Harbinger, Oct. 2, '65. ANNUAL MEETINGS. bers of Wesleyan church-members. The following is from a local journal : "In England are Wesleyan churchmembers 330,827, being an increase on the previous year of 1159. During the year 5557 members of society have died; 21,319 have removed to other circuits; 18,793 new members have been received into the church; and 49,463 have been admitted on trial for church membership. Upon the presentation of this statement a frank and animated conversation took place, in which the Revs. Dr. Rigg, Osborn, S. B. Hall, and others took part, and in which the state of all the departments of Methodism came under review. The result of the conversation was a deeper conviction of the adaptation of Methodism to the great purposes for which it was intended, if vigorously and prayerfully worked." How these gentlemen could thus conclude we know not. The previous Conference found that the labor of the whole denomination, during the year then ended, left a clear decrease. Now they find that the labors of 330,827 members result in an increase of 1159, or little more than one to each 300 members. Putting the two years together, it has required that throughout the denomination each 300 members labor twenty-four months to produce an average increase of one. Very curious evidence of the adaptation of Methodism ! METHODIST NEW CONNEXION. The Conference of this Connexion was held at Leeds, June, 1865: "The Rev. S. Hulme drew the attention of the Conference to the subject of Connexional extension. He thought that the connexion had not progressed as it ought to have done had they been faithful to cultivate the providential opportunities. Thirty years ago there were in Leeds district 1666 members; but now in the area then covered by the Leeds district there were only 1548 members, and in the Leeds circuit there had been a declension from 933 in 1836 to 673 in 1864. In the Shef field district there were, in 1836, 1,822 members, and after thirty years' labor only 1898 members. In Sheffield circuit there had been a decrease of 218 members, from 1282 in the former period to 1064 in the latter period. To put an end to this sui cidal mode of proceeding he proposed that a declaration be made by the Conference on this condition of things, and that it was the duty and interest of the denomination to cultivate a more aggressive spirit, and earnestly to set itself to break up new 349 1,001 1,048 Total.. 23,443 ..23,589 Thus 23,589 members have a clear increase resulting from their year's labor of 146. PRIMITIVE METHODIST CONNEXION. The Conference held this year in Hull shows that "the Primitives," not having such an array of colleges, finished preachers, and fine chapels, keep somewhat in advance as to increase. Still they are content with small blessings if the results are deemed satisfactory. The following are the statistics: 149,106, being an increase of 416 for the year. Deaths during the year, 2238. Ministers 868, local preachers 13,578, class leaders 8963. Connexional chapels 2857, rented chapels and rooms 3258. Sabbath schools 2716, scholars 215,777, teachers 38,848. The above supply ample data for comparison. If we measure ourselves by others there is abundant cause for rejoicing, and by any measure the superior adaptation and power of the apostolic order are clearly established. But we cannot feel satisfied with ourselves-the advance ought to be, and might be, tenfold what it is. It rests with the brotherhood individually to supply the remedy. While the Bridegroom tarried the virgins all slumbered and slept, and half of them did not awake till it was too late. Reader, let their fate not be yours. Awake! ye that sleep, and arise from the dead, and Christ shall give you light. among the first churches some had to be thus addressed, and in these days the love of many is poor cold stuff and worldliness takes the place of godliness. Return to primitive Christianity Even embraces more than the restoration of ordinances. Who will go in for a complete restoration of its self-denying spirit? Who will give himself up for life to make in every respect eternal things supreme? Harbinger, Oct. 2, '65. quires that the first business meeting be commenced at two o'clock on the Tuesday instead of at seven, as heretofore, leaving the evening for preaching, This first afternoon sitting we would protract till seven o'clock, if necessary, but at least all letters, schedules, and reports, including those of the committee and evangelists and the treasurer's balance-sheet, should be read, so that the whole of the data presented by the documents may be thought over before action is taken thereupon in the morning. In addition to the foregoing, we recommend the appointment of a small committee to report early the next day a summary of statistical information contained in letters and schedules, showing the totals of all the items, in contrast with the like totals of former years, &c., that the actual work and results of the year may be clearly before the meeting during its various deliberations. There are other matters, but they must remain for consideration by those who are spared to meet in August, 1866, but the above line of proceeding, other things being equal, would certainly largely increase the value of our Annual Meeting. Churches and Annual Meetings cannot, by deliberations and resolutions, meet the requirement. It rests with each to respond for himself. Still pe riodical gatherings, by wise deliberation, may do something, and an Annual Meeting should put forth a highly beneficial influence. It is, therefore, most desirable that the brief time we are together be not only well spent, but that it be occupied in the best possible manner. So far as we have the opinion of brethren who