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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.