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THE EARNEST CHRISTIANVOL. Xin.. MAT, 1872. No. 5.INDULGENCES.BY BEV. B. T. BOBEBTS.In Europe, nearly all the inhabitantsprofess religion. Christiapity is establishedby law. In some Countries, theProtestant form of worship is maintained; in others, the Roman Catholic.But whatever the religion, nearly allthe people adopt the prevailing faith andattend, with more or less strictness,upon the established ordinances. Thisshows how easy it is to make votariesof the cross by the wholesale.The low state of morality which prevailsin aU these nations, demonstrateshow little influence their rehgion has upontheir hearts and consciences. Theyare much more ready to fight for Christianitythan they are to live accordingto its precepts. Their claim to thename of Christians rests upon a traditional,unintelligent belief in its doctrinesas handed do'wn to them, and inan external observance of the formsand ceremonies which they have beenbught to venerate.The reUgioh of this country is rapidlyassuming this character. Our voluntarysystem of supporting the means of graceinstituted by the Gospel, renders eachdenomination ea^er to obtain as manyadherents as possible. The fierce rivahywhich prevails between the leadingsects, as to which ahaU outshine theothers in the magnificence of its housesof worship,' and in the splendor of itspublic jierfonnances, makes the supportof rich men absolutely necessary;and it must be secured at any cost.A system of indulgences has beenadopted. As competition increases,greater inducements are oflFered to thewealthy to unite with the leading churches.Indulgence is aUowed to pride.This is catered to, by building finechurches and then selling the best pewsto those who -will pay most for them.—Then extravagance in dress is tolerated,until to-day you will find women-advocatesof holiness—who j would not, intheir gorgeous attire, have been admittedto a Methodist class, as a sfeeker,forty years ago.2. Indulgence is granted to appetite.Splendid churches are built, with kitehen,dining-room and parlors—duly fiirnishedwith cook-stoves, crockery andcostiy furniture—^not for the preacher'sresidence, fbr that would be considereddegrading; but to attract worshipers,and to beguile them to pay their moneyfor some benevolent enterprise."Well does Inspiration fbrewam usaga,inst those who thus pervert the Gospelof Christ. For many walk, of whomI have told you often, and now tell youeven weeping, that they are thfi enemiesof the cross of Christ: whose end is de-

136 THE EARNEST CHEISTIAN.REBTOEATIONISM.BY EEV. T. S. LA HUE.01d-style| Universalism,—the sum ofwMch is, "Mortal, do as you pleasehere: you need not fear any everlastingmisery hereafter,"—old-style Universalism,we say, ha-ving been girdled bythe two-edged ax, and withered as toits original stem that aU enter a placeof blessedness simultaneously with thedecease of the body, has, with the shiftingfacUityi of its old husbandman theDevU, throiwn out three new shoots inthese latter days. One of these iscaUed Eestorationism, another SpirituaUsm,and another Annihilationism.Let us take a look at Eestorationism.It teaches that the ungodly will be consignedto a place of punishment afterdeath, where they wUl suffer accordingto the deefls done in the body. Andthis suffering may continue for ages;but in no case wUl be eternal. Wecannot subscribe to this doctrine, forthe foUowing reasons:—First—Salvation is secured throughiaith in our only Lord and Saviour, JesusChrist.' Eom. ui. 24, 2.5—"Beingjustified freely by his grace through theredemption that is in Christ Jesus:whoin God hath set forth, to be a propitiation,through faith in his blood, todeclare his righteousness for the remissionof sins that are past, through theforbearance of God." Acts xvi. 30, 31,—" "What must I do to be saved ? Andthey said, BeUeve on the Lord JesusChrist, and (thou shalt be saved, and thyhouse." Actsiv. 12—" Neither is theresalvation in any other; for there is noneother name under heaven given amongmen, whereby we must be saved."But Eestorationism virtuaUy teachesthat salvation for the sinner who hasbeen incorrigible in this life, is not securedthrongh faith in Christ, but througha discipline of suffering beyond thegrave; not through the mediation ofthe Son of God, but the mediation ofthe torments of heU; therefore, " Christis " not " the end of the law for righteousnessto. every one that believeth "—Eomans x. 4—but purgatory is.—If it be said" that the purpose of thissuffering, is to discipline the subjects ofit into casting themselves on Christ byfaith—the same as providential dispensationsof suffering arrest the sinner inthis world, and lead him to a renunciationof self and of sin, and to relianceon.Christ; if this ground is assumed,we answer, that the virtue of the atonementfor sinners ceases with death andthe Judgment. "Witness 1 Cor. xv.24-28—"Then cometh the end, whenhe shaU have delivered up the kingdomto God, even the Father." "Whatking,dom ? It must mean his own especialKingdom, embracing from the time ofthe promise given in Eden, that "theseed of the woman should bruise theserpent's head," until the Eesnrrectionand time of the Eestitution; His mediatorialkmgdom, the kingdom of grace.And with the resignation' of this, thekingdom of redemption through faithjcomes to an end; the mediatorial seeptre is no longer held out for suing penitents to touch.In the Judgment Day, the Son of Mai•does not appear-as Mediator. He siiupon the throne of His glory, and sa;unto them on His left hand, "Depifrom me, ye cursed.'' Oh ! . fearfjwords! and spoken too by thosewhich once quivered on Calvary^. " ifepart.Ye have refused, ye have seinaught my counsel, and would none ofmy reproof. I will also laugh at yonrcalamity. Depart. See the lowifury of insulted purity and justi*Depart; meet it aU; I no longer dtandbetween you and the gathering gtormof the wrath of the Lamb." ' TheWRATH of the La,mb.'"—that means mediation,intercession, turned into judgment.No more for sinners the Iiambsl-ain; but the Lamb who, will hisstrong horn, shall cast down and piercethrough his enemies; for "the Lambshall overcome them ; for he is Lc rd oflords and King of kings."—Eev. xvii14. "There remaineth ho more sacrificefor sins, but a certain fearful lookingfor of judgnient and fiery indign ationwhich shall devour the adversaries."

BESTORATIONISM.13'rDoes it seem at all credible, that afterJesus has ceased to be Mediator andbecome Judge, and has actually passedjudgment upon the condemned, that he•wUl undo his judgment, and becomeMediator again ? No, reason and truthcast down the imagination.The whole tenor and spirit of theScriptures are against this doctrine. Allthrough them we hear a rush, and ring,and hurried trampings as of swift feet,and flutterings of speeding wings; andthe burden of it all is, "Make haste !""Bequick!" ""Watch!" "Whatsoeverthy hand findeth to do, do it with thymight." "Why ? because the mediationof Christ avails only in this life. Theday of salvation flees. "The end ofaU.things is at hand;" the end of theday of grace ; the end of the most vitalof all things; that which includesall to the fallen sons of Adam, the onething needful; the end of probation—more important to the transgressor than- the end of this material universe. " Beye also ready;" for the atonementreaches not for sinners beyond death.The river which runs down Calvary,runs only this side the grave. Hewho steps from the purple flood into thegrave, will step from the grave intoHeaven, and only he. " "Walk whUeye have the light." "Why? becausethere is a world without the light; wherethe true light, which lighteneth everyman that cometh into the world—thatis, into this world—will never come;•where he wfll never shed one beam ofgrace on salvation or glory. "Walk inthis light while ye have it; for if yourefuse, the time is coming when it wiUcease shining for yon forever.The mighty angel set one foot uponthe sea, and the other upon the earth,•and lifted up his hand to heaven iindsware by him who liveth forever andever, that there should be time no longer.""What time is meant ? Not mereduration, for that will continue unceasingly.He evidently means time relatingto this world ;• that this temporaldispensation shall be no longer; all connectedwith it shall p-ass away—themost important concerns belonging toit. "What is the most important ? Salvatiopthrough Christ. "Why is timeaUotted the sinner? Because he isworthy to Uye ? No; but that he mayemploy it to secure redemption. Thisis the grand object of time; and if herefuses or even neglects to improve this,the period is certainly approaching whentime wiU be to him no longer—when aUopportunity shaU have passed with timeforever.. The time meant is signifiedin these words, " Behold, now is the acceptedtime; behold, now is the day ofsalvation," or time for salvation; now,while the lamp of life holds out to burn."When this time has gone, salvation hasgone—GONE—GONE FOEEVEE IThe argument stands thus: Salvationcomes throngh faith in the atonement.The atonement ceases for thesinner with the termination of life, andwith tho Judgment; therefore it wUl beimpossible for the sinner to exercisefaith in the Atonement after death andthe Judgment; therefore, salvation forhim is impossible at any period afterthose events.If Eestorationism is true, what meanthe following Scriptures ? Matt. x. 22—"Bui he that endureth unto the endshall be saved." This plainly meansunto the end of life, or of earthly existence.The evident impUcation is,that he who endureth not unto the endshall not be saved; but Eestorationismsays he shall be sometime in etemity.Matt, xviii. 3—""Verily I say untoyou, except ye be converted and becomeas little ohUdren, ye shaU not enterinto the Kingdom of heaven."—"Whatever meanings may be includedin the phrase, "Kingdom of heaven,"it would be absurd for any to deny thatone meaning of it in this place, is thefina|l and eternal abode of the redeemed.This Scripture declares, by most certainimplication, that the unconverted shaUnot enter this abode; but Eestorationismdeclares they shall sometime in eternity.John ui. 3—"Jesus answered andsaid unto him, "Verily, verily I say untothee, Except a man be bom again, hecannot see the Kingdom of God."Eestorationism says he can.But

138 THE EARNEST CHBISTLAN.Matt. xxvi. 24—" It had been goodfor that man if he had never been bora."Not so if at some period in etemity heshall emerge from the fires of heU tothe endless bUss of heaven.Luke xvi. 25—" But Abraham saidunto him, son, remember that thou inthy life time receivedst thy good things."Therefore no good things are for thee inthe eternal world. But Eestorationismcontradicts father Abraham, and says toDives: " There is an eternity of good• things ahead of thee."Matt. xu. 32—"Thereis a sin whichhath never forgiveness, neither in thisworld, neither in the vrorld to come."No forgiveness, no heaven.If Eestorationism wUl stiU maintainin the face of this Scripture array, thatthe ungodly will be saved after a termof torment in tbe etemal world, then itmust ground their salvation on the virtueof that torment and not on theatonement; and then it is inewtablyforced to the ensuing conclusions: thatthis purgatory of torment has power toaccomplish that which the atonementfailed to accomplish, which, Jesus theMeditator was impotent to accomplish,which God the Holy Ghost withall his convicting.and regenerating powerwa,s inadequate to bring to pass.Jesus said: "And I, if I be liftedup wUl draw aUmen untome." How?by his constraining love and the powerof the Spirit and the influences of truth.But, according to Eestorationism, multitudes-whom these faUed effectually todraw, purgatory w'ill effectually draw;therefore purgatory has more moral potencythan Christ and the Holy Ghost,and all Gospel influences. Terror thenprevaUs over lo-i^e; and the testimoniesof those redeenied and purified by thefires of, this hell^ must be, not the loveof Christ constraineth us, but "thefierce flames." ^ Jesus could not conquerthem, but hell flre did; thereforehell fire is their iconqueror, sa-viour andking. And in heaven they must rendersupreme honor to their saviour and king.And while those! ransomed by calvary'scrimson stream, are crying, " All praiseto Him -who lo-ved us and washed usfrom our sins in his own blood ! " a voicewUl be heard arising with theirs, " ASpraise tp hell fire, which burned us outAnd 0 what a dissonance that wilmake among the symphonies of the redeemed!This torment is simply the law operatingthrough its penalty upon the sinnerin eternity; punishing him intoobedience ; then, the law is superior tothe gospel; for it achieves what thegospel could not; and the law in itspenalty too, in its curse accomplishesthis, tiiat is, that which the Saviourcame to save from, the penalty of thecurse, has more virtue to save than theSaviour himself. 1Calvary is leveled then, and Sinai be-icomes the mount of redemption, the Pis]gah from which even the damned in hellshaU look into the heaven awaiting themjOh Eestorationism! thon angel o^light, thou chUd of the pit, how thoijdost blot out the atonement! Ho^thou dost demean the Gospel! Howthou dost make the sulphurous tide dtthe burning lake better than the bloodof tiie Son of God!BNCOUEAGEMENTS FOE THjTEMPTED."When I have been laden -with siand pestered with several temptatioiand in a very sad manner, then havjeI had the trial of the virtue of ChristJsblood, with trial of the virtue ef otherthings; and I have found that whantears would not do, prayers wonld nj)tdo, repentings and all other things couldhot reach my heart, O then one touckone drop; one shining of the virtue jofTHE BLOOD, of that blood that was letout with a spear, it hath in such a blessedmanner delivered me, that it hsfthmade me to marvel. O, methinks! ithath come with such life, such powjer,with such irresistible and marvellousglory, that it wipes off all the slurs,! silencesall the outcries, and quenches jailthe fiery darts and all the flames of hellfire, that are begotten by the charges ofthe la-w, Satan, and doubtful remelmbrancesof my- sinful life.—Bunyan.

