The Pulpit.

New Zealand Mail, Issue 227, 22 January 1876, Page 17

The Pulpit.

CONFERENCE SOIREE.

The soii’ee in connection with the Wesleyan Conference was held on Tuesday evening, and proved quite as successful as was anticipated by the most sanguine. Tea was provided in the schoolroom fi-onting Dixon-street, the following ladies presiding over the tables: — Mesdames Morley, Walters, Moxham, Shannon, Tustin, Bannister, Bennett, J. Dixon, and Williams, Misses Hellier, Moxham, Bannister, and Rigley. The refreshments were sumptuous, and were done full justice to by those present, numbering about 350. The proceeds of the soiree and collection amounted to £22 3s. 8d.

After tea an adjournment to the church took place, there being a platform raised therein opposite the pulpit, from which the different speakers addressed the congregation. The Rev. Mr. Reid, President of the Conference, occupied the chair, and opened the proceedings by giving out the 633rd hymn, after which prayer was offered by the Rev. Mr. Rigg, of Dunedin. The Chairman then introduced the first speaker, The Rev. Mr. Buddle, who said he had certainly expected to hear a speech from the Chairman before being called upon to address the meeting ; but he was happy to be once more upon the platform in that house, where he had enjoyed many a blessed season, many a happy time in the pulpit behind him. He scarcely expected to have so happy a time, as the subject concerning Conference matters might reasonably be considered dry. He scarcely knew where to begin. On thinking over the subject it had presented to his mind different ideas. He first thought of the men he had met at the first Australasian Conference ever held, some twenty years ago. (The speaker pronounced the names of those to whom he referred). When he thought of those men he felt in his own heart a sense of his own personal responsibility to God, and speaking after the language of his Lord and Master, he must work the works of them that sent him while it was day, for the night cometh when no man can work. The next thought that suggested itself to him was the progress made by Methodism in these colonies, and in connection with this Conference, of which he had to speak. That one Conference to which he had referred had now become four. They had at that time 116 ministers, while at this day they had 377 ministers. There were then church members numbering 7190; to-day they numbered 26,267. (Applause.) That was colonial members; but they had in addition to this English members in connection with the colonial churches. They had on the mission stations at that time 12,717 church members, while to-day they numbered 33,863. The total members. English and Colonial, at the first Confereixce was 19,897; and at this day, 60,130. There were then in attendance on their ministry in the colonies 50,000 hearers. They numbered now in connection with the various churches 190,000 hearers. They had at that time on the mission stations nearly 30,000 general hearers of the word of God; they now numbered 148,000. In their Sunday schools then there were 13,437 scholars in colonial schools ; they numbered in those schools to-day 75,298. On the mission stations at that time they had 12,000 Sabbath-school scholars. To-day they numbered 58,543, making a total at this present time of 133,000 scholars in connection with their Sabbath schools. They rejoiced in the prosperity of other churches, and they thanked God for the great wave of blessing that has been rolling over many places on the earth —over England, Ireland, Scotland, and America, and many places in the colonies. They were sometimes told that the pulpit was losing, or had lost its power; but he did not believe the world was ever more ready to hear the old, old story than it was at this day, God forbid that they should cherish anything but friendly feeling towards the sister churches in this country, but they rejoiced that

