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THREE DOLLARS PER ANNUM.
Vol. XXXI.—No. 30.
THE DEATH OF MOSES.
BT HR.. S. 8. ADAMS.
The mandate came—
“ Get thee into the mount, the final mount
Which orerlooketh Canaan—gage thy fill;
Brhold 1 the land for which thy heart hath longed.
Bleat in its fertile beauty—let thine eye
Sean its rich verdure, and the varied seene
Os untold loveliness, and wondrous wealth,
Such as thou long hast sought tor—look and die I"
Ajaa for Moses ! after toilsome march,
And weary watchings—hunger, thirst and pain,
And burdened soul, he viewed the promised land,
And viewing only— -died!
H< w often, moved with pity, hays we turned
From his sad story to the busy world,
And witnessed there rehearsal of the same.
How many hearts,
Through this life’s wilderness for many years
Have slowly toiled, still looking to a land
.That lay tvmwkcre beyond ; their Wished for goal.
They teach tU horde*#—^3! beneath their fee*, jj, M
'4H'ntie»’ ? c "<*-( V: »U »• «*)»> would ask
Or hop* to Beem» just before thtm now.
Hope has fruii'ffe—labor Its reward—
Life holds fti filment of its early dreams,
Deluded hearts I how do they longing look,
And looking, long in vain *, the summons comes,
“Enter the mount —thou mayst butte • and die /”
***•***#'<
do reads life’s history, and so we say
“Alas for Moses I after all his toil
And patient life, he could not enter in,
Failing at last of all the promised good.”
. Short sighted mortals! was that Canaan fair
Which held so many foes ? Was watching o’er,
Or toilsome strife, when once that land wa9 won?
A better Canaan met his gladdened oye
When at command he laid hia burden down,
His journey o’er, and found the promised rett.
Thrice bleated Motes l Lord, may no fair land
“Flowing with milk and honey,” tempt our eyes
From that rich heritance we know is ours,
And when we stand upon tjie final mount,
May our dim eyes with newer light behold
That heavenly Canaan which we die to gain!
Contributions.
ADDRESS
Os President Win. A. Rogers to the Grad
uating Class of Griffin Female College,
Griffin , Ga., June 25, 1868.
ptniiiicßAD nr emu* reuckbt.
Young Ladies of the Graduating Class:
It would be grateful to my own feelings to
say many things to you on this occasion, so
deeply interesting to us all, but I will not
test the patience of an audience wearied by
protracted exercises, and expectant of a
richer and rarer intellectual feast about to
be spread before them. I know that you
will, therefore, appreciate the motive which
prompts me to be brief at this juncture ot
our exercises, and I will oontent myself with
delivering to you but one or two parting
admonitions.
I congratulate you, young ladies, upon
the attainment of the goal you have so pa
tiently and earnestly sought—the comple
tion of your oollogiate course. You are
victors in a race in which others grew weary,
relaxed effort and retired from the contest,
•and now that the strife of an honorable ca
reer is ended, its toils all o’er, its last try
ing .<ydenL-«y*. vtftrtty pu -^od T . . o-w—weAlev,*-
Mater crowns you with her blessing, the
reward of your labors, the evidence of your
industry and success, and sends you forth
from her loving embrace, into a broader
field of duty and usefulness.
As I have said, you have reached the
goal of your hopes, the completion of your
scholastic oareor, but I trust your own good
sense will suggest to you that your educa
tion is not finished. I would not disparage
tho respectable attainments in learning
which I know you have already made; yet,
allow me to say, your eduoation, in the
broad, just sense of the term, is just begun.
Indeed, you have entered only the vestibule
of the vast Temple of Knowledge, and
caught but a glimpse of the splendors and
glories enshrined within. You have been
but gathering pebbles upon the shore,while
the vast, limitless ocean of truth lies undis
covered before you. Then, let me exhort
you, let the goal you have now reached be
but tho starting point of an onward and
nobler career. Upon the broad foundation
which your preceptors have aided you to
build, let it be your future care to erect a
superstructure grand and beautiful, rising
higher and higher in graceful, majestic pro
portions, until it shall become radiant with/
the light of immortality. V
While I exhort you to regard with pro
found humility the scholastic attainments
you have made, nevertheless, I would im
press upon your minds this truth : The su
perior advantages you have enjoyed, and
the meaos of usefulness with which you
have been furnished, devolve upon you seri
ous and imperative duties—duties resulting
not only lrom the various relations you sus
tain, but from those very attainments and
advantages. Time will not permit me even
to enumerate those duties; but, knowing
them as you do, may I not indulge the
hope that the high purpose has already
boen formed iu your minds to discharge
every obligation devolving upon you in all
the relations of life, and thus fulfil the high
hopes of parents and teaohers, and friends,
and, above all, secure the approbation of
Him whose favor is better than life, whose
plaudit, “Well done, good and faithful serv
ant,” is well worth a lifetime of patient,
unremitting toil, but whose rule of responsi
bility and law of judgment is, “To whom
much i$ given, much will be required.”
f /Leave us not in doubt as to the sincerity
of your purposes and the firmness of your
resolutions to fulfil the anxious hopes and
fond expectations of those who love you
best, in regard to your future oonduet and
character in life.
Young ladies, I know you will not be\
surprised or offended,when I admonish you,
cultivate an elegant simplicity, both in your ■
manners and in the style of your dress.
Will you not dare to obey the dictates of re •
fined taste and good sense in the style of
your conversation and the fashion of your
apparel ? Will you not refuse your prao
tical endorsement of the senseless and
shameless idea that woman has the power
of attracting only when the flower wreath
encircles her brow and she is arrayed in
costly gems and splendid attire ? If you
are truo to the precepts which have been*
enforced upon your attention—aye, if you
are true to the instincts of true womanhood,
you may weave for your brow a brighter
wreath than that of artificial flowers—com
posed of virtue and gentleness and love. |
Brighter jewels than any “dug from the
mine or direct from the pearly strand,” are
knowledge and wisdom and talents, and
richer far, and far more beautiful than In
dia’s costliest fabrics, is the virgin robe of
modesty.