JfOEAL COUBAGB AND MOBAL POWEE. 139MOEAL OOUEAGE AND MOEALPO"WEE.BY BEV. GEO W. ANDEBSON.I tiiink that Christians, almost universaUy,unite in saying that the greatwant of the church is more power. Itisnot money, churches, nor leamed ministers.There is machinery enough.—Wheels, shafts, pulleys and belts aremert and useless, unless set in motion.Fuel mnst be kept burning under theboiler, and shortly, a power is generated,that puts the whole machinery inits rapid and powerful motion.The Holy Ghost brings power to thesoul. We see this in reading of theday of Pentecost. And if we observeclosely, we shaU see that this powerwas secured to the disciples just in proportionas the Holy Ghost developedcourage in them. " They spake theword of God with boldness." Moralpower cannot exist where moral courageis wanting. "What does physicalstrength amount to, if the man of stronghmb and muscle is a coward ? . Youmay send men of giant frame and powerfulstrength into the battie, but if theyhave not' courage to face the foe, theywill shrink and cower in the presenceof danger and death. They wUl makea laughable spectacle of themselves.Take other men, who are strangers tofear—men of spu-it and bravery—andsend them into battle; they may besmall in stature, and comparative!}'weak, but they have persevering courageand an undaunted spirit. Nowsuch men will face the foe, howeverfearful the odds or great the hazard.They have no fear of the enemy. Thereis a determined look in their eyes thatinspires awe, and seems to say, " weshall conquer or die." Before this theenemj- quails and flies. Thus we seethe advantage of courage over cowardice.The former magnifies and developspower, but the latter lays a cold and.p-aralyzing hand upon it.The Holy Ghost removes the fear ofman. It makes us bold to do the wUlof God. The righteous are not said tohave the strength of a Uon, but " arebold as a Uon." Peter was weak andcowered in the presence of a damsel,because he was fiUed with fear. Not /many days afterwards he stood upbravely before thousands, and chargedupon them the murder of the Son ofGod. The Holy Ghost made him brave.Men and devils cannot terrify a baptisedminister or chUd of God. " Theywere aU flUed -with the Holy Ghost, andspake the word of God witii boldness."Peter says: "Giving aU dUigenceadd to your faith, virtue." The wordhere translated, "virtue," should be" courage, fortitude." Faith dictateswhat should be done, and faith emboldensus to do it, without fearing thefrowns of men. Moral courage enablesus to take an uncompromising positionfor God, and this brings moral power tohold that position, in the face of earthand hell. -=-Get your soul infused vrith a holydaring, and you wiU write your namefe,r up on the scroll of fame, with Paul,Luther, Wesley and Edwards. Youwant to be strong, but you cannot bewhUe you' are too cowardly to look theworld calmly inthe eye, and "deUberately" come out from among them andbe separate."I,•* Fear doth servile spirits bind,Jesos is a noble mind."Courage is the key to moral power.You must use the key to have accessto the treasure.' How many there arewho only need holy boldness to makethem efficient and useful. They havetaken the most solemn vows upon themselves,but they dare not fulfill them. -They have enUsted in the army of Christ,and profess to have put on the armorof God, but tiiey hide in the day of battle.They have bid defiance - te thepowers' of darkness, and yet how Uttiespirit or courage do they manifest.—They fear to throw their colors to thebreeze, and attack the enemies of righteousness.Satan holds jubUee oversuch soldiers and laughs them to scom,for he cares not how many such fiU theL.ord's army.

140 THE EAENEST CHBIBTIAN.The pulpit lacks power, because it however administered, without complaining.He can meet the results oflacks' courage. Few mmisters darespeak out what is buming in their hearts. his fideUty to God, with resignation, andSo many fears press upon them to turn often with rejoicing. He can bear Teproaches,grievances and annoyances,them aside from their high-calling. Thewants of their famUies, the feai of popularodium, and the ^jorror of being with calmness and equanimity, i Hethongh he deserves better treatment,caUed "singular" intimidate. They can resist a false, public opinion,ianddare not bare their breasts to the ioe refuse compliance with an unscripturaland " declare the whole counsel of God." social Custom, however popular. IThey have to smother many convictions, Do not think you have courage becauseyou are obstinate and self-wijlled.and kiU many heavenly impulses thatstrongly urge them to " rightly divide You can be firm in what is wrong, i 0!the -word of truth," never mind what be sure that you are firm in the rightman it hits, whether big or small. Hundredshide behind the spacious screen cause you are blunt and outspoken. " IDo no not think you are courageous he-policy, which is only another name for say just what I think." Yes, and anycowardice—yes, downright cowardice. fool does the same. The truly courageousoften keep a profound silence, tiU .Now it is no wonder the ministry ofsuch men is tame and pointless. God the right time comes to act.cannot endorse a coward in the pulpit.boldness. Alexander had a soldier inBut be sure and have the pentecostalIf a minister wUl shoot over the heads his army who was a notorious coward.of speculators, gamblers in stock, rumsellers,(and perhaps tiplers) pleasure-said: " Either give up my name or beThe great general went to him landtaking and fashion-loving people, Sabbathafter Sabbath, he cannot look for fearful, shrinking soldier of the cross.like me." So Christ speaks to eyeiythe unction and power of the Holy " For God- hath not given us the ipirit^ Ghost. He -wUl have to read or recite of fear; but of power, and love, and ofhis discourse -without any help from God. a sound mind."But let a man get up in tbe pulpit, determinedto preach the truth and the FUTURE GLOBY OP THE CHUEOH.—whole truth, and God -wiU be with his Now there shaU be a oneness of judgmentmouth and make his word Uke a hammer.and understanding in the hearts ofMen of courage have always all saints; they shaU be no more f-wo,' ^ been men of power. God loves to trust but one in the Lord's hand.such men with large endownments ofpower from on high.Alas, the saints are yet but as an armyrouted, and are apt sometimesBut we do hot want to endorse all through- fear, and sometimes throughthat passes for courage. One may be forgetfulness, to mistake the word ofreckless and not truly courageous. Onemay be audacious and not truly courageous.their Captain general the Son of God;and are also too, too prone to shoot andWe must distinguish between kill even .their right-hand man. But at" grit" and " grace." The courage we that day all such doing shall be laidhaye been speaking of is valor, resolution,hope, perseverance, invincibility.It is a courage that takes its position on- the rock of trutii; has faith in the GreatGod, -and feels in its pulses the strengthaside, for the knowledge of the gloryof the Lord shall cover the earth, as thewaters cover the sea; which knowledgeshall then strike through tbe heart andliver of aU swerving' and unsound opinionsin Christ's matters; for then shallof God.V It gives a man fortitude tostand by duty, trath and right, at all every one of the Christians call nponhazards, at aU personal sacrifices, afraid the name of the Lord, and that withof no consequences. He oan accept one pure lip, or language, to serve Himthe discipline ojf divine government, with ovje consent.—Bunyan.

SALVATION NEGLECTED.Many neglect the great salvation becauseof the vain hope of easily attainingit at last, or of finally escaping deservedpunishment. The practical languageof persons under this delusion is,A long Ufe lies before us, and after weshall have served the world and ourown appetites, there will be time enoughfor spiritual and eternal thuigs. Nowlet us rejoice in the days of our youth,-and freely indulge in whatever maycontribute to our pleasure, in the fieldof nature, or in the haunts of vice, andwhen we shall have rejoiced in the desireof our hearts, or in the labor ofour hands, we wiU retire from the worldand attend to the interests of our souls.Now temporal objects are of the utmostimportance, and demand all our attention,energies, care and anxiety, andmust engross our minds, hopes, fears,joys and sorrows. To be rich and honorableis the sum of human bliss; andlest we might fail to obtain that bUss,let every energy of body and mind benow exerted, until it shall crown ouruntiring efforts with its glory. Salvationcan be obtained at any convenientseason.But can it be indeed thus obtaiupxl ?Did FeUx ever find his convenient seasonto call for the apostie Paul ? Whatassurance have you of another day,hour, or moment, or of tme repentanceon a death-bed, and salvation at theeleventh honr? Since your life is avapor, may it not depart in a moment ?-\nd does not the guilt of the impenitentsinner hourly accumulate, his evilhabits strengthen, his hopes of returnto God diminish, and the difHculties ofhis salvation increase? In ithe end,"what is his hope, though he has gained,when God takes away his soul!" Seeyou not that the bands of sin becomestrong in old age,-when men are'lessable to lay it aside, and engage in theunequal conflict, and that those whoneglect salvation generally become morehardened in sin, and die as they .lived?Now, impenitent sinner, when biddingadieu to the world, its cares, hopes andSALVATION NEGLECTED. 141pleasures, how do temporal things, forwhich yon have labored and spent youreldest energies, appear ? What are theynow worth, compared with your ownsalvation ? Where now are they, andthe hopes and pleasures which engrossedyour thoughts^ and desires and labors;and with a voice more enchanting anddeceitful than the fabled sirens oncesung to you, " Let us pluck the rose-budsece they wither," and "withhold notour heart from any J03'" ? Are theygone, after aUnring yon by their enchantments,from the path of duty andsafety? Have you listened to theirmagic song, instead of to the voice ofGod, declaring, in the sweetest tones ofmercy, " I love them that love me, andthose that seek me early shall find me."" Eeceive my instruction, and not silver;and knowledge rather than finegold; for wisdom is better than rubies,and all the things that may be desired,are not to be compared to it. I wfllcause those that love me to inherit substance,and I -will fiU their treasures."Oh, have you refused these infiniteblessings, and turned a deaf ear to theentreating voice of God? Then, -whenthe veil will be drawn, how vriU yournegligence appear,—how will your avarice,ambition, and care for the worldappear? Of what value wiU be thetreasures for which you have struggled;the offices for which you have toiled;the honors for which you have sacrificedtruth and duty, and the power for whichyou have sighed ? Instead of laboringfor God and salvation, yon have laboredfor those things which are not worthyofa name, in comparison with your ownsalvation.Now, yon have neglected the greatsalvation, until every indication of naturedeclares that your race on earth isnearly run. Now. also, pale Deathknocks at the door of some bloomingyouth, who has scarcely ever thought ofhuman bliss or human woe, and bringsto both these delinquents the solemnwarning, Prepare to meet your God; forany moment your souls may be re(|uired.Hark I Don't you hear his approachingstep ? Don't you see his terrible form ?

