RELIGION OF THE MAJORITY.

Bishop Simpson says, speaking of those with whom the Free Methodist Church originated :

In their writings and speeches they complained of the decline of spirituality in the church, charging the church with tolerating, for the sake of gain, the worldly practices of its members, and its departure both in doctrine and discipline from the teachings of the fathers."

In showing the state of religion promoted by the dominant party in the Genesee Conference, we shall first lay before our readers the accounts which we published respecting it at the time. We shall then show from their own confessions that our representation was more favorable than the reality.

In the church trials that took place at that time, every effort was made by the dominant party to make out as strong a case as possible against those whom they intended to expel. In making out charges against those whom they had decided to try, it is right to conclude that they brought the worst accusations which they thought they could prove. Party feeling ran high, and inclination and interest combined to lead them to make out as bad a case as possible against their opponents. They were not in a mood to convict one of these of handing a. brother an obnoxious tract, when they thought they could convict him of anything serious.

I was tried for writing an article published in the Northern Independent,, entitled " New School Methodism." It is fair to conclude that this is as bad a specimen of the class of writings to which the Bishop alludes, as could be found.

We had previously been styled "New school Methodists," in an article published In the Buffalo Advocate, the organ of the dominant party. We showed that the appellation properly belonged to our opponents. Though differing with them, we wished to treat them fairly. So we took this course. For fear that we might misrepresent their views, we stated them as we found them expressed by one of their leading preachers in an editorial of the Buffalo Advocate, and copied into the New York Christian Advocate and Journal. It set forth, as we believed then, and as we believe still, the doctrinal views from which we differed.. This article, from which we quoted fairly, was indorsed by leading men of the dominant party. We never heard of its being disapproved by any of that party. The fact that there was a great division in the Conference had become notorious. Our opponents had, from time to time, in the Buffalo Advocate and other papers, in neither truthful nor respectful language, set forth their version of matters. We thought the time had come for us to set ourselves right before the public. This we endeavored to do in the following article which was published over our well known signature in the Northern Independent, of which I was at the time, a corresponding editor.

We call especial attention to it, as it is their own selection of the worst things which we had said against them.

"NEW SCHOOL METHODISM.

The best seed, sown, from year to year, on poor soil, gradually degenerates. The acorn, from the stately oak, planted upon the arid plain, becomes a stinted shrub. Ever since the fall, the human heart has proved a soil unfavorable to the growth of truth.

Noxious weeds flourish everywhere spontaneously, while the useful grains require diligent cultivation.

Correct principles implanted in the mind need constant attention, or monstrous errors will overtop them and root them out. Every old nation tells the tale of her own degeneracy, and points to the golden age when truth and justice reigned among men.

Religious truth is not exempt from this liability to corruption. " God will take care of his own cause," is a maxim often quoted by. the cowardly and the compromising, as an apology for their base defection. When His servants are faithful to the trusts reposed in them, it is gloriously true; when they waver, His cause suffers. The Churches planted by the Apostles, and watered by the blood of martyrs, now outwit heathenism itself in their corruptions. No other parts of the world are so inaccessible to Gospel truth as those countries where the Romish and Greek Churches hold dominion.

As a denomination, we are just as liable to fall by corrupting influences, as any were that have flourished before us. We enjoy no immunity from danger. Already there is springing up among us a class of preachers whose teaching is very different from that of the fathers of Methodism. They may be found here and there throughout our Zion; but in the Genesee Conference they act as an associate body. They number about thirty. During the last session of this Conference, they held several secret meetings, in which they concerted a plan to carry their measures and spread their doctrines. They have openly made the issue in the Conference. It is divided. Two distinct parties. exist. With one or the other every preacher is in sympathy. This difference is fundamental. It does not relate to things indifferent, but to those of the most vital importance. It involves nothing less than the nature itself of Christianity.

In showing the doctrines of the New School Methodists, we shall quote from The Advocate of the sect, published at Buffalo. This is the organ of the party. It is sustained by them. They act as. its agents. Where their influence prevails, it is circulated to the exclusion of other religious papers. Its former title was " The Buffalo Christian, Advocate." But since its open avowal of the new doctrines, it has significantly dropped from its caption, the expressive word Christian." This omission is full of meaning. It is, however, highly proper, as we shall see when we examine its new theory of religion. We commend the editor for this instance of honesty. It is now simply The Advocate;" that is, the only Advocate of the tenets it defends.