Again, let me admonish you, in all your
intercourse with the world into which you
go, seek not to transcend the limits of
that sphere which God, right-thinking men
and prudent, discerning women have as
signed you. Remember that the true wom
an is a household divinity—a priestess at
the Home altar, enshrined from the rude
gaze of the outer world. Oh! that word
Home —how it thrills the heart of every
true woman! Home—it is the seat of her
purest, strongest affections. It is the only
spot left on earth where some of Eden's
flowers yet bloom, and where oloster still
~~ L ~ . ■ 1 M
Afnlbet* CbtsUan gUiwtw.
some primeval associations of innocence
and love. Go Home! young ladies, to im
prove and embellish a life of privacy and
retirement. Go, be the light and life and
joy of the domestic circle. Cultivate there
all those tender affections—those amiable
qualities of mind and heart and deportment,
which impart true dignity and loveliness to
female character. Go, fit yourselves to
perform the duties of domestic life, rather
than the empty pageantries of the gay as
sembly. In a word, prepare to act the no
ble part of true Southern women—modest,
refined, intelligent, Christian—for, especi
ally in these evil times upon which we
have fallen, we look to your sex, not only
for the purest, most refined pleasures of so
cial life—not only to elevate the standard
of character in our own sex—to ensure the
revival of domestic piety and the preserva
tion of domestic purity—but, also, to guard
and fortify the terriers of Society against
the open encroachments of fanaticism, and
the inaidious attacks of infidelity and lieen
tiousnessi the languagi of
ofire wfcMSonored woman anu appreciated)
her influence, “If Christianity should ever' 1
be compelled to flee from the mansions of
the great, the academies of the philosophers
and the halls of legislators, we shall find
her last retreat with woman at the fireside;
her last altar will be the female heart; her
last audience, the children gathered around
the mother’s knees, and her last sacrifice,
the secret prayer escaping in solitude from
a pious mother’s lips, and heard only at the
throne of God.”
How important, then, young ladies, to
say nothing of your personal happiness and
future well-being, in order that you may
fulfil <the duties which devolve upon you,
that, with all “your getting, you should
get understanding’’—the wisdom which is
from God —“which is first pure, then peace
able, gentle, and easy to be entreated—full
of mercy and good fruits, without partiality
and without hypocrisy.”
My last admonition to you is : Get this
wisdom; embraoo it with all your young
hearts’ best affections. “Count all things
but loss for the excellency of the knowledge
of Christ.’’ “This knowledge will give to
your head an ornament of grace and a crown
of glory.”
Without religion, woman, in all her
peerless beauty of form and feature, arrayed
in all her native loveliness, “is like some
glorious temple—beautiful in architecture,
costly in ornament and radiant in light, but
wanting a shrine on which to burn incense,
and a God to adore.”
I have done. 1 have delivered you my
laßt admonition. Invoking tho benediction
of Heaven upon you, I bid you an affection
ate farewell.
High-Church Claims Examined.
No. IV.
BT RtV. J. (. IVATT9.
Haviog disposed of my first grand objec
tion to the Protestant Episcopal Church,
arising out of the saving virtue she attaches
to Apostolical succession, I now proceed to
notice some two or three others.
I object to the Prot. Episcopal Church
as not suited to a universal Church, because
I conceive her standard of practical and
experimental piety to be below that enjoined
in the Bible. You will understand me as
r*rriASr^-.-< t -rt>«”<TOufCTr~XW^i. s7Tn.i-yJ}-,;autt
not of its individual members. I intend
no unkind reflections in making this objec
tion. I entertain no unkind feelings for a
human being. I know there are many de
votedly pious members in the P. E. Church,
in the ministry and in the laity. But it
is with tho Church standard I now have
to do.
I understand it to be held by the Church
that social dancing, circuses, theatres, mod
ern opera, the race course, card playing,
and in a word, indulging in the ordinary
amusements of the world, in which the irre
ligious seek their enjoyment and pastime,
yea all this is consistent with Christian cha
racter. There are exceptions to this rule
I know. But is not this the rule on this
subject in the P. E. Cburoh? I should
rejoice to find that I was mistaken. But
certainly I am not, as to the P. E. Church
in Columbus, Georgia. This view of Chris
tianity, it seems to me, is in conflict with
both tho general tenor and tho specific
teachings of the word of God. From Ge
nesis to Revelation, the Scriptures teach
that Christianity is designed to make man
a new creature ; that by nature he is earth
ly, sensual and devilish; and that he must
be crucified to the world and the world to
him—made separate from sinners The
grandeur of the scheme of salvation is an
argument a priori. God is manifest in the
flesh ; Christ is crucified ; the Holy Ghost
is given ; the Church is organized, and the
living Ministry appointed—the united, Tri
une God seems to be moving on some grand
mission. Man is the theatre of action. It
IS TO SUING HIM BACK TO GOD. Does DOt
all this warraut the conclusion chat some
marked change is to be wrought in man ?
That he is to be lifted up to communion
with God again? Is mixing with tho world,b
in its pursuit after earthly joys, consistent
with the Divine purposes as indicated in
these mighty movements for human redemp
tion and salvation ?
The specific teachings of the Bible illus
trate more fully these general indications.
“ Moses stood in the gate of the camp
and said, Who is on the Lord’s side? let
him come unto me.” And the great Apos
tle said: “ What conoord hath Christ with
Belial” —“ what agreement hath the temple
of God with idols r for ye are tmr icmpie of,
the living God”—“wherefore come outfroijf
among them and be yc separate, saith the
Lord, and touch not the unclean thing, and
I will receive you.” “ And be not con- ■
formed to this world, but be ye transformed
by the renewing of your mind”—“ye are
the light of the world,” says Christ —“ let
your light so shine before men, that they
may see your good works and glorify
Father which is in Heaven.” There is iT’
marked distinctiveness in the Christian’s
outward character, according to these teach
ings, which does not comport with the pur
suit of the pleasures of the world. “All
my springs are in Thee,"said the Psalmist.
Moreover, the standard of experimental
piety, according to the teachings of the P.
E. Church, is equally defective. Indeed,
this is the spring from which flows this con
formity to the world.
While the Church teaches the general
doctrine of ultimate holiness as necessary to
salvation in Heaven, she denies the doc
trine of a conscious sense of sins forgiven.,
and of the new birth, and maintains that it
is injurious to piety to entertain the idea
that you are born again. Conversion, as
understood by evangelical Christians, is not
only denied but ridiculed by some of the
successors of the Apostles." What do
they do with the conversion of Paul, and
his experience often told before kings and
judges ? Did be not have a conscious sense
of pardon and of the new birth ? “He
was filled with the Holy Ghost.” The na
ture of the work —“ Marvel not that I said
unto thee ye must be born again”—is such
as necessarily involves our consciousness.
