deferred. To have better feelings
toward each other, there must be right feel
ings toward God. To have the latter,
there must be a cleansing of heart and a
renewal of spirit. If, after the re-establish
ment of peace and brotherly love, it shall
be expedient lor the two to become one,
then shall it be known by the two mountains
naturally flowing together, and thus raising
the valley, cause the two divisions to become
one community, and together occupy one
lot of ground;
Since the above was-written, we see some
few editors disapprove the whole thing, and
unnecessarily evince a spirit that would
make the union undesirable, unless the body
of Methodists, North, are of a different
spirit. And the latter we believe is true.-
It is time that the musses of the peace-loving
people, North and South, should refuse to
be longer kept in a ferment and war by a
few quarrelsome leaders, whose admiration
of their scars of person is quite equal to
their concern about the sores of the church.
The'two churches can have peace. For the
sake of Christ, let all unite in wiping out
the disgrace of strife and bitterness which
has clung more or less to each church ever
since the division.—[Christian Neighbor,
(Church South.)
Dow’s Dream of Wesley.
A friend calls our ..attention to the fol
lowing dream of Lorenzo Dow on the-20rh
of February, 1796. It is found in
zo’s Journal,” pp. 27, 28. It is at least
singular. The friend suggests prophetic.
Wesley was dismounted —he was already
dead, having died in J. 791. Anti-slavery
as he was, lie could not enter the house of
die colored people for the “smoke.” He
could not preach to them. The white horse
may have indicated Dow’s decease before
the “smoke” should clear away, and the
red horse the war by which the cabin was
to be opened for the ministry of Wesley.
Certain it is that the sons of Wesley, are
preaching in the cabin, and that the
“smoke” has cleared away :
“I dreamed that, in a strange house I
sat by the lire, a messenger came in and
said, ‘there are three ministers come from
England, and in a few moments will pass
by this way.” I followed him out and he
disappeared. I ran over a wood pile and
jumped upon a log, to have a fair view of
them ; presently three men came over the
hill from the west toward me ; the foremost
dismounted ; the other two, one of whom
was on a white horse, the other on a red
dish one ; both, with the three horses, dis
appeared. I said to the first, “who are
you?’ He replied, ‘John Wesley,’ and
walked toward the east: he turned round,
and looking me in the face, said, ‘God has
called you to preach the gospel; you have
been a long time between hope and fear,
but there is a dispensation of the gospel
REY. E. Q. FULLER, Editor.
committed to you. Woe unto you if you
preach not the gospel.’
I was struck with horror and amazement
to think how he should know the exercise
of my mind, when I knew be had never
heard of me before ! I still followed him
to the eastward, and expressed an observa
tion for which he with his countenance re
proved me, for the better improvement of
my time. At length he caine to a log house
where negroes lived ; the door being open,
he attempted twice to go in, but the smoke
prevented him ; he said, ‘You may go in,
if you have a mind, and if not, follow me.”
I followed him a few rods, where was an
old log house two stories high, in one corner
of which my parents looked out at a win
dow, and, said they to him, ‘Who are
you?’ He replied, John Wesley ; well,
said they,‘what, becomesof doubting Chris
tians?’ He replied, ‘there are many seri
ous Christians who are afraid of death.
The3 r dare not believe they are converted,
for fear of being deceived ; and they are
afraid to disbelieve it, lest they should
grieve the Spirit of God, so they live, and
die, and go into the other world, and their
souls to heaven with a guard of angels.’ I
then said, “will the day of judgment come
as we read, and the sun and moon fall from
heaven, and the earth and works be burnt?”
.To which he answered, ‘lt is not for you to
know the times and seasons, which God
hath put in his own power, but read the
word of God with attention, and let that
be your guide.’
I said, ‘are you more than fifty-five?’
He replied, ‘do you not remember of read
ing an account of my death, in the history
of my life ?’ I turned partly round in order
to consider, and after I had recollected it,
I was about to answer him, yes; when I
looked, and behold he was gone, and 1 saw
him no more. It set me to shaking and
quaking to such a degree that it waked me
up.
“My Foot had Well Nigh Slipped.”
Have you never been startled at the sud
den remembrance of some very narrow
escape from evil, and perhaps a final ruin,
when you had well nigh slipped, but God’s
mercy, in answer to some one’s prayer, held
you up, and you saw your danger, and your
nearness to it, almost with shuddering
alarm? That was a stone of remembrance
set up never to be passed by without the.
Psalm of Praise; and we are well off if we
have not many such deliverances to sing
over while these poor runaway feet tread
amid the gins and snares of the great enemy.
But our blessed seasons of thanksgiving for
such clean escapes should be notched over
with supplications and intercessions for
those who are now, as we once were, in
great danger of shipwreck and loss of all.
To-day, to-night, or this very hour others
are in the same circumstances, trials or
surroundings, and our prayer can reach
their case, and withdraw their feet from
slipping down the path of destruction.
You know we Christians have a telegraph
wire connected with each of our closets and
family altars ; all we have to do is to send
the message in Jesus’ name. This is one of
the ways in which we are salt and savor.
Angels cannot pray for us, but help comes
out of Zion.—[M. An .esly, in N. O. Adv.
Strong Characters. —.strength of char
acter consists of two things—power of will
and power of self-restraint. It requires two
things, therefore, for its existence—strong
feelings and strong command over them.
Now it is here that we make a great mistake ;
we mistake strong feelings for strong char
acter. A man who bears all before him,
and before whose frown domestics tremble
and whose bursts of fury make the children
of the household quake—because he has his
will obeyed, and his own way in ail things,
we call him a strong man. The truth is,
that is the weak man; it is his passions
that are strong ; he that is mastered by them
is weak. You must measure the strength of
a man by the power of the feelings he sub
dues,not by the powci of those which subdue
him. And hence composure is very often
the highest result of strength. Did we
never see a man receive a flagrant insult,
and only grow a little pale, and then reply
quietly ? That is a man spiritually strong.
Or did we never see a man in anguish stand
as if carved out of solid rock mastering
himself? Or one bearing a hopeless daily
trial remain silent, and never tell the world
what cankered his home peace? That is
strength. He who, with strong passions,
remains chaste; he who keqnly sensitive,
with many powers of indignation in him,
can be provoked and yet restrain himself
and forgive—these are the strong men, the
spiritual heroes.— Rev. F. IF. Robertson.
Shockley Apples. —We saw, on Friday
evening last, at the store of J. D. Pittard,
Esq., a “Shockley” apple, as sound as a
dollar, without spot or blemish, or the
slightest sign of decay ! Think of that!
Georgia-raised apples perfectly sound on
the 21st day of May! Not only was it
grown in Georgia, but, as our readers are
aware, the “Shockley” is a Georgia seed
ling. All our citizens might have an abun
dance of these apples from October till
May, (and we don’t know how much longer)
if they would but take the trouble to plant
orchards ; and not only so, but they might
have dozens other seedlings equally as
good, or probably better, if they would
take the trouble to experiment with them.
The Northern Winter apples will not do
well here for Winter, but they make good
Fall apples. For Winter use we must de
pend on our native seedlings.—[Atlanta
Daily Intelligencer.
NO. 24.