old monopolies were being broken down. Time was when many subjects connected with their evangelistic preaching were peculiar in the Methodist Church. They had the doctrine of direct evidence of the Spirit almost exclusively in their own pulpits, but he rejoiced to know that such was not the case now. They had, too, at that time, the monopoly of the doctrine of full salvation and entire sanctification or enjoyment of the perfect life of God. But they rejoiced to know that to-day other churches had received the light of the Gospel in this direction, and were as much in earnest after the enjoyment of the higher Christian life, and were as zealous as the Methodists had ever been. He then proceeded to speak of the progress made by the church. One hundred and thirty-five years ago, it was but a tiny plant. Its enemies had tried to root it out, but in vain; and he was proud to say that there never was a time when their agencies were more numerous or influential than now; when the ministry of their church was more powerful and intelligent; when the teachers in their Sabbath schools were more efficient; or when the financial schemes connected with their churches were more liberal or extensive than they were now. And there never was a time when Methodism occupied such a position in the old country as it did to-day. Not many years ago it was ignored and sneered at. Now it commanded the attention of the leading joui'nals of the old country, who were glad on all occasions to report its work, and to make notes of its progress. Now its great founder, John Wesley, was so much respected that he was claimed as a member by other churches, and was to have a monument erected to his memory among other celebrities of Westminster Abbey. In alluding to the opinions expressed by some that the work of the Methodist was finished, he alluded to the great works already in hand in England, and of the work in abundance which was waiting for them in numerous other directions. He was gratified to see the movement being made at the present time towards the uniting of the different branches of the church, and he should be happy to see the Primitive Methodist, the Free United Church, and any other portion of the Methodist family in New Zealand, united and made one, when he felt sure that they would become a greater power for good, and be more likely to accomplish the great work that lay before them. The rev. gentlemaxx then alluded to several matters discussed at the last Australasian Conference held in Melbourne. It was generally agreed that the time had comewhen laymen should be represented in the Conference. Another step in advance was resolving to hold the Conference with open doors. In conclusion, the rev. gentleman referred to the system of class meetings prevailing in the church, and hoped that the day was not far distant when class meetings woxdd beesteemed and valued by all churches. Anthem by the choir. The Rev. Mr. Fitchet [Fitchett] delivered a short but eloquent address on the subject of revivalism, and dwelt upon the influence exercised by the American revivalists, Messrs. Moody and Sankey, and with regard to the general movement said the secret of the success which had attended the movement generally was the concentration and intensification of power. In referring to a leading article which appeared in the New Zealand Times last week,, lie said he could not agree with the writer in his statement that the work of Messrs. Moody and Sankey was a Divine protest against modern church methods. Much as he (the speaker) might feel inclined to agree with editors in general, he could not agree with the Editor of the Times on this point. Supposing he (Mr. Fitchett) were gatheringfruit from a tree, he might by ordinary methods get those on the lower branches; but if he desired to possess himself of those higher up he found he could not reach them without putting forth some special effort to do so, such as procuring a ladder; and because in a small degree he had made an extraoi’dinary effort to reach the higher branches, had any one a right to tell him that this was a reproach upon the ordinary efforts he had made before. He continued to illustrate his meaning by putting another case, and concluded by saying that it was their object to bring men unto Christ by the force of extraordinary power, such as that exerted by the revivalists. The choir sang one of Moody and Sankey’s hymns. The Rev. Mr. Buller, ex-President, then addressed the congregation on the subject of missionary circuits and district Evangelists, and referred to the want of spiritual instruction in many places in this country, instancing Whangarei and Mangapai, where Evangelists would be cordially welcomed. The only way to get at these places was by sollowing [sic] out the principle of evangelisation which had been tried with so much success in the backwoods of America. But in order to provide ministry for these districts they wanted the men and the means. The first item they expected would be provided in answer to their prayers; but the second would have to be provided by the people, and there was wealth enough in the Methodist Church for all this. Anthem by the choir.

The Rev. Mr. Isett [Isitt] then addressed the meeting on South Sea Missions, basing his remarks upon the experience he had gained in the Fijis. He said he had always recognised that as a mission station, but he could not feel this in New Zealand, where associations so much resembled the associations at home. The comparison was striking. The whole of the Islands did not take up a larger area than one-seventh of the North Island of New Zealand, yet there were 150,000 people all crying out for the Gospel to be brought to them. He was glad to say the mission work was carried on vigorously. True it was that there were only some ten missionaries there, yet so much had been done that, every Sunday, teachers, catechists, &c., to the number of 1000, went out spreading forth the influence of the Gospel; and although some of the greatest atrocities every perpetrated on the earth had been committed there, yet some of the greatest Christian triumphs

ever achieved in the world had been wrought out in these (Fiji) islands. The conversion of Thakombau was mentioned as an instance, as well as of several leading natives. On the whole, the natives were not so bad as the Europeans. In trade and commerce, the natives were taught rascality by the unprincipled Europeans who had found their way to the islands, and who were the worst enemies the missionaries had to contend against. He spoke at length of the evils of the labor traffic, and the encouragement given to it by the Government, which scrambled into office, and hoodwinked King Thakombau in the last days of his reign. It was from these men, against whose injustice the missionaries protested, that the greatest opposition was met with. However, Sir Arthur Gordon, the present Governor, was a great friend of the mission. He said this not merely because of his public gift of £50, but by many little actions of everyday life, by the interest he took in the work of the missionaries, and by his friendship to the missionaries, he showed that he really was in earnest in aiding the mission. He had even endeavored to put upon the chairman of the district the very highest honor that could be conferred upon a colonist. However, of this he must not speak, but he could say in general terms that the present Governor had hearty sympathies with the Wesleyan Mission, and he (Mr. Isitt) was rejoiced to give this testimony concerning the noble conduct of Sir Arthur Gordon.