Mark the figures of scripture on this sub
ject: “Crucified with Christ;” “risen with
I Him ; “ created anew j” “ made partaker of
the Divine nature;” “the body of sin de
stroyed.” Are these the words of the
Lord ? Are they used to convey ideas to
the mind of the graeious change produced
upon our moral nature 7 Then is it utterly
impossible for such a change to pass upon
man without a conscious sense of it.’ '
The explicit teachings of the Book pro
elaim that we may know this grace, “llili
shall we know if we follow ou to know tlx#
Lord.” “If any man will do His will he'
shall know of the doctrine.” “ I know that
my Redeemer liveth,” said Job—and Paul
exclaims “ I know whom I have believed.”
*• Knowing this that our old man is cruci
fied with Him, that the body of sin might
be destroyed.” “ The Spirit itself beareth
witness with our Spirit that we are the
children of God.”
In the light of the Bible we must insist,
therefore, on a conscious sense of the par
don of sins, and of being born again, as the
birth-right of the Christian. And to those
who have it not the words of the Apostle
are addressed: “ For when for the time ye
ought to be teachers, ye have need that one
teach you again, which be the first princi
ples of the oracles of God.”
It was for preaching and professing to
Uivo up to this doctrine chad tha Wesleyans
were persecute? A she Chafrch of England,
into a separate Church organization. And
while-the leaven of the truth maintained
by the Wesleyans has leavened many of
the ministers and members of that Church,
both in England and America, still the
Church itself holds to her first principles
upon this subject; we cannot, therefore, ac
cept her platform for a Universal Church.
Again. I object to the economy of the
P. E. Church as not adapted to the spread
of the gospel.
The Apostolic commission is, “ go yo into
all the world and preach the gospel to every
creature.” An Apostolical Church must,
therefore, be adapted to this end. The
dogma of Apostolical succession necessarily
restricts the extension of the blessings of
the gospel. Her forms of worship,, while
they suit minds of a particular cast, are
not adapted to tho masses of the people,
and prevent Church advancement. This is
illustrated in the progress of the Churoh.
Her operations and increase are confined
mainly to the cities, towns and populous
communities. The Churoh is co-existent
with Georgia, and she now only numbers
twenty-two ministers and not quite twenty
four hundred members; while “ the seots,”
and “ societies,” as they call the other
Churches, number about two hundred thous
and communicants. Then there must bq
a want of motive power as well as organic
adaptedness. Paul says “ for our Gospel
came not unto you in word only, but also in
power, and in tho Holy Ghost, and in much
assurance.” The experiment of the P. E.
Church in this country does not commend
it to my judgment as an organism best
suited to spread the gospel throughout the
world.
Finally, the divisions iu the P. E. Church
constitute an objection to her as an organi
zation for the uuion of all Christians at this
time. It is not to be concealed that, both
in Europe and America, there are serious
divisions in the Episcopal Church, which
the Lest fiends of the Church fear will
eventuate in rending the body. There are,
at least, ihreo distinct parties: Ist. The
Tractarians, who are in deep sympathy with
Rome. 2d. The High Churchmen, who
still fight against Rome. 3d. The Evange
lical Episcopalians, who hold'that, while
ah nr«iiar Kniscooal ordioafioiL it,!? m**-
essential to a church or to a Christian min
istry. On this subject Rev. Mr. Ellis, reo
tor of Christ Church, Nashville, Tennessee,
holds the following language : “ One party
wishes to effect, what all must admit, would
be an essential change in our Church—to
re-introduce the precise dogmas and prac
tices, the removal of which was the very
aim of the Reformation.”, “The other
party, animated by the the same
governing -principles which idoved the Re
formers, labor that the very .same identical
spirit shall ever breathe in her formularies
and govern all her conduct.” Again he
says, “ I warn those in the Church who say
peace, that there can be no peace.” Ho
maintains that the Ritualists are the ag
gressive party, and that they must and will
be met. The Tyng difficulty iu New York
illustrates the truth of our assumption. In
deed. no well informed churchman will de
ny that there are serious divisions in the P.
E. Church.
Iu this state of things it seems to me to
be wise to wait till these conflicting forces
are harmonized, lest the foreign element
introduced might increase the centrifugal,
rather than the centripetal forces, and thus
precipitate auother schism, instead of pro
moting a universal union.
The imperfect examination I have been
able to make in the space of time allowed
me for a discussion of the foundation of the
P. E Church, discovers that it is not well
suited to so "large a building as the Bishop
proposes. I prefer the foundation “ stone
which the builders disallowed,” but which
has become “ the head of the corner.”
•/But allow me to say, in conclusion, I do
not believe God ever designed that His be
lieving children should all be united under
one external organization. While it is rea
sonable that I should believe Methodism to
be the Church organization of all others,
most suited to help man to be good, and to
carry tho gospel to all people, still I have
no idea that the end of the gospel would
be best subserved by all believers joining
the M. E. Churoh.
I believe the cause of God may be pro
moted by the subdivision of the Church in
to various external organizations; furnish
ing an opportunity to every member to be
fitly joined to the body. Some prefer to
be UnisonrinKnnn. inmn M#toitl»u, sume
Baptists'; some Presbyterians; and some
prefer other denominations—let every one
be fitly joined, where the doctrines, forms
and economy suit him best. But let them
be united together, and to the Head, Jesus
Christ. And be one as Christ and his Fa
ther are one. One in nature; having ail
“ been made partakers of the Divine na
ture,” by “ the renewing of the Holy
Ghost.” One in united effort to save men.
The Father gave His Son; the Son gave
His life; the Holy Ghost sanctifies the
soul. Neither is jealous of the other, nor
seeks to monopolize the whole work or to
absorb the other. The Father is not jeal
ous of toe Sou as fie triumphs over His
enemies on the Cross, iu the resurrection
and asoension. Nor does the Son complain
of the honors given to the Holy Ghoet on
the day of Pentecost. It is their one work
to save men, and each is glorified in the
work of the other. So should each branch
of the Churoh of God feel that it has its
own speoifio work in the vineyard of the
Lord; and that each is honored in the suc
cess of the other, and should, therefore,
rejoice in the triumph of the Redeemer’s
cause wherever it is to be seen. This is
“ the unity of the Spirit in the bonds of
peace”—“ many members,” “ but one body
and one Spirit.” This unity, in individu
ality and distinct personality of the various
Churches, prevents stagnation, and also the
oppression of a great monopoly. It pro
vokes each other to good works, and keeps
the Churches active and alive. And there
need be no more contention and strife be
tween the various branches of the Church
than in any one Church; if wc have the
Spirit of the Master we are one.