142 THB EABNEST CHBISTIAN.Now you are astonished at your negUgence,and disregard of the word of Godproclaiming the guUt and doom of theimpenitent, and the happiness of the believer.Now the sin of neglecting sogreat salvation; and all the means bywhieh it is obtained, appears to be oneof the greatest magnitude. Time waswhen you could have obtained it; butnow that time is gone, and you feel thatyou are left a hardened sinner in thehands of God : impenitent, unpardoned,without hope, at the gate of death—theSaviour sUghted, the Spirit quenchedand gone, and the trfemendous Judgmentbefore you. Dreadful state f—How amazing! How alarming to thenegligent sinner indulging the flatteringhope tbat salvation may be easily obtainedat some convenient season ! O,what delusion! One case of conversionat the eleventh hour is left on record,that none may despair; and but one,that none may presume. Now, whilethe door of heaven is open, -while theSabbath smiles with peace and hope,and the sanctuary sounds with praisesof redeeming love.—while God, with •avoice of mercy, caUs, "Turn ye, turnye from your evil ways, for why wUl yedie?"—while the Sa-viour, in compassion,says, "Come, take the water oflife freely," and the "Spirit and theBride sayj Come," do not postpone salvationany longer, "lest thou mourn atthe last, when thy flesh and thy bodyare consumed; and say. How have Ihated instruction and my heart despisedreproof, and have not obeyed the voiceof my teachers, nor incl'med mine earto them that instructed me;" or lestyou utter that bitter lamentation, "Theharvest is past, the summer is- ended,and we are not saved."^—Jeremiah vui.20.Not saved I not saved 1 Oh ! whatwords are these to dwell on forever,when sharpened recollection will recall,with the most tender emotions, the dayof grace which will dawn no more,—the Sabbaths which once smiled withpeace and joy,—the importunate prayersthat were made for sinners, and theinfinite blessings of salvation that werefreely offered by a compassionate Saviour,and rejected.But after all these blasted hopes, thedelusion follows some to the portal ofthe grave,—down to the very gate ofhell. Then, do you hope to escape bythe doctrine of universal salvation,—by means of outward morality, or externalobservance of the law,—by deedsof charity and benevolence,—-by ancestry,profession, wealth, honor, and office,—^byhiding from the presence ofthe Lord, or by buUding a tower whosetop may reach to heaven ? Remember,these fond hopes are false and fleeting;for they are human devices, which subvertthe plan of salvation by JesusChrist.The Bible divides aU men into twoclasses—describes their characters, anddeclares their future states, rewards andpunishments. It teaches that meremoraUty, or keeping the commandmentsin the letter, and not in the spirit, isfound in persons who are entire strangersto the spirituality of the law andthe Jove of God in the heart, and tbatthis kind of religion has ruined thousands.If God should mark iniquity,who can stand? "By the deeds ofthelaw there shall no flesh be justified mhis sight?" Charity and benevolencecannot atone for sin. Parentage, profession,wealth, honor and office wiU notjustify negUgence and save men. TheJews cried, in tbe pride of ancestry," We have Abraham to our fatter."—They sat in Moses'^ seat, made longprayers, paid tithes, and professed tobe the most faithful and zealoas advocatesof the law,—buUt the tombs ofthe prophets, and garnished the sepulchresof the righteous; but neglectedthe weightier matters of the law, judgment,mercy and faith; were like whitedsepulchres, beautiful outward, butwithin fiill of hypocrisy and iniquity, ageneration of vipers that could not "escapethe damnation of heU."—Matt-xxni. 33. Then " Except your right-jeousness shall exceed the righteousnessof the scribes and Pharisees, ye shallin no case enter the kingdom of heaven."—^Matt.V. 20.

But failing by aU these means, doyon hope to escape by denying thecharge of negligence,—by bribery—byresistance—by flight, or by concealment?These hopes are equally vainand faUacious. Then neglect no longer.Now is the day of salvation." Be wise to-day; 'tis madness to defer:Next day the fatal precedent win plead :Thna on, till wisdom is pushed oat of life.Procrastination is the thief of time:-Year after year it steals till aU are fled,Aud to the mercies of a moment leavesThe vast concema of an etemal scene.-'UnbeUef Ues at the foundation of allthis negligence, condemns the world,and closes heaven against the sinner.—Heb. ui. 12-19. It is a noxiousplant, which grows in the soU of the humanheart; and while it extends itsroots and spreads its branches, no, plantof grace will thrive there.As a natural consequence, punishmentfollows the neglect of so great salvation.Though with tardy steps, justicewill overtake the transgressor." The sun of justice may withdraw his beamsAwhile from earthly ken, and sit concealedIn dark recess, pavilioned round with cloads;Yet, let not guUt presumptuous rear her crest."When no human e\-e beholds. Onesees who is more to be feared than allhuman witnesses. No height, or depth,or distance, or darkness, can hide sin- |PEBSONAL EXPEBIENCB. 145ners from His presence. He says—" Though they dig into heU, thence shallmy hand take them; though they cUmbnp to heaven, thence I wiU bring themdown; and though they hide themselvesin the top of Carmel, I wUl search andtake them ont thence; and though theybe hid from my sight in the bottom ofthe sea, thence will I command the serpent,and he shaU bite them; and though 'they go into captivity before their enemies,thence wUl I command the sword,and it shaU slay them."—Amos ix. 2-4."Though thou set thy nest among thestars, thence wiU I bring thee down,saith the Lord."—Rev. J. W. Harsha,in Evan. Repository.»-•-» .PEESONAL EXPERIENCE,BY JASPiB BUBROWS,I well remember the first time that Iever saw that I must be born again.It was when I was about thirteen yearsold, when standing one morning, in thedoor-yard at home. When about sixteenGod strove with me more powerfully.I arose for prayers in a meetingthat was being led by my father, butSatan made me ashamed after I wenthome. But I soon saw that it wasnothing to be ashamed of. I talkedwith others of my own age, and urgedthem to get reUgion, but did not myself.Time passed on, and I still had senousIn the exercise of jnstice, divine displeasureat sin has been and wUl yetbe most terribly displayed. God isjust, faithful, and true, omnipresent, omniscient,and omnipotent; and will notlet the impenitent sinner finally escapedeserved punishment. His presence andthoughts. A pious young lady in ouragency are in all places, at aU times,neighborhood told me the importance ofand in all things. He is present to protecthis people, supply their wants, andgetting religion. The impression madeon me then was great; and I often wentreward their services; and "There isalone and prayed, bnt told no one howno darkness, nor shadow of death, whereT" feit. Once, when I was working withthe workers of iniquity may hide themmy father and brother in the fields, Iselves;" " Neither is there any creaturefelt deeply, and my mind was carriedthat is not manifest in his sight."—Heb.away. However 1 was backward, andiv. 13.no one knew about my feelings. Thesefeelings passed away again, and I becamemde like the other boys. Not*- Whither shall I go from thy Spirit,Or whither shall I flee from thy presence." long after this, I went out to work by—Ps. cvTxix. 7. the month, and having no father to lookafter me, I soon could drink, and swear,and play cards, and fish and hunt onthe Sabbath. I knew that God saw me.WhUe hunting one Sabbath I was strong-

144 THE EABNEST CHBISTLAN.for twenty years." When I had doneall on'my part, I was made very happy,and could say, " praise the Lord for­ly tempted to commit suicide; but ever ! " I was sick, sin-sick, for sometime,but the Great Physician healedpraise God! I was spared. Once whenI was sick, I thonght " what if I should me. Glory to God! It was a greatbe forever lost?" How I used to run cross forme to ask the blessing and haveinto siu -ag-ainst my convictions! I family prayer. I remember it wasused to go to camp-meeting, but would Sunday morning when I first felt I must,always put off getting religion till the and I did, and was so blessed that Inext one came around. How bUnd I laughed, and cried, and praised God.was. Strange to saJ^ I swore most fhat day I had to walk down fromwhea alone. I would often pray at Oriskany, and all along the road mynight but I knew I would be lost if I mind was in heaven. I had to stop indied before morning. Another time a public pl-ace to warm myself, andwhen I was sick, my brother and oth- while there I heard a man swear; I" ers thought that I would yield. Two said, " O Lord have mercy on him! "ministers came to see me, but I was I was iu a hurry to get to meetingglad when the}- were gone. I made up that Sunday night to tell them how Imy mind to be better when! got well, loved the Lord. That night I did notbut failed. "As soon as I got out, I sleep much, I was so happy. In thewalked into the tavern. Religion was morning I jumped out of bed and said,not in my mind. Soon after, I went " Praise God forever! " I went downeast to work in a woolen mill. There I stairs, and while I was telling them how^spent my money in theatres and saloons. happy I was, they cried, 1 thoughtOnce when walking on the rail road, I how can I go to work to-day ? Whojust escaped being kUled. Praise God can I see that loves the Lord ? Ifor thus keeping me! I commenced to thought if my sisters could -only knowgive God the praise in 1871. and never how happy 1 was they would seek religionright oft". My father and brothershall cease to. No, never.I took the first step to serve God in were saved, and I wanted them saved.Utica, 1871.' God helped Bro. Andersonto shoot an arrow that fastened into camp meeting, and I beg-an to feel I.\. few months after this I went to am}' heart. I well remember that night must have purity of heart. "O Lord!I heard him preach from those words: I want to be, fuUy saved: " and he did." He that soweth to the flesh, shall of save me to the uttermost. I could say,the flesh reap corruption." I was •' The blood of Jesus Christ cleansesalarmed, and began to pray. I bought me from all sin." Praise God forever!me a Testament, and told one of my associatesthat I was going to read and clean mouth as well as a clean' heartI soon saw too, that I mnst have apractice it. I had no rest. I s-aid, " O I thought I never could get victory overLord! I want to find pardon for all my tobacco, for I had used it so long and sosins." I went forward a number of much; but the Lion of Judah broke thenights. When I was going hoinOj and chain and now I swing clear. Glory to -often in the middle of the night I would God! I weigh forty pounds more thancry out, " O Lord! do give me religion."I found I must come in the free in Christ. I am his witness to tellwhen I used it, -and I know I am moreLord's way. And when I say, " here to sinners round, what a dear SaviourLord I give myself away," he spoke I have found. I have a mansion in thepardon to my soiU. It was a greatcross for me to let my mother and wifeknow that I wanted religion, but I didby his help, and my mother said, " Iam glad; I have been praying for youskies and expect to live forever.Any one am drift; bui it takes prayer,reUgious principle, earnestness of purpose,and constant watching, to resistthe evil of this world, to struggle againstthe tide.

