are co-workers-not workers alone, but co-workers. God gives them power, the wisdom, points out the way, and designates the means. These means are God's ordinary channels of action to save the world and establish a living Christianity and the power of a vital and transforming spiritual energy in the heart and life of every true believer. Growth in grace and perpetual advance in the divine life are as absolutely necessary for real Christian manhood as faith and repentance themselves. As a plant can not exist without air and moisture, so a Christian can not exist without growth in grace. To say that one is a Christian without positive growth in grace is out of harmony with Scripture, a contradiction in terms, and repugnant to experience and common sense. In short, there can be no Christian life without means. Means, as such, are no part of the Christian life; but they are as essential to it as air and moisture are essential to plant life. However, Methodists hold that the "means of grace" and the methods of public and private life may be changed to suit the different places, times, and manners in the ever-varying and diversified forms and phases of civil and sociil manhood. One of the most peculiar and distinguishing features of Methodism, along with Christianity, is its elasticity and universal adaptability to all conditions of man. No clime too frigid, no zone too torrid, no woodland too sparsely peopled, no tribe too ignorant, no nation too polished, to be blessed by the wonderful collection of her trophied experiences.

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Methodism is at home in the cosmopolitan home of man. So Methodist means of grace" are sometimes different in one country and time from those of another place and date. "The world moves;" and in the world of thought and action new forms of sin and temptation arise; new questions, often specious, profound, and perplexing, come up. With these the Church must grapple. New forces are demanded to contend with the adverse elements. New forms of Christian organization then become necessary to meet the exigencies that occur in society and in the Church. Christians are to "be as wise as serpents, and as harmless as doves." The cunning of the serpent must be coupled with the innocency of the dove. The Church should be the very embodiment of wisdom and innocency. Her administration and plans should accord with the former, and her internal and external life should agree with the latter. What was of great use and efficiency in one age and place may become defunct and powerless in another; and what was never before thought of may be brought forth in a crisis. The essentials of Christianity are always the same. Its eternal principles are incapable of addition, subtraction, supplement, or reconstruction. In its god-like and eternal features infinite Wisdom has done all that could be done to make it the best and fittest for intelligent creatures; yet its public and private services and its outward aspect are changed and recast. These views Methodists maintain on Scripture grounds.

The preaching of the Gospel may be considered as among the first and most important of the "means of grace." Nothing can take its place or be substituted for it. Nothing can take its place in the great scheme of human redemption. It is God's great method of arresting the attention, informing the understanding, and arousing the affections and awakening the consciences of men. Liturgical and formulated Church services, along with all other means, when compared with the preaching of the Gospel, must of necessity be of less importance and secondary. By the Gospel we

mean all those saving and sanctifying truths revealed in the Holy Scriptures, which the sober-minded and Christians in all ages have received as the true and sufficient and only standard of faith and practice. In the publication of the Gospel, its efficiency and success are dependent upon the presence and operation of the Holy Spirit, which is promised to all true ministers of the cross. Without him they can accomplish nothing; with him success is sure. As hearing is an essential part in this great work, so the Spirit's presence is indispensable. By him the millions are converted, renovated, and made strong. Whoever would " grow in grace" should attend upon the public administration of "the Word."

The manner of preaching the Gospel has but little to do with its success. But still we think the masses of the less cultured and common people, which make up the majority part of mankind, can be, and are, more readily reached and wrought upon by a free, open, and extemporaneous mode of delivery. This mode of preaching is, at least, better adapted to the "open air" and camp-meetings, which have been so useful in the past in the saving of sinners and sanctifying believers. Our camp-meetings, all along the line of the history of the American part of Methodism, have been, and are still, of great use and benefit, and, by all means, should be maintained and held as a noted and prominent factor in the spread of the Gospel. Let not Methodism surrender this eminent means and sacred function to the enemy, but let its dignity and glory be maintained.

Closely connected with this part of the subject, is the constant and systematic reading of the Scriptures, and the Christian literature which explains the Bible and opens the experiences of one Christian to another. Of course, much depends upon the intentions and the spirit with which we read. Faith in Christ, humility of heart, and a profound desire to know "what saith the Lord," must accompany us all the way through; then only is it a "means of grace." Infidels read the Bible with a sneer and haughty air, and with a predetermination to dispute and disbelieve it. With such a spirit of hate and prejudice, no book can be rightly read. Christians read for edification.

Prayer, public and private, Methodists have always regarded as among those "means of grace" that are very eminently fitted to promote the Christian life and personal religion. All of the experiences of Christians must begin, continue, and end with prayer. The modes of prayer are of small import, since it is the intent and purpose of the petitioner that make it effectual. The Lord's prayer is our model, and may be used on almost all occasions. But that part of prayer that seems best as means of grace" is closet or private prayer. No Christian can afford to move on without it. It is his most formidable weapon with which to meet the alien foe of the flesh. With it he may succeed; without it defeat is sure. "The weapons of our warfare are not carnal, but mighty through God to the pulling down of the strongholds."

The sacraments, baptism and the Lord's-supper, are also among the "means of grace." The former is used but once in the history of each believer; but the latter is to be continued, a perpetual memory until he come again." The Supper is the strongest emblematic representation of Christ's death and passion, and, as a means of grace, Christians should look beyond the mere bread and wine, to a nobler One-to the once slain but now risen, ascended, and exalted Christ. No higher importance—

and this is their only importance-can be attached to the bread and wine. If we do not look beyond the mere emblems, it is no "means of grace" to us whatever. The Lord's-supper may be used superstitiously, as the Romanists use it, but never too frequently, when properly used.

Communion with other Christians is also "means of grace." We need instruction, fellowship, and sympathy, and the spiritual man is thirsty, dark, and bewildered without it. For this purpose the Church has been instituted, and it is no Church without the communion of saints. In a strict sense, it is a society of brotherly love. Each one is to do what he can to advance every other one in the knowledge and love of God. They are to feed each other's souls with every good word and work. They are to bear each other's burdens, and so fulfill the law of Christ. All must work in and for the Church. He that would be strong must seek to make others strong; for says the Savior, "It is more blessed to give than to receive." Giving to the various interests of Christ's kingdom, the providing and caring for the sick, poor, and indigent, and, indeed, all the works of charity, are resources of growth and spiritual health. To make these true “means of grace" to ourselves, we must pursue them with an earnest desire to ameliorate the moral, spiritual, and physical conditions of the greatest number of the human family. Whatever is done for mere display can not be means of grace."

Fasting or abstinence is a "means of grace" that Methodists have always taught and practiced, as being well fitted to aid Christians in subduing the evil promptings of "the flesh and spirit." However an infidel generation and an unbelieving world may scoff at the idea of subduing "the flesh and spirit" by fasting, yet Revelation and experience teach that it has been, and is still, of great service to the “ man of God" in “working out his own salvation." Fasting may be too frequent and too long for the health of the body, and Christians should use this "means of grace" with care and discretion. We should take care of our bodies as well as our souls; for we are, in a large degree, responsible to God for both, and both are needed for service in his kingdom.

What is most peculiar in Methodist usage as means of grace" is the band-meetings, the love-feast, the camp-meetings, the experience-meetings, the watch-nights, and the class-meetings, all of which have done much to advance the interest of the kingdom of God in the hearts of men. Among these the most widely known, and perhaps the most influential as “means of grace," is the class-meeting. This institution, like many other things in Methodism, grew up under peculiar conditions. It grew; it was not made. It began to be without any previous plan or purpose. As a "means of grace" the value of the class-meeting is beyond computation. No social meeting in Methodism has been of greater power for good, and more blessed of God in soul-saving than the class-meeting. In every way it promotes the spiritual health of those who with a devoted, earnest, and candid mind enter it. In the Methodist Church the class-meeting has been very popular as well as very useful. Whether the class-meeting is on a decline or not among Methodists does not come within the scope of our subject. But so deeply interwoven is the class-meeting interest with Methodism itself that if the one is on the decline the other is shaken and approaching decay. How can Methodism exist when one of its vital functions is gone? Yes, Methodism may exist without the good old class-meetings,

but she would then cease to be all of her ancient self. She would be as a person who has lost one lung. The equilibrium and symmetry of individuality might remain in apparent harmony with all that she once was, but consumption would continue to do its work. There are many in the Methodist Church to-day who are feeble in faith and hope, but who would be strong if they would attend the class-meetings and tell to others their shortcomings and lukewarmness. In return they would receive comfort, sympathy, and exhortation, and a more vigorous type of Christian piety exhibited in life, and a clearer conception of their present spiritual condition. This may be called the Banner Meeting of Methodism. Millions are in heaven whose hearts have been made to rejoice here, and whose souls have been stirred, sanctified, and saved, and to-day, on both sides of the ocean, the sad hearts of thousands are made glad in the class-room, and their way to heaven made clearer, easier, and brighter. Glory to God for the class-meeting.

THE DOCTRINAL UNITY OF METHODISM.
ANSON WEST, D. D.

So long as there are distinctions and differences existing in human thought and defined by human language, so long as errors exist hideous as "the doctrines of devils," so long will importance attach to the "form of sound words," so long will formulated creeds, embodying divine truth, have essential value. Doctrine is of primary importance. Sound doctrine is the deposit committed to the Church of the Lord Jesus, a deposit more precious than the treasure stored in the Ark of God, carried by the children of Israel. The commission to teach presupposes an essential doctrine.to be conserved and inculcated. God has called and sent forth men to labor in the word and doctrine;" to be teachers "in faith and verity." The men called of God to preach and teach are to be “nourished up in the words of faith and of good doctrine." It is essentially important to "know the true doctrine," that "form of doctrine received from God," and to show uncorruptness in the same. The Bible enjoins: "Give attendance to doctrine." "Take heed unto doctrine." "Speak the things which become sound doctrine." Heresy is a most pernicious evil. It is an abandonment of the truth, it is treason against God. When those who have affiliated with the Church turn "aside to vain jangling," and to the dissemination of heresy, "understanding neither what they say nor whereof they affirm," the name of God is blasphemed, and his cause prostrated. From hence flow the streams of evil which "drown men in destruction and perdition." The Church of God had its beginning in doctrines, and has never known declension while "sound speech" has been adhered to and while the effort to "adorn the doctrine of God our Savior" has been maintained in "all good fidelity." The Church has never known apostasy while she has been careful to teach "sound doctrine," while she has been careful to refrain from "fables and endless genealogies which minister" to doubtings. All the apostasies which have troubled and blighted the Church from the time of Christ, beginning with the rise of Gnosticism, on through all the centu

ries, have come in upon the introduction of heresies. Perilous times come to the Church from "men of corrupt minds, reprobate concerning the faith," and who "resist the truth." The Spirit speaks in prophecy and in warning: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth and shall be turned unto fables." "In the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy." Whatever ecclesiastical history may show it will justify the assertion that for the success of the Church purity of doctrine is indispensable. To maintain the Christian religion it is absolutely necessary to maintain her doctrines pure and unsullied. The defense and dissemination of Christianity is the defense and dissemination of her doctrines. Her doctrines must be stated, formulated, promulgated, perpetuated. Nothing but truth, Gospel truth, can make men free and keep them so.

Duly recognizing the foregoing Scriptural truths, the Methodists, with entire unanimity, have and do hold a system of doctrines well and truly defined, a system of doctrines formulated and defended by Mr. Wesley, the founder of Methodism.

men.

Mr. Wesley comprehended the fact that the attainment of salvation depends on a clear and correct perception of doctrinal truth, and it was his purpose and work to formulate and expound the doctrines of the Bible in such manner as would contribute to the glory of God and the salvation of For this his work as a theologian, the formulating and expounding a body of divinity, Mr. Wesley had pre-eminent qualifications. Few ever excelled him in the powers of analysis and discrimination. He could detect and eliminate error with surpassing facility. His genius did not surpass his judgment, and his imagination did not despoil his logic. He had training, learning, and energy. To the study of Scriptural truth, to formulating and teaching the doctrines of the Gospel, he gave his great mind; and to this work he consecrated his endowments and his attainments, and it is safe to say that in the achievement of his purpose in this line no man ever surpassed him. In pursuance of his work, he brought forth out of the divine treasury things both new and old. He searched the Scriptures, and from thence he brought the doctrines which crystallized in the distinctive creed of Methodism. He formulated the beautiful and homogeneous doctrinal system in which all the Methodists of the world, the Calvinistic Methodists excepted, have been from the beginning, and are now, one and united. He led an active life, gave himself to the cares and toils of preaching to the multitudes, but he studied the truth, knew the truth, wrote the truth, and preached it. He who thinks Mr. Wesley simply jogged through the land, retailing a story of fanciful dreams, and delivering exhortations founded in fiction, is himself a deluded dreamer. If he ignored ecclesiastical law, if he turned the fields into chapels of worship, if he made of his father's tombstone a pulpit, and if he traversed the length and breadth of the land, it was because he had a doctrine full of salvation to lost and dying men to preach and to vindicate. He preached doctrines. Mr. Wesley did more in refuting theological errors and in formulating and expounding the doctrines of the Bible than any one man of the centuries. He did not originate any new religious truth-no man has