The President spoke of the Maori Mission. He said of course it could not be compared with the vast work going on in the Fijis, but yet it was a most interesting mission to New Zealand people. Ministers had been blamed for failing to tell the people how it was getting on—people had even told him that they knew absolutely nothing about the Maori work doing in the North Island; therefore, he had looked up some facts and figures that would show the position in which the mission actually stood. First he would remark — some might know it and some might be in ignorance of it — three European missionaries were employed in the colony. One of these had a district containing a population of about 2000, another had a district containing an equal number, and the third man’s district had a population of about 700. The first district was named Hokianga, the second embraced Raglan and other places on the West Coast of the North Island, and the third was Kaipara. In addition to these there were five native ministers -- five converted Maoris who were employed in preaching Jesus Christ to their countrymen — three of these were in Auckland, one at Kaipara, and one on the West Coast, and all were doing good work. For the maintenance of these, as well as of several native teachers paid at the rate of £5 to £10 per annum, the Wesleyans of New Zealand were responsible. There were now about 3000 Maori worshippers—392 members. It must be admitted that the mission presented a very gloomy aspect, but still it presented a much brighter appearance than it did ten years ago, and prospects were improving. (Applause.) The cost of the mission for the year had been £646 2s.; but of this £585 had been derived from the income from Maori properties, leaving a very small balance to be raised by collection on Maori Mission account. He wished to draw attention to the desirableness of this work being better supported. That evening they had had eloquent addresses, and excellent principles had been laid down, but to him had fallen the work of supplying the application, and he should do so by recommending the Maori Mission to their notice. In other colonies the Maori Mission was talked of as a serious responsibility on the New Zealand Wesleyans, and therefore they could not be expected to do much for Fiji and the South Seas, but when they came to examine figures, it would be found that the very small sum of £62 was all that was directly contributed for the Maori Mission. He had an object for dwelling on this. He believed that what he had advanced the other evening had been scarcely well received. He was scarcely understood. It was proposed to devote part of the funds derived from Maori properties to the maintenance of an educational institution for the Maoris, to be organised immediately, at which native preachers and native teachers would be taught and trained. To achieve this it was necessary that a sum of £420 per annum should be raised, independent of the revenue from Maori properties. He concluded his address by an earnest appeal to the benevolent and largehearted men of New Zealand to come forward and assist in the work.

The Rev. Mr. Kirk proposed a vote of thanks to the ladies who provided the tea, the choir for its services, and the clergymen addressing the meeting. The Rev. Mr. Crump seconded. Carried by acclamation.

Proceedings were closed about ten o'clock by the Doxology being sung and the Benediction pronounced.

WESLEYAN CONFERENCE SERVICES. President’s official sermon. On Wednesday the President of the Wesleyan Conference (the Rev. Mr. Reid) delivered his official sermon. There was a fair attendance, and the usual devotional exercises having been gone through, the rev. gentlemen selected for his text 1 Thes. v. 2, “Wherefore, comfort yourselves together, and edify one another, even as also ye do.” It was (said the preacher) thought that change and progress were the special characteristics of the present age; but it was not at all improbable that the several generations of our ancestors held similar opinions with respect to the age in which they lived. There was no lack of evidence in the annals of the past of that, and that the rate of modern progress and tendency for change should be considered to be largely in excess of that of any preceding generation, need not perhaps excite any surprise, and it might be admitted to be true. There was a passion for novelty, and this passion was not satisfied with entering the material world: it also invaded