SEPARATION PEOM THE WOELD,BY EMMA J. SELLEW.The young convert, rejoicing in hisfirst love for Christ, is soon concernedin regard to this separation from theworld. There are certain things whichseem so plainly wrong, that he at onceforsakes them r but he questions as to• how far he shall discontinue his formerassociations. Instead of going to Christwith his doubts, he is apt to look aroundhim at professed Christians. He seeseven the majority of these yet seelringpleasure in the things of the world. Heendeavors to put some other constructionthan the true one, upon the passagewhich reads, " Come out from among'them, and be ye separate, saith theLord, and touch not the unclean thing."He is told that it is his duty, as aChristian, to favor the various so-calledharmless amusements of the day, andthat this is the only way to encouragesociaUty and friendliness. Perhaps heleans on his pastor, and thinking it safeto follow his example, he mingles withthe world. Soon tiie ardent flame oflove for his Saviour is extinguished,and he becomes either a cold and formalprofessor, or, gi-ving up all hope,drifts into infidelity or one of the numerousisms of the times.We cannot lead holy lives in unisonwith the world; for if we continue ourconnections with it, we become contaminated,and can not possess the "pureand undefiled religion " which is spokenof in the epistie of James. Worldlj'associations t«id directly to draw usfrom Christ. "What communion hathlight with darkness ? and what concordhath Christ with Belial ?" The friendshipof the world is enmity with God.Our souls are united to Christ, and weare one with Him; therefore we cannot have " fellowship with the unfruitfulworks of darkness." Tmly, once wewere a part of the world, and theresought for pleasure and enjoyment; butnow no longer do we belong to it, forwe have been redeemed. The paths ofsin have been forsaken, and we nowSEPAEATION PBOM THE WOELD. 145'walk in the highway of holiness .whichJesus has cast up for the ransomed.This world, with aU its vaip pompand glory, has lost aU charms for thetrae Christian. His enjoyment comesfrom a higher source. He finds somuch happiness in working for his Master,that he has no love for the fleetingpleasures of earth. He is not desirousof popularity, or the honor of men; butin striving to please and glorify hisMaker, he is honored of Him. Indeed,he is dead to the world, but alive untoGod. While looking around him, hesees that the harvest truly is plenteous.The language of his heart is," No room for miith oi trifling here—For worldly hopes, or worldly fear,If life so soon is gone; , -If now the Judge is at the door.And all manldnd moat stand beforeThe inexorable throne I'-If we obey God's command in regardto separation from the world, He haspromised to receive us, to adopt us intoHis great famUy, and to make us heirsof immortal glory. We may abide inHim, and He; abide in us. We mayhave His Spirit in our hearts, so thatwe may love our enemies, and do goodto them that hate us. But we need notexpect the applause of the world. Thenarrow way is not the popular road.The world hated our Master, and it willcertainly hate His foUowers. The fingerof scom will be pointed at us, andour names will be cast out as evU amongmen. ' We shall often be misrepresentedand misunderstood. . The holy andeamest life of an humble Christian isa reproach not only to the sinner, butalso to the worldly professor. TheywiU unite together in their endeavorsto induce him to enter the society ofthose who deny the power of godliness.All the disciples were despised by themen of rank. The aposties were veryoften falsely condemned. At the dayof pentecost, they were accused of beingdrunken with new wine. Festussaid to Paul, when making his defensebefore King Agrippa, "Paul, thou artbeside thyself; much learning dothmake thee mad."So it has been at all periods of the

146 THE EABNBST CHBISTLAN.•world's history: those who dared tostand firm for the truth, in oppositionto the great men of the world, have beenpersecuted. ."Yea, and aU that -willlive godly in Christ Jesus shall sufferpersecution."»-•-

ILONG LIFE.BY BEV. B. V. LAWBENOE." The fear of the Lord prolongeth daya,"According to the census tables, ministersUve longer ithan any other classof people. This is not because theyare ministers, but because they areChristians—or a greater proportion ofthem are Christians than of any othercalling.If the census-takers could find outwho are saints, they would show thehighest longevity, as a class.Prostitutes live, on an average, onlyfour years after commencing that awihlhfe.Drankenness consumes a man likefire. Young men are dying around usat twenty-five and thirty, who had vitalityenough for four-score years. Fleshand blood cannot long endure alcoholicpoison, late hours and carousals,I know of young men of consumptivetendencies, that would die ui sixmonths, if they should Uve as do thefast young men around them. To manya young man I might say, "If you^wantto go do-wn quick into the grave, andinto hell, get on the express tra,in ofdissipation. Drink, smoke, and\ eatlike a glutton, and see if you don't soonget a through ticket to heU."Some one has defined " dissipation,to be the art of bringing on old age byexpress." We may add that it is theswiftest messenger that you can sendfor the undertaker. The voracity ofthe whole race of lions, tigers, and hyenas,is concentrated in Vice, Humanbones lie thick about her haunts.On the other hand, religion cools offthe fijes of passion.. Holiness extinguishesthe flames of lust, anger, andavarice. Faith banishes fear, that drinksthe Ufe-blood as an ox drinks water.The longest years, and the most ofthem, are found in the Kingdom of God.The greatest longevity is re'achedwithin the gates of the Eden of PerfectLove.Sin and death go hand in hand.LONG LIFE. 147Ho­Uness and life are partners. Chooseye.»•»CHBISTIANS AS LENSES.BY AUSTIN Q. HAGEBMAN."When the human eye is nnable tosee an object because of weakness ofvision, or distance of the object, lensesare used. These do not change the object,or the eye, ^ut only cause a clearermanifestation of the former to the latter.A p-ale point of dim-seen light inthe infinitude "of space, becomes to usa blazing sun when good lenses arerightly adjusted to our eyes.It was Paul's '' expectation and hope,"that Christ should be magnified in hishody,—PhU. i, 20. He desfred to be,as it were, a clear, perfect lens—an unclouded,undistorted object-glass—makingChrist more greatiy and gloriouslymanifest to the world.It is a fact that the unregenerate cannot see Jesus, save through those whoare His trae foUowers. The world'seyes are darkened and impaired by theophthalmia, the soreness of sm, and themyopy, the shortsightedness of selfishness." The world seeth me no more;but ye see me."—John xiv. 19. Christis not spirituaUy discerned by those whoare a great'way off. Yet trae Christiansmay so magnify Him in thefr bodies—inthefr daily Uves—as to makeHun appear more and more the " Snnof Righteousness" to dull-eyed worldlings.As Christ was sent into theworld, so in like manner He sends Hisdisciples into the world.—John xvii. 18.But, alas! some are reversed glasses,crooked, smoky lenses—belittUng, distorting,beclouding the Lord of glory.Let us pray and Uve in such mannerthat Christ Jesus shall be trulj magnifiedin our bodies.He that would make a real progressin knowledge, must dedicate his age asweU as youth—fhe latter growth asweU as the first fhiits, on the altar oftrath.

148 THE EABNEST CHBISTLAN.GROWING IN GRACE.No one who has his senses so e.xercisedas to be capable of judging in the case,can be blind to the melancholy truth,that the cause of the Redeemer hassuffered sadly from the want of thatdeep-toned, consistent piety which isattainable by every one who has beenborn from above. The opinon has indeedprevaUed to a great extent, andis still entertained by many, th-at thefreshness and fervor of the first love ofyoung Christians must of necessity passaway, and give place to darkness, anduncertainty, and coldness. Most disastroushave been the effects of thisopinion upon the growth in holiness andusefulness of the church; and insteadof shining brighter and brighter to theperfect day, her Ught has been oftenobscured, her hopes enfeebled, and herinfluence neutralized. Instead of avigorous, heathful action, her conducthas been fitful, and her very life an alternationof spasm and collapse; at onetime, all zeal and devotedness, and' again chUUng aU around with indifference.Now it is perfectiy manifest thatneither the aposties nor their Masterever countenanced or encouraged sucha life in his followers, " Nevertheless,"said our Lord to the church of Ephesus," I have somewhat against thee, becausethou hast left thy first love. Remembertherefore from whence thou art fallen,and repent, and do the first works;or else I wfll come unto thee quickly,and remove thy candlestick out of hisplace, except thou repent." In thispassage we have set before us tiie eviland the remedy. If a declension in thefervor of piety and the strength of faith,if leaving their first love, by Christians,must be repented of, then is such conductoffensive to God, prejudicial to hiscause, and injurious to the souls of men.Every sin is offensive to God, hut thissin necessarUy prejudices his cause withsinners, and consequently injures theirsouls; and the only remedy is repentance.But every Christian has a securityagainst this e-vil in the abundantgrace of our Lord Jesus Christ, which,according to divine promise, may beobtained through faith and watohfiUnessand prayer. Let every Christian, therefore,conie boldly to the throne of grace;that he may obtain mercy, and findgrace to help in the time of need. Un[tU the church shaU unlearn the lessooso often taught by good but mistakenfathers and mothers in Israel, that theexcitement attendant upon conversionmust be succeeded by depression anddoubt; until ministers and members ofthe church practicaUy leam that theirpower of doing good is in proportion totheir hoUness, there is no reason to expectthe universal triumph of the causeiof truth and righteosness.It is impossible that the -wise and benevolentKing of Zion should ever subduethe world to himself through the cooperationof a people so imperfectiysanctified as is the present generationof Christians; nor does it seem at allconsistent with his infinite fitness U.govern, to impress the character of thfchurch, in which there is such a mixture of pride and selfishness and worldliness and the spirit of contention, upoithis earth's entfre population.—JametBrainerd Taylor.• •-•-•A VERSE OF EXPEBIENCE.BY S. S. BBADLEY.While reading the many experiencesin you): Earnest Christian, I am led towrite a few verses of my experiencefrom a long chapter of many years.My instrection in my youth, if religions;in any form, was Calvinistic, as that;was the belief of my mother. My!father was a Universalist. But I al^ways -was reUgiously inclined. I respectedall who professed to love God,;and I prayed much, but finally cohcln-|ded that I was cast off; Then I tried jto be a UniversaUst. After hearing a!sermon of that stamp, one of my oldcronies said tome: "Was not that agood sermon 1" I answered " yes; bntI do not beUeve it." He replied: "Whyinot; it suits you as weU as me," Solilived until near thirty years of age, Ii