The New School Methodists affect as great a degree of liberalism as do Theodore Parker and Mr. Newman. They profess " charity " for everybody except their brethren of the Old School. In an article on " Creeds," published in The Advocate of April 16th, under the signature of W. the Rev, writer, a prominent New School minister, lays it on to the sects whose watchword is a creed," in a manner not unworthy of Alexander Campbell himself. He says,

No matter how holy and blameless a man's life may be, if he has the temerity to question any tenet of ' orthodoxy,' he is at once, in due ecclesiastical form, consigned to the Devil as a heretic and infidel. Thus are the fetters of a spiritual despotism thrown around the human reason. * * * * And so it has come to pass, that in the estimation of multitudes

the teachings of Paul are eclipsed by the theories of Calvin, and the writings of John Wesley are held in higher veneration than the inspired words of St. John." Is not this a modest charge?

But their theory of religion is more fully set forth in the leading editorial of The Advocate for May 14th, under the title—Christianity a religion of beneficence rather than of devotion." Though it appears as editorial, we have good reason to believe that it was written by a leading New School member of the Genesee Conference. It has not been disavowed by that party. Though it has been before the public for months, no one has expressed a dissent from its positions. It is fair to suppose; that it represents the views of the leaders of this new movement.

It says, " Christianity is not characteristically, a system of devotion. It has none of those features which must distinguish a religion 'grounded on the idea, that to adore the Divine character is the most imperative obligation resting upon human beings. It enjoins the observance of but very few sacred rites; nor does it prescribe any particular mode for paying homage to the Deity. It eschews all exterior forms, and teaches that they who worship God must worship him in spirit and in truth."

The Old School Methodists hold, that to adore the Divine character" is the most imperative obligation resting upon human beings—that Christianity has all of those features that must distinguish a religion grounded on this idea. That he who worships God rightly, will, as a necessary consequence, possess all social and moral virtues ; that the Gospel does not leave its votaries to choose, if they please, the degrading rites of heathenism, or the superstitious abominations of Popery; but prescribes prayer and praise and the observance of the sacraments of baptism and the Lord's Supper, as particular modes for paying homage to the Deity;" that there is no necessity for antagonism, as Infidels and Universalists are wont to affirm, between spiritual worship and the, forms of worship instituted by Christ.

The following sneer is not unworthy of Thomas Paine himself. It falls below the dignity of Voltaire. " Christianity in nowise gives countenance to the supposition, that the Great Jehovah is so affected with the infirmity of vanity, as to receive with peculiarly grateful emotions, the attention and offerings which poor human creatures may pay directly to Him in worship."

The above may be sufficient to show what Christianity is not, in the opinion of these New School divines.. Let us now see what it is. The characteristic idea of this system is benevolence; and its practical realization is achieved in beneficence. It consecrates the principle of charity, and instructs its votaries to regard good works as the holiest sacrifice, and the most acceptable which they can bring to the Almighty. * * *. * * * *

" whatever graces may be necessary to constitute the inner Christian life, the chief and principal one of these, is love to man. * * * The great condition upon which one becomes a participant of the Gospel salvation, is—some practical exhibition of self-abnegation, of self-sacrifice for the good of others. Go sell all that thou hast, and give to the poor, Were the only terms of salvation which Christ proposed to the young man, who otherwise, was not far from the kingdom of heaven."

The Old School Methodists hold that benevolence is only one of the fruits of true religion, but by no means the thing itself. In their view, " The principal grace of the inner 'Christian life " is LOVE TO GOD; and " the most acceptable sacrifice we can render Him, is a broken and contrite heart. They teach that the great condition upon which one becomes a participant of the Gospel salvation IS FAITH IN CHRIST preceded by repentance. They read in the Gospel that the young man referred to, was commanded by Christ to "come, take up the cross and follow me." The giving of his goods to the poor was only preparatory to this.

The New School Methodists hold that justification and entire sanctification, or holiness, are the same that when a sinner is pardoned, he is at the same time made holy that all the spiritual change he may henceforth expect, is simply a growth in grace. When they speak of holiness," they mean by it the tame as do evangelical ministers of those denominations which do not receive the doctrines taught by Wesley and Fletcher on this subject.