“ Let the potsherds strive with the pots
herds of the earth,” but let Christians of
every name cease to proselyte from eaoh
others’ Churches, and “ go up to the moun
tain and bring wood and build the house;
PUBLISHED BT J. W. BURKE A POR THE H.E. CHURCH, SOUTH.
Macon, Ga. ? JYiday, July 24, 1868.
and I will take pleasure in it, and I wi’jio
glorified, teith the Lord.” “Then JfipOflß
shall not vex Judah, and Judah shall J»t
Ephraim“but,by the effectual wip
ing es the measure of each part, make $-
erease of the body to the edifying of iNf
in lore.” - \
“Thus will the Churqfr bftlow, J
Resemble th>t abovPHF??
Where streams < f endless pleasure flow, t
And every heart is lore.’’ I
Bev. D, O MoDaolel, T
Was born on the 15th of February, M j
in Georgetown, District of Columbia,
converted in 1811, in the Light StrU
Church, Baltimore, under the ministry?
time R theßev ki l^ P SeU a if'so a much J
and eccentricity was converted and becH
a member of the same class. Y
tbeS 0 ' I h C C a ‘oiiia W Confe , ?ei«“ i”
iSfriS IT,S/“ari ortnltmm
the whole of South Carolina,
Florida, and a very small portion
bama.
He was an orphan boy, and had noUM'
joyed many opportunities of education
when he first felt himself called to the ms
istry, he sought to avoid so great a respa"
sibility; and even fled South, hoptn&C
escape from his call and hide himself u&jm'
the cares and excitements of business.
It is reported,/hat he narrowly eneap ’
death in a violent storm off the orakt ;
North Carolina; and like Jonah repent' •
of his disobedience, and promised to opi ’
ply with the command of God. ]spjgj*f
was spared and he wandered about iu j{fri t
distress of mind from place to place,
he found himself in the oily of Savanna!
Here Dr. William Capers found him, KU*
with that peculiar sagacity which distr
guished him, he discovered the worth,p
Bro. McDaniel, and suspeoted the cog ip
which was passing in his mind in relPjP
to tho ministry and guided him accor* j®
ly. Almost before he (Bro. MoD.) wjL
aware of it, he found himself
the active work of preaching tho gospel/il
In 1823, he was sent, in company witK
the Rev. Isaac Smith, to what was caHc|?
the Asbury Mission among the Creek it,
dians in Georgia. From a letter addressee
to a Mr. Tibbs, dated Asbury Mission, Apr:.
11th, 1823, wo make the following extract! ‘
“ Dear Sir: Some years have elapse>
since I have had the happiness to hoar froii
you, notwithstanding I have addressed yo#"
by letter, earnestly requesting an answer, I
and I think you promised me, that yol
would write me. Aj
“ I feel extremely sorry when I call t/S
mind, that I have not ono correspondin'. 1
among the connection of the Tibbs.
“ I havo written again, and again to th(Q
Mr. Hudnalls and to Capt. W. P. Tibbs
but have received no answer. This natuJ
rally brings me to a pause. Why is it 'it
Is it because my conduct has not been upl»
right before men ? I oan speak to mJ|
Maker as to that. I then concluded,
because 1 am, who I am ; and the time isl
been, when I could have wished myfl|
iuto nonentity. But why reflect on my r
Have I been uniortunatc even in my
Have I beegso in my raising?J[ave^B
opportunity s’of V oth rf ow'
I have ever since my apprenticeship
enabled to meet my own demands.
this, certainly my situation iu life,
not bring upon me the silent
those that know me.
“ The time has been, when l oould have/
aspired to something. I could yet; but!
Providence directed my oourse another way. j
I have but little of this world, and am ms
some measure free from a great thirst afterj
it.
“ And would a few lines, from an ac
quaintance, a friend, pour a ray of comfort
into the breast of him, who might be dis
consolate ? Yes sir, to hear that you and
family are living; or W. P. T. or the Mr.
Hudnalls, and doing well, would give me h
great satisfaction. It is natural to suppose
that pou will wish to know what and where
I am. lam still trying to live for eterni
ty, and belong at thiw time to what is called
the South Carolina Conference; and this
is my third year as a travelling preacher. •
In 1821, I travelled in the Upper part of
Georgia. In 1822, 1 was sent to the low
est part of South Carolina; and this year iX
am sent into the Creek tribe of Indiaosfl
and expect to remain in and about thtfl
heart of this nation, this year, if not longug
I should be happy to sec you, and used
fondly to hope I should; but now I fear, j
not in this world.
“ I am now here amongst a most degraded
people; but little better than their neigh
bors, the wild beasts. I expect to be in
Charleston about the 18th of February
Dcxt. If lam ever sent to the Northern
bounds of this Conference, I shall visit
Virginia again ; but, sir, if I should not be
so happy as to see you in this world again.
Oh, that you and myself may so walk be
fore God, as to be acquitted at the great
assize, and joyfully receive a crown of life
D. G. McDaniel”
In this letter we see the man—strug
gling with himself to give up all
and yet clinging with the fondness Wii ,
ardent love to the friends of his early youth,
In a subsequent letter we have a ray oh
light let in on the toils and labors of a Mis>
sionary of that early period. %
“ Our. present life particularly exposfS
me to till kinds of weather. As we travtW
;<j| fp—~ ol'*..aw vir oasl
through the scorching lay a ol ~T I '
through the most tremendous * * |F
and whilst we pass the highways, anA
hedges, to invite our fellow travelew t 4
eternity; to come to the gospel feast";>w«
sometimes have but little to eat, and that ol
the coarsest kind; and our lodging hard, and
sometimes changing from bad to good makes
it harder upon us.”
But it was not all “ hard,” without some '
compensation of a spiritual kind, as we
learn from the following short “ Diary’’ in
the possession of his estimable family.
“On the 19th of September, Bro. Capers
paid us a visit, and on tho Lord’s day ad
ministered the sacrament, after baptising
one man (red). We had a solemn time.
We resolved to keep the children more with
us, if possible, and succeeded in keepine
a few —25. Four of the girls started, ofl
without liberty; it being an unseasonable
time; went after them, and brought the®
back. I reproved them for it; and foued!
it had a very good effect. The black girlj
is sent off, and it was near costing her life.’]
“ Wednesday, the r 9vii Ootober.
gratified to learn that two of the small girl/
had covenanted to unite every day in secret
prayer in the woods. Oh, that God may
bless them. On the 19th, I learn that the
most of the children that stay with us Sat
urday am 1 Sunday have taken to secret
prayer. Pleasing thought, that here where
the savage ■ yell is almost daily heard and
they, completely without Godin the world,
the children are kneeling down in the
woods, lifting their silent breathings and
tender hearts to Heaven, for the blessing of
God upon them.”