attended the last assembly, dissatisfaction is expressed without exception and the conviction is that the conference fell far below any one held in the previous ten years. Business went on most tardily during the early sittings, and left an amount for the concluding day which could not by any possibility have justice done to it. Then, as if to atone for past delay, the last hour or so was characterised by disagreeable and even painful haste. Several of the concluding items were just squeezed in and important inquiries and deliberations, called for by the condition of the churches and the demands of the world, could not be even hinted. Much necessary and useful business was done, but beyond receiving reports from churches, committee, and three or four evangelists, appointing committee for ensuing year, and recommending fields of labor to said evangelists, there is certainly need for deep, The returns relating to Sunday grave, and prayerful deliberation upon Schools, year after year, have not met the wants and demands of the churches with attention, so as to bring the suband the world, and it would be passing ject under consideration. Churches, strange if such deliberations were not 28 in number, give information as to to result in throwing light upon the scholars and teachers, showing a total same and in instigating useful action. of 1444 children and 241 teachers, But for this there was no place in the which, strange to say, is a reduction recent gathering, and many went home upon the former year of one in the disappointed and sad. Not a word of number of teachers and also of 111 this would be here said were it not for children. Some of the churches cannot the conviction that saying it is de- at present enter upon Sunday school manded in order to more profitable operations, but, surely, more than the arrangement at the next meeting. It number intimated might do something has also been felt that more preaching in that way, if only to the extent of two time is needed, that greater efforts or three small classes in each church may be put forth for the advantage of It is thought that several questions rethe neighbourhood. This will be lating to the management of Sunday partly met by the resolution which re-schools are unsettled in the minds of We were made glad by letters from Australia, New Zealand, and Jamaica, and the statistical information from the colonies is a new feature in our Annual Report, but the absence of any return from Melbourne (where a year of labor by H. S. Earl has resulted in a large increase) leaves us unable to form an estimate of Australian results. Will the Melbourne church remember not to fail in this particular next year? Harbinger, Oct. 2, '65. WORLDLY CONFORMITY. many, and that on that account the work does not progress as it might. We propose to hold, in Birmingham, a conference upon Sunday Juvenile Instruction, to which brethren sufficiently near can come, and to which others can forward letters and short 351 essays, the salient points of which, with the conclusions of the conference, shall be reported in the Harbinger, for the benefit of those not able to be present. The devil's ministers are very busy with the children. Let Christ's servants do for them what they can. OPEN COUNCIL. WORLDLY CONFORMITY, DANCING, &c. MY DEAR ROXBURGHER (sister or brother, as it may be,)-0 that I had the wings of a dove, that I might fly to Edinburgh and find the beloved Roxburgher. But not having these appliances, and being prevented by home demands from taking to rail and car, I must, in this poor way, make known my gratitude on account of the service you have rendered to myself and others. You will understand me when I say that for years I have been a most uncomfortable Christian, haunted, in fact, by an in-dwelling protest against worldly conformity, which I could neither wholly yield to nor get rid of-a kind of body of death which I carried about with me. Of course I understood (because everybody does, excepting a few queer Quakers) that it was right and proper to conform to the world in all its good practices and useful changes. My conscience never once urged me to peculiar food and raiment merely for the sake of being singular. I was not tempted to seek a dwelling house unlike all others, nor had I any idea that by eschewing forks and knives in favor of the more primitive fingers I would obtain the approbation of God. No! None of these things troubled me. But somehow I got the notion (perhaps from my mother, who was somewhat of a Puritan) that the apostolic injunction, "Be ye not conformed to this world," was intended to prohibit conformity to those of the world's customs and fashions which are useless, costly, bordering upon, and at times really injuri ous, and which we often adopt, not because we like them, but to avoid singularity, and to escape being looked upon as peculiar or denounced as crusty utilitarians. That you may understand me, I name an instance or two. A few years ago, the leaders of taste and fashion set the world of womankind in a rage after petite bonnets. The " charming thing" which the milliner urged upon my attention just covered the back of the head, and required to be held on by a pin seven inches long, run through the bonnet and back hair. Of course I, as a Christian, did not think of going to the extreme of fashion by taking the smallest I could find, but neither did I feel able to continue the useful and comfortable shape which till then I had worn. 1 felt that bonnets a la mode were ugly, frightful, useless, and, by leaving the head without the protection to which it had been accustomed, really dangerous. My misguided conscience was busy about worldly conformity-pleading that I ought not to sacrifice utility and good sense