According to the Old School Methodists, merely justified persons, while they do not outwardly commit sin, are conscious of sin still remaining in the heart, such as pride, self-will, and unbelief. They continually feel a heart bent to back-sliding; a natural tendency to evil; a proneness to depart from God, and cleave to the things of earth. Those that are sanctified wholly, are saved from all inward sin from evil thoughts, and evil tempers. No wrong temper, none contrary to love, remains in the soul. All the thoughts, words and actions are governed by pure love.

The New School ministers have the frankness to acknowledge that their doctrines are not the doetrines of the Church. They have undertaken to correct the teachings of her standard authors, In the same editorial of " The Advocate," from which we have quoted so largely, we read: " So in the exercises and means of grace instituted by the Church, it is clearly appatent that respect is had, rather to the excitation of, the religious sensibilities, and the culture of emotional piety, than the development of genial and humane dispositions, and the formation of habits of active, vigorous goodness."

Here the evils complained of are charged upon " the exercises and means of grace, instituted by the Church." They do not result from a perversion of the means of grace, but are the effects intended to be produced in their institution. It is THE CHURCH, then, that is wrong and so far wrong that she does not even aim at the development of proper Christian character. The means of grace," in the use of which an Asbury, an Olin, a Hedding, and a host of worthies departed and living, were nurtured to spiritual manhood, must be abolished; and others, adapted to the development of genial and humane dispositions,'' established in. their place. The lodge must supersede the class and the love feast; and the old fashioned prayer meeting must give way to the social party! Those who founded or adopted the exercises and means of grace instituted by the Church "—'Paul and Peter, the Martyrs acid Reformers, Luther and Wesley, Calvin and Edwards all have failed to comprehend the true idea of Christianity for these all held that the sinner was justified by Faith in Christ, and not by " some practical exhibition of self-abnegation." The honor pf distinctly, apprehending and clearly stating the true genius of Christianity, was reserved for a few divines of the nineteenth century!

In our next we shall show the usages and results so far as developed, of New School Methodism.

USAGES-RESULTS.

Differing thus in their views of religion, the Old and New School Methodists necessarily differ in their measures for its promotion. The latter build stock churches, and furnish them with pews to accommodate a select congregation; and with organs, melodeons, violins, and professional singers, to execute difficult pieces of music for a fashionable audience. The former favor free churches, congregational singing, and spirituality, simplicity and fervency in worship. They endeavor to promote revivals, deep and thorough; such as were common under the labors of the Fathers; such as have made Methodism the leading denomination of the land. The leaders of the New Divinity movement are not remarkable for promoting revivals; and those which do, occasionally, occur among them, may generally be characterized as the editor of " the Advocate" designated one which fell under his notice, as " splendid revivals." Preachers of the old stamp urge upon all who would gain heaven, the necessity of self-denial—non-conformity to the world; purity of heart and holiness of life; while the others ridicule singularity, encourage by ' their silence, and in some cases by their own example, and that of their wives and daughters, the putting on of gold and costly apparel," and treat with distrust all professions of deep Christian experience. When these desire to raise money for the benefit of the Church, they have recourse to the selling of pews to the highest bidder; to parties of pleasure, oyster suppers, fairs, grabbags, festivals and lotteries; the others for this purpose, appeal to the love the people bear to Christ. In short, the Old School Methodists rely for the spread of the gospel upon the agency of the Holy Ghost, and the purity of the Church. The New School Methodists appear to depend upon the patronage of the worldly, the favor of the proud and aspiring; and the various artifices of worldly policy.

If this diversity of opinion and of practice among the ministers of our denomination, was confined to one Conference, it would be comparatively unimportant. But unmistakable indications show that prosperity is producing upon us, as a denomination, the same intoxicating effect, that it too often does upon individuals and societies. The change, by the General Conference of 1852, in the rule of Discipline, requiring that all our houses of worship should be built plain, and with free seats; and that of the last General Conference in the section respecting dress, show that there are already too many among us, who would take down the barriers that have hitherto separated us from the world. The fact that the removal is gradual, so as not to excite too much attention and commotion, renders it none the less alarming.