will here remark, when a boy I heajrda man tell hiS experience and conversion,which had niuch to do with-me inafter life. He said he went to a campmeetingto raise the devU, etc., but afterhearing the preaching, there came alump in his breast, and it increased tosuch a size he thought it would kill bim.He held out until he could scarcelybreathe. He then fell down at thejltar and asked the prayers of thebrethren, and he prayed himself Thelump left, and he shouted glory to Godin the highest for hours.I knew the man before he was converted,O what a wicked man he was!I also knew his Ufe after such a change.It was wonderful. Now this circumstancewas fresh-in my mind when struckunder conviction, whUe Ustening to asermon from old father Evans, in 1839.For six long weeks 1 prayed for thelump, and ignored every other emotion ;without that I thought nothing genuinecould be done in my case. I took mypattern to God, and he must work bythat I thought. (0 what a gospel foolI was!) But on the 12th of Oct., whileat prayer in my corn-house, Jesus cameand set the prisoner free. I believedhe called me to teach, but I made excuse; and for fi-ve years after, my enjoymentwas fluctuating;* sinning andrepenting, always confessing and crying,"Who shall deliver me from this bodyof death!"The next five years found me backsliddenin hefirt, but stiU I kept np aform. Truly slaves to the devil; to havethe form and deny the power. I wascompelled to stretch out the witheredhand of faith. Again after all my heartwanderings God heard my prayers, forJesus' sake once more. In the path,after ten years, and yet a babe in Christ.Now I am determined to go on to perfection.O how I did lash myself downto every Christian duty, and form, andthought many times that I was makingprogress and should soon grasp theprize of a clean heart. Jn an unfortunatemoment I would be betrayed bysome lurking foe from within springingupon me, and all my comforts wouldA VEBSE OF EXPEBIENCE 140be dashed in a moment, and I wouldfind myself back again where I started.After a trial of ten years in this direction,I had well nigh become discouraged.As a last resort, my mind wouldconclude that unless some special gracewere bestowed at or near the time ofdeatb, some destmction of inbred sin,(though I could not see how) by themore powerful manifestations of theSpirit, some clearer revelations ofChiist's power to save, I did not knowthat I should ever obtain it. Andwhile such a hope did give a smaU rayof comfort, I must confess I felt fearfulto risk so important a work to be performedat a time when soul and bodyshouldpart. Such a state of experiencebrings me to a camp-meeting in18.59, held in LaraysviUe, Pa,, twentyyears from my first experience. Rev.B. W. Gorham preached on the doctrineof holiness. The scales fell off myeyes,—how my soul drank of that sermon.The preacher declared that theblood, the fountain was thereto cleanseat that time. That is what I longed toha'^e, and terribly needed. Well thepreacher says you may have it, andhave it now. The blood of Jesus Christhis Son cleanses from all sin. Therewere two facts presented to my mind :First. I needed, O how much I neededthe cleansing blood! Second. Christwas a very present Saviour to do it.The Spirit whispered, put these two factstogether, your need, and Christ's loveand power. Believe the blood is fuUyequal to the work, and that he will doit, and that he does it. After strugglingall night to consecrate piece bypiece, for I had in a general way givenall before, T ceased all human effortsand dropped in the arms of Jesus, andI found those arms under me the everlastingarms. 0 how light I felt! Noparticular extacy. Words can not expressthe love, joy and peace. I knewthe great work was done. Nor have Iever doubted it.A few words more and I close. Iwent home to join my class and tellthera what the Lord had done for me,thinking I could persuade them to get in

e erased from those minds. A simplecreed was formed, that all could acceptmthout being sectarian, and the " PrisonChurch, or Y. M. C. A., ofthe OhioPenitentiary," was organized. The"guards became touched with the samespirit, and the majority sought the SaviourThree himdred have joined thatchurch, shut in from the world by thoseten-foot walls, but not shut out fromChrist, .'-^even hundred men come outto the prayer-meeting.- Contractors now ask for Christianmen to work in their shops. They workmore faithfuUy, they avoid deceitfulmeasures that now and then a littleconversation may be held clandestinely,and they never intentionally spoil theirwork. The price of labor has risenfrom 73 cents to 81 per day. Theyhave made no efforts to escape from theprison. They beUeve their comingthere has been their salvation, Thereform has been so excellent that committeesfrom prisons East and Westhave visited and consulted the warden.—Advance.A SCBTJPULOlfS CONSCIENCE, 151God, he placed himself at ihe mercy of A SCRUPULOUS CONSCIENCE,over a score of convicts. The meetingwas held, and experiences given.BY J. A, BALDWIN, M. D.The Sundays came and went, andeach one recorded the sUent march to Conscience is sometimes called "thethe prison prayer-meeting, the fervent moral sense," or that faculty in man,prayers, the' new resolves, the encouragedand elevated minds, and the sUent actions or emotions, reminds him of hiswhich perceives the moral quality inmarch back again to gloomy cel^s,— duty, delinquencies and transgressions,Sunday came to be a blessed day of and of their results by way of personalrest, and thought, and speech. The recompense.quiet, earnest beginnings of Edward Webster defines thus : " Conscience,West began to bringforth results. One, internal or self-knowledge, or judgmentand another, and another, showed a of right and wrong: or the faculty,change in fiice and manner. They power, or principle within us, which decideson the lawfulness or unlawfulnessworked better, obeyed the rules apparentlyfrom principle, and sought, so far of our own actions or affections, and instantlyapproves or condemns them."as they had opportunit}', to bring othersinto tlie new way."Scrupulous. 1. Nice; doubtful;The requests to join the meetingshesitating to determine or to act; cautiousin decision, from a fear of offend­became numerous, and finaUy manying or doing wrong. 2. Given to makingasked to be united together as a church.objections; cautious. 3. Nice; doubtful.The impression made, when the first4. Careful; cautious; exact in regardingfacts. 5. Nice; exact"convict was baptized before a thousandmen, because he believed he had beenborn anew in Christ Jesus, will never"Scruple, to doubt; to hesitate tobeUeve; to question ; as, to scruple thetruth or accuracy of an accoimt or calculation."^According to these' definitions, it appearsto be a proper quality of conscience,to be scrupulous. A consciencewhich isiiot so, must either so accuratelydiscern the right, as to decide intuitively,without hesitation; or else be so searedas to serve no moral purpose. In theformer case, the possessor must be morethan a man; in the latter, he cannot bea good man. It is not easy to conceiveof an active conscience which is notmore or less scrupulous; since it appearsto be a sort of overseer of thesonl, whose business it is to watch overits interests, and, like a faithfiil sentinel,stop every vagrant stranger long enoughto learn his business and character,—point out to each the impassable line,and bring every offender to jnstice.A scrupulous conscience then, appearsto be a careful or watchful one,and is nearly or quite the same thing asa tender conscience. It is not the businessof conscience to cause men so tohesitate as not to act at all, but to re-

152 THE EAENEST CHRISTIAN.strain them from evi! and chide themfor its commission—to urge them togood, to approve of its performances,and reprove them for its omission. Toscruple respecting the action or affectionlong enough to learn its moral quality,is a part of the same work.A scrupulous conscience, (understandingscrupulous to signify nice, exact,careful) will lead a man to bee(iually concerned to do right, and torefrain from doing wrong. It securesobedience, and prevents disobedience.Now the danger of disobedience doesnot lie so much in the probabUity ofinaction, as of wrong action. Hencealmost all the decalogue has a negativecharacter. A scrupulous conscience isadapted to such a law. It is God'sagent in the soul, for carrying out hisgreat moral purposes in the earth.It leads men to receive instructiongladly—to cease to do evil, and learnto do well—to watch and pray lest theyehter into temptation—to have an eyesingle to the glory of God—to call noman master,—to " believe not everyspirit, but try the spirits whether theyare of God," and "whatsoever thingsare true, whatsoever things are honest,whatsoever things are just, whatsoeverthings are pure, whatsoever things arelovely, whatsoever things are of goodreport; if there be any virtue, and ifthere be any praise, it leads them tothink on these things." It urges mento holiness of heart and life, and allm^anner of conversation ; and thus, "bypatient continuance in well doing," toinsure their happiness and usefulnesshere, and their eternal salvation hereafter.The value of such a conscienceis infinite. The world, with all itswealth, cannot buy it. It is not to bebought nor sold. Neither particularlycourting the smUes, nor fearing thefrowns of the world, it independentlyrests oh the Lord, seeks his pleasure,his way, his joy, and his heaven. Itregards man's feeling and happiness.It would not willingly rouse his prejudices;it highly prizes, and earnestlylongs for his spiritual welfare ; it desiresnot his worldfy enjoyments, mournsover bis follies, and cannpt encourageone .wrong act, word, or desire. Ithiakes God's will the standard of action,feeling and enjoyment. It counts nothingdesirable which his written wordforbids, and nothing unimportant whichthis enjoins.Such a conscience, so well ad^aptedto the wants of this sinful woVld, is nota thing of mere nature, but of pursuitand cultivation—a rare attainment.The just idea of a conscience is, notthat it is a legislator, nor a mere judgeor executor of law; but, as a faithfulsupervisor, it watches the, interests ofthe soul; and as a witness, it accusesor approves, condemns or jus^tifies forthe past; and as a prompter, it calls toduty, and remonstrates against transgression.It approves and encouragesthe right, and condemns the wrong, anddissuades from it. Nowif this is itsuse, the more it can hold men backfrom sin, and urge them on to right, fhemore e-xact and precise conscience is,or, in other words, the more scrupulousit is, the better does it accomplish thedesign of a conscience.This then is the just idea ofa scrupulousconscience. Who will say that it isa thing of no practical use f Will auybackslider, who has had personal experienceof neglecting to hear its admonitionsand reproaches ? WiU any servantof God say so, who has heard its,call to " go on unto perfection? " WiUany saint sa}', "I formerly thought theway very narrow, but since I threwaway my scruples, I have met with lesshuman opposition, and have enjo-edmore of God?"There are two large classes of unscrupulousmen. One class are themen of the world, who do not scrupleto do an}'thing which offers a fair prospectof success. This class embracesthose of almost every grade of worldliness; from the mere neglecter of religion,to the blasphemer, the infidel, thief,and murderer. These hardly mentionthe term conscience, but choose to ignoreit almost altogether.The other class is composed of thosewho make more ado about conscience.

It includes many members of the church,the great mass of worldly professors ofreligion, whose consciences are easilysatisfied—perhaps with a mere profession,or with the idea that tbey comparefavorably with others. Such persons,instead of ignoring the term conscience,have chosen to exalt it to the authorit}'of a teacher come from God. Theyappear to esteem it God's minister pie-,nipotentiary, clothed with full authorityand power to transact any moral businesswithout an appeal. With suchpersons an appeal to the Bible is superfluous; for their conscience does not. condemn them, and the question istherefore aettled unmistakeably. Thorough Bible instruction is unnecessary,for conscience is at hand to teach allGod's wfll.There is another class ot persons whoprofess a scrupulous conscience; butthose who maintain it at all time's, are" the fewest of all people."•• tiuick as the apple of an eye,O God! my conscience make;Awake my soul when sin is nigh,Aud keep it still awake."They abstain from all appearance ofevil—from unrighteous oaths, to performunknown and unrighteous actsfrom motives of human fear or gain, asis done in secret societies. They seekknowledge as the foundation for everyact. •The true difference between thechurch and the world, is not a differenceof obligations, but a different recognitionof obligations. The claim of the Bibleupon every man is, that he beUeve,obey, and love the Lord. Conscienceis the spirit of duty—the feeUng ofought; and when enlightened and free,always seconds this claim, and oftenmakes a great tumult in the mind ofhim that neglects it, so that he feelswretched, and runs to every fair prospectof rfilief; frequently tO scenesmost accessible or familiar. Sometimes,to drown or hide this tumult, he may- resort to common vices—to gamblingand smoking, drinking and dancing.There is undoubtedly much naturalA SCEUPULOUS CONSCIENCE. 153difference, in the vigor of conscience,and in the attention of different individualsto its voice. In general, educationalso has much influence, both inthe demands of conscience, and in themanner of its pacification. It ought tobe an unbribed monitor or witness;dealing candidly with its possessor; butit is generally much influenced by thesupposed opinions and desires of associatesand spectators. The heathen,feeling the burden of guUt, offers thefruit of his body for the sin of his soul;or offers his own body in sacrifice. TheEomanist, with similar light and design,flees to the priest for absolution, doessevere penance to pacify his conscience,and trusts iri The ^^irgin for protectionand salvation. The Mussulman worshipsThe Prophet and is at peace. St.Paul giving some statements of personalhistory says: " Beyond measure I persecutedthe church of God and wastedit: and proflted in the Jew's reUgionabove many my equals in my own nation,being more exceedingly zealousof the traditions of my fathers. Butwhen it pleased God, to reveal his Sonin me, that I might preach him amongthe heathen; immediately I conferrednot with flesh and blood."-Gal. i. 15. Afterwardwhen brought before the councilbecause he preached " the faith whichonce he destroyed." he says : " Ihave lived in all good conscience beforeGod until this day."^Acts xxui. ToFelix he says: "Herein do I exercisemyself to have always a consciencevoid of offense toward God and towardmen."—Acts xxiv, 16, His Jewish trainingsettled his conscience to persecutethe church of Christ His spiritualenlightenment so changed his views,motives and actions, that he "lived inall good conscience," and exercised himself" to have always a conscience voidof ott'ense toward God and toward man."The man living in the land of Bibles,and instmcted in its claims, writhingunder the blows and rebukes of conscience,perhaps endeavors to silenceits voice and smother its murmurings,and succeeding becomes an unscrupulousman. Or after a struggle which fails

