which belong to the past, and are buried. But we meet here in perfect concord, on the great theme under discussion. This doctrine unites the hearts of all Christians in one bond. It is uniting the North and South. The love of Christ reconciles all sections, and harmonises all differences; the love of Christ will reconcile all discordant things in the Church. I desire, however, to say that I do not agree with the brother who desires an exact definition and full explanation of this doctrine. It can never be defined. It never was intended that it should be defined. Sanctification and holiness are terms that convey a very imperfect idea of the great doctrine. Here we see through a glass darkly; but it is not more mysterious and inexplicable, or easier to "define," than the doctrines of faith and justification, and other like truths of revelation. There are cardinal truths and mysteries in the universe that never will be comprehended. Not all the ages of eternity that bankrupt the powers of imagination to contemplate, will be able to explain the nature of God. And man himself will remain through eternity as great a mystery as its broad bosom will contain. These doctrines, revealed by infinite wisdom in order to our eternal wellbeing, were never intended to be reduced, like the multiplication table, to the comprehension of a finite being, by analysis and definition. If I understand the teachings of Christ and His apostles in this momentous scheme, and also the doctrines of faith and justification, they are to be experienced, not explained, and their experience supplies the best explanation and definition. "He that doeth My will shall know of the doctrine." One need not ask what Mr. Wesley's definition is, or what he believed in the form of words. That is not my care or study. But my daily prayer is, “Cleanse Thou my heart, and let it be for ever closed to all but Thee;" fill me, O God, with Thy love, and make me useful by Thy grace. This I believe to be the true and needed exposition of the doctrine of holiness.

BISHOP PECK said that in his experience he had never had any difficulty with regard to the Wesleyan theory of Christian holiness which was not entirely dissipated by an hour or two of special communion with God; and he had the conviction that the gracious power by which he was able to claim a full Saviour was the theory and essence of the true Wesleyan doctrine.

REV. DR. MCFERRIN (of the Methodist Episcopal Church, South) said he belonged to a Church numbering nearly 900,000 members, and he was happy to say, so far as his knowledge extended, there was very little diversity of opinion on the great doctrine of sanctification as taught by the Methodist Church. They had no great trouble with the doctrine; their trouble was that they were not seeking after the blessing. He did not say that men's minds were not confused when they got into technicalities, but a man seeking after holiness with the New Testament before him could scarcely be at a loss to attain that purity of heart which so changed and refined and elevated a man's nature as to bring him into communion with God.

The remarks which followed took the form of personal testimony, and the Conference was, for some time, transformed into a "love-feast." (No report was made of these personal testi

monies.)

After the hymn had been sung

"Saviour, I thank Thee for Thy grace,"

REV. E. E. JENKINS (Wesleyan Methodist) agreed with Mr. Arthur that Christian holiness meant rather the basis than the stopping of growth. He

confirmed the experience of those who had attained the desired blessing, not by studious application, but through the visitation of the Holy Ghost upon their own spirit. He sincerely hoped that, as one result of this conversation, the blessing might descend upon some hearts, and induce them, whether ministers or laymen, to take a new course of life and work, for his belief was that the possession of this Divine gift would be the great bulwark against the assaults of the enemy, especially to ministers, who could then preach the doctrine from personal knowledge

The conversation was continued by MR. KING (Australia), BISHOP HOOD (African Methodist Episcopal Zion Church), the REV. J. WATSFORD (Australia), and DR. GOODMAN (Primitive Methodist), who all agreed that the enjoyment of sanctification enhanced personal usefulness in the Church. Some of the speakers had experienced considerable embarrassment from the various views which were taken of "Scriptural Holiness," and desired some clear definition of the doctrine which might enable them as ministers to preach upon the subject with confidence and acceptance. To this others replied from their own experience that they had found relief from similar embarrassment by studying the Word of God, and, with the aid of His Spirit, accepting it in faith simply as it stood.

Prayer and praise brought the session to a close,

FOURTH DAY, Saturday, September 10th.

President-REV. S. B. SOUTHERLAND, D.D., Protestant Methodist Church.

SUBJECT:

"METHODISM AND THE YOUNG."

THE

THE CONFERENCE resumed at Ten o'clock, the Devotional Services being conducted by the REV. L. S. BURKHEAD, D.D. (Methodist Episcopal Church, South).

The minutes of yesterday's proceedings were read and confirmed. The report of the Business Committee having been read, it was decided to take the several recommendations seriatim.

