consequence, under condemnation. Hence,

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as an ambassador of Christ he besought them in Christ's stead, to be reconciled to God," and under his exhortation, as we learn in the second Epistle, they did repent and turn to God."

The distinction in the experience and character of real believers who are partially sanctified, on the one hand, and wholly sanctified on the other, may now be made plain. The former, like the Apostles before the Pentecost, live in uniform obedience to the will of God, but fall when strongly tempted. The latter, like the same Apostles after the Pentecost, when they were "full of faith and of the Holy Ghost," are, through the strengthening power of an indwelling Christ, "in tribulation, distress, persecution, famine, nakedness, peril, or sword," and when "tempted and tried," " more than conquerors through Him that loved us." Just where the former fall, and bring themselves into condemnation, the latter find grace to "stand perfect and complete in all the will of God." M.

Intelligence.

The two Trees, and their Fruits. About 150 years since, a Mr. Murray went over from Great Britain and preached, in the then English Colonies, the doctrine of the Final Restoration of all men to Eternal Life. In the city of New Haven, Ct., he held a long and celebrated debate with Rev. Jonathan Edwards, jun., D.D., son of President Edwards. At the close of the discussion a very distinguished Attorney-at-Law arose and addressed Mr. Murray to this effect: "Mr. Murray, there is the Bible, I do not believe it. If that Bible is true, however, you and I, remaining as we now are, will be damned. You are a very able thinker and debater, Mr. Murray, and if any man could prove your doctrine from that Book, you would have done it. Yet, in every point of your argument, you have most manifestly and signally failed; while, in every point of his argument, your opponent has been as signally and palpably successful. And now, let me say to you, and to this audience, that if I had a son under age, and he should attempt to prove to me your doctrine from the Bible, I would whip him for a fool."

About the period referred to certain followers of Mr. Wesley went over to the same country and preached there the doctrine of Eternal Retribution, associated with that of Full and Free Salvation from all sin through faith in Christ. Since then the Wesleyan doctrine and that taught by Mr. Murray have been proclaimed side by side in that country, and now, at this distant period, we are able to judge of the two trees by their

fruits. The Wesleyan doctrine has remained, in all essential particulars, as at the beginning. That of Mr. Murray has taken on two forms-that of the salvation of all men at death-and that of the final restoration of all to eternal life, even of those who die in their sins. Both these forms of belief are represented by the same sect, Universalist, no sect ever having been formed on the basis of the special doctrine of Mr. Murray. We confine our comparison to the Methodist and Universalist denominations, on account of their simultaneous origin in America. What is the result of such comparison?

The Methodist family, in all its branches, according to official statistics recently published, now has, in the United States and Canada, a membership numbering upwards of 3,500,000. That of the Universalists, according to its recent official statistics, amounts to some 35,000. This is the number named in their register for 1878. Over 40,000, but less than 50,000, would, no doubt, have been given, had the returns been complete. The entire membership of the Methodist family profess to have been made "new creatures in Christ Jesus," in consequence of their faith. No such profession, as the result of theirs, is made by Universalists. We have known and heard of many individuals who, while holding the Universalist faith, fell into the worst forms of vice and crime, and on renouncing that, and embracing the opposite doctrine, became reformed and pure, and godly in their character and lives. We have known and heard of many others, who, while holding the evangelical doctrine, did fall into the worst forms of vice and crime, and while in this state, did renounce their former belief, and embrace that of the Universalists, but we never heard of a single instance of one external reformation, much less of "newness of life," in consequence of such change of faith. Canon Farrar may hear of not a few who have exchanged the evangelical for his new doctrine, but he will never hear of one who, in consequence of the change, has become, even in appearance, "a new creature in Christ Jesus."

But the comparison, or rather contrast, does not stop here. Missionaries of the Methodist family are everywhere "holding out the word of life," in " every nation under heaven," and are everywhere "turning men from darkness to light, and from the power of Satan unto God." If the Universalists have a single mission in heathen lands we have not heard of it. Methodists contribute many hundreds of thousands of dollars every year for missionary purposes, the contributions of the main branch amounting in the past fiscal year to upwards of $550,000. The amount contributed for missionary purposes by all Universalist Churches for the year prior to their late report, was $4,722, and 25 cents.