Every lover of the Church must feel a deep anxiety to know what is to be the result of this new order of things. If we may judge by its effects in the Genesee Conference, since it has held sway there, it will prove disastrous to us as a denomination. It so happened, either by accident, or by management, at the division of the Genesee Conference, eight years ago, that most of the unmanageable veterans, who could neither be induced to depart from the Heaven honored usages of Methodism, by the specious cry of progress " nor to wink at such departures, by the mild expostulations of Eli, Why do ye thus my sons !" had their destination upon the east side. of Genesee River. The first year after the division, the East Genesee Conference had twenty superannuated preachers; the Genesee Conference but five. " Men of progress " in the prime of life, went west of the river, and took possession of the Conference. For the most part, they have borne sway there ever since. Of late, the young men of the Conference, uniting with the fathers, and thus united, comprising a majority of the Conference, have endeavored to stop this " progress " away from the old paths of Methodism. But the " progressive• " make up in management what they lack in numbers. Having free access at all times to the ears of the Episcopacy, they have succeeded, for the most part, in controlling the appointments to the districts and most important stations. If, by reason of his obvious fitness, any impracticable adherent of primitive Methodism has been appointed to a district or first class station, he has usually been pursued, with untiring diligence; and hunted from his position before his constitutional term expired.

In the bounds of the Genesee Conference, the people generally are prepossessed in favor of Methodism. During the past eight years there have been no external causes operating there against our prosperity, that do not operate at all times and in all places. Within this period, the nominal increase of the Church in that Conference has been but seven hundred and eighty. The East Genesee Conference has had an increase, within the same time, of about two thousand five hundred. In order to have simply kept pace with the population, there should have been within the bounds of the Genesee Conference, one thousand six hundred and forty-three more members than there are at present. That is in eight years, under the reign of new divinity, the Church has suffered, within the bounds of this one Conference, a relative loss of fifteen per cent in members.

The Seminary at Lima, at the time of the division, second to none in the land, has, by the same kind of management, been brought to the brink of financial ruin.

We have thus endeavored to give a fair and impartial representation of New School Methodism. Its prevalence in one Conference has already, as we have seen, involved it in division and disaster. Let it generally prevail, and the glory will depart from Methodism. She has a special mission to accomplish. This is, not to gather into her fold the proud and fashionable, the devotees of pleasure and. ambition, but, "to spread scripture holiness over these lands." Her doctrines, and her usages, her hymns, her history and her spirit, her noble achievements in the past, and her bright prospects for the future, all forbid that she should adopt an accommodating, compromising policy, pandering to the vices of the times. Let her go on, as she has done, insisting that the great, cardinal truths of the Gospel shall receive a living embodiment in the hearts and lives of her members, and Methodism will continue to be the favored of Heaven, and the joy of earth. But let her come down from her position, and receive to her communion all those lovers of pleasure, and lovers of the world, who are willing to pay for the privilege, and it needs no prophet's vision to foresee that Methodism will become a dead and corrupting body, endeavoring in vain to supply, by the erection of splendid churches, and the imposing performance of powerless ceremonies, the manifested glory of the Divine presence, which once shone so brightly in all her sanctuaries.

Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way. and walk therein, and ye shall find rest for your souls.' "

Is there anything wrong in that article? That was our 'representation of the state of religion in the Genesee Conference at that time.

We give the opinion which responsible parties expressed of that article when it first appeared.

Dr. Hibbard, who was, at that time, editor of the Northern Christian Advocate, to. whom we sent the article for publication sent us the following letter. After it was clear that we were in the minority, Dr. Hibbard wrote against us with great zeal and, as we think, unfairness.

"DEAR BROTHER ROBERTS.:

I return your communication as you requested, not feeling it prudent to publish. I presume you can not see things as I do from my stand point. Your communication would involve me in hopeless controversy, which would make me much trouble and perplexity, with no hope, as I view it, of doing substantial good to the church, or cause of Christ. I do not speak this against your article considered by itself, but of the controversy which your article would occasion. Your article appears to me to be written in. as mild and candid a tone as such facts can be stated in. Be assured, my dear Brother, that in the doctrine of holiness, in the life and power of religion, in the integrity and spirit of Methodism, I have a deep and lively interest. I labor to promote. these. But I could not feel justified in taking sides in the question that now unhappily divides the Genesee Conference. May the Lord bless you and all his ministers, and give peace and purity to the churches.

Ever yours in Christ,

AUBURN, Aug. 10, 185 7.                                                                                         F. G. HIBBARD."

A presiding elder of the Oneida Conference wrote us, soon after the publication of our article, as follows:

" SEPT. 1, 1857.

