of God;" the ideal Christian of Methodismis "a perfect man,' "the measure of the stature of the fullness of Christ." (Eph. iv, 13.) Each of these points of view can be traced to the personal experience of the three great Reformers, forming, in each case, an epoch, not merely in the life of the Christian Church, but also in the development of Christian doctrine. In Calvin's experience the struggle was for victory over himself, and for entire subjugation to the will of God; and hence, the material principle of his theology became the divine decree, as fixing the salvation and damnation of each and every man. In Luther's experience, the struggle was for the forgiveness of sin; and so he came to look at all Christian doctrine from the point of view of justification by faith, the material principle of his theology. In Wesley's experience, the struggle was for entire sanctification; and so, in his study of the doctrines of the Bible, he looked at them all from this higher stage of the religious consciousness, and perfect love became the formal principle of his theology.* To "spread holiness" was recognized in the beginning, and is recognized to this day, as the mission of Methodism. No candidate can be admitted into full orders in the Methodist ministry until he answers the following questions: "Are you going on to perfection? Do you expect to be made perfect in holiness in this life? Are you groaning after it?" On no point of doctrine is the theological literature of Methodism so ample as on this; besides the copious treatment of the subject by Wesley, Fletcher, and

is God that worketh in you both to will and to do, of his own good pleasure; ' where, not only the operation of God, but the co-operation of man, are distinctly marked: and are both held up as necessary to the production of the grand result'salvation.""

See also Fletcher on the "Three Great Dispensations of Grace," Works, Vol. III, 166, seq.

* "Quest. What was the rise of Methodism, so called?

"Answ. In 1729, two young men, reading the Bible, saw they could not be saved without holiness, followed after it, and incited others so to do. In 1737, they saw holiness comes by faith. They saw, likewise, that men are justified before they are sanctified; but still holiness was their point. God then thrust them out, utterly against their will, to raise a holy people. When Satan could no otherwise hinder this, he threw Calvinism in the way; and then Antinomianism, which strikes directly at the root of all holiness." (Wesley, Works, Vol. V, p. 212.) This passage is cited in the first paragraph of the Methodist Discipline, in the Address of the Bishops, giving an account of the rise of Methodism.

+ Discipline, Part II, Chap. II, § 11.

Watson, we have separate and thorough monographs by Treffry, G. Peck, J. T. Peck,* Foster, and others.

We have thus sketched the fundamental principles of Methodism chiefly from the materials furnished in Dr. Warren's pages. In closing his work, he gives a summary judgment upon the theological merits of the Methodist system as a whole, comprised in the following points. First, the Methodist theology corresponds better than any other to the object and end of the revelation of salvation by Christ. Secondly, it is the only theology which completely explains all the facts and phenomena of the religious life. The consciousness, in every converted soul, of the workings of the Spirit as its only source of peace and light, is inexplicable on the semi-Pelagian theory of the Romish Church. The moral and religious phenomena of the lives of many men before their conversion as well as the sanctity of many believing Christians, are inexplicable from the Lutheran or Calvinistic stand points. The Methodist doctrine, on the other hand, of the universality of grace, and of its various dispensations, finds a place for every phenomenon, from the inspiration of patriarchs and prophets under the old dispensation, down to the latest cry of a sinner for pardon, or the last struggle of a believer for sanctification of life. Thirdly, the practical influence of this theology, both as to the experience of believers within the Church, and to the fixing a sense of responsibility upon unbelievers without, is more beneficent and fruitful than that of any other. Fourthly, its evangelical character and power are shown by its fruits in the history and active life of Christianity. Millions have been brought to God under the preaching of Methodist doctrines within little more than a century; not in communities, by the command of princes; but by individual conversions, soul after soul. Nor has its indirect influence upon other churches been less marked and powerful. "Within that little circle, (the Methodist club at Oxford,) remarks a writer of another communion, "were the men commissioned to kindle God's fire upon earth, and to execute a work the like of whichhad not been seen since the Lutheran reformation. . . . That something of vital Christianity exists among professed believers of every name; that the doc

*The title of Dr. J. T. Peck's work, The Central Idea of Christianity, is in full harmony with the formal principle of Methodism.

trine of justification by faith is generally understood and preached; that we are not blind Pharisees, or dead Formalists, or practical Socinians or Deists, we may trace the cause, in great part, we cannot tell how largely, to the holy club of Oxford Methodists." The practical movements of modern Christianity, namely, the tract societies, missionary societies, antislavery, etc., can all be traced to the original impulse of Methodism.

The fifth and last point in this summary judgment is, that the Methodist conception of Christianity, that is, its theology, is more complete, catholic, and symmetrical than any other. This is at once accounted for and illustrated, first, in the personal character and culture of Wesley, as compared with Luther and Calvin; a character and culture which even hostile critics must admit to have been higher, more perfectly balanced and more catholic than that of either of the other great Protestant Reformers. Secondly, from the nature of the revival of the eighteenth century compared with that of the sixteenth, it followed, that the theological system which sprang from the latter should excel in symmetry and coherency that of the former. The Reformation was a reaction against Romish errors; and its thought, as is the case in all reactions, was limited by its very function of protest and of strife. But Methodism was no reaction, except against sin; a remark due to Isaac Taylor, who, with all his errors, saw deeply into the essential nature and function of early Methodism.†

We have thus given an outline of Dr. Warren's "Introduction to Systematic Theology." It will suffice to show that he has brought to his work a thorough grasp of the subject, a wide and comprehensive view of its relations to the development of Christian life and thought, and an amount of theological learning which will enable him to treat it, in all its branches, with full reference to all phases of opinion. In reading his Introduction, we have often been reminded of Twesten's

*Bibliotheca Sacra, January, 1864, p. 133.