the spiritual domain. It attempted to alter creeds, to adopt ritual, in order that religion might advance, as they said, with the times, and really there was nothing for the church to be afraid of in this respect. If the creed were from God, its divinity would be more apparent as it emerged unscathed from the terrible ordeal modern times called upon it to undergo; and if the ritual were the most proper one it would not be affected by the trial, but would commend itself to men's judgment, who having brought it to the test of experience were satisfied of the validity of its claim. What the church had to do was not to be afraid because it was subjected to criticism, but only to see that the tests applied were reliable and complete, and the results were carefully ascertained. The only fear was of superficial critics, and all the church should desire — should insist upon — was that all the facts of the case should be stated, in order that a satisfactory conclusion should be arrived at on the merits of the question at issue. What the church had to complain of was that sometimes rationalists were not sufficiently rational — that some of their methods were unscientific. Suppose that men preferred to interrogate dead matter on points upon which dead matter knows nothing, save that it is as it is — suppose that men prefer this response, if it be a response at all, to the response given by men created in the image of God — suppose they interrogate matter as to events which occurred thousands of years ago, and accept the dictum of matter in preference to the dictum of men created to speak and publish the truth; — if these things were done the church said it was unfair, unscientific, and unworthy of men who claim to be animated by a desire to teach their fellow men. It was an unreasonable mode of procedure. After dwelling upon the point, the preacher said Christians must guard against talking in the same way, and receive results of inquiry only after the fullest tests had been applied. The question he proposed to discuss that night was “The Abolition of Methodist class-meetings as a test of church membership.” The abolition had been proposed in high quarters; and it had been debated and discussed, and would be debated and discussed in the future, possibly at the Conference now sitting. First he would ask, “Would abolition of class-meetings be promotive of the spirituality of the church?” Second, “Would abolition of the Methodist class-meetings, as a test of church membership, be in harmony with the true progressive spirit of the age?” His reply would be a distinct negative on both issues, and he would endeavor to prove his case. First, he asserted that on the authority of a description given by John Wesley himself, that the Methodist Society was nothing more than a company of men drawn together by the desire to help one another to work out salvation. For the convenience of members, the society was divided into smaller associations called classes. Originally, they were members of the Anglican and other churches, but ultimately they were disassociated from these churches, and had to provide for themselves, preaching services, sacraments, and the other ordinances for which they had been accustomed to look to the churches. However, the class meeting was kept to as a fundamental condition of membership ; this condition it was now sought to modify by making the terms of membership analogous to those required in the Anglican Church, and leaving attendance at class meetings a kind of supplementary qualification. At present members “ must” meet ; the advocates of the new system desired to substitute “may” for “must.” In other words, they wished people to be allowed to do as they thought best. But Christianity required men to do their duty whether they liked it or not. Christianity did not ask people to do what they like ; it told them what it was their duty to do. Then was it a Christian’s duty to help one another to work out salvation; if so, then the Christian Church said every man must do it. If they refused to do their duty they lost status in the Church. If they neglected to attend the public ordinances of religion, if they declined to bring their children to baptism, they lost status, and so it must be if they would not attend class. He defined class meetings as meaning “fellowship of Christians,” and declared emphatically that attendance on class was enjoined by Scripture just as much as attending public worship, referring to the fact that the converts of St. Peter after Pentecost continued “stedfastly in the apostles doctrine and fellowship, and in breaking of bread and in prayers.” Just as a man without wife or children or brethren, was a kind of social iceberg, so were individual Christians if united by no bond of fellowship. The principle of class meeting was the introduction into the church of family feeling, and for this fellowship there was better scripture warrant than there was for preaching. Supposing two disputants were to undertake to argue the question as between preaching and class, the Bible being accepted as the sole referee, he had no hesitation in saying that, supposing each man to be of equal ability, he who took the side of Methodist class meetings would be the victor. True it was, “class meeting” was never mentioned in the Bible, but neither were Sunday Schools, Bible Societies, and other valuable institutions. If it came to argument on Bible authority, all these as well as preaching would go ; but the class-meeting would remain unassailable. With regard to the second inquiry, he said the spirit of the age was not always the most correct thing to go by; but in this case they need not be afraid to face the spirit of the age. If there was, as they were sometimes told, a good deal of the world in the church, there was on the other hand a good deal of the church in the world. The numerous charitable and philanthropic institutions of the day were the result of Christian influence, and these institutions in their turn demonstrated the value of unity and fellowship. In every department of life a spirit of unity and co-operation was visible — in every endeavor to benefit the condition of the masses, in politics, in education, or philanthropy, the value of fellowship and co-opera.

tion was appreciated. The world was beginning to appreciate what some in the church desired to depreciate. The movements in America for the promotion of holiness, the efforts of the Anglican Church in England and other gatherings, were but large class meetings. All the progress in morals and religion since 1800 were due to the influence of the spirit of fellowship abroad in the latter part of the eighteenth century, and it would not be difficult to trace the effect to the cause. Then it was indeed strange to him to see that just as the world accepts the proof that fellowship is the secret of success, Methodists should begin to under estimate it. He concluded this portion of his address by a powerful exhortation to all who heard to endeavour to preserve intact the class meeting. The Cross was not so very heavy. True, they might, by dropping the class, gain men of intelligence, large heartedness, and so on, but in the days of old, in which the intelligence and large heartedness of the nineteenth century was not supposed to have existed, men were not afraid to proclaim the Saviour’s name while faggots were being collected and chains forged, and why should men of intelligence now have a delicacy in attending class. He was ashamed of such a proposition, and regretted it had found favor in the church. He would judge no man, but fearlessly exhorted all to hold by attendance at class being retained a test of church membership, for he felt convinced that if it were done away with, such a step would be at once the cause and the effect of spiritual torpor amongst them, and would soon place the church low down in list of agencies for improving the world. Class meetings were the greatest safeguards against priestly tyranny ; the class was the palladium of Christian liberty; every man was his own priest. He advocated minor reforms in the mode of conducting class, and recommended a reduction in the number of week night services. It was too much to expect a man to leave his home three or four nights in the week. He would be for ever leaving home to be a better husband and better father, yet the wife and children never saw anything of his goodness. To all practical purposes the wife had no husband, the children no father, if he were away from home. To grind out a certain amount of religious exercise out of every man should not be the sole object. The direction, “the Sabbath was made for man, and not man for the Sabbath,” covered all this ground. WESLEYAN METHODIST CONFERENCE. The third annual conference of the New Zealand Branch of the Australasian Wesleyan Methodist Church was formally opened at 6.30 p.m. on Thursday, in the Manners-street Chapel. The Rev. Thomas Buddie, ex-Presi-dent, commenced the proceedings by calling upon the assembled ministers to sing the 492nd Hymn, after which the Rev. Alexander Reid, secretary, read I. Peter, v., and the Rev. Messrs. Kirk and Buddle offered prayer. In consequence of the non-arrival of the Rev. James Buller, president of the conference, and numerous other ministers whose attendance was expected, it was then resolved to adjourn till 6.30 p.m. on Friday. The doors of the Church were afterwards thrown open for public worship, and the Rev. John Crump, of the Thames, preached an excellent and impressive sermon on Ephesians, v., 27. Public worship was again held at 6 a.m. on Friday, when the Rev. Joseph H. Simmonds, of Rangitikei, delivered a very thoughtful discourse on Matthew vii., 12.