Such are the fruits of these two systems as evinced by the experience of 150 years continuance, and that under circumstances as favourable for each as is possible. These results must be effects of what is intrinsic in the systems themselves. The following fact most clearly, and without caricature, exposes the intrinsic character of the doctrine that all will be saved at death. A preacher of that doctrine came into a commu

nity in the United States, where such men had not been heard before. Of course the people came out in crowds to hear the new comer. After the close of his discourse, in which all he could have said was said to convince the people, leave was given for questions and remarks from the audience. An individual then arose and held the following dialogue with the speaker: "Do you, sir, sincerely believe the doctrine you have just preached to us? I do most sincerely believe that doctrine. Do you regard this doctrine as a very important one? I do regard it as of infinite importance. Do you think it important that we should believe this doctrine? I do think it to be of very great importance that all present should believe it. Well, sir, if your

doctrine is true and we believe it, where shall we go when we die? To heaven, of course. But if your doctrine is true, and we don't believe it, where, in that case, shall we go when we die? Go where you are a mind to," exclaimed the preacher, after a bewildered pause, and seizing his hat left the place and was never seen there again. The doctrine as taught by Mr. Murray, Canon Farrar and others, has little more to commend it to prudent minds. In whatever form Universalism is presented, this is the best that can be said of it. It never was and never will be so presented as to be effective to induce " repentance toward God and faith toward our Lord Jesus Christ." On the other hand, however presented, it does and will "strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life," promising him eternal life at death, or as soon after as he may choose to repent of his sins. We have before us, most manifestly, "a plant which our Heavenly Father has not planted," and whosoever shall suffer it to take root in his heart, will, at last, find it yielding there the fruit of the deadly Upas, and not the divine fruit of the Tree of Life.

Important Christian Conference.

M.

ON the 27th and 28th of November, 1878, a very important Christian Conference, consisting of upwards of 300 ministers and elders from four leading Synods of the Presbyterian Church, U.S., those of Pittsburgh and Erie, Penn, and Cleavland and Columbus, Ohio, was held in the city of Pittsburgh. The occasion of calling the Conference was the prevalence of infidelity and immorality in the world around, backslidings and worldliness among professing Christians, and the want of divine power in the ministry, office bearers, and membership of the churches. The object of the Conference was mutual council, confession of sin, and prayer for the revival of God's work, and the return of Pentecostal enduements of power upon the ministry and churches. "The points of prominent interest throughout the services," says the Editor of the (Pittsburgh) Presbyterian Banner, "will no doubt interest our readers.

"(1.) There was evidently a deep and unusual conviction of the evil of sin in all its many forms. Not often in these days are heard such acknowledgments of the depravity of the heart, of

shortcoming in duty, and of offences against God and man. (2.) This led to the special exaltation of the atonement and intercession of the Lord JESUS CHRIST. Evidence of this was seen in the deep feeling which pervaded every one at the mention of the sacrifice of the Redeemer and his continued pleading in behalf of his people. (3.) Then came the full, clear, and unrestricted expression of entire dependence on divine help. The whole assemblage seemed to feel to a more than usual degree that without God nothing could be done. Hence the prayers for the presence and power of the Holy Spirit were most importunate."

The Philadelphia Ministerial Association, hearing of the call for the Conference, appointed seven of their leading members to draft for the same, a congratulatory and admonitory letter. From this letter, which, after being adopted by the Association, was forwarded to the Conference, we take the following extract :

"It is very evident to us, and the occasion of great joy and hope, that you are seriously considering Zion's sad need and diligently seeking her prosperity, and we would mingle our lamentations and join you in the hope of finding blessings.

"We are the more impressed, and find our hopes the more encouraged, by the remarkably ready response that has been already given to your request, moving the brethren of four great Synods of our Church to cheerfully and hopefully accept your invitation to assemble together 'with one accord in one place' to continue with one accord in prayer and supplication, and wait for the promise of the Father '-for the outpouring of the Holy Spirit from on high-and to watch for the fire and tongues and utterance that will bring the promises of Pentecostal blessings."

We wish we had room for the entire Pastoral Letter sent out by the Conference to the churches. We must be content, however, with the following extract: "Here, then, brethren, are at once our destitution and our hope. What we most of all want is a fresh Pentecostal baptism. We must pray for it, with the earnestness of true faith, in our closets and all religious assemblies. We must come into the path of the Lord's blessing in every personal and relative duty. We must take up anew the neglected work of the Master, going into every field where His name is to be witnessed or souls to be won. By watching and diligence, by alms and prayers, must we Come to the help of the Lord, to the help of the Lord against the mighty.' And most of all, must we expect the power of God unto salvation, when we go forth humbly in the footsteps of the Apostolic witnesses, who 'preached the gospel unto men,' with the Holy Ghost sent down from heaven.' In this way we solemnly counsel you to seek the return of the Head of the Church, to the heritage of His love, not doubting that when we bring all the tithes into the storehouse,' He will open the windows of heaven and pour us out a blessing that there shall not be room to receive it.'"