The first was as follows: "As to the unread portions of the papers referred by the chairman to the Business Committee for advice, the Committee advises that the whole of the papers be regarded as the property of the Conference, and be placed in the hands of the Publication Committee, to be finally dealt with by them on behalf of the Conference."

The adoption of the recommendation having been moved by the REV. E. H. DEWART, and seconded by the REV. J. WAKEFIELD,

A Delegate thought it would be better to order that the papers be printed in full.

REV. J. BOND (Secretary) said the Conference had not heard certain portions of the papers, and therefore could not judge as to whether or not those portions should be published.

REV. C. C. M'KECHNIE (Primitive Methodist Church) suggested that provision should be made for correspondence between the Publication Committee and the respective essayists, should any material alterations be thought necessary.

REV. DR. WALDEN (Methodist Episcopal Church) considered that

the portions of the addresses that had not been read before the Conference should be subject to such revision, or at least such modification, as might be deemed necessary when the size of the volume had been determined. Correspondence between the Publication Committee and the essayists and speakers would cause an embarrassing delay.

REV. DR. MCFERRIN (Methodist Episcopal Church, South) was of opinion that no committee should have authority to alter any essay or speech. The volume to be published should give a correct history of what had taken place, and no man should have the right to change his essay and write a new cne when he went home.

REV. DR. J. M. REID said the adoption of the suggestions made this morning would put some of us upon reinserting in our essays the parts that we had struck out, and would induce others who were expected to read to write new essays presenting more fully than they could have hoped to do the subjects committed to them within the space of twenty minutes. He thought the brethren who had prepared essays which they could not read, in extenso, ought to arrange the matter themselves with the Business Committee.

REV. DR. SUTHERLAND thought they should not be apprehensive that any of the essays were constructed on the scorpion principle of having the sting in the tail only, and when they had heard them with so much delight and satisfaction, they need not be so dreadfully afraid that there was something heterodox in the paragraph or two that was not read. The brethren who had to read the essays could be trusted just as well as the Publication Committee.

The resolution having been amended as follows, was agreed to: "As to the unread portions of the papers referred by the chairman to the Business Committee for advice, the committee advises that the whole of the papers be regarded as the property of the Conference, and be placed in the hands of the Publication Committee to be finally dealt with by them in behalf of the Conference; but that no alterations be made in the portions which have been read to the Conference; and if any alteration be made in the unread portions they be made with the concurrence of the writers."

The clause of the report recommending the discussion of the resolution on the Temperance question on Tuesday next was agreed to.

BISHOP WARREN announced the names of representatives selected to fill the places of absentees in delegation of the Methodist Episcopal Church.

REV. DR. GEORGE reported from the joint Executive Committee

that, in pursuance of the resolution referred to them by the Conference, they had reconsidered the rules and regulations originally framed by them, and had amended them in one or two particulars. The second regulation was altered, so that its last two sentences would read-" All questions, proposals, resolutions, communications, or other matters not included in the regular programme of exercises which may be presented to the Conference, shall be passed to the secretary, read by their titles only, and referred, without debate or motion, to the Business Committee. A period at the close of the regular programme of the second session of each day shall be set apart for reports from the Business Committee and from other committees, but the reports of the Business Committee shall at all times be privileged, and shall take precedence of any other matter which may be before the Conference." An additional rule was provided— "The first session of each day shall be closed at one o'clock by lapse of time, and the second session by resolution of the Conference."

REV. DR. WALDEN moved the adoption of the rules as amended, which was agreed to.

The Conference then proceeded to the consideration of the topic of the day.

REV. JOSEPH WOOD, M.A. (Primitive Methodist Church of Great Britain), then read an essay on The Training of Children in Christian Homes, so as to bring them to Christ, and attach them to Methodism.

We regret that the time is so limited for the discussion of a subject which is most closely related to the permanent prosperity and the universal extension of Methodism. Upon this subject, we think, more than upon any other, Methodists need educating. There are few things that we have not learned to do better than to train our youth and attach them to our churches and institutions. It cannot be said that we do not know how to mission, how to evangelise the heathen at home and abroad, and to turn adult sinners "from darkness to light, and from the power of Satan unto God." The Great Head of the Church has given us special qualifications for aggressive work, and the time has not come for us to abandon that work. There never was more of it to be done in England, to say nothing of other countries, than there is to-day; and no people have the means of doing it as well as we can, if we only will.

But have not we failed to fulfil another obligation imposed upon us? Providence has brought under our teaching and influence vast numbers of young people, and thus made us, to some extent, responsible for their salvation. Have we understood, and rightly discharged, our duty to them? Have not we allowed a very large proportion of them to go