“Tuesday 14th.—This evening after fami
ly prayer I retired to my room, and soon
after heard weeping, and sister Smith sing
ing. I went down and looked in, and saw
nearly all, red and black, down on their
knees bathed in tears, pleading for meroy.
.One of the Indian girls expressed herself
as being unspeakably happy; though she
could not tell whether it was religion or not;
yet she felt happy. Several of them pro
fessed to find peace in a day or two after
this. The concern among the children ap
pears to have commenced with the two small
girls before mentioned.” •»
In these extracts we have, perhaps, the
most complete picture of the man and min
ister in the early part of his career. He
was well and favorably known to most of
the older members of the Conference du
ring the latter part of his life. The seven
years immediately preceding his death, were
spent in laboring on Watereo Mission for
the special benefit of the colored people. I
He died saying, “ my life has been one ofl
constant toil, but of no merit ; I trust alonel
in the merits of Christ ray Saviour.” I
"Si Bro. McDaniel was short of stature, but
oompact in form—not fleshy, but well knit
and strong. His face was one of unusual
k gravity, and his whole manner was slow
and solemn. In the pulpit, he was inJ
►Struct!ve and earnest —sensible anu iuier-*1
Ju life, pure and holy ; in oounsel
wise and discreet. He died as lie had lived
without fear, and without reproach. His I
aged Widow and five intelligent Christian
daughters still remain to cherish his memo
ry, and illustrate the value of his example
and teaching. Itinerant.
P. S. —Two things strike the mind in
theabove narration; first; the attention paid
to the children, and the direot efforts made
for their conversion. We see that holy
woman, Mrs. Smith, engaged, not only in
her domestic duties, in that far off station,
amongst savages, where these duties must
have been onerous, and especially so, as
these wild girls seem to have. constituted a
part of the Missionary family; but also
devoting herself, after the duties of the day
are over, to prayer for and with the ohildren.
The “ holy women” of tho olden time
were most important helpers in the work of
■. God. They had access to a class of people,
and a class of feelings whioh their husbands
oould not so easily reach —perhaps not all.
They availed themselves of all these advan
-tages and were eminently suecessful.
jj Methodism was honored with many such
in the early days of her history.
/They are doubtless to be found now; only
not so actively employed as formerly.
* Secondly; wo observe tho power of prayer
—our fathers knew well the secret source
:,of all their power with men. It lay in
God, and they were armed with it, because
' jacob-like, they wrestled with God day and
#ight, and would take no denial.
-f God is unchangeable, and so are the
lirinoiples of his government, and the
Conditions of success. “ Ask QQd ye shall
®»eive” is God’s gracious irreversible de
jeree. Shall we realize it?
The Rev. John C. Simmons.
I ■ Rev. J. C. Simmons died at the resid
ence of Thomas Bethel, Esq., in Thomas
j||on, Ga., April 3d, in the 62d year of his
kJjge- _ . t
■ He joined the South Carolina Conforcneo
|»er forty years ago, and was in the same
with Bishop Pierce. He travelled
in Georgia, but filled a few appoint-
in Florida in tho early part of his
pgi^rj, jjiaa thatJtate -
g- -iffioulUes and dangers. There was no
in his labors. Although strongly
to locate at one period of life, be-
Htuse of financial embarrassments, and the
Bsponsibilities of a large family, a clear
Consciousness of a Divine call to the minis
try, and more than ordinary love for the
work itself, urged him forward. This was
his own testimony.
A few days before his death, he went to
Thomaston, to attend his quarterly meeting,
accompanied by his wife; and just before
reaching the place was stricken by apo
plexy. At the house of Bro. Bethel, he
received the kindest attentions; and Dr.
Gibson and other kind physicians, exhaust
ed their skill in efforts to relieve and save
him. The last efforts of his mind were ex
pended in sending messages to several
preachers in regard to holding their Con
ferences. On account of paralysis of the
tongue, he could not articnlat except with
great difficulty, but he dictated as long as ho
could. Ilis mind seemed tranquil to tho
last. It might literally bo said of him,
that he laid down his body with his charge,
and, “ Ceased at once to work and live.”
Bro. Simmons was one of that unfortu-
Lnate class, who are not understood or fully
Ifijipreciated, save by those with whom they
rare intimate. Upon slight acquaintance,
he seemed to be austere and reserved, and
[ his bearing repulsive rather than attractive.
But the exterior was no true index of the
soul within. His heart was always in true
and deep sympathy with humanity. In his
family, he was always genial and kind. The
writer, who was an inmate of his family for
nearly two years, deems it but justice to his
memory to say, that he never knew in that
period, word or deed of his, that could be
justly condemned. An acute conscience
was the ruling power in him, even in ordi
nary life; and a vivid conception of unseen
realities, seemed to be ever present. If he
ever had an idol, it was Wesleyan Method
ism—the Methodism in vogue when he join
ed the itinerancy—and for its honor he was
jealous, and for its suooess ardent. If his
views of Church discipline and ministerial
duty were rigorous, this can be said in ex
tenuation —he made do rule for others, to
’’Which he did not yield obedience.
of Ijis life, he
more intent than ever upon
the attainment of personal holiness. His
character appeared to take a “softer mould”
—his enjoyments of religion to deepen.
Often in his private devotions, he seemed
to be almost in an agony of supplication,
lit was thought, by those nearest to him,
filiat he had a premonition of his approach
ing end —although his health was unim
paired.
Bro. S. was possessed of a vigorous prac
tical mind, and his administrative qualities
were good. His pulpit style was terse,
lireot, and earnest; and he excelled in ex
portation. He preached to men as if they
7ere only incarnate consciences. Had he
Said more attention to tho embellishments
if style and language, be might have been
nore popular as a preacher — but, perhaps,
lot more useful. Perhaps few men, not
more gifted, have been more efficient, not
only in the pioneer work of the Church,
I but in that of organization and establish
ment. But his work Is done, and his re
“edrd is on high. L. J. Davies.
P. S. Permit me to tender sincere thanks,
in behalf of the bereaved family of Bro. S.,
to Brother and Sister Bethel, for their un
wearied kindness to Bro. S. in his last ill
ness ; and also to Dr. Gibson and associates
for their professional services. L. J. D.
Old Sins.
I have read of brave, stout captives, who
had escaped from prison, bnt who brought
away with them, in swollen joints or fester
ing wounds, the marks and injuries of the
cruel sett ers. And do not old sins continue
to hang about a man even after grace has
delivered him from their dominant power?