The first meeting of the Wesleyan Conference for the session of 1876 was held on Friday in the Wesleyan Church, Manners-street, the public being admitted. The attendance was not small, despite the unfavorable weather. The Rev. James Buller (President) opened the proceedings by calling over the names of the brethren, in order that those who were present might take their seats on the benches set apart for members of the Conference. After this, the Rev. Mr. Reid read a chapter from the Scriptures, and the Rev. Mr. Kirk offered up a prayer. The Rev. James Buller then rose, and said it gave him great pleasure to be present at this their third annual Conference in New Zealand. That they had all been spared throughout another year was a cause for great thankfulness, and he felt extremely grateful for that since they had elected him to the high office of President, he had been spared from experiencing any heavy cares. Their General Conference, meanwhile, had held its first session in the city of Melbourne, at which all of their representatives were present, and they knew from the published minutes what amount of business had been transacted there. One of the most important matters that came under the consideration of the Supreme Conference was that of the adoption of a plan for the representation of the laity in all conferences, and it was to be regretted that that plan could not be put into effect now, because the consent of the British Conference had yet to be obtained. During the year they had received the gracious assurance of a tendency to revivalism in another land, and that influence had in some manner reached even unto them in New Zealand, and he hoped that they would witness still greater achievements. If he might speak of himself he would say that he was very grateful for the fair measure of health and happiness with which a merciful God had blessed him during his official year, though he felt occasionally evidences of failing power. Through the prayers of his brethren he had by God’s mercy been carefully preserved, and he could say with thankfulness that he never loved his brethren more than he did now. He had never appreciated more "the special advantages with which they were blessed, and had never rejoiced more in the success of any Christian efforts than he did now. From the experience of age he looked back upon the past with mingled feelings of pleasure and hope. In the year 1836 he landed and commenced his work in this country. Few were

now left who were then dwellers in the land. Many of them were embalmed in his affections, and their memory was blessed. What changes had he seen since that time! How far was it from his fondest dreams in those days that he should ever be present at a conference of members of the Church, in New Zealand; and most of all, how little did he then dream that he should : be their president. He dare not trust himself to dwell upon the vivid remembrances of by-gone days, and yet there was one subject which he did not like to forego. In the summer of 1839 he was requested by his brethren to undertake a journey to Port Nicholson, which was then the name of this harbor, in order to establish a new mission for the instruction of the Maoris of the place, who were at that time very numerous. He came from Hokianga, which was then a matter of six weeks’ journey, there being in those days no railways, coach, or horse roads. He remembered well the incidents of that journey. Everywhere the Maoris were building churches, learning to read, and eager for religious instruction. Arriving in Wellington, he pitched his calico tent within Te Aro Pa — if not on the very spot on which he now stood, it was somewhere very near it. There was only one man residing there then, and he lived in a primitive hut, and whilst he (the speaker) was soldiering here in the service of God, the first batch of immigrants arrived in the harbor in the ship Aurora, under command of Captain Heald, now connected with the survey department in Auckland, and he was received by the captain in a most gentlemanly and friendly manner. He went on board the ship, and there preached the first English sermon ever delivered on the Wellington waters, and to over 500 souls. Isot long after this he returned to the North, and there had the honor of being introduced to the first Governor of New Zealand at the Bay of Islands. Soon after this another band of missionaries came to strengthen.our hands from the old country, and from the time of their arrival few of our brethren had come to this colony whom he had not had the pleasure of welcoming to their work. It was his lot to return to Wellington in 1855, very soon after which the second great earthquake was experienced. From that time until he was removed, native wars prevailed at Te Aro, the Hutt, Porirua, and elsewhere ; but peace was eventually established, and the missionaries were enabled to labor with profit. Could he call around him all his brethren, he should recognise some in whose ordination he had been privileged to take part; and he might say that the little one had become a thousand and the small one a great nation, but he might as truly say that the harvest still was great, but the laborers few. He expected to have the privilege of being present at the next British Conference in Nottingham ; and he should be glad if they invested him with the power to secure for them the services of suitable and able young men, since he knew it was their opinion that this was the great want under which they labored at the present time. From the beginning of his ministry he did not remember any district meeting or any Conference meeting in this country from which he had the misfortune to be absent ; and it wa with peculiar regret and tender feeling that he had to say this would be, at least for a consideable period, the last opportunity of the kind he should enjoy. He was happy to think, however, that he should carry with him their confidence, and enjoy the benefit of their prayers ; and he hoped he should live in their affections, as he could assure them they would live in his. Whether he ever came to see them again, or was otherwise called, he trusted in their working together for the faith of the gospel, which to their adversaries would be a token of perdition, but to them of salvation. Having said the few words he had thought it his duty to address to them, he would not trespass longer on their time or attention, but would call upon them to elect by ballot that one among them who should be his successor

