Europe trebled, but Romanism did not double her population, while Protestantism had all of hers to gain.

The population under Roman Catholic governments, in the year 1700, was ninety million. This has simply doubled. The population under the Greek Church governments, in 1700, was thirty-three million. This has nearly trebled. The population under Protestant governments, in 1700, was thirty-two million. This has increased to four hundred and eight and a half million in 1876, a more than twelvefold increase.

Thus Protestantism, with its witness of personal assurance, has gained more than the Greek and Roman Churches, with their ecclesiastical authoritative announcements; with the result that the gain of these latter ecclesiasticisms since 1500 has been not quite one hundred and seventyseven million, and the growth of Protestantism more than four hundred and eight million, and these two amounts make up the present Christian population of the globe.

The Roman Catholic and Greek Churches increased in three hundred and seventy-six years (from 1500 to 1876) as much as the whole growth of Christianity in the first fifteen centuries; while Protestantism has increased in the last eighty years (1800 to 1880) to an extent equal to the entire growth of the whole Church in the first eighteen centuries.

These statements are not made in a spirit of boasting or denominational pride, but as indicating the success of the distinctive methods of testifying. We see that the Churches which teach the conscious witness of Christ to the personal believer, outstrip in converts the Church which teaches its own authority of pardon, indicating the method of individual testimony of the member as superior to that of organized authority of the Church.

Methodism is a conspicuous illustration of this truth. It began in its realization of the conscious efficacy of atonement. Mr. Wesley's heart was "strangely warmed" by it, and by this experience he was qualified to witness, i. e., declare personal knowledge of it.

Methodism has been a witnessing Church, conscious salvation has been proclaimed in its classes and its love-feasts, and this fact explains its growth alone. Testimony is not confined to verbal utterance. Actions may speak louder than words. If another, by an act, can do for Christ what I attempt by speech, he preaches as surely as do I. And thus, if our contributions can be made the affirmation of our confidence in Bible verities, the dollars of the pews so given may preach Christ as truly as the sermons of our pulpits. So that the money which goes into the missionary treasury may represent not merely so much work or so much wages, so much saving or so much sacrifice, but also so much personal testimony for Christ. If this can be done, then our contributions will not only do somewhat for the heathen, but something for ourselves as well, and have that "quality of mercy twice blessed," "by blessing him that gives and him that takes."

Nor may we overestimate the value of the testimony thus borne.

Looking at our gifts as possible testimony, we find that underlying all giving there must be confidence in certain Bible facts, doctrines, and methods; for without conviction of their truth there would be no missionary enterprise.

Witnessing power has developed contributions to missions in the

world from two hundred and fifty thousand dollars a year prior to 1800, to more than eight million dollars in 1884.

In the United States the contributions to home and foreign missions in seventy years amount to $121,000,000. Of this large amount, one branch of Methodism (Methodist Episcopal) gave over $17,500,000. At the first conference, in 1784, the new Church entered upon its foreign mission work-took a collection, and sent out Garrettson and Cromwell to Nova Scotia.

These large amounts, however, do not indicate that Christians are testifying to the extent of self-sacrifice. They do not show the attaining of a faith that "loves not the life unto the death." But they indicate growth in that direction; they show that the day is dawning, the fetters of avarice are weakening, the accumulations of wealth are being unlocked. These treasures are already building churches, endowing schools, and sending out missionaries to an extent never before known. Men feel the power of conviction, purse strings are unloosed, and the contents are being emptied on God's altars; and when all the tithes are in the store-house, then we shall not have room to contain the blessing.

It must ever be remembered that the nations are to be captured man by man. This is taught by Christ's own method of personal work. He captured Nicodemus, Andrew, Philip, the woman of Samaria, each singly— they in turn brought others. There are to be no magical processes introduced into God's plans. The bearer of testimony is to leaven the whole, and the hordes of Asia and Africa are to be captured by individuals. This is the lesson taught by the statistics of Church history, the liberation of the individual, and the power of personal conviction.