Triumph of Faith.

We take from the (St. Louis) Central Christian Advocate, U.S., the following extract from a letter from one Christian friend to another, a

letter written with no expectation that it would ever be made public. Such letters are now passing and repassing each other, as never before, throughout Christendom.

"My Dear Friend, I have a little time this morning, and I want to write to you, and tell you what the Lord has done for me. I have been a member of the Presbyterian church for eight years, and have received many blessings. Yes, I always believed it was in answer to my prayers that you were converted. I have been indeed blessed, but this is such a wonderful blessing! I can hardly tell it.

Free

"You know what kind of a Christian I have been. I believed I was a child of God. I know I was converted and had received pardon of sin. But I did not know what it was to be a happy Christian; and I did not have that perfect rest in faith that every Christian wants and ought to have Oh! why is it that so many go bowed down, trying to carry the burden of sin, when we read that Jesus came to set His captives free? from what? From sin. Oh, my dear friend, I used to think that it was wicked for any to say they did not sin. I did not take God's word for it. But I do bless God that I can say this morning, that "the blood of Jesus Christ, His Son, cleanseth me from all sin "-and I am free. "He that the Son makes free, is free indeed." I am so glad that I have a Saviour that can save to the uttermost. He did not come to save us in our sins, but, thank God, He came to save us from our sins. F. M."

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Experience of an "Old Disciple." REV. F. E. IRVINE and wife, when on their way to attend a Camp Meeting at Battle Ground, Indiana, U.S., had occasion to call, for the night, upon an old friend, commonly designated as Father Hill. About this "Old Disciple," they make this record in their journal. We quote from the Central Christian Advocate, St. Louis : Going directly to the house of Father Hill, who was so gloriously saved from tobacco one year ago, they found him as firm as a rock, declaring he had never wanted it since the moment he renounced it.' They had said to him, at that time, 'Dear Father Hill, we feel it would be better for you to die in the struggle to give it up than to live and set this bad example.' Younger men in the Church were using it, behind his example, and the boys were following these; so a long train was clinging to and following him. He saw this, and with great solemnity said to God while on his knees before Him, ‘I will never use it again, living or dying.' Then they (his devoted wife, and daughter Kate, and these pilgrims) joined in prayer, that the appetite should be taken away, and that no physical depression might follow. "They had the petition they desired of Him.' Father Hill was saved! Oh, this wonderful salvation! An old man, over seventy years of age, having used this enslaving drug ever since he was ten years old, saved in a moment! No long, painful battle with appetite, but freedom complete, entire. Once, when he was pressing it upon others to get them to give it up, one said: "Take care, Father Hill; talk about it, you may get to wanting it

if you

Mrs. Mumford in Bulgaria.

IN the following extracts from letters recently received from this devoted and successful missionary, our readers will gain a more complete apprehension than ever before received of the wide field open before her, of the wonderful manner in which it has providentially been prepared for the rich harvest in prospect, and of the wisdom of her plans for occupying that field. Without any comments of our own, we solicit special attention to the extracts referred to:

"Praise the Lord for His goodness to me in that He has brought me an associate all the way from beyond the sea (Miss Doolittle just arrived from America), and she has a spirit for the work, and all of our household are favourably impressed with her. Somehow my hands feel strengthened by her coming, and by our native teacher, whom the Lord has given us, though I know our only true source of strength is in Him.

"We are praying the Lord to show us whether we shall open work in Eski Zara, where the field seems so ripe for the harvest, and no reapers there. I do not mean to move this school from Philippopolis, but to open a station for Biblework only. You see many of these poor women were here in our City as refugees last year, and by our ministrations to them in their deep distress we have got an influence over them and a hold upon their gratitude and love, which will be a good foundation for future work among them; if the Lord gives the means for such an enlargement. Will you not ask the dear friends who feel interested in this Mission to pray upon this one subject, that we may know what the Lord would have us do? Our minds are to go forward, but we do not wish to go ahead of our Captain; but if He gives the word we are ready to go up and possess the land.