Who does not need every day and hour to
resort to the fountain of cleansing, and
wash his heart in the blood of Christ, often
er than he washes his hands in water?
We need to be renewed day by day; con
verted, as it were, not once or twioe, but
every day. Surely, the happiness of ft
child of God lies mainly in this—that sin,
though it remains within hia heart, hat
ceased to reign there, and that, made per
feet at length in holiness, he shall enter by
the dismal gate of death into the full and
glorious liberty of of God. —
Guthrie. *
goctrint Hito (Skperitntt.
From the Nashville Christian Advocate.
Family Worship.
We are gratified to learn that the subject
of family worship is largoly ventilated at
our District-meetings, though we are sorry
to find that there are so many so-called
Methodist houses in which there is no altar.
One of the worst symptoms developed, is
the disposition in some to demand a Scrip
ture precept for family prayer. This has a
sinister look. One would think that no
positivo particular precept would be needed
to secure the performance of a service so
reasonable, so useful, so well-sanotioued.
Let us conoede, for the sake of argument,
that there is no command to perform this
service, and that therefore ho one should
be excluded from tho Churoh for its omis
sion—let us admit that there are some who
cannot perform it, because of some infirmi
ty or domestie embarrassment—allow that
that passage in Jeremiah (x. 25,) “ Pour
out thy fury upon the heathen that know
thee not, and upon the families that call not
on thy name,’’ is a theocratic imprecation,
not direotly applicable in the premises: es.
Ps. lxxix. 6, 7 —still there is the oommand
to men to pray everywhere—in every thing,
by prayer and supplication, with thanks
giving, to let their requests be mado known
unto God—to sanctity every thing by the
word of God and prayer. The beneficent
effects of family worship are admitted by
all—ohildren and servants are instructed iu
tho word of God—peace and harmony are
promoted—and speoial blessings descend
upon that house which, “Morning and night
presents its vows.” fio far as wo know, it
has been practiced in every age. The
voice of prayer aad supplication, as well as
of rejoicing aad salvation, has always bfcen
maud iu uTe y.aernaeies oi tue rig.mious.
One can scarcely conceive how Abraham
could command his children and his house
hold that they should keep the way of the
Lord—how Job could sanctify hii family—
how David oould “ bless his household”—
how Now Testament saints oould bring up
their ohildren in tho nurture and admoni
tion of the Lord, without performing the
offices of domestic worship All Churches
recognize this duty, and require its
performance; and some of them provide
manuals to aid those who may need such
helps. Mr. Wesley prepared such, and we
have incorporated some of his prayers into
“The Golden Censer,’’ which contains a
great variety, eelcctcd from works of the
sort set forth.by emiaent divines or synods
of the various Churches. No special posi
tive preoept is needed in a case like this,
and the excuses usually brought for the
neglect of this duty, are for tho most part
very frivolous, and in some instances, we
fear, argue a low grade of spiritual life.
Tho plea of incapacity will hardly do, as
nearly every one can read a prayer, or re
cite the Lord’s Prayer without a book"; and
this is a very good beginning. If any one
is in earnest in the matter, he can repeat
that inimitablo form—and all the better if
every member of the family repeats it audi
bly after him—and add such extemporane'
ous petitions as may be suggested by the
spiritual or temporal condition of the fami
ly. We have in our Hymn-book a fine
selection of hymns for domestic worship,
and they ought not to become obsolete—wo
lear that they are already obsolescent. You
may have a good family cukus, or form of
worship, by reading a few verses out of tho
Scriptures, not confining yourself to the
Psalms, singing two or three stanzas, and
offering a short prayer, though it may be
little more than the Lord’s Prayer. Lay
yourself out lor the work. Recollect, as
head of your family, you arc its prophet
and priest; and you are solemnly bound to
see that it receives proper religious instruc
tion, and is duly trained in habits of devo
tion. We need blessings, at a family, and
ought to pray for them in that capacity; as
a family we receive blessings, and in that
capaoity we ought to render thanks for them.
“ The Church in the house” is a most im
portant institution; and if it is not duly
cared for, tfafe Church in the sanctuary will,
soon have lohabod inscribed upon it. There
is a beauty, an inexpressible charm in do
mestic worship—especially when “ the ser
vice of song ” is blended with other de
votions. Dr. Bachman once described to
us the effect produced on his feelings when
he would stand in the street of a Saxon
town, and hear the voice of praise ascend
ing from every house ! It would seem to
be almost like affectation not to quote, in
this connection, the inimitable stanzas from
“ The Cotter’s Saturday Night.”
They chant their artless notes in simple guiss;
They tun# their hearts, by far tne noblest aim :
Perhaps Dundee’s wild warbling measures rise;
Or plaintive Martyrs, w- rthy of the name;
Or noble Elgin beets the heavenward flame,
The sweetest far of Scotia’s holy lays;
Compared with these Italian trills are tame,
The tickled ears no heart-felt raptures raise;
Nae unison hae they with our Creator’s praise.
The priest-like father reads the sacred pa^e,
How Abram was the friend of God on bigh;
Or. Moses bade eternal warfare wage
With Amalek’s ungracious progeny;
Or how the royal bard did groaning lie
Beneath the stroke of Heaven’s avenging ire;
Or, Job’s pathetic plaint and wailing cry;
Or rapt Isaiah’s wild, seraphic Are;
Or other holy seer that tune the sacred lyre.
Perhaps the Christian volume is the theme,
How guiltless blood for guilty .man was shed;
How He, who bore in heaven the second name,
Had not on earth whereon to lay hie head;
How his first followers and servants sped ;
The Drecept. sage they wrote to many a land:
How he, who lone in Patmos banished,
Saw in the sun a mighty angel stand;
And heard great Bab’lon’s doom pronounced by Hea
ven’s command.
Then kneeling down to heaven’s eternal King,
The saint, the father, and the husband prays:
Hone “ springs exulting on triumphant wing,
That thus they all shall meet in future days:
There ever bask in uncreated rays,
No more to sigh or shed the bitter ear,
Together hymning their Creator’s praise,
In suoh society, yet still more dear; .
While oircling time moves round in an eternal sphere.
Compared with this, how poor Religion’s pride,
In all the pomp of method and of art,
When men display to congregations wide,
Devotion’s evsry grace, except the heart I
The Power incensed the pageant will desert,
The pompous strain, the sacerdotal stole;
But haply, in sense cottage far apart.
May hear, well pleased, the language of the soul;
Aud m his book of life the inmates poer enroll.