And when men and women with the "much assurance" arising from the witness of the Holy Ghost enter the fields, the victory will be near. The day of millennium will dawn; swords will be beat into plowshares, spears into pruning hooks; there will be universal peace, because there is universal purity. The world will draw nigh to God. Then the heavens are to be jubilant, and they "that dwell in them" are to "rejoice."

From all the distant star shores they watch the rising earth-they challenge, as wardens, our approach, and to our answering shout that "the kingdoms of this world are become the kingdoms of our Lord and of his Christ," they, with "the sound of many waters and of mighty thunders," cry, "they overcame by the blood of the Lamb, and the word of their testimony."

OUR MISSIONS IN MEXICO.

YGNACIO SANCHEZ RIVERA.

WHEN the Methodist Church entered Mexico it had slumbered for three centuries beneath the tyranny of religious oppression. She now experiences two blessings-political independence and the preaching of the Gospel. You may ask how this came about? God raised up the illustrious Juarez, who gave us liberty. The liberal movement undertaken by him met with systematic opposition on the part of the priesthood and the ignorance of the people; but a great change is apparent among the con

verted Mexicans, a change as great as the difference between night and day.

To-day the Mexican is a happy and proud being, who lifts up his hands to God and thanks him for the Gospel. Mexicans pray when they eat. They have domestic worship and public prayer-meetings, experience-meetings and class-meetings. The class-meetings were at first looked upon with indifference, but they have been the means of a great ȧwaking when personal experience is narrated.

A man who is now a minister, ten years ago sought to assassinate the missionary; but the Spirit of God arrested him and made him a new creature in Christ Jesus. Alejo Hernandez, in prison found a book written against Romanism. He read it and became, like Paul, an apostle to the Mexicans. To-day his daughter is in our seminary at Laredo. I do not overstate what has been done in Mexico. There are more than one hundred preachers and four thousand members in the two Churchesthe Methodist Episcopal and Methodist Episcopal Church, South. That which gives us the most hope is the doctrines and constitution of the Methodist Church according to the Holy Scriptures; but of these, above all, the sublime and divine doctrine of sanctification. Glory to God. How many preachers in Mexico have felt this dew of heaven, this light of God! I can only ask that this Centennial Conference turn its attention to Mexico. The superintendents of the missions have accomplished much, notwithstanding the opposition of all classes, and we are grateful. Hope is springing up for that country. In fifteen years there will be a great transformation in Mexico. Look also at the condition of the Spanish republics and evangelize them. May their people be brought to a knowledge of the truth and wash their souls in the blood of the Lamb! That God may bless the labors of this conference is my prayer.

26

Friday Evening, December 12, 1884.

EDUCATION.

THE EDUCATIONAL WORK AND SPIRIT OF
METHODISM.

BISHOP J. C. GRANBERY, D. D.

THE birth-year of Methodism was 1739; of the Methodist Episcopal Church, 1784. In 1739 was laid the corner-stone of Kingswood School. The Christmas Conference of 1784 resolved to establish Cokesbury College, and its foundations were laid the next year. Church and School started together.

For above half a century Kingswood School was the only college of Methodism. After ten years Cokesbury College was destroyed by fire; little was attempted, and less accomplished, in founding schools by the Methodist Episcopal Church during the first forty years of her history. She grew rapidly, but there was an arrest of her educational activity.

To-day, Methodism across the Atlantic is well supplied with literary and theological institutions. The General Conference of 1820 recommended that all the annual conferences should establish seminaries within their boundaries. In this new world Methodism surpasses every other branch of the Christian Church in number of colleges and pupils, and in value of collegiate property and endowments.

These are the facts. What is their explanation?