DEAR BROTHER:

I am gratified with your exposure of the "New Divinity," that is cursing our church. It is creeping into our Conference and doing immense mischief. Keep the monster in the light."

Another prominent minister of the same Conference wrote us:

" If you had belonged to our Conference we would have given you a vote of thanks for writing that article."

Such is the opinion of distinguished men, well qualified to judge, of our account of the state of religion, which the dominant party were promoting.

We give a few extracts from their own writings to show that their opinion, when they had the candor and the courage to express it, did not differ so materially from ours. Read them carefully, and see if their own representation of the state of religion among them is not worse than the one we gave.

The following editorial from the Buffalo Advocate, was copied into the Christian Advocate and Journal:

"RELIGIOUS INTEREST IN BUFFALO.

We have none; we have no more than is usual through the year. We do not intend to convey the idea by the above heading that there is any special movement among us, or that there is any marked efforts toward getting souls converted, or keeping those converted who are already in the Church. The great movement among us is, we judge, to determine how far the church can go back to the world, and save its semblance to piety, devotion, and truth. Hence, many, many Church members have become the most frivolous and pleasure-loving, and folly-taking part of our towns people. They love, give and sustain the most popular, worldly amusements, such as dancing, parties, card-parties, drinking-parties, masquerade and surprise parties, and have no disposition to come out from the world and be separate from it. All this may be seen, read and known in more or less of the Buffalo churches."

We ask any intelligent person if these are not more serious charges than any to be found in our article oil. " New School Methodism." We dealt more with speculative opinions but this article accuses them of a want of experimental and practical piety.

The Rev. Wm. Hart commented in the Northern Independent on the above. article as follows

" Now the question is, are these charges true or false If false, is the Advocate aware what it costs to slander the church in these days? It saw a couple of men beheaded for an offence which dwindles into superlative insignificance, when compared with these wholesale charges. Let us look at them.

1st. No effort towards getting souls converted.

2d. No effort to keep souls converted.

3d. ' The great movement,' " the marked effort is to gain a position where they can just balance between God and the' devil.'

4th. ' The church members are frivolous, folly-loving, and, pleasure-taking, even more so than those who are openly in the way to hell.'

5th. ' They love, give and sustain dancing parties, card-parties and drinking-parties; etc., and have no disposition to do otherwise.'

These are the charges; now for the testimony. Bro. Robie called. Are the above charges true respecting the churches in Buffalo? Ans. ' All this may be seen, read and known in more or less of the Buffalo Churches.'

Dr. Stevens sends out these awful charges to his thousands of readers, on the simple assertion of the Advocate, without waiting to know the facts. blow he has anathematized the Northern Independent, as vilifying and slandering the church; but since its commencement, to the present day, where will we find anything to equal the above from Bros. Robie and Stevens? Now if the above charges cannot be sustained, should not Bro. Robie be prosecuted for slandering the Buffalo churches, and Dr. Stevens for " publishing and circulating'.' " slanderous reports?" If they belonged to the Genesee Conference, and were charged with abusing and slandering the church, they would, ecclesiastically, be sent higher than Kaman. In the Genesee Conference, the above extract from the Advocate, would be considered as slanderous, whether true or false. So, Messrs. Editors, you had better take care. What was Bro. Roberts' and McCreery's fault, compared with yours? Where or when have these brethren ever said anything half so severe as this from the Advocate? But, if what Bro. Robie writes be true, why all this hue and cry against the so-called Nazarites? The same ungodly influences, and the same proneness to comply with them exist in other places as well as Buffalo. And would it be strange, if like causes produce results like those now being experienced by the Churches in Buffalo? The same state of things narrated by the Advocate, has and does exist in other places. The temptations of the devil have been listened to, and the prayer meeting has given way to the social party; entire consecration has died,, out and the spirit of compromise between the Church and the world obtains; formality and indifference respecting the salvation of souls, have taken the place of spirituality, and the love which constrains ' to seek the wandering souls of men.' To counteract these effects, a few faithful souls stood up for Jesus, and like the Hebrew children, declared they would not fall down and worship the worldly gods which those ' frivolous, folly-loving and pleasure-taking members' and ministers are setting up. This, as everybody knows, that knows any thing about it, was the origin of Nazaritism. The natural antagonism between sin and holiness has caused all the trouble. While the current flows along, as Bro. Robie says it does in Buffalo, and nobody stands up for Jesus and proclaims the whole truth, they will have peace and prosperity; but it will be the peace of death, and the prosperity of those ' whose eyes stand out with fatness.' If Bro. Robie would stand out as an uncompromising exponent of the whole truth, and in the might of the Spirit bear a decided and open testimony against all worldly connections and associations that are cursing the Churches in Buffalo, he would see such a commotion and storm of opposition, as has been seen and felt in other places. But, glory to God, souls would be awakened and saved. Then would commence the work of persecution, for, as he that was born after the flesh, persecuted Him that was born after the Spirit, 'even so is it now.' If Bro. Robie would take this position with an eye single to the glory of God, and seek to root out dead formality, by a living, earnest Christianity, and make 'special efforts' for the conversion of sinners, he would be to all intents and purposes, a Nazarite. Will Bro. Robie take this stand, and see and feel the salvation of God, or will he let the Buffalo Churches drift down to everlasting woe, unwarned, he following in their wake?"