to the world's foolery, by making myself a block to be dressed at the dictation of milliners and fashion mongers. But, then, as this style continued season after season, till mistresss and maid, countess and mill-girl, had bonnets skewered on, or hanging at the back of the neck like hoods, and until an ordinary bonnet could not be seen in street or shop, what could I do? Conform I must, so I took to the largest of the little things in vogue, felt that I had adopted a frightful head-gear, and went about in fear of cold from unaccustomed exposure; and now, Dame Fashion having been pleased to return to bonnets which cover the head, I would not, neither would any one of my friends be seen, on any account, for a single day, in what we then deemed ourselves compelled to appear. This process is being constantly repeated. One time the extravagance is in the headdress, another it controls the skirts; now it brings into bondage this part of the attire, then that, and we conform whether we like the change or not, because the world will have it so. In thus conforming I have suffered a little martyrdom; because, as I have said, such conformity seemed to me prohibited by the Apostle, and I could not comply with the dictates of my conscience. The spirit, indeed, was willing, but the flesh was weak. Now, many thanks to our beloved Roxburgher, I understand that "Be ye not conformed to this world" means, don't commit murder; and put away anger, wrath, and malice; blasphemy and lying-none of which things I am inclined to; and that these little yieldings to the world's customs when on is, 352 NO HARM IN DANCING. as it were, compelled to comply, have nothing to do with the subject, and are in no way denounced by the word of God. I do rejoice to find that Christianity is far more adapted to the wants and requirements of human nature than I before supposed, and for this discovery I am indebted to the things new and old which Roxburgher has brought out of the divine treasury. Dancing, too, has been some trouble to me. I confess I like a dance-not that I approve of keeping it up after midnight, nor do I admire the exposure to night air and curious eyes of so much of the person as is common in many parties, the moral status of which is unquestionable. But, then, one must conform a little to custom, especially now we understand that worldly conformity lies solely in the immoral region beyond. Neither can we always terminate the party when the hour-hand points to twelve. Still, these things being moderated, as far as may be, I shall in future have no scruples, as Roxburgher assures us that Scripture does not decide against dancing, and the act itself is certainly not sinful. I now wonder I ever thought otherwise, seeing that it cannot be a sin to move one's feet (what were they given for ?), and dancing is only moving them gracefully instead of awk wardly a kind of divine style of walking. Only one thing in your excellent article I quarrel with. That is, the notion that the elders are to determine whether dancing shall be permitted. Of course I like not to set my poor judgment in opposition to the excellent wisdom of my dear friend, Roxburgher, but yet I cannot see that elders have any discretion in the case. If Scripture does not decide against dancing, and it is not sin, what right have Harbinger, Oct. 2, '65. they to forbid it? They may advise, but there it ends, as advice on topics outside the divine law may be accepted or not, and there is no right to enforce it. Then there would be considerable difficulty. In Edinburgh the elders might permit us to dance, while in London, under similar circumstances, the more grave eldership might promptly forbid it. The thing must be right or wrong in itself, and this being the case, the discretion of the elders is out of the question. But, anyhow, after the lucid explanations of Roxburgher, I rejoice in my new-found liberty. I can now wear bonnets of any shape, skirts of any length, hoops of any size, without regard to utility, economy, or my own liking and convenience-that is, so far as I feel necessary to save me from singularity; and I can dance or not dance, in the parlor or in the social party, knowing that worldly conformity only applies to a sphere to which these things do not belong. My dear Roxburgher, do send me your carte de visite and the measure of your feet. Send the carte that I may look upon the features of one to whom I am so much indebted, and the measure that I may testify my gratitude in working you a pair of slippers. I do not think of a more appropriate present in acknowledgment of service in the dancing department. I give not my full name and address, for obvious reasons, but, as I know the editor will not insert letters unaccoinpanied by the name and residence of the writer, he must be entrusted with my whereabouts, and will, no doubt, oblige by forwarding the above so soon as you place them in his possession. Believe me yours, with much gratitude, JANET. NO HARM IN DANCING. (From Lurd's" Quarterly.") THERE is, then, no harm in dancing, and of course no harm in any Christian's dancing. Now suppose that those who urge this plea should, on going into that intoxicating and bewildering place called the ball-room, see Bro. Campbell, Bro. John Smith, Bro. Rogers, with other like aged and venerable men in Christ, actually engaged in a waltz, hugging other men's wives round over the floor. Could any other than a feeling of profound disgust seize them? But why? There is no harm in dancing! Yet we should feel not merely shocked at the incongruity of such a sight, but positively amazed. But how is this? These are, of all men, the ones whom dancing is least likely to corrupt; yet our feelings utterly refuse to be reconciled to their