154 THE EABNEST CHEISTIAN.of bringing comfort, seeing the claimsof the Bible, perhaps superstitiouslyfollows some of its ceremonies whichadmit of the dominion of self-will, takeson himself "a form of godliness," andsettles the agitations of conscience by adeceptive profession of religion; orelse, endeavoring to foUow the holyteachings of the book, guUty, subduedand humbled, seeks the Lord with allthe heart and finds the peace for whichhe sighed. Paul addressing such personssays: " For behold this self samething, that ye sorrowed after a godlysort, what carefulness it wrought inyou, yea, what clearing of yourselves,yea, what zeal, yea, -what revenge.In all things ye have approved yourselvesto be clear in this matter,"—2Cor. vu, 11,Heie is an exhibition of the workdone by a scrupulous or careful conscience.It has a vehement desfre todo one's duty, but still fears, and hesitates,and with great carefulness examines,and cannot proceed, tiU in allthings it has approved itself to be clearin this matter. Its proper use has herebegun, and perhaps some might sayended, in producing pungent convictionfor" sin, and leading the soul on, throughgodly sorrow, to the joy of pardon,—But Christ's freedmen are not freedfrom all restraint, but from uneasinessunder restraint, by being submissive toit. In the first place, they waited patientiyfor the Lord, and he inclinedunto them and- heard theirgjthought upon their ways, and turnedtheir face unto his testimonies,. Theyare now to examine themselves, andprove their own selves whether they bein the faith. They need sometimes to" stand still and see the salvation ofGod; " and in. all things that he hassaid unto them they are to be circumspect,walking with an eye single to theglory of God, knowing that "whatsoeveris not of faith is sin." God needsno head-strong or ambitious men.A scrupulous 'conscience proceedsupon the understanding that the decisionof right and wrong is not always intuitivelyclear, but is a matter of instructionand reflection; that the decision ofthe multitude, is not the true moralstandard, and certainly not a chart ofthe divine mind. A good man cannotsafely follow them, without carefullyexamining for himselfThe popular voice, and that of conscience,are often as opposite as thelove of the world and that of the Father.Still, so it must be ; for the scrupulousconscience is not to be bought and sold.It is an agent doing a faithful businessfor its employer. With such aconscience, popular sins are as muchproscribed as unpopular ones. Thefirst glass of fermented drink, the firstsocial cigar is as certainly discarded, asdrunkenness, E.xtravagance in expenditure,action, or language, is as odiousas penuriousness, "The/ashions o: theworld, so much coveted by worldlyminds of unscrupulous conscience, arenot loved- nor followed. It acknowledgesno god but tbe living God; doesnot crouch to wicked, ambitious men,for the sake of worldly gain, must voteas well as speak and act, for true principlesand true men. It is so nice andexact, as to attach importance to thingsesteemed by others too trivial to meritattention—the meaning of a word, themerit of an action, and the state of theaffections, ar^'-stt—Brought under itscareful revigfw. The use of the namesof God and the devU, of heaven and'dness and mercy, blessing andcupstfig, and aU substitutes for these tolengthen the conversation; and aU bywords,and idle words in general, itcarefully eschews. It carefully abstainsfrom every kind of worldly enjoymentand employment on the holy Sabbath,whether it be popular or unpopular, thatit may employ this holy time in holy exercises;accordingto the word, "keep ithofy." "In it thou shalt not do anywork." "Notdoing.thineown ways, norfinding thine own pleasure, nor speakingthine own words." It exacts from theowner to the beast, the legal rest of theSabbath, and proper rest and care atother times. It enforces in the chUd,obedience, submission and honor; andin the parent, watchfulness, discipline

A DEATH BED SCENE. 155and correction. It is prompt in the A DEATH BED SCENE.payment of debts, and in fulfiUing enoagementsand obligations, and correctsmistakes which tend lo others' detriment.»According to the estimation of worldlyBY MBS. COaK.During the last summer and fall, amother w-atehed with tender solicitudeminds, a scrupulous conscience is not over her youngest daughter, as oneof much use in practical life, except to after another of the sypmtons of declinehamper men, contradict their influence, appeared. The hectic" fiush, cough,and greatly diminish their usefulness. pain in the side, and the wasting form;They affirm that we must become all and yet, tho' all around could see herthings to all men, that by all means we days would be few, her own hopes weremay save some; that we must conform constantly cUnging, first to one, and thento the world a Uttie, lest they should to another remedy, thinking of everythink us rigid and unyielding, and partakingone it would bring back health andof the same spirit of fixedness, strength. Very terrible to her was thethey should never bend their necks to thought of death, and of that greatthe yoke of the gospel. Thus worldly hereafter beyond it. One day she hadcon^rmity in fashions and in spirit, is been weaker than usual, and as theused as an instrument of human salvation.doctor left the room, her mother followed,But Oh, what a dreadful gain entreating him to tell her what hehas the church made, when a soul is thought of her daughter's state. Thenbrought to its fold by such instrumentalitieshe said, she wUl not Uve twenty-four! It is the weaker by every such hours. She went back to her chUd andaccession.told her what he had said. And nowshe awoke to the terrible reality of herWo to the church, when its membersposition; so near eternity and yet allcannot bear the shaking of the ark, byunprepared. Raising herself in bedfile rough movement of the cart inGod's own way! when it is not admissibleto advocate holiness, or close livingaccording to God's commandments!when it is necessary to make the wayto heaven appear smooth, thornless, descending,gUding, natural, easy, withoutopposition, persecution or self-denial!0, who can be too scrupulous in avoidingeverything displeasing to God! orin faithfully fulfilUng everything wellpleasing to him ? In a world of sin,where every sweet contains a snare,where even "the heart is deceitfulbove all things, and desperately wickd,"who can be too wary? How^leedful is a conscience that places God(ilways before us! Its use is incalcula-|ble in this world; but if steadUy maintained",wUl surely lead to that world ofbiowledge where the mystery will alljbe solved in perfect bliss, in the holinesspf heaven.We must really get at the bottom ofaU that belongs to self, if we are to bethe vessels of the Holy Ghostshe said: I have a great work to do,and now began the agonizing -to enter" into the strait gate," Jesus she said,wUl you save me ? it is so mean of meto come now just at the very end oflife, when I have wasted all my daysin sin and pleasure. Oh -warn theyoung wherever you go ! said she to aChristian, wam them from me not toput off reUgion to a dying day. Tellthem to seek the Saviour in their youth.Oh that 1 had done so. This wasted life!this wasted life! Hour after hourpassed, and as the weak lady would besinking,into slumber, she would arouseherself exclaiming, I have no time tosleep now!-As her relations surrounded her bed,with a solemn earnestness they wUlnever forget, she pleaded with each oneof them now to seek the Lord; caUingone brother to her she said: "John,you must kneel down and pray for me,""I cannot," hesaid, "I don't know howto pray." But her entreaties prevaUed,and be bowed his knees in prayer by

156 THE EARNEST CHBISTIAN.mthat dying sister, while, like the forerunnerof our Lord, she preached to him•repentance, and the turning away fromevery sin.The night wore on, and doubtlessangels had borne the glad tidings ofanother cause for joy in heaven—onemore of the human family had taken thefirst step which leads to glory, honor,immortality and eternal life. Lookingup she said: " I want to be left alone,wUl you all go into another room ?"They^ left her ; and then, like Jacob ofold, she wrestled with the angel of thecovenant "Oh show me that I amforgiven. Jesus thou didst die for poorsinners like me ! " were among the manyearnest cries they heard from her dyinglips. Then there was a pause, a timeof quiet and she invited them backagain to her room. Looking at hermother as she entered, with a sweetlook of calm joy, she said : "Mother, Iam ready to go now; the pearly gatesare open, and Jesus is there to receiveme! " Soon aft.er, she said : " I amvery, very tired," and realizing that He,heV now-loved Saviour was close b.y herside, she said: Jesus, will you let melie down a little while to rest? Formany hours she had been unable to doso from difBculty of breathing ; (piietlyas they removed the pillows that hadsupported ber in an upright position, shelay down, resting sweetly for a littietime. And then again she asked to beraised, when, without a struggle, thenew born spirit passed through thepearly gates to join the glorious companyof the redeemed aronnd the throne,to sing the song—" To Him who hathloved us and redeemed us with Hisown blood, to Him be glory, and domiiiion,and power, for ever and ever,"Amen.People that live high and in idlenessbring diseases upon the body ; and theythat live in all fulness' of gospel ordinances,and are not exercised withtrials, grow gross, are diseased and fullof had humors in their sonls.—Bunyan.SUPPLICATION.BY EDNA.Lord, grant tbat I from day tcday,May walk within tbe narrow way,Forgetting not to watch and pray;With meek and contrite lieart.That it may be my greatest care,The merits of Thy blood to share,And of Thee be a part.Give me such blessings as are best,To fit me for etemal rest,May every gift, by me possessed ;Devoted be to Thee—'Till Thou shalt bid my spirit rise,To dwell with thee beyond the skies,Through all etermty..-»-•SIN AND THE SAVIOUR.Saints are 'sweetly sensible that thesense of sin and the assurance of pardon will make famous work in theirpoor hearts. Ah, what meltings withoutguilt; what huraUity without castingdown; and what a sight of thecreature nothingness, yet without fear,will this sense of sin work in the soul.The sweetest frame, the most heartendearingframe that possibly a Christian can get into while in this world, is tohave a warn) sight of sin and of a Sa-•viour upon the heai-t at one time. Nowit weeps not for fear, and through torment,but by virtue of constraininggrace and mercy, and is at this verytime so far off of disquietness of heartby reason of the sight of its wickedness,th^at it is driven into •anestacy hyreason of the love and mercy^ that ismingled with the sense of sin in thesoul. The heart never sees so muchof the power of mercy as now, nor ofthe virtue, value, and excellency ofChrist in all his offices, as now.; andthe tongue is never so sweetly enlargedto proclaim and cry up grace as now:now will Christ come to be glorified inhis saints and admired in them thatbel ie ve,—Biinga n.No solid wealth but in Christ.