The means adopted to promote this religion, which ridiculed without mercy " a religion of devotion," were not unworthy of the religion sought to be promoted.

We extract from the Buffalo Courier the following friendly notice of a " Clam bake and chowder festival," held for the benefit of the Niagara Street M. E. Church:

"CLAM BAKE AND CHOWDER.

The spot selected for the clambake was Clinton Forest, situated about a half a mile from the road. This place, containing about twenty acres, was surrounded by a neat board fence, and ten cents was demanded from each visitor for admission within the enclosure. Within we found thousands of people, some ventilating their garments on swings, some playing games of different descriptions, hundreds eating ice-cream, coffee, ham, fowls, and other substantials, while the great mass opened, swallowed or gorged themselves with clams. Clams was the cry from every corner came the echo, clams! clams! and the odor of clams went up and down, odorous as exquisite ottars, and fragrant as a back kitchen about dinner-time.

At other points on the ground were many tables, spread with delicacies of all sorts, behind which handsome women added their voices to urge on appetite; flower tables were many, where young and pretty damsels waylaid pecunious young men with their eyes, and persuaded them into floral purchases; ice-cream booths, where shillings were exchanged for the frigid luxury, accompanied with parallelogrammatic sections of sponge cake; there were other places where money could be laid out to advantage in many ways, but of' them we remember none. At the rope walk, a building which appeared to us to be a mile long, a large crowd had collected, and to the music of two bands were jumping about and perspiring to their heart's content, which privilege cost each dancer ten cents. The air in this place was so intensely hot and high flavored, that we positively failed to get the programme of the dances. In the main grounds the Union Cornet band, with their new instruments, delighted the crowds with their music, while the Twilight Serenaders were kept musical all day long, by the voices of women and girls, who surrounded them with a rampart of charms, denying their egress without some specimen of their vocal attributes. The singers fairly made themselves hoarse with their efforts. All was hilarity and enjoyment throughout the afternoon, everybody appearing to be happy. just in proportion as they had absorbed clams. We call particular attention to this new social meteor, in consequence of hearing some gentlemen, who never were considered musical, successfully attempting the " Star Spangled Banner," with variations, about thirty rods from Clinton Forest, where a contraband lager beer merchant had opened his wares. No one will be unkind enough to intimate that the music came from the lager. No!

The festival altogether was a success, and has initiated a new order of excursions, which we hope will be followed up. The receipts at the gate were over four hundred dollars, we understand, and at the different booths, etc., several hundred dollars more. The proceeds are for the benefit of the Niagara street Methodist Church, and will prove a great assistance to them in paying off the debt of the church.' The ladies, particularly, deserve the highest encomiums for their efforts and attempts to make the festival a model one, and carrying it on to triumph."

The person who stood at the door of the rope walk and collected " ten cents " of each one who attended the dance, was said to be a member of one of the M. E. churches in the city; and the proceeds, after " paying for the music," went to the benefit of the church. The character of those who in a city like Buffalo would be likely to attend a ten-cent dance held under the auspices of a respectable church, may be readily imagined.

The Niagara St. Church, for the benefit of which this festival was held, was the oldest M. E. Church in the city. It was once highly prosperous. Here Eleazer Thomas preached holiness, after the pattern of Asbury, in the power of the Holy Ghost. At this church we were stationed the fifth year of our ministry. It was the only appointment made for us with which we ever tried to interfere. We felt deeply our lack of ability, experience and grace, to fill so important a position. We entreated the Bishop not to send us there. But when we were sent, we resolved to do our duty faithfully: God kept us from compromising, and gave us a good revival of religion. The members generally were quickened and many sinners were converted. A few less than half a dozen composed of secret society men, and one or two proud women, encouraged by a former, secret society pastor, held out and opposed the work.