"Puritanism was to a great extent, a reaction only; and so, too, was that profligacy and impiety which broke over the land when Puritanism met its political overthrow. But the Methodism that soon followed was no reaction which might have been foreseen; for it rose without visible causation; it came from above; it found its lodgment in the bosoms of two or three, the chosen instruments of Heaven; and, as was its commencement, such its progress."— Wesley and Methodism, p. 295.

Dogmatik. Dr. Warren has Twesten's clearness of apprehension, his fullness of learning, his accuracy of discrimination, and his profoundness also of insight. We trust that his work will not remain, like Twesten's, a noble fragment only.

The superiority of Dr. Warren's method is apparent, even from the statement of it afforded by the "Introduction;" but of course it can be fully tested only by its full development in the body of his work. We have little fear of the result; may God spare his life and health until his task is fully accomplished! In the part of the work that lies before us, we detect a tendency to overlay his matter with authorities. Of course, however, fullness of citation and reference is to be expected in an "Introduction," which is bound to give the literature of the subject discussed; and it is quite possible that even this warning is entirely unnecessary.

ART. IX.-SPIRIT OF THE SOUTHERN METHODIST PRESS.

If our North and South are ever to attain the blessing of peace and oneness, the harmony must begin, as many believe, where it was first broken, between the northern and southern Churches; and especially between the northern and southern Methodism. At any rate, they think it desirable that those two Methodisms should hear and understand each other. And this can be done only through their proper organs, the press. As it is, however, the periodicals of each Church are read only within its own region. They revolve, like two different systems, each around its own center, in circles adjacent but never cutting. Each Church thereby has its own set of ideas, its own hostilities and charges against the other, its own self-justifications and self-glorifications; but of all the correspondent ideas and notions within the other circle they are decidedly ignorant.

There are generous and noble Christians among us who judge the Methodist Church, South, by the acts of the southern military authorities, and of the governors and legislatures, instead of by their own organs of principle and sentiment; which is about as fair as to judge New York City Methodism by our municipal government. We hear others, who have never fairly listened to one clear, unquestionable utterance from the Methodists of the South, pronounce them incorrigibly disloyal impenitent rebels, who only wait the means for

another outbreak. Others hold them responsible for all the guilty reluctance of southern state governments to grant safety, security, the right of testimony, and the means of improvement to the negro. Others assure us that they are fierce and defiant, one and all flouting at every proposition of conciliation. We do not now say whether these statesments are true or false; but we purpose, in a few brief pages, by extracts from its periodicals, to give southern Methodism a chance of saying something for or against itself. Surely no fair man can say that this is more than fair play.

We will quote their utterances at present on three great points, namely, Loyalty and Peace, Negro treatment, and Church conciliation.*

In regard, first, to LOYALTY AND PEACE. Immediately after the surrender of Lee, three of the bishops, Andrew, Paine, and Pierce, issued manifestoes advising loyalty, peace, and good-citizenship, "avoiding bitterness." The bishops, in their pastoral address, said:

We cannot close our address without an urgent and explicit recommendation to you, to adjust yourselves as citizens of the United States promptly, cheerfully, and in good faith, to all your duties and responsibilities. Whatever may have been the opinions, positions, or prejudices of any of you concerning the social and political changes that have occurred in the Government, we deem this course to be called for on your part, both by a sound judgment and an enlightened conscience. Bishop Paine said:

Finally, having always disapproved of using the pulpit to discuss political questions, in which angry passions are sought to be aroused, he solemnly and deliberately advised his countrymen on the cast side of the Mississippi river-and if his voice could be heard he would speak to those on the west side also-to resume in good faith their former positions as law-abiding and useful citizens. And, in closing my remarks, I can with more propriety address my brethren in the ministry who are present, and say to them all to use their influence, both publicly and privately, for the promotion of peace and quietness among all classes, and especially among the ministers and members of the Methodist Episcopal Church, South. Bishop Pierce said:

Accepting the issues of the war as the will of God in reference to the unity of the nation and the Government, let us all lead a quiet and peaceful life, in all godliness and honesty. Do not leave your loyalty in doubt by unmanly repiningsby querulous complaint, or by refusing the terms of offered amnesty. Qualify yourselves for the duties of citizenship-for the speedy restoration of civil government. Let us seek to repair the desolations of the land by a prompt and vig

* We may here note that in our late article on the "Methodist Churches North and South," we had no intention to criticise the management of our necessary border battle, as managed by the able and energetic brethren-a Crary, a Cox, a George, and others-whose duty called them to that contest. Too distant to pronounce any personal opinion, we entertained no other presumption than that the battle, waged as it was by good and true men, was waged wisely and well. We were discussing not the immediate war policy on the border, but the future peace policy of the two great Churches.