SOUND DOCTEINE.l.WSOUNDDOCTEINE.BY SKV. GEO. S, WUABTON, SB.Distinctness in Doctrine essential to ClearEiperience and Consistent Life.The friends of the spirituulity andtrue glory of Zion. find great encouragementin the increasing effort in favorof holiness. And whoever contributes,ia any degree, toward the advancementof! this work, deserves the love and encouragementof all who truly love ourLord Jesus Christ Yet the consistencyjdepth, and permanency of the work,depend much upon distinctness in theteichings as relates to both practice andex lerience.^s Methodists we occupy no equivocalground. W^e hold, in the " GeneralRdles," tiratwhat the Spirit has writtenin he Word,.he aiso "writes on trulyawakened hearts." Yot the office otthej Word does not supercede or preciule the necessity ol the office of the.Spirit Acting in harmonious union, itis lhe same Spirit in the Word and inthe "truly awakened heart.''^lethodism. and that which conformsnearest to the Bible, is that whicfileaves least room for error in eitherdoctrine, practice or in experience.Methodism and the Bible are both outspiken; distinct and directFor these reasons our preferences"strongly incline in favor ofthe clear utter-ancesof " The Earnest Christian."There is another periodical engagedin promoting the work of holiness, instrumentalin doing good, and of whichw; would speak words of encouragcmienti It has readers who greatly admire itsteachings, and who profess high atttinnients. There are nevertheless amongthese professors, some and too many,vi^iose inconsistencies in sundry pointsof practice are but too obvious. Perhapsthis would have been preventedbjy employing a more distinct and repeatedenunciation of disciplinary andBible requirement It will not do tosay " get the heart right"' and thereleave the niatter; but we must say getthe heart right, get the head right, andthe practice also.One is just as needful as the other.Bitor in the head leads to ^ror in practice,and both lead to error iiTexperience.A traveller might, thongh ignorantof the road, by sharp lookout pursue, insafety, his joumey. After much perplexityand peril he might reach safelyhis place of destination. Neverthelessif previous to setting out, he receiveexplicit directions relative to his route,he wonld be less liable to take damagefrom wrong paths, loss of time anddiscouragement Then let the pulpitthe periodical, the private instructionall tell with unmistakeable clearnesswhat the practice as well as the experienceshould be, leaving no room forerror either in doctrine, in- experience,or in practice.-•^s the Bible nowhere declares that"get the heart right and that will rightall else," but goes on-to describe the"fruits " as evidences ofthe work within: so, "that which God hath joinedtogether let no man put asunder."in this age of fancied "progression,"there should be in vigilant exercise such" charitv " as •' thinketh no evU."- THK LAW oy THE GOSI'EL.—Tell me,you that desire to mingle the law andthe gospel together, and to make ofboth one and the same gospel of Christ,did you eversee yourselves undone andlost unless the righteousness, blood,death, resurrection, and intercession ofthat man Christ Jesns, in his own person,were imputed to you; and untilyou could by fai'h own it as done'for"VOU. and counted yours by imp tition?Yea, or no ? Nay, ra,ther, have younot set up your consciences and the law,and counted your obedience to thembetter and of more value than the obedienceof the Son of Mary without youto be imputed to you ? And if so, itis because you have not, been savinglyconvinced by the Spirit of Christ of thesin of unbelief.— Hunyan. -In the description of the Cliristian arnior,we have no provision for the back.

15 THE EAENEST CHBISTIAN.EDITOBIAL.LOVE FOB CHBIST.Tie strongest appeal that can be madeto any true Christian is based upon thelove he bears for Christ. -This will alwaysmove him to do his duty. To address tohim lower motives, implies a want of confidencein his sincerity. Let him know,beyond a doubt, that tlie Master has •needofit.&nd any thing at his disposal—moneyor iufluence—houses, or lands, or lifeitself, all is freely ofi'ered. A man whoacts from pride or love of applause willgive, to have pride gratified, and his namesounded abroad, but this is not Christianity.How can ye believe who receive honorone of anotlier, and seek not tlie Iwuor thatcomes from God only ? If you love Christhis approbation is more to you than theapplause of the whole world. When ministerssay that their people will not give,unless in a way to gratify pride, what is itbut saying that they do not love Christ ?That they are Christians only in name?If a church cannot be built without sellingthe best seats to those whose pride will beflattered by tbe distinction, it had better>by far, not be built. The worst possiblestate that a human being can be in, is astate of self-deception. But churcheswhich cater to pride, which encourage theirmeinbers to do good acts from base motives,are, as they multiply converts, onlyswelling the numbers of the self-deceived.The motive is the main thing that Godlooks at But in churches sustained byappeals to pride, and to the love of pleasure,by selling pews, by fairs, festivals andsocial parties, the motives are corrupted,and the foundation ol all good works isdestroyed.Look to your motives. Stoutly refuse todo a good act from a wrong motive. Whatsoeveryou do for the cause of God let thelove of Christ constrain you.»-•-•LOTTEBIES,It needs no argument to prove thatgambling is thoroughly demoralizing.—That it leads to idleness, dissipation, ruin,and violent death is abundantly demonstratedby experience.Lotteries are a. species of gambling.Tlieir influence was found to be so bad,that in the most of the States laws werepassed against them. These laws weretolerably well enforced untilMliey werebroken down by the cliurclies. Pride isexpensive. To uiaintliin the splendor ofthe religion of the day required more moneythan the people were willing to contribute.So festivals, with their lotteries, ringcakes,grab-bags, and various forms ofgambling were introduced. These havebecome general throughout the country.Even the children are trained to gambling,under the sanction of the Sunday school.Lotteries are employed to replenish the libraries,and to support the various beuevclent enterprises of the church.The infection lias spread. When theChurch leads off in sin the world is notslow to follow. Let the pulpit sanction awrong principle, let the church set a badexample, and sinners wUl push to the utmostthe advantage thus given them. Lotterieshave become quite general througlioutthe country. They are very fast assuminggigantic proportions. Ticlcets toconcerts are sold, and the fortunate holderof the prize ticket is promised a city mansion,or a valuable horse, or a sum ofmoney. Of course the great mass getnothing; but the love of gambling Ivasbeen excited, and to gain what tliey havelost they are tempted to try it again. Oncein the whirlpool and there is scarcely achance for escape. Those who receiveprizes are eiicouraged to spend in idlenessand dissipation what was gained withoutan effort. When a man makes up his mindthat there is for hiiu an easier way to getmoney tlian by fairly earning it, he is notfar from the brink of ruin.So wide spread has the evil become tliatpreachers have taken the alarm, resolutionshave been passed by preachers' meetings,denouncing these extensive lotteries. Theeffect has'been to excite the ridicule of thepublic and the press. These ministersshould first confess the wrong that theyliave done by their complicity with gamb-

linf carried on under the auspices and lortlie benefit of the church. F'irst cast outIk' beam out of thine oiim eye ; and thenjjaii thou see clearly to cast out the mote outof ihy brother's eye.TffEOLOGT IN THE M. E. CHUBCH.ibout fourteen rears ago, we wrote anutcle entitled " New School Methodism,"in phich we warned the Church against agrowing departure from the doctrines ofMdthodiem. It would have been well forthe Church if these warnings had beenheeded. That the alarm was not giventoo soon, the following reports of discnssionslately had in the preachers' meetingsin the city of New York, abundantly demonstrate.One prominent preacher thought that aman was " no better nor no worse for a beliefin, Unieersalism,—that no one ought tohe kept from joining the Church infulleonuaonbecause lie DENIES THE DI^TCNITY ofChrist, and denies the doctrine of the Trin-Uy!"Bev. Dr. Goodwin, of Indianapolis, saidthat at the west, " they receive -Brians andDeists and anybody into the Chnrch; buttheyvery soon get those ismsoutof them."Sadh may be the theory; but in practice itwill be found that if they do not get thefalse doctrines out of men before they jointlie| Charch, they will not afterwards.—TUB was attested by one of the speakers,fflip said in substance, that two-thirds oftha present members of the M. E. Churchdo plot believe their acknowledged articlesEDITOEIAL. 159of (faith. No- wonder that the Chnrchws!'Ut read the reports:[From tlie N. Y. Telegram of March 2fi.]THE METHODIST PRE.\CHEKS.row h (ind Spread of Heterodoxy in tlieChurch—The Conditions of Membershipin the Methodist Church.The regular discussions in the Methodistireachers' meeting, gave place yesterdayK> a most admirable essay, i)repared andpad by Rev. Mr. Pullman. It traversedtne history, foundation and organization ofte Methodist Episcopal Church, to ascerlaiuand make patent what were the conflitionsof memijership in the " united societies"imposed by John Wesley and hiscoadjutors. It also analyzed the " GeneralBules " of the Methodist Episcopal Church,and showed that they were in harmonywitli the liberal spirit evinced by Wesley;and then the " Twenty-five Articles ofFaith " were examined, and shown to botoo strict if enforced in the spirit and sectariannarrowness in which they are formulated,to admit one-third of those whoare now recognized members of the MethodistEpiscopal Church. The essayistshowed how they exclude Friends, whodiffer with other evangelical Christians onthe sacraments and oaths; Unitarians, whodo not admit the doctrines of the Trinity;Baptists, who hold lo close communion ;Greek and Eoman Catholics, and manyothers, whose differences are as much teclinicalas doctrinal. He cited the Apostlesand Fathers, and also the early foundersof Methodism, to show that the onlyCONDITIONS OF CHTTBCH MEIDJEBSHIPrequired by tliem was a desire to flee fromthe wrath to come, and faith in the LordJesus Christ. The essay was very bold,elaborate and thoughtful, and took unmistakableground in favor of a more liberalsentiment in regard to Church fellowship.The preachers were a little deterred at firstfrom attempting to discuss it, and otherbusiness was taken up. But after a while,Bev. L. S. Weed made a few remarks, endorsingin the main the sentiments expressedin the essay. Dr. Eoache consideredits logic hard to overcome, yet hecould hardly agree fully with its propositions.The Bev. Mr. Dickinson was entirelyin accord with it. He thought the Church'had uo right to impose conditions of membershipnot declared necessary by Christor His Apostles. He had been brought upamong the Friends, but was convertedamong the Methodists in California, andhe had hard work to persuade himself tobelieve the twenty-fifth article, which declaresthat swearing by a magistrals or beforea Court is not prohibited by the Scriptures.He considered it an impertinencefor any body of men to institute such testsof Church fellowship as are laid down inour creeds. Christian experience and thebaptism of the Holy Ghost should beenough at any time. Eev. John Parkerobjected to the experience test. He has ayoung man, a probationer, in his church,whom he has refused to receive into fullconnection in the Chnrch because the youngman, though a professing Christian andliving a godly life, yetDENIES THE DIVINITY OF .lESUS CHRISTand the doctrine of the Trinity. Mr. Dickinsonthought his brother Pirker had madea mistake in this refusal; but Dr. Kingquoting from the Discipline, showed tha