"Gana has been gone three months, and has had great success; she returned last evening and we had a praise meeting to thank God for mercies received, and to ask His blessing upon the seed sown by the Bible-women. Gana is a regular street preacher; she went from village to village on foot with my little reticule and her shawl strapped to her side, collecting the people together and telling them what they had never heard before, that they were great sinners and for that reason Christ came to die for them. She says that her heart burns in her to speak of this great salvation, and that God has opened a very wide door for her.' Just see how the Lord has planned for us. Last year when we could not go around to see and get acquainted with the people, God sent refugees here for us to nurse and take care of; now they are returned to their homes and give a most hearty welcome to us when we go to them, killing a chicken to make a feast, to show their gratitude. I gave Gana four liras Turkish when

she started off, and told her to follow where the Lord led her, and come home as soon as her work was done. I did not know that she would be gone so long, and when the time passed on I thought her money would probably be gone, and she might have to borrow to get home with; however, I was glad she found plenty of open doors. What was my surprise when she gave me back two liras last eve. A lira Turkish is perhaps two shillings less than an English £. You see how economical she has been, for travelling by wagon or horse is very expensive now; besides, the people among whom she went are all bankrupt from their flights, and having their goods stolen by the Turks. I am going to translate some of her incidents for Miss Doolittle to write out. Miss Doolittle wishes she was a native so as to be able to go around with Gana to hold up Christ our Saviour; but I think if we can spend our strength on girls like Gana, fitting them up and sending them out everywhere preaching the word, they will do more affective service than we ever could. Pray for us that we may all be baptised with power from on high for our great work. The work is most blessed. Miss Doolittle in her thanksgiving prayer last eve, praised God for the blessed privilege of giving her life to this glorious cause.

"We now seat fourteen at our family table, and another happier family is not to be found in Turkey, I believe, for we are all one in Christ Jesus, who has broken down the middle wall of partition. With my day scholars I have twenty in all under instruction. They are earnest, conscientious and easily taught, and so promise to do good work for God when they become fitted. I am encouraged by the spiritual advancement of the girls who live in our family, and if the Lord sends the means I shall take it as an indication to take more. They will be able after a little while to begin to do Bible work in company with Gana, and so theory and practice go together.

"Gana and I are going out to-morrow to see what the Lord will show us in another portion of this great wicked city. Our trust is in God. "Philippopolis, Nov. 23, 1878."

Dr. Chalmers' Daughter.

IN one of the alleys running off from Fountain Bridge, Edinburgh, a street crowded with drunkenness and pollution, says Dr. Talmage, in a reminiscence of foreign travel, is the low-roofed building in which this good woman is spending her life to help men and women out of their miseries. Her chief work is with drunkards, their wives and daughters. In the Winter, when the nights are long and cold, you may see Helen Chalmers, with her lantern, going through the lanes of the city, hunting up the depraved, and bringing them to her reform meetings. Insult her, do they? Never! They would as soon think of pelting an angel of God. Fearless and strong in the righteousness of her work, she goes up to a group of intoxicated men, shakes hands with them, and takes them along to hear the Thursday-night speech on temperance.

One night, as she was standing in a low tenement, talking with the intemperate father, and persuading him to a better life, a man kept walking up and down the room, as though interested

Deliverance. By the Rev. H. SINCLAIR PATERSON, M.D., Minister of Belgrave Presbyterian Church. Hodder and Stoughton.

Deliverance full and complete, through Christ, from the penalty and power of sin, is the doctrine impressively set forth in this pamphlet, the twelfth of the series so often noticed in our pages. "I admit," says the writer, "that there may be weakness and failure, because we are living in ignorance of the fact that it has pleased the Father that in Christ all fulness should dwell, and that we may be complete in Him. But the more common reason is that we do not want deliverance. 'I do not want to be emptied of sin and of the world, and filled with His Son Jesus Christ. I do not want to be unworldly; I do not want to be devoted and pure.' Woman's Influence; or, Is She Out of Her Place? By Sister WATSON, G.L.L. Haughton and Co. Price 3d.; in cloth 6d.

This pamphlet, which is highly commended by a Preface written by S. C. Hall, F.S.A., contains many facts and reflections which will deeply interest and profit the reader.

In Memoriam. Life of Her Royal Highness, Princess ALICE, Grand Duchess of Hesse Darmstadt. Born 25th April, 1843; died December 14th, 1878. Haughton and Co. Price one Penny.