Ever since the church edifice had been built, there had been on it a mortgage of a few thousand dollars. This we agreed to see paid if they would make the seats free. We had a good proportion of the amount necessary to. do it pledged, when at the end of the first year, through the influence above referred to, we were removed, and a man of the other party sent in our place. The people were finally persuaded that what they needed was a more imposing church edifice. So the church —a very substantial stone building was remodeled, a new front built, a large organ placed in the gallery, and tall gothic chairs in the pulpit. All the money was raised that could be raised by selling the pews, by taxing the members to the utmost of their ability, and by making one of the largest liquor dealers in the city trustee and treasurer. So great was the zeal excited among the members to " save the church," that one of the most godly women we had known up to this time, was induced to preside at one of the tables at the clam-bake and chowder entertainment !

But all was of no avail the church edifice was sold to pay the indebtedness upon it, and the members were scattered. This church has, for many years, been a Jewish synagogue.

After violently freeing the Conference from the presence and influence of those whom they had pronounced " disturbers of its peace," and obstacles to its prosperity,, the dominant party became alarmed at its rapid decline from even their own standard of prosperity. In their minutes for 1865, they published a report on " The State of the Work," on which report the editor of the Northern Independent had the courage to comment as follows:

" GENESEE CONFERENCE OF M. E. CHURCH.

A copy of the Minutes of the lash session of this 'Conference lies upon our table. Its mechanical execution. is excellent, and reflects credit upon all concerned. With the matter in general, we are equally pleased. Each page, if we except the account of the " Conference Camp-meeting," bears marks of diligence and candor. But what strikes us' most, is the report on the `State of the Work.' It is able, pungent, truthful, humiliating. Yet it would have been more so, had all the facts in the case come out. Their language of confession wants translating, and then it would read much like the following:

' They said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us.' And Reuben answered them, saying, spake I not unto you, saying, ' Do not sin against the child, and ye would not hear? Wherefore behold also his blood is required.' Gen. xlii, 21, 22.

But let us have their own statement of the sad condition of affairs in a Conference from which all traces of Nazaritism and ' Contumacy' have been carefully excluded. As this purgation has been eminently expensive to common sense, moral principle, and Methodist Discipline, one would suppose that it might have been prolific of mere numbers and of a certain kind of self-respect. Yet, even in these poor results it fails, and hence they say:

1. " Our revivals have not been, either in number or extent, what we desired, or had reason to expect. Are we God's ministers, commissioned and sent forth by the Great Head of the Church, to win souls to Christ, and must we, in so many instances, pass on, year after year, with no marked results? Are we doing our whole duty, as preachers of the everlasting Gospel, while the years go by, and that Gospel seems essentially powerless in our ministrations? While we are the appointed guardians of the churches, must we, of necessity see them moving on to inevitable extinction? This is not God's will. The fault lies, in part, at least, at our own doors. There is, on the part of many of us, cause for. profound humiliation before God, and for the most serious inquiry whether we are not essentially failing of the great ends of our ministry.

2. "Another unfavorable feature in our condition is the fact, that in many, perhaps in most of our churches, the membership is made up, almost wholly, of persons • far advanced in life. We see among them very, few of the young. In a large portion of our churches, we rarely find a young man in the Official Board. This indicates a lamentable want of extensive revivals among us, for the PAST TEN YEARS. These aged persons in our churches are true and faithful, and worthy of all honor. But they will soon pass to the church triumphant. There are, perhaps, scores of churches in our Conference, the very existence of which seems to depend on the lives of one, two or three men now far advanced in years. These men are rapidly passing away. It is obvious that, in many places, nothing can save our cause but powerful and far reaching revivals of religion.