act. Surely this plea of no harm in it cannot be sound. Let those who urge it first show that there is no harm in dancing before they ask us to acquiesce. Let them either show where it has the sanction of Christ or the apostles, or was practised in some primitive church; or else let them for ever cease to urge this plea, and abandon the practice. If they will not do this, then let them go out of the church of God into the world where they properly belong. The church never parts from aught but trouble when it parts from such members. If they can be reclaimed and saved by all just means let this be done; but the church should make no compromise, not for one day, with dancing. Let its action be kind but firm Harbinger, Oct. 2, '65. THRONE OF DAVID. and terribly prompt. This alone will save. Of all the unsanctioned acts a church has to deal with, none demands prompter treatment than dancing. It is one of those specious and insidious evils which must be cured in its very inception, or it is never cured. Tolerate it, and by and by those who advocate it will claim the right by prescription to engage in it. Remonstrance is vain then. Churches should lift a unanimous voice against it, and proceed to rid themselves of it with an energy and a promptitude which would leave not a vestige of it in Zion. Let the world know, but especially let professors know, that it must be completely and for ever abandoned. A stand like this once taken and maintained with dignity and firmness, and the evil is soon cured. No greater curse can befall the church of Christ than to popularize it by tolerating within it this and like dangerous practices. By so doing I grant we may increase its members of a certain kind, but its piety and purity we should reduce to a low, very low grade. The church gains nothing by strewing the path that leads into it with flowers, and providing downy beds for those who dwell within it. Self-denial, labor, and a mortification of the flesh, are its glory and the pledge of its success. Let men know that the condition on which they can enter the church is that they part from all that pampers carnality and promotes pride, and you immeasurably increase its attractiveness. When sin gives exquisite pain and the soul sighs for the rest and the life which are in Christ Jesus, dancing is detested and shunned. The heart that delights in it and advocates it has never communed long with itself over 353 its corruptions and deep wants. Christianity is designed to make men new creatures. The old life with its reveries, its fun, its high bursts of fleshly glee, its show and worldly usages, is exchanged for one in which pleasure is drawn from conformity to the will of Him who wept and sorrowed, but never danced, and from cultivating the most affectionate and tender regard for the feelings of such of God's children as weep over even the most trivial innovation, and from mingling in scenes which fill us with grief, steep us in sympathy, and start within us the holiest resolutions our natures can give birth to. This is the school in which Christians should aim to fit themselves for heaven, and not the ball-room. I never knew a dancing Christian on his dying bed to send for a dancer to comfort him, nor a fiddle called for in the chamber where death completes his work. Let no Christian think that he can scandalize the church of God with the evils of which we are speaking and stand approved in the judg ment day. He sports with criminal carelessness with his future destiny who so thinks. Here such a party may escape. The want of strictness in churches, and the shuffling indifference of overseers, may give him little pain; but the day of reckon ing hastens on. The churches of Christ in the whole land owe it to themselves, and to the high and just ground they have taken, to guard with sleepless vigilance against even the semblance of an innovation on the practice and usage of the apostolic churches. Apostacies begin with things that "have no harm in them," and end in ruin. At first they creep, but in the end stride continents at a single step. Finally we say watch, beware! JESUS AND THE THRONE OF DAVID. LITTLE did I think that my page of writing in the B. M. H. of June, 1864, would call into activity, for over twelve months, the pens of several who deny that our Lord now sits on David's throne. Supposing that a month or two would see the end of their demonstration I deferred my reply, intend. ing upon the completion of their journey to walk over the ground and tread out their footprints. But were I to spend a year in sifting their mountain of words not more than a handful of material worth handling would reward the labor, and that can be got at by the shorter process of returning to the propositions of my former article and by such enlargement of the remarks thereupon as the strictures of our friends call for. I intimated That "the throne of David" and its occupancy by Jesus are not to be looked at in the most literal sense. The throne of David was the particular state chair, in which David sat, and even Solomon did not occupy that throne, but erected for himself one of ivory. After David had been gathered to his fathers the future of Israel is marked out by Ezekiel, by Jeremiah, and by Hosea, and the distinguishing feature of that future is, that the throne shall be occupied by David himself. "David, my servant, shall be king over them"-"My servant, David, shall be their prince for ever"--"They shall serve the Lord their God and David their king, whom I will raise up unto them." Now, if our friends will have an earthly throne, a literal Jerusalem, and the bodily presence of the king in that city, and upon that throne, then I demand that David himself shall be its occupant, and that the restored |