To save souls, to spread Scriptural holiness, was, is, and we truly trust ever shall be, the prime end of Methodism. Education is not co-ordinate, but subordinate; it is highly prized as a blessing, and as an auxiliary to the great work of the Church. 'Getting knowledge is good, saving souls better." Methodist schools must be established as fast as the direct work of evangelization will not be hindered, but helped, by this use of our energies and resources. At the sad news that Cokesbury lay in ashes, a sacrifice of ten thousand pounds in about ten years, Asbury wrote in his journal: "The Lord called not Mr. Whitefield nor the Methodists to build colleges. I wished only for schools-Dr. Coke wanted a college." The time was not ripe for colleges, nor even on an extensive scale for the schools which Asbury desired and planned.

I. Methodism prized learning and high mental culture in the pulpit, but would not delay her evangelical mission by waiting for an educated ministry.

Learning is desirable, but not essential, to the preacher. His office is not to teach letters and science, but to declare the testimony of God: "That your faith should not stand in the wisdom of men, but in the power of God." He does, indeed, speak wisdom, yet not the wisdom of this world, but the wisdom, long hidden, which God ordained before the world for our glory. If he knew the Scriptures, and men are perishing for lack of this knowledge, why should his ignorance of other things keep him silent?

Shall a surgeon refuse his skill to wounded soldiers, or a pilot to imperiled seamen, because he can not read Greek?

It may be replied that the minister should, at least, be thoroughly acquainted with the Word of God which he is sent to preach. Undoubtedly he should possess both knowledge and aptness to teach. Before a man is licensed among us to preach, the quarterly conference must be satisfied that his gifts, grace, and usefulness warrant it. "Have they gifts (as well as grace) for the work? Have they (in some tolerable degree) a clear, sound understanding, a right judgment in things of God, a just conception of salvation by faith? Do they speak justly, readily, clearly?" The question turns on the phrase “in some tolerable degree." Ministers differ in extent, accuracy, and depth of Scriptural knowledge. Able and learned divines go on through life in the study and apprehension of the Bible. The fullest possible understanding of divine truth is not a fixed quantity; there is always room for progress. No man is fit to preach who does not understand and is not able to communicate the fundamental, essential, vital truths of the Gospel. It is highly important that he should go far beyond this indispensable minimum of knowledge. But the multitudes were scattered abroad as sheep having no shepherd; there was no man to care for their souls. They needed to be called to repentance, to hear the good tidings of great joy, to be shown the path of life, to be taught the substance of evangelical truth. Here were men who loved and diligently searched the Scriptures, who possessed even in an eminent degree the spiritual mind which is the great condition of discerning spiritual things, who, like their Master, had a consuming zeal for saving souls, and whom the Holy Ghost moved to preach. Should they, in their own penury, in the poverty of their Church, wait for a collegiate education before going forth to seek and save the lost? The demand was pressing, the field large, the means of education out of reach; to delay was to deny the Gospel to that generation. The Methodists followed the example of the Apostolic Church, and proved their faith in the simple Word of God and in the accompanying power of the Holy Ghost, by sending forth holy, zealous men, who were not graduates, many of whom had little learning, but who did know Christ as their own Savior, and who could preach Christ crucified, the power of God, and the wisdom of God unto salvation. The man is willfully and hopelessly blind who does not see the vindication of this policy in the boldness and power with which those “unlearned and ignorant men" published abroad the truth as it is in Jesus, and in the conversion and uplifting of millions that followed.

But our fathers were not content with the meager knowledge and untrained enthusiasm of these licentiates. They were put and urged to study in the midst of their arduous itinerant labors. It is absurd to think that men can not acquire learning outside of schools, or that a definite curriculum is necessary in order to their intellectual development. The first Discipline contains these stirring words of Wesley: "Why is it that the people under our care are no better? Other reasons may concur; but the chief is, because we are not more knowing and more holy. But why are we not more knowing? Because we are idle. We forget our very first rule, 'Be diligent. Never be unemployed. Never be triflingly employed. Never while away time; neither spend any more time at any place than is strictly necessary.' Which of you spend as many hours a day in God's