"Another very great evil among us, and one fraught with most damaging results to God's cause and all our interests as a Conference, is the engaging in secular pursuits by so many of our ministers. This evil, during the past two years, has been largely on the increase. It is needless to spend time to show the error of a practice so obviously contrary to both the spirit and letter of our commission, and of our ministerial vows. We claim to have obeyed the voice of the Master, Go ye into all the world and preach the Gospel to every creature," at the altars of the church. In the presence of God and man we have solemnly pledged to be men of one work, and how can we, conscientiously, engage in occupations that must divide our interest, energies, time, and affections. This practice is alarmingly shaking the confidence of the people in us, as ministers of the Lord Jesus. They say we are as greedy of gain, as covetous of large possessions, as easily swept into wild speculations as any other class of men. This loss of confidence in the ministry is. not confined to those alone who engage in secular pursuits, but extends measurably to the whole body. Thus the innocent suffer with the guilty, and our hold upon the people is lost."

The chronology of the above is worthy of note, and we have marked it by putting the words in capitals. It is now almost ten years since that Conference arrested the character of one of its ablest and most useful ministers, and finally expelled him for slander which slander consisted in writing an article for this paper, on "New School Methodism." The article reflected pretty severely on some usages current in that and other Conferences, but was not one whit more scathing than this report on the " State of the Church." Its allegations indeed were not as broad, nor were its developments as alarming. A keen observer, however, at that time saw the evil in its incipiency saw a ministry shorn of its strength, secularized, unsuccessful, and the church dying out saw exactly what this official document declares began to exist ten years ago. The brave man whose eyes, anointed of God, saw this deplorable condition of the Genesee Conference, should have been re-warded by something better than expulsion, for he meant well, spoke well, and is now fully endorsed by the Conference itself. We saw the injustice done, saw it at the time it was done, and gave notice of the fact; but our words were then, as they probably will be now, unheeded, and the Conference went on its way trying men for " Contumacy " and expelling such large numbers of their very. best ministers and laymen, that absolute ecclesiastical annihilation stares them in the face. This result will surprise none. It is 'but the inevitable consequence of a wrong course. Had the leaders of that once prosperous section of the Church listened to good counsel, they would not be uttering their. De profundis, but their Nunc dimittis, and each valiant soldier of the cross, looking back over a well contested field could say, " I have fought a good fight."

Ten years of spiritual barrenness, the secularization of the ministry to such an extent that the people have lost confidence in them, and many other evidences of decline should satisfy the Conference that it has done wrong that its administration has cast down those whom, God has not cast down. By way of helping them out of their trouble, we suggest that the Conference at once reconsider its action in the case of all who have been expelled on more technical grounds, and thus restore those on whose account God, has sent leanness into all their borders."

The Conference as a body went on a few years longer. Many of the leading preachers had lost the confidence of the people to that degree that they took transfers to other Conferences, New men were introduced to supply the work. But all was of no avail. They could not get up even a show. of prosperity. They were united with other Conferences for a time their name changed and after a general change of preachers, were again restored as a Conference, with the old name. But with all this management, and, with the help of such lodges as could be drawn into the support of a religious sect, there has been a steady decline.

In their minutes for 1858 they reported:

Members and probationers,                                  13, 656

In 1878, on the same territory,                               12,744

showing as the result of the labors for twenty years of over one hundred preachers in a territory in which the people are prepossessed in favor of Methodism, a decrease of nine hundred and twelve members.

Of the state of religion in general, at that time the Rev. Jesse T., now Bishop Peck wrote:

What a mass of backsliders there are now in the church, for the very reason that they have been satisfied without going on to perfection."

Of the light given by the baptism of the Holy Ghost, he said:

It trembles to see that the outward splendor of the church, once deemed the reliable evidences of success, are but the attire of a harlot, both revealing and inviting illicit intercourse with a godless world."

Do you find anything as severe as that in New School Methodism?"

From all that we learn, we judge that the state of religion generally has not, under this new dispensation; greatly improved. We quote the following, which is going the round of the papers, credited to Dr. Newman:

" The morality of the church is radically defective. The church is rich, and she is extravagant. The pleasures of the world are more to her than the joys of piety. Her love of gain is a by-word. She stretches out her arms to grasp the islands of the sea, while the fires of devotion burn dimly on her altars. Many a church member, who often says, ' Lord, Lord,' would let a piece of property for a saloon where husband and father spend their time and money in drink; or for a gambling place, where young men are ruined; because he can command thereby a higher rent."

Is not reform in the church still needed?

We have thus given our readers the article which the dominant party in the Genesee Conference selected as the worst which we had written against them. From their own published accounts we have shown that the state of religion among them was even worse than we had represented.