In this pamphlet we have a very impressive and instructive record of the leading eve nts and characteristics of one of the most interesting and worthy personages of our time, to say nothing of her royal descent.

Broadlands Leaflets. No. 1. Christ liveth in me; or, a Saviour for all. No. 2. The Baptism of the Holy Ghost; or, the Fulness of the Spirit. No. 3. The Baptism of Fire and Power for Service. Price 1s. each per Dozen. To be obtained of the author, Churville House, Romsey.

Rev. S. BORTON BROWN, author of the above pamphlets, and whose personal testimony to the reality of the Baptism of the Holy Ghost in our present number will be read with the deepest interest, bids fair, we judge, to become in public regard one of our ablest expositors of the doctrine of the Higher Life. The above pamphlets are among the best we are acquainted with upon their respected subjects.

An Apocalyptic Study. A contribution towards the Essential Interpretation of the Seven Seals. By S. Borton Brown, B.A. Nisbet & Co. This small volume of 75 pages has evidently been prepared with much care and reflection, and presents much valuable instruction to the enquirer after prophetic truth.

VIDE LIKE

MARCH 1st.

A LESSON FROM JESUS ON THE MOUNTAIN.

"Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth."-Matt. vii. 7, 8.

THE

HE gist of the gracious words which we have quoted from the lips of our Teacher, is found in the coincidences of these two sentences: "For every one that asketh receiveth, and he that seeketh findeth." To ask, then, is to receive. To seek is to find. Asking and receiving, seeking and finding, are coetaneous and inseparable events. It is like breathing and living, and living and breathing. Our Lord evidently recapitulates Himself and modifies His promise to emphasize this thought. His object is to intensify the threefold promise of the seventh verse, and to give it a present and personal application. Nay, more; it is to show the utter impossibility of making a fruitless approach to Him. Can there be a sun without sunshine? Can we incorporate nourishment without re-invigoration ? No more can we ask without receiving, or seek without finding. There are no qualifying terms, and nothing prospective in the passage. It contains only two simple conditions, asking and seeking. Compliance with these reduces the question of salvation to an absolute certainty, and makes its reception a current and consummated event.

Of course, asking and seeking are generic terms, including all the steps and states of mind involved in coming to Christ, such as repentance, consecration, and faith. But all these may be compressed into one act of surrender, and one cry for mercy. It is look and live. Can you look into light and not see? No more can you behold the Lamb of God and not have your sins taken away. As the sight of the brazen serpent brought healing to Israel's dying thousands; so a glance into the face of Jesus sends life and health to the soul. But you must ask and you must seek. Yes, you must ask in

words and seek in effort. Here lies the mistake of thousands. They delude themselves into a sort of submissive inertia. In a false sense they put themselves into the hands of God. That is, they nestle down in a totally passive state like dead matter, and complacently enquire, Is it not enough that we lie in the hands of God "as clay in the hands of the potter?" No, it is not enough, if understood in your absurd sense of mental inactivity and spiritual torpor. You are more than a lump of plaster-mud in the reckoning and requirements of God. You have a will and power of choice and action. God cannot coerce that will; it would be to repeal your responsibility, and rob you of manhood to do so. Unresisting pas

.

siveness is a virtue, but that is not the limit of penitential concern, or the maximum of Christian duty. You must actually ask. You must earnestly seek. You must do something or die. You are made a "co-worker with God," and unless you co-work you will receive the grace of God in vain (2 Cor. vi. 1). Salvation is the product of two concurrent forces: "God working in us to will and to do," and man "working out his own salvation with fear and trembling" (Phil. ii. 12). Some persons wheedle themselves into comfortable inaction and sluggishness, by saying, "I have no will of my own; it is all lost and swallowed up in God's will." Not so. Does God require us to abdicate our manhood, and fling contempt upon our God-like attribute of liberty? No; God is pleased that we have a will, and only demands that we operate that will in unison and harmony with His will. The height of holiness is the acquiescence on our part in the will of God as revealed in His Word. But that very acquiescence implies will in us, and will, too, in responsible exercise. How can I acquiesce in the development of God's plans and purposes, unless I put forth my volitions to do so? Sanctification in all cases is the concurrence of two wills. God wills even our sanctification" (1 Thess. iv. 3). We must acquiesce by saying, "Thy will be done" (Matt. vi. 10). God will make haste to work His will in us, provided we thus ask Him. Not otherwise will He set up His whole kingdom in us, full of righteousness, peace, and joy in the Holy Ghost. But in order to do this,