As we have fallen among rhymes, we
hope to be pardoned for quoting Charles
Wesley’s fearful paraphrase of Jer. x. 25 :
Tremble, ye families profane.
Where tho great God ie not adored,
Who cake the name of Christ in yam,
But do not invocate your Lord;
Regardless of his smile or frown.
Ye pull his heaviest judgments down.
Before the threatened curse takes place.
And sweeps your prayerless souls to hell,
Daily unite t’ implore his grace.
Invite him in your tents to dwell,
_ Let every house his worship show,
And every heart his presence know.
I Our pastors and others, who are conoorn
led in this matter, would do well to scatter
[broadcast two tracts on Family Worship
I (ono of them by Dr. Doddridge) in the
[first Package of our Miscellaneous Tracts.
I REPENTANCE,
j Repentanoe is duty. As we have sinned,
[we must repent. Though the Spirit leads
[ us to repentance, he does not repent for us;
| though it is his gift it is our act. It is a
1 ohangg. of mind and a trailing, a godly sor-
I low tor sin manifested tty torsaking it. Uo-
I ing a fruit ot the Spirit, it implies correct
I views of God. When one begins to repont,
I he begins to seo tho character of God in its
■ true light. He secs its holiness and ad-
I mires it, and that holiness makes his sins
Imoro odious. He sees the justice of God
land adores it, and that justice gives him
[ correct apprehensions of punishment, while
[it loads him to confess it right. lie sees
[ the goodness and forbearanoo of God, and
[ they open in his soul tho fountains of peni
| tential grief. He sees the mercy of God in
Christ, and his heart breaks within him;
! ho pours out his confessions, and, with tho
prodigal returning, says, “ I havo sinned,”
1 and with the publican, “ God bo morciful
to me a sinner.” And while tho penitent
has correot views of God, ho also has cor«
reot views of sin, and of tymself because
of sin. Sin he regards as the abominable
thing which God hates, and he also hates
it. He abhors himself on aooount of Bin,
loathes himself, and repents. He looks up
on himself as most unworthy, oasts himself
into the of humiliation and self
abasement before God, and ories, “unclean 1
unolean!”
There is a spurious repentanoe. It may
be the result of terrors of eonscicnco, and
it is followed by no permanent and thorough
reformation of heart and life. Judas re
pented ; but instead of turning to God he
went and hanged himself. So men now
may repent, not truly, and die by their own
hands. They may repent because they fear
the frowns of society or tho wrath of God,
and yet be unhumbled in heart and corrupt
in life. They may repent aftor a manner,
and yet bring forth no fruits meet for re
pentance. It is not every kind of repent
ance, therefore, that God will approve : nor
should every pang of conscience, nor every
confession of sin, bo honored with the name
of repentance. What is required is not the
sorrow of the world, which worketh death,
but that godly sorrow which workoth re
; pentancc unto salvation, not to bo repented
of—that of whioh the psalmist speaks, “ I
thought on my ways, and turned my feet
unto thy testimonies”—suoh a repentance
as will leave its impression on tho life,
whose effects shall be seen in tho whole de
portment, whioh will produce fruits meet
e .. .1 _j -—.- -j- -li
men every where to repont. Let his voice
be heard; let the work begin; let the duty
be done; let all men repent, and flee to
Jesus Christ for salvation.
The Christian’s Ownership of Christ.
In the closing paragraph of Dr. Bush
nell’s sormon on “ The Value One man has
in Another,” there aro found these words:
And yet there is more; for there is no
exclusive right in tho benevolent properties
—all brothers, in all circles of brotherhood
owning each other—so it is given us to own
even Jesus himself; to say, “0, Christ,
thou art mine.’’
And so, Thomas, when beholding for
the first time the wounded hands and riven
side of Jesus exclaimed from a humble be
lieving heart, “ My Lord and my God.”
In view of such expressions found in the
inspired Word, and in every ago gushing
forth as the deep feeling and confirmed con
viotion of the humble souls, what solution
can bo gitfen to the question, How does
the Christian own Christ? Tho answer
might bo in many ways; for instance as
man oHras his fellow, the race, the world, the
realms of life, beauty, truth and love. But
I would ask, May it not be much as the
child owns its mother ?
See that little one on its mother’s breast 1
It feeds at the fount of her life, is cradled
in those arms, sleeps on that warm and pil
lowy bosom. What sweet, what perfect
rest! The chilly air from frosty skies
reaches it not. It is disturbed by no lurk
ing suspicion, by no agitating fear. Calm
ly and peacefully it sleeps, pleasantly and
joyfully awakes Then, unsurprised, it
sees the same eyes of waiting tenderness
gazing upon it, feels the same arms of love
around it.
But do you say all this is tho result of
the mother’s property in the child ? Grant
it Say to that faithful, loving one who
has suffered so much that she might boa
mother: “ The sweet child is yours, you
have a right to claim it, and tho whole
world recognizes the validity of that olaim.
But is it not equally trne that you belong
to the child ? What better, moro perfect
olaim to you could it have ? You live, and
you suffer for it. There is, so to speak,
(nothing in or of you on which that child
i’is not at liberty to draw for food, raiment,
safety or joy. Never did a master own a
slave so perfectly. For the ohild not only
claims your person, but heart, life and all.”
And so the Christian owns his Lord.
There is nothing in or pertaining to Christ
to which he may not look for his spiritual
good. Is he hungry ? Christ is the Bread
on which he may feed. Is ho thirsty ? He
is the living Fount from which he may
drink. Is he naked ? The Saviour’s beau
tiful and perfect robe of righteousness is
thrown around him. Is he weary and de
sires rest ? In his everlasting arms he may
find sweet repose. When in danger,—
Christ is hia protector. Has he fears ?
The Saviour quiets them. Has he hopes ?
To him Christ more than realizes them.
Does his soul burn with immortal, unspeak
able desires ? Christ says to him, enter in
to my infinite, exhaustless whioh is
full to overflowing with all desirable, good,
and there thou shalt find more than thine
heart has ever conceived.
If this is not ownership, by what name
shall it be called ?
Addressing the Saviour, such a one may
say, “ Thou hast died to save me; hast pur
chased me with thine infinite suffering love.
No mother has by pain and anguish so fully
paid the price by which a ehild is gained,
as thou hast in thy.death for me. Thing,
wholly and eternally thine, am I. Nor is
there aught, dear Saviour, whioh so fills my
soul with rapturous delight as the faint and
imperftet consciousness of this blessed
truth, unless it be that thou art mine. As
thou dost rejoioe in me as thy possession, so,
and for a better reason, do I rejoioe in thee
as mine. If by possessing me, ono drop is
added to thy cup of joy, by possessing thee
there comes to me an ocean of blessedness.
