modified so that this part read: "Let none be received into the Church, until they are recommended by a leader with whom they have met at least six months on trial, and have been baptized; and shall on examination by the minister in charge, before the Church, give satisfactory assurances both of the correctness of their faith, and their willingness to observe and keep the rules of the Church. Nevertheless, if a member in good standing in any other orthodox Church shall desire to unite with us, such applicant may, by giving satisfactory answers to the usual inquiries, be received into full fellowship."'

So it was perfectly clear in 1840 that the candidates were to "give satisfactory assurances of the correctness of their faith," which doubtless was the case many years before, but now they were to have an "examination by the minister in charge, before the Church.” It is, therefore, plain that long ago there was a doctrinal obligation upon the lay member, and the fair presumption is that essentially the same inquiry and assurance were expected from the beginning though in a less formal manner, and that essentially the same thing was involved in the "satisfactory answers to the usual inquiries" on the part of those coming from "any other orthodox Church," which further implies that orthodoxy was required.

Then in 1864 the General Conference established a fixed ritual form for the public reception of persons from probation, and in it made a definite demand in standard phrase for belief in the religious doctrines of the denomination.

This, however, was simply putting in fixed and pub1" Book of Discipline," 1840, Chapter II, Section 2, p. 84.

lic form what in the examination and consideration of candidates for admission into "full membership" had been used in principle and fact from the early years.

In this formal service, first, came the question: "Do you here, in the presence of God and of this congregation, renew the solemn promise contained in the baptismal covenant, ratifying and confirming the same, and acknowledging yourselves bound faithfully to observe and keep that covenant ? "

"Ans. I do."

That covenant had a declaration of faith in the Apostles' Creed which was presented with great completeness.

Then was asked the question: "Have you saving faith in the Lord Jesus Christ?" To which the candidate was expected to reply: "I trust I have."

He was to have not only faith, but also saving faith, that is to say, by trusting in the Lord Jesus Christ for salvation.

Then came the question:

"Do you believe in the doctrines of the Holy Scripture, as set forth in the Articles of Religion of the Methodist Episcopal Church ?"

"Ans. I do."

This was followed by the inquiry: "Will you cheerfully be governed by the rules of the Methodist Episcopal Church, hold sacred the ordinances of God, and endeavor, as much as in you lies, to promote the welfare of your brethren and the advancement of the Redeemer's kingdom?"

"Ans. I will."

In the very early period there was most careful

scrutiny of the individuals who sought full membership. Persons might be received on probation without any very particular examination as to their theological faith. The "only one condition," namely, "a desire to flee from the wrath to come, and to be saved from their sins," might be sufficient for that, but there never was a time in the history of the Church when great care was not exercised in regard to the reception of persons into membership, and even as to their reception on probation, and, when it came to the matter of full membership, "correctness of their faith" was a very important item.

In those early years it was not necessary to mention every detail of the traditional process or in the legal enactments, because there was a common understanding and usage that guided administrators, but, as the years went on and the older generation passed away the unwritten understanding was not sufficient and detailed specifications had to be put into the law.

This is shown in the gradual elaboration of the law as illustrated by the enactments herein cited. Thus in the act of 1840 requiring "satisfactory assurances" of "the correctness of their faith " to be given "before the Church," and the detailed service adopted in 1864, and, so, the law of the present time states that the candidates for admission into full membership must give "satisfactory evidence of the correctness of their faith, and of their knowledge of the rules and regulations of the Methodist Episcopal Church," and the ritual declares that the candidates shall affirm their belief "in the Doctrines of the Holy Scriptures as set forth in the Articles of Religion of the Methodist Episcopal Church,” 1"Discipline," 1916, T 48, 3, p. 51.

and declare that they will "be governed by the Rules of the Methodist Episcopal Church."'

The whole law of the Church was for the whole Church. So the very first enactments of the Organizing Conference were thus described: "Comprising a form of Discipline for the Ministers, Preachers, and other members of the Methodist Episcopal Church in America."

"The Sunday Service" of 1784 was for "the Methodists in North America," and the edition of 1786 was for "the Methodists in the United States of America," not for one class or certain individuals, but for all.

Then when we remember these facts of history and especially the law of 1792 that has remained ever since, only strengthening with the growth of the years, it is perfectly plain that the Methodist Episcopal Church expects its lay members, as well as its ministers, to accept and respect the doctrines of the Church.

That is the expectation on the ground of membership, that was the expectation at the beginning, and that has been implied and asserted in the law from the earliest period down to the present time.

1 "Discipline," 1916, ¶ 514, p. 397.

XXI

COMPLEMENTAL NATURE OF THE

T

STANDARDS

HE standards of doctrine in Methodism, and particularly in the Methodist Episcopal Church, as has been seen, are not in one formulation only, but are found in various forms of construction.

This at first sight may seem to those who form a hasty judgment to be a disadvantage, but, by others who have studied the system with care, it has been pronounced a positive advantage.

The varied formularies are not contradictory but they are varied in their setting of the truth, and the same fact is seen in different lights, and it may be under different conditions, thus giving a fuller presentation than could be the case if there was only a single method of formulation.

The Articles of Religion of Methodism stand out as the chief and most precise formulations of the doctrines, and more in conformity with the historic forms of the more ancient confessions of faith, and, as to them, there can be no question about their being standards of doctrine.

They occupy the position of being a comprehensive presentation of the great fundamentals of Christian belief, and that particularly from the Protestant point of view, but freed from the phrasings of extreme Calvinism.