160 THE EABNEST CHRISTIAN.\'i1no Methodist minister could do otherwisewithout violating the fundamental law ofthe Ciiurch.The Bev. George L. Taylor rebuked thetendency to looseness and. laxity of doctrineand discipline, manifested by someof the preceding speakers, and insistedthat if such heterodox doctrines were permittedto be set fortli, there would not bea dividing line at all between the Ciiurchand the world. The question went deeperthan the mere question whether the Disciplinewas right or wrong in making thetest it does make. It reaches down to theorganization of the visible Cliujch, andthence back to the intellectual thoughtsand ideas upon which such visible organizationis based. It presents j ust the differencebetween an enclosed field and acommon ; and if these principles were carriedout to their logical and legitimate conclusion,we should have no Church at allby and by. Dr. Curry said the discussionreminded him of the fisherman of the Hudson,into whose little skifl' a big sturgeonliad jumped. He did not kuow what to dowith it. He did not want to throw it overboard,and it was a little too big for hiscraft. Quickenings of the Church, he said,had always been preceded by the preachingof dogmatic theology. He rebuked theL.'LXITY OF DOCTRINESset fortli by some of the speakers, and were, he Festus and the essayist Paul, he wouldbe inclined to use the expression aboutmuch learning which is attributed to theformer toward the latter. Dr. Goodwin, ofIndianapolis, spoke for the greater liberalityin Church fellowship. In the West,he said, they receive Arians and Deist.sand anybody into the Church; but theyvery soou get those isms out of tliem. Hedid not think it hurt the Church to admitsuch persons to membership, though hewould not permit them to teach those doctrines.Dr. Cattelle and Eev. W. P. Corbittalso spoke on the subject, and therewas a very strong sentiment manifestedtoward what some would call heterodoxy.It is quite probable that the next GeneralConference will be asked to modify the Disciplinein this, as in other particulars.[Prom ilie N. Y. Herald of April 9.]THE SIETHODIST PEEACHERS.Modern. Progress versus Old Fogyism —Wlint shall Constitute the I'est of ChurchMembership.Eight years ago, the General Conferenceof the Methodist Episcopal Church madesome changes in their ritual, and addedsome questions in the Discipline, to whichyoung converts'are required to give an affirmativeanswer before they can be receivedinto full connection with the Church.Many good men in the Church look uponthose questions as savoring too much ofAnglo-episcopacy, and they are not strenu.ous in requiring assent to the subjects containedin them by catechumens. Theyounger ministers are utterly opposed tothem in spirit if not in practice; and twoweeks ago, a young preacher in ihis cityread an essay before the Preachers' Meeting,in which he deprecated placing anyotherKESTRICTIONS UPON CONV^ERTSintending to unite with the visible Churchof Christ, other than those required byChrist and His Apostles. A partial discussionof the subject has been had already,and yestei-day it came up again for debate.The Eev. W. McAlister opened in a spiritof conciliation, and called npon the defendersof the essay to restate their position.The Bev. Mr. Dickinson took the fioor indenunciation of the impertinence, us Letermed it,of any manor set of men placing^ny test whatever between the converted.soul and Christ, or the Church which Heestablished on the earth. AH' that he(Dickinson) would require, was assent tothe cardinal and universally received doctrinesof Christianity. How dare any ministerexclude any believer in Jesus Cbrist,because he did not step into the old shipjust as the minister did'? If a man's lifeis holy and good, he could not see whatliarni a belief in Universalism, or in election,or in close communion, could do, notwherein oue was better or worse than theother.Dr. True was also opposed toTHE PRESENT TEST OF MEMBERSHIPin the Methodist Episcopal Ciiurch, anddeclared that many of the ministers arenot sound in regard to the canon of Scripture.A great many, for instance, do notthink Solomon's Song ought to be there,and to ask children and adults to assent toall that the Scriptures contain, and to thetwenty-five articles of religion, is preposterous.Wesley, selected those twenty-fivearticles out of the thirty-nine held by theChurch of England, in which he was aPresbyter, and Dr True had no doubt thatif Wesley lived now, he would strike oattwenty of the twenty-five articles, and perhapsall of them, as he (True) was in farorof doing.Bev. Mr. James was annoyed at the progressiveideas presented by some of thespeakers. He was an " old fogy," and infavor of sending a few old fogy delegatesto the General Conference, who would settleand strengthen the faith and disciplineof Uie Cburch, rather than alter and mendthem to suit the liberal and broad Churchideas which some of his youuger brethrenentertain.

Tlie Bv. J. S. Willis took the ToungAmerican side of the case, and was readyto vindicate it. anywhere. He combatedthe idea that they urged, that a change inthis particular would produce laxity ofdoctrine and work injury to tile Church;and I demonstrated that the Unitarian defection. from Congregationalism, was owingnot to a laxity of doctrine in the latter,but to the introduction of political tacticsin church elections. The question wasconsidered of such prime importance, andso many persons wanted to speak on it,that it was continued over until the nextmeeting.COBBESPOKDEKCE.ANN ABBOB COBBESPONDENCE.About four weeks ago, I joined the FreeMethodist Church. I think I had been onefor three years, but was not fully aware ofit. I had heard something about them, audfrom what I learned, they were " a sect ecerytclierespoken against "—especially bythe Old Church, to which I belonged.I was so engaged most of the time, thatI knew and cared but little about them. 1had all I could do at home. Here, most ofthe time it was one continued conflict, dinof battle, and shouts of victory personally,and in public, in the name of the Lord,following each other in rapid succession.But iu the order of Providence, I wascompelled to notice them. I made a contractwith a stranger for a quantity ofwood. It was delivered according to agreement,and corded with a conscience—a rareoccurrence. When he called for his mon-«y, his wife came to the city with him.—sie said they were Free Methodists. " Isit! possible!". I exclaimed. I never sawbut oue before—a senior student of theDniversity—a " peculiar " young man.—Hiey also told me they were going to have•iQuarterly Meeting in their place (Moreville,)in a few weeks, and gave me notonly a pressing, but a warm invitation toattend. It was fifteen miles away, and beingdestitute of public or private conveyance,I said I would be glad to attend, butfiought it would not be possible. Theyfeadily and cheerfully ofiered to send outajcarriage for me, and bring me back.COBBESPONDENCE. 161I felt my heart strangely drawn out inprayer for them, an3 the contemplatedmeeting for the next four weeks, and abuming desire to participate in the QuarterlyMeeting. I did attend, and heard thepreaching, the singing, the praying, thecries for mercy, the shouts of the redeemed,and the testimony of the saints. I waspleased—and more than this, I was delightedand edified. There was evidentlya strong bond of Christian- fellowshipcoursing through all hearts, and through'all the services. I thought in my heart,nearly loud enough to be heard. Eureka!(I have found it)—surely, their garmentsare off the same piece I have been wearingfor the last three years! Verily, " Methodismis Christianity in eamest," whentranslated into life, and action, and power,•—when unmasked and free. Hallelujah !Glory be to God in the highest! for Hehath visited His people, and not left Himselfwithout witnesses.I discovered that the fact of their being"a sect which was everywhere spokenagainst," was their crowning glory,—oneof the most striking evidences of their divineorigin and apostolic mission.Well, after a three years' drill, such as Ihad undergone in connection with theMethodist Episcopal Church in the city ofAnn Arbor, is it at all strange that I sliould•" understand and know the joyful sound "'!My duty vvas clear. I did not hesitate andparley, nor even wait to obtain first a letter,but ofiTered myself to the F. M. Church,and obtained my letter the next day. Imade the choice which Moses made beforeme—viz., " To sufier afHiction with the peopleof God, rather than enjoy the pleasuresof sin for a season," or be called the son ofthe Pharaohs. I felt called upon to makethis choice publicly, which I did then andthere, for the Lord's sake, 1 feel, whilewriting, to exclaim," Happy day, that fixedmy choice !"As already intimated, I have been passingthrough a remarkable ordeal in thiscity for the last three years, while strugglingfor spiritual freedom and religiousliberty, which .leems almost without a parellel.For nearly thirty consecutive years.

182 THE EAENEST CHEISTIAN.I i•

y faith and therefore, now," as pardonor justification is sought.Suffice it to say, that I kept my rash andrebellious resolution. The Spirit of Godleft me, and troubled my jconscience nomore for nearly seven long years, duringwhich, an impassible gulf seemed to separateme from my father's house. I haddeliberately said, " Father, give me theportion of goods that falleth to me;" andnot many days after, I gathered all together,and took my joumey into a far country,and there wasted my substance in riotousiiring. Some account of which may befurnished you, in a future letter, the Lordwilling.

164 THE EABNEST CHBISTIAN.I'llJEFFERSON BRANCH.—Died in Henrietta,N. Y., March 17th 1866, aged 56 years.He had been for a long time class leaderand steward in the M. E. Charch, in Henrietta.He was in favor of ~a^ old paths,and opposed to masonry inT^^e church;and exhorted his brethren before he diedto keep up the little neighborhood prayermeetings.He was very active in Sundayschool. As I was at his bedside when hedied, I have felt it my duty to let it beknown how he died. He had been sickabout two weeks when I was called in withother neighbors.They supposed he was dying; but whilewe were standing around his bed, heroused up and said in a loud, clear tone^" Friends, I shall have to bid you all goodbye. lam going to dwell with Jesus. Idid not Iftiow but what the Lord wouldspare me about ten years longer, but heknows best. It is a very particular pointwith me just no w; but tell all ofmy friendsit is well with me—I am going to dwellwith Jesus. I have always put my trustin him, and it will pay any one to put theirtrust in Jesus. I feel pretty well now.—Praise Jesus! I know he will carry methrough safe. 1 am ready to go, it is wellwith me."While sitting up with him one night, heroused up and exclaimed: The Lord hasshown me a vision of heaven! I did notexpect he would, but he has; and howbeautiful. Then he said it looked likethousands and thousands of acres coveredwith beautiful flowers, and they werechanging their color every moment.Joseph TF. Sogers.Died:—In West Greece, Monroe Co.,N. Y., March 6th 1873, of consumption,Bro. Oel H. Wilkinson, aged 26 years and6 months.Five years ago Bro. Wilkinson obtaineda hope in Christ; and for about five monthswas a faithful follower of the meek andlowly Saviour. Then like many othersyoung in the Christian life, he wanderedfrom his Father's field. But in a shorttime like the prodigal son hesaid: "I willarise andtgo to my Father," and since thattime he has exemplified the religion whichhe professed. He was an every day Christian,and remarkably conscientious—beinggoverned by his religious principles in thesmallest affairs of life. He was one whoemphatically kept holy the Sabbath day.Although he was a great sufferer, he borehis sufferings uncomplainingly ; saying tlieLord will not send me more at one timethan I am able to bear. He prayed thathe might be enabled to wait patiently untilhe heard.the welcome summons, " It isenough, come up higher." He even spoketo those who called to see him, of the firstgrestt work all should attend to—preparingfor heaven. Although, at times cloudsseemed to overshadow his Christian pathway,when assailed by the enemy of hissoul; at last he came off more than conquerorthrough Him, who had loved liimand given himself for him. As he nearedJordan's stream, he bade his parents,brother and sister farewell; and while thedeath-damp was upon his brow-, and hisearth \-ision had faded, the vail whichconceals the invisible world seemed to berent and he exclaimed:." I eee a world of spirit's bright.That taste their pleaspre there;They all are robed in spotless white.And conquering pnlms they bear!"With the WOIAB " I will praise the Lordforever " upon his lips, he passed peaceablyand triumphantly away; and thus" dying found his latest foe under hig feetat last."Libbey F. -Wilkinson.—•.'•*••—LOVE PEAST.J.\Y C. BACKUS.—" The love of Cliri.stconstraineth me " to testify to the wonderfulwork he has done for me. Althoughonly sixteen years of age, the Lord heardmy prayer, when I cried to him ; the Lordhas called on me to stand in the midst ofthe furnace, and it has seemed sometimesit was " heated seven times more than itwas wont." But glory to God, his graceis sufficient for every trial. Our house isdivided -. " the father-against the son, andthe son against the father." But it isblessed to know that our heavenly iFatheris for us when all earthly parents fail.