“ Thou, 0 Christ, art all I want
More than all in Thee I find.”
Human Charity is often for a moment,
Christ’s charity is never ending.
E.H. MYERS, DiDi,EDITOR
Whole Number 1111*
Graces before Gifts.
This view should obtain in the family
and in tho school. In our families what aro
too often the first impressions given a boy l
w hat is he taught to believe to be', he
chief end of man ?—to get money or office
In our sohools who is most honored —tho
boy of graces or tho boy of gifts f which
are most assiduously cultivated graces or
gifts to qualify for a noisy, contentiout
life, or a sober, unambitious oareer of Chris
tian usefulness ? are medals given for en
larged and quiokened graces or developed
gifts? Thus is the gospel order reversed
by plaoing gifts before graces. Dr. Arnold,
the great educator, indicates and estimates
their relative importance as follows—l. Re
ligious and moral principles. Gentle
manly behavior. 3. Intellectual ability..
Man says, the power of a Church is in
the wealth, social position of iis members,
and in the talents of the minister—God
says it is in the graces of The power
of a churoh is in the graces of its mem
bers. Churches now are uneasy, restless,. .
aissaOsnotl —affairs are Rot going on as they
should : all sortß of devices are adopted for
bettering them. Tasteful, attraotivo houses
of worship are provided; music is called
in to add its mighty allurements. No small
amount of wit is employed in inventing
plans—in startling movements. A careful
reading of the New Testament discovers a
more excellent way—lot tho ohurohes set
themselves to increase and multiply their
graces—let them abound more and more in
patience, generosity, humility, courtesy,
peaceableness, good temper, unsuspioious
ness, love of truth —if these were iu tho
churches and abounded in them, they would
move on in suoh splendid and substantial
prosperity as they had never known.
Every Christian is to labor for the con
version of men to Jesus. By suoh efforts
is the church to be enlarged and perpetua
ted. Position docs not at all affect this
duty. Every man, layman, or minister, is
to do all he oan. The sphere of ministerial
labor is the ohuroh itself; tho end, the per
fecting of tho saints—or the increase of
their graces. This is the test of ministerial
suooess—not a growing congregation, not a
large number of conversions, but a church*,
growing in graoes.
The Lord’s Day.
Richard Hooker: Wo are to aooount the
sanotification of ono day in seven a duty
whioh God’s immutable law doth exaot for
ever.
Justice M'Lean: Where there is no Chris
tian Sabbath, there is no Christian morality;
and without this, free institutions oan not
long bo sustained.
Archbishop Leighton: The very life of
religion doth much depend on the solemn
observance of the Sabbath; consider, if wo
should but intermit the keeping of it for ono
year, what a height of profaneness would
ensue in those that fear not God !
Dr. Thomas Arnold : Believing that our
need of a Lord’s day is as great as ever'it
was, and that, therefore, its observance is
God’s will, and is likely, so far as wej see, *
to be so to the end of time, I should think
it most misohievous to weaken the respect
Daid to it. • * .
* Archbishop Whattly: I am anxious m,
sincerity, tttat his resurreotion day
be mori) particularly set apart for religious
worship and religious study and meditations.
And if tho May ought to bo thus dedicated
to such purposes, it is plain we ought to ab
stain from any thing that may interfere
with its being so observed, both by our
selves and those we employ. ,
The Faith of “Campbellism ”
Lard's Quarterly, some time since, gave
the following as a concise summary of the
“ things whioh distinguish ’’ his denomina
tion :
1. That the Bible alone teaches a relig
ion fully adequate to tho salvation of the
whole human family.
2. That all human oreeds are deductions
of unaided human reason, and in essenoo I
are simple bundles of traditions, and conse- j
quently tend only to make void tho truth, j
-3. That the terms of the Bible, like the *
terms of any other ancient book, are tQ bo i
taken in their simple, natural sense; and
that they aro not terms bearing a mystic
double meaning.
4. That Christianity is so perfectly adapt- 1
ed to man, that just as he is, with no ex
trinsic aid, he can fully understand it. and
acceptably obey it.
5. That the popular notion that tho Holy
Spirit operates directly on tho human mind
in conversion, and in order to it, is a delu
sion, and condemned by the history of the
primitive conversions.
■6. That faith and belief are identical;
and that faith is the simple conviction that
what the Bible says is true; and that tho
notion of various kinds of faith is false.
7. That repentance is the simple deter
mination of an individual himself to aban
don sin, followed by the act.
8. That faith r repentance and immersion
are necessary to the remission of sins, and
the remission is guaranteed on no other
conditions.
9. That in tho case of the believing pen
itent, the only tbing_precedent to immer
sion is the simple oonfession,with the mouth,
of faith in Jesus Christ.
10. That the Holy Spicjt is promised
only to the forgiven, and that it (He)~dWells _
in all such.
11. That Christians should meet ou avers
first day of the week to break the loaf
drink of tho cup, and thus show forth
Christ’s death till He comes again.
12. That each individual church is, in
and of itself, and in its own right, indepen
dent of all other churches; that it oan jn
no case be dictated to nor interfered with
in its aots ; and that it is responsible alone
to Christ.
13'. That the authority inherent in tho
individual church is the highest ecclesiastic
authority known in tho kingdom of God,
and that consequently neither churches nor
individuals can combine to form a body or
organization having any power to determine
articles of fhith, enact rules of praotioe, or
deoide questions of discipline.
14. That all questions of faith and con
duot must be tried at once by the Bible;
and that matters of opinion are to be made
neither teats of piety nor tests of fellow
ship.
15. That the individual church, in its
public worship, is to be striotly governed
by prescription of Holy Writ or apostolio
precedent, and that all acts and things not
thus sanctioned are innovations and crim
inal.
16. That individual Christians may, in
their discretion, form voluntary associations,
suoh as colleges, Sunday sohools and mis
sionary societies, provided nothing therein
is allowed inconsistent with the teaohings
of Holy Writ.” *
Mr. Lard adds: “Os course they (the
above artioles) are not presented as a com
plete statement of our faith, nor as a de
tailed account of our practice, but as a con
oisc summary of what as a people, we havo
achieved, or of things whioh distinguish us.
No man among us is deemed sound who
repudiates even one of these items, wht e
none is held as unsound who accepts them.
Knock.—God would not bid us knock,
if unwilling to open.