in office. The members were provided with slips of paper, and the result of the voting resulted in favor of Bro. Reid, who was declared by Mr. Buller to be duly elected. The Rev. James Buller congratulated the successful candidate upon his election, and expressed confidence that he would fill the post more worthily and ably than his predecessor had been able to do. He earnestly prayed that God would bless and preserve him during his occupancy of that official position, and that he would have the satisfaction of seeing the word of God gloriously revealed. The Conference then proceeded to the election of other officers. The following were elected: — Secretary, Rev. J. Crump; assistant-secretary, Rev. B. Bavin; corresponding secretary, Rev. J. B. Richardson; journal secretary, Rev. G. S. Harper. The Rev. A. Reid, in returning thanks, said he felt the honor they had done him in placing him in that position was a weight altogether too much to be borne. He was painfully conscious of comparative incompetency to discharge the duties of that office, coming as he did after two such able and deservedly esteemed Presidents, as those on his right. He felt somewhat soothed, however, by the reflection that as they (the members of the Conference) were responsible for his occupancy of the office, they had made up their minds to make the best of him, and he would certainly do his best to promote the harmonious and efficient action of the Conference. Already they had experienced the love and aid of the Divine Master, and they had every reason to be hopeful. for the future. Let them cherish the recognition of Christ's presence, being that which sustained them in the discharge of their duties, and strengthened them in the exercise of those manifestations of Christianity which ought ever to distinguish men whose special avocation it was to assist m spreading the truth of the holy scripture The rev. gentleman then referred to the General Conference, with regard to which he said some disappointment had been ex-

pressed, but he might say that lay representatives were now as much members of the Conference as were ministers themselves. They must not be too sanguine, however, of the result of the change, as good or bad administration depended solely upon those who had to administer, and he thought they needed to pray as earnestly in the future as they had done in the past. He might further mention that their annual conference was purely administrative in its functions; they had not legislative power then, but were simply possessed of the power of making recommendations of certain measures to the General Conference. Two Annual Conferences would take place before the General Conference would sit; and therefore it was likely that they would occupy little time now in discussing recommendations; notwithstanding which, however, it must not be lost sight of that the work they had to perform during the present session was of very great importance. He next alluded to one or two matters which would command their serious and earnest consideration. The first was the Home Mission Fund. Demands came in from various quarters for additional help on this head ; but in order to maintain the present Home mission staff, they required an addition to their income of between £300 and £400. Therefore, it must be borne in mind that if increased agency was required in this direction, it must be paid for. Then again, there were claims for additional ministers ; but here they must also bear in mind that they were at present using a larger ministry than they actually paid, as they were receiving help from the neighboring colonies to the extent of £200 per annum, and he must say that Hew Zealand ought to be in a position to pay for its own ministers, and not to be indebted to Victoria, Hew South Wales, or Adelaide for assistance. Let us, he would say, have as many ministers as were deemed necessary, but let them be maintained without supplementary aid from other colonies. The question, as it appeared to him, was what was the amount of ministry necessary in the large centres to maintain them in a healthy state of Christianity, and so that their power would extend towards the circumference. He next alluded to the proposal to make an alteration in the system of educating their students. This was a matter which would require much consideration, but they had received liberal offers from North and South, and he had no doubt that they might soon be in a position to boast of a theological institution of their own. With regard te the system of State education at present in vogue in the colony, he thought it -was the duty of the church to seek to give religious instruction at the proper time, and in conclusion urged upon his brethren to discharge their duties with earnestness, in the confidence that by so doing they would be abundantly blessed. A resolution was then passed, expressing the pleasure it gave the brethren to testify to the faithful and efficient manner in which the ex-President, Mr. Buller, had discharged his duties during his term of office. Mr. Buller returned thanks in a brief, affecting speech. A votes of thanks was conferred upon the late secretary for the manner in which he had discharged his duties during the past year, and that gentleman suitably replied. A vote of thanks was also accorded to the brethren who represented the Conference in the General Conference.

It was decided to meet again at 10 o’clock this morning. It was also agreed to hold service at six o’clock this morning, and to hold the usual Conference prayer meeting on Monday, from twelve to one o’clock. The President then gave out a hymn, and the proceedings were brought to a close by the Benediction being pronounced. Saturday, January 15. The Conference re-assembled at 10 o’clock, and was opened with the usual devotional exercises, which were conducted by the Rev. Messrs. Buller and Morley. The Rev. Mr. Bavin moved—That the code of standing orders adopted by the General Conference, and printed on page 55 of the minutes, be taken as the standing orders of this Conference. The Rev. Mr. Morley seconded the motion pro forma, although not fully satisfied as to the expediency of the proposed measure. The Rev. Mr. Pitchett thought the Conference ought to be willing to adopt these wholesome limitations of individual liberty, in order to the expediting of business. A short discussion followed, after which the motion was put and carried.

The Rev. Mr. Pitchett moved — That the Conference open its doors to the public. He observed that the late General Conference in Melbourne had limited its publicity to church members and adherents; but this proposition was in favor of the admission of the public without distinction. There was no reason why the Conference should be less liberal in this respect than the courts of other churches, which freely admitted the public to witness their proceedings. If any questions should arise requiring privacy, particular hours might be set apart for such purposes. He would suggest that a notice paper be arranged, in which it should be notified that business needing privacy be considered in the afternoon, and committee business in the morning. Either that, or the closing of doors whenever it might be deemed desirable to do so. The Rev. Mr. Buddle would rather favor the transaction of private business in the morning, and public business in the afternoon. The President remarked that one hour each day would be sufficient for the transaction of private business. The Rev. Mr. Pitchett would accept the President’s suggestion, and move that the doors be thrown open to the public every day at eleven o’clock.

The Rev. Mr. Morley would support Mr. Pitchett if he would agree to name twelve instead of eleven o’clock, as he considered that two hours a day would be needed.

The Ex-President moved—That the doors of the Conference be open to the public at 11.30 a.m. each day. The Rev. Mr. Rigg seconded the amendment, which was put and carried. The President called for the minutes of the various district meetings, which were accordingly handed in by the respective district representatives. The Ex-President moved That the Brethren Buddie, Rigg, Morley, and Bull, be the committee for examining the several minutes of district meetings, and preparing a list of the various recommendations. The Rev. Mr. Pitchett seconded the motion, which was carried. The Rev. Mr. Morley handed in the following notice of motion: — “That no minister be re-elected to the presidency of this Conference until the lapse of five years from his previous appointment.” The President called attention to the fact that he had received a letter from the Rev. Mr. Shaw, late of Hew Zealand, but now residing in Melbourne, in which he requested the Conference to enable him to engage in the active work of the ministry in Victoria, by formally negotiating an exchange between himself and a member of the Victorian Conference.

The Ex-President moved—That the case of the Rev. J. T. Shaw be now considered. This was seconded by the Rev. Mi’. Richardson, and carried. The Rev. Mr. Bavin, in the absence of the Secretary, read some voluminous correspondence between the Rev. Mr. Shaw and the Rev. Messrs. Buller, Reid, and others, together with a communication published in the “New Zealand Wesleyan,” and other documents, setting forth the circumstances connected with Mr. Shaw’s removal from Hew Zealand and his subsequent position and conduct. The Rev. Mr. Buddle moved — That the correspondence just read on the case of Brother Shaw be now considered by the Conference. This was seconded by the Rev. Mr. Pitchett, and carried. The Rev. Mr. Rigg then made a statement explanatory of the action taken by himself and the Rev. Mr. Morley in the General Conference, when the subject was informally and unexpectedly brought up after the departure of the four other New Zealand representatives. The Rev. Mr. Morley corroborated the statements made by Mr. Rigg, and explained his reasons for objecting to the nomination of the Rev. Mr. Inglis as a substitute for Mr. Shaw. The New Zealand Conference claimed to have a voice in the selection of a suitable man.

The Rev. Mr. Rigg pointed out that the New Zealand Conference had also been obliged to employ a substitute for Mr. Shaw for the immediate supply of the vacancy caused by his removal.

The Rev. Mr. Pitchett thought that Mr. Shaw had been placed in an unfortunate position, and needed their sympathy. But they were not on that account bound to accept as his substitute any man whom the Victorian Conference might appoint, without being assured of his suitability.

The Ex-President said it was now competent for the Conference to do one of three things, either to accept an exchange, to receive Mr. Shaw back, or to allow him to remain a supernumerary. The Rev. Mr. Bavin contended that the only course open, so far as the Hew Zealand Conference was concerned, was to continue to regard Mr. Shaw as a supernumerary. Mr. Shaw’s complaint was, that owing to the action of this Conference he was continued in that position, although able to enter the full work. The reply of this Conference should be that the onus rested with the Victorian Conference, which was able and willing to utilise Mr. Shaw’s services.

After much further discussion, it was moved by the Rev. Mr. Bavin, seconded by the Rev. Mr. Richardson, and carried, — That the exPresident be requested to prepare a resolution dealing further with Mr. Shaw’s case, and submit it to the Conference on Monday. The Conference then adjourned. Monday, January 17. The attendance of ministers at the Conference was this morning increased by the arrival of the Rev. Mr. Lawry, of Auckland. At the call of the President, the Revs. Messrs, Harper and Richardson led the introductory devotional exercises. The roll was then called, and the minutes of Saturday were read by the Rev. Mr. Bavin, who continues to perform the duties of Secretary, in the absence, through illness, of the Rev. Mr. Crump. The President ruled that the Conference was still in committee on the case of Mr. Shaw. The Rev. Mr. Bavin called attention to the standing order, which requires that notices of motion be handed in immediately after the reading of the journal. No notices of motion were forthcoming. The Rev. Mr. Morley wished to ask if the Conference could attend a congregational picnic on next Wednesday week. Agreed. The Rev. Mr. Richardson wished to call attention to a public meeting this evening at the Hutt, and to ask that two speakers might be appointed in substitution for Messrs. Marten and Lee, who had not arrived. The Revs. Messrs. Lawry and Harper were accordingly appointed. The Ex-President read a resolution which he had drawn up, dealing with the case of Mr. Shaw, and moved its adoption. The Rev. Mr. Buddle seconded the motion. He considered that in the face of medical testimony, asserting Mr. Shaw’s unfitness for a New Zealand climate, the Conference could not wish for his return.

The Rev. Mr. Pitchett wished to ask the President if he thought the proposed resolution went far enough in the interest of Mr. Shaw.

The President: Decidedly not; it only means that we want to get rid of him. The Rev. Mr. Buddle thought the resolution

most fairly stated the whole case, and fully vindicated the Conference against any imputations which had been cast upon it. The President recommended that no arrangement for an exchange should be attempted this year at all ; but merely that Mr. Shaw should be set at liberty, and that an arrangement be entered into next year. The Ex-President haring amended his resolution, then read it as follows: — Referring to Brother Shaw’s request to be appointed to a circuit in New Zealand, the Conference resolves that in the face of the medical opinions on the unsuitability of the New Zealand climate to the state of Brother Shaw’s health, it would not be justified in requiring his return to this country, and it sincerely hopes the Victorian Conference will be able to find him a suitable circuit. In reference to an exchange, the Conference, having already had to supply his place, does not demand anyone, but if the Victorian Conference or its President will nominate a minister who shall be approved of by this Conference or its committee, it will be prepared to find him a circuit in 1877. This was seconded by the Rev. Mr. Buddle, and carried. The Rev. Mr. Bavin asked who was to conduct the negotiations on behalf of the Conference. The Ex-President moved — That the committee which shall negotiate with the Victorian Conference for an exchange for Brother Shaw, shall be composed of the chairmen of districts.

Seconded by the Rev. Mr. Bavin, and carried. The Rev . Mr. Rigg moved — That the candidates for the ministry be examined on Tuesday at 10 a.m., and that the reports of the examiners be brought up thereafter. Seconded by the Rev. Mr. Bavin, and carried. The Rev. Mr. Pitchett moved—That the first draft of stations be now read. Seconded by the Rev. Mr. Morley, and carried. The Rev. Mr. Bavin accordingly read the stationing sheet, as prepared by the stationing committee. The Rev. Mr. Pitchett moved, and the Rev. Mr. Morley seconded —That the second reading of the stations be taken to-morrow afternoon. Carried.

The Rev. Mr. Morley moved, and the Rev. Mr. Bavin seconded — That the tender of Messrs. Lyon and Blair for the printing of the Conference minutes be accepted. Carried. The President asked the question — Who are now to be admitted as ministers into full connection with the Conference? — No candidate having been four years on trial, there will be no ordination this year. The President asked the question — What preachers remain on trial? — The consideration of this question was deferred. The President asked the question — What preachers are now received on trial? — Consideration deferred. The question of the reception of students for the ministry was also postponed. The President: What ministers become supernumeraries this year? The Rev. Mr. Morley moved, and the Rev. Mr. Pitchett seconded, that the Rev. Mr. Wallis be allowed to remain a supernumerary for another year, on account of continued illhealth. Carried. The Rev. Mr. Richardson read a resolution of the Wellington district meeting, reporting the partial recovery of the Rev. Mr. Lewis, and remitting his case to the Conference. The Ex-President read a letter from Mr. Lewis, after which the Rev. Mr. Morley moved, and the Ex-President seconded, that the Rev. Mr. Lewis be allowed to remain a supernumerary for another year. Carried. The Rev. Mr. Pitchett read a minute of the Canterