accounts, houses and lands, or earthly possessions. Only now and then can there be found a worldling, no matter how rich or learned or highborn, so thoroughly possessed with the importance of the material as to utterly lose sight of the spiritual, so thoroughly possessed with the importance of the temporal as to have no longing for the eternal, as to say: "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry."

Recognizing the fact that Methodism is not confined to castes or classes, to countries or nationalities, to states of society or conditions in life, is not lawfully confined at all, but has its share of the work to do in enthroning Christ in the hearts of men, in incorporating the principles of Christianity in the institutions and laws of nations, in "ringing out the false" and in "ringing in the true," we are to push the battle to the gates by the use of methods that have always proved successful. The preaching meeting, the prayer and class meeting, the camp-meeting, are not to be ignored or neglected. The preachers must, however, get down from their theological stilts, thunder the law in accents of love, proclaim the wonderful love of God in Christ. They must be found face to face with the sinner, not because he is rich or learned or great or poor or ignorant or criminal, but because he is a sinner, for whom Christ has died. The extremes of society can be reached and blessed in this way.

The Church edifice is to be more of a workshop and less of a place for dress parade. It is the place where instruction is to be given. Is it not the school-house where men are to be taught the rudiments and also the doctrines of Christ? But recruits are to be brought from without, not because of the rank or position they may have in society, but because they are out of Christ and need salvation, and the truth or argument that will fit one soul will be likely to be adapted to another for the reason that it is a soul. It should not be the position we seek to convert, but the man who holds it. The position follows its owner.

Ought we not, minister and people, to feel that it is our first and chief business in this world to build up Christ's kingdom? And as we do not know the value Christ puts upon any particular soul, ought it not to be our first work, personally, to look after the unsaved man next to us? And is not the duty of each individual saved to see that he is instrumental in the salvation of others?

Methodism exists because of a providential necessity. If we would know what Methodism is, and why it is, we must go back to the state of the Church as it existed in the latter part of the seventeenth and early in the eighteenth century. The great body of believers and members of the visible Church at that time were largely permeated with what was styled philosophy, and Christianity was at a painful discount. The Reformation, as it was styled in England, spent its force before the work which necessi tated it had been fully accomplished. There was so much of ecclesiasticism brought into the Protestant Church and so little of evangelism, so much of state craft and so little of soul-saving energy, so much of worldly wisdom and so little of wisdom from above, that a gorgeously splendid Establishment was the result instead of the divinely ordained agent for the salvation of men.

The masses can not be controlled by state craft or by mere ecclesiasticism, except in the line of repression and imbruted ignorance. But if

Christianity is not to be written up as a failure; if the Galilean King is not to appear in the future as the most stupendous failure whose story is written in recorded time; if the Day-star from on high is competent to guide the inquiring and anxious traveler to a safe haven; if, indeed, there is salvation in that name still, if there ever was saving power in him, then certain doctrines peculiar to his system and especially emphasized by him must have potency still.

For such is the structure of the human mind, such the ever-present needs of the human soul, such the conscious longing of the soul after a higher and better condition than worldliness or the world can give, as to amount to a prophecy and promise of a better condition possible to this life, and as possible to another life.

What are these doctrines? "The necessity of immediate repentance," thorough and deep. "The atonement by Jesus Christ" (as held by the evangelical Churches). The supreme religious authority of God's Word (as contained in the Scriptures, Old and New). Given, then, a thoroughly consecrated ministry and a body of believers holding these doctrines and believing them, so as that active Church-work, individual and family life are permeated and inspired by these doctrines, and the outcome is inevitable, there will be a revival of religion pure and undefiled. These doctrines have potency. They can not be actually believed and followed without evangelical results. Heart will be changed. Thought will be changed. Life will be changed, and all the motives and inspirations of life will be changed. The result-a new creature. And there is a divine contagion where such work is being realized. The externals of life show the change as actually as the internal. Material transformations follow along the line of spiritual transformations, and a general uplift of individual, family, society, State, and nation follows. Thus we have a revival of religion and the extremes of society feel its influence and are measurably under its power. An individual who had great following when discussing the possibility of the resumption of specie payment said, oracularly, “The way to resume is to resume." We are inclined to answer the question how to reach the masses in the same way-the way to reach the masses is to reach them. Go to them as Christ went to them; go to them as Wesley, Whitefield, and their compeers went; no matter whether in lordly mansion or prison. Wherever lives a sinner, there is a call to preach and a place to go. Go to them as Coke, Asbury, and Garrettson went, and everywhere preach Jesus and the resurrection, and the revival goes on. Has not the good and great God reserved this nation and these years for the final and glorious triumphs of the cross, for the inauguration of a reign of righteousness, universal righteousness, which may roll over the old nations and countries, changing thought and life there, changing social and civil institutions, recasting them by a force of mighty love, and all in the interest of the Redeemer's kingdom?

What can arrest the work of God thus carried on? So far it has been successful, and we have no cause to fear or be discouraged. Let us hopefully and boldly look out into the coming century, in the possession of the old beliefs and in the employment of the old methods, supplemented by all possible of science and culture, of position and power, and wealth and name, just as boldly going, just as humbly believing, just as absolutely trusting as the fathers in Methodism ever went and trusted.

With 4,000,000 of communicants we have a right to expect, if we humbly trust the King of kings, that the next hundred years will show that the power of the Gospel is felt in all places of power, in all seats of learning, in all centers of business on this rolling globe; that islands and continents, that country and city, that Church and home, are alike pervaded by the Gospel; that idolatry and mammon are dethroned, and that Jesus is enthroned "where'er the sun does his successive journeys run."

THE MISSION OF METHODISM TO THE EXTREMES

OF SOCIETY.

R. H. MAHON, D. D.

IF the Gospel of our Lord Jesus Christ has a mission to the whole world irrespective of class or condition in life, so has the Methodist Church; and it is peculiarly fitted to reach the extremes of society if its manifold agencies are wisely employed. Its pure and simple theology, its plain spiritual form of worship, its spirit of aggression, and the lofty standard of piety that it presents to the world commend it in a paramount degree to all mankind.

That which I conceive to be one of the distinctive advantages of Methodism for reaching the extremes of society, and in fact all men, at least all thoughtful men, is the simple and easy terms of its membership. It demands no subscription to creeds or dogmas in order to admission to its fellowship. The greatest freedom of conscience and liberty of opinion are allowed, and the right to a private interpretation of the Scriptures is not denied. There was only one condition" previously required of those who desired admission into the first Methodist Societies, and that was “a desire to flee from the wrath to come, and to be saved from one's sins." That was all. No matter what the station in life, or the peculiarities of belief might be, if this "one desire” was truly fixed in the soul and manifest in the life, a hearty welcome was extended. Salvation, not creeds, was the object. The Methodist Episcopal Church slightly, though not materially, amended this "one condition." A public vow to renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh," and a declaration of belief in the Apostles' Creed, is now required. Methodism requires nothing more than this as a condition of membership, except it be the promise to lead a godly life, assumed in the baptismal covenant.

True, Methodism has its most perfect system of theology, which is Arminian to the core; but an Arminian belief is not required as a condition of membership. One may believe in "predestination" with all his heart, if he can not help it, and yet be a Methodist, provided he uses "all diligence to make his calling and election sure." One may believe in immersion, and be immersed if he chooses, and still be a Methodist, provided he extends to every other one the same liberty of choice that he himself enjoys. One may believe in the "unconditional final perseverance of the saints," and yet be a Methodist, provided he does not "fall from his own

steadfastness." Inward and practical godliness is the great condition of fellowship among Methodists.

Another thing that has greatly forwarded the work of Methodism in the world, and that must continue to give it power over men, is its deep spirituality. Salvation-personal, present, conscious, complete-is offered to every one, and the witness of the Spirit to afford assurance and peace. What the world needs is a higher life, and there is nothing so powerful to draw the hearts of men as a religion that affords life. Jesus said, "And I, if I be lifted up, will draw all men unto me." It must never be forgotten that the success of the Church depends upon the abiding presence of God in it, strengthening and blessing all its agencies. But this presence can be expected and realized only by faith and humility, and thorough consecration to God. If Methodism can preserve its spiritual-mindedness, it will continue to be "mighty through God to the pulling down of strongholds."

But how can the Church best reach the extremes of society, and what adaptation has Methodism to this end? The main instrument for the conversion of the world is the Gospel itself. There may be various methods of publishing it, and many ways of getting the people to hear it, but after all it is the Gospel preached and pounded into the ears and hearts of men that is to save them. Nothing else can do it. The marvelous success of Methodism thus far must be attributed to its promptness in following the openings of Providence in the use of the best methods, and to the character and power of its preaching. All along its ritual has been kept in subordination to the public proclamation of the Word of God. In every service the prominent feature is the sermon. Its very style of church architecture, if it can be said to have any style, is made to afford the best acoustic advantage; all of which is in striking contrast with the sacerdotal Churches. Methodism can do nothing better than to continue an earnest, faithful preaching of the Word of God, by a ministry sanctified and well-qualified for its work. Jesus gathered his disciples by preaching, and he sent them out to convert the world by preaching. It was in this way that Paul accomplished what he did, and his utterance is that “it has pleased God by the foolishness of preaching to save them that believe."

The refined and the opulent may demand something more elaborate and pleasing than the simple truths of the Gospel, but there must, there can be no compromise in this direction if souls are to be saved. It is one thing to gather people into a Church, and quite another thing to save them. Music, pageant, pomp, parade-in fact, any thing that pleases the eye or gratifies the tastes will "draw." But these appliances have all been tried in vain to work a reformation in the world. Says Isaac Taylor, himself a Churchman, “No form of worldliness or frivolity is more absolutely remote from the Christianity of the apostolic writings than is the ritualism which now draws the crowd." Methodism might have added thousands of the luxurious to its membership if it had observed greater form and pomp in its worship, but it would have been at the expense of that spirituality which has, been its chief characteristic. A rigid conformity to style, at the sacrifice of the spirit of worship, is what rendered the established Church of England so lifeless, and made the Wesleyan reformation a necessity. Some form is no doubt needful for the sake of order, but Methodism can never hope to accomplish its great mission to the extremes

of society, or to the world, by taking on the ornate simply to gratify the refined and draw the multitude. Culture and refinement, however valuable and much to be desired, are not religion.

It is by preaching, then, that the work is to be done; but that this may be done effectively, Methodism must continue to raise the standard of its ministry. I mean by this that an educated and refined ministry is of prime importance. Men of ordinary mind and culture can never exert a controlling influence over the extremes of society. The very best talent in the world is needed. Men of small attainments can not command in any great measure the favor and attention of such as occupy a high station in life. A preacher may affect all grades below himself, but his influence rarely extends in any powerful measure to those who are his superiors in intelligence and culture. Understand I do not mean to depreciate the ministry of my own Church. Far from it. In devotion, purity of life, self-sacrifice, and zeal for the cause of God, they are inferior to no body of men on the earth. Among them too are men of the greatest learning, culture, and rhetorical power. But the demand now is that the standard of excellence in the rank and file of the ministry be elevated. Graduation or thorough theological training need not be made a prerequisite to preaching the Gospel. Men of small opportunities sometimes make wonderful preachers. But the standard should be high, and if men of culture and talent do not enter at once into the work of the ministry, the Church should see to it that those who do enlist shall have the very best possible advantage to prepare for their work. At no period was learning so far advanced as at the present time. The elements of society are being lifted up and refined. If Methodism would keep pace with the age, and subdue these elements under the power of religion, it must supply its ministry with men of the first order. Not that science so-called is to be preached. Far from it. The philosophy of the plan of salvation is to be expounded, and this is deep enough and high enough and broad enough to engage the wisest and the best of men.

The Church has a great responsibility to meet here. It should "pray the Lord of the harvest that he will send forth laborers into his harvest." The Church must also provide for their competent support. Said Jesus to his disciples: "When I sent you without purse and scrip and shoes, lacked ye any thing?" And they said: "Nothing." There must be no lack to the ministry to enable it to do its work. This itinerant system is a hard and expensive one, and if able and competent men are to be enlisted and retained in it, the Church must share in the sacrifice, and render suitable provision for the work.

A word as to methods. Hitherto Methodism has relied mainly on its revival methods to awaken men. These sudden, periodic, and sometimes spasmodic efforts at converting men have been wonderfully successful. The Church had so long relied on stately forms to do its work that, when a few preachers, more in earnest than the rest, left the Churches and took to the streets and to the fields to preach to the crowds that might assemble, a great sensation followed. Since that time these urgent, declamatory appeals, on special occasions, have been extremely fruitful in awakening souls. All the Churches, except the Romish and Episcopal Churches, have adopted this apostolic method to some extent, but none so successfully as the Methodists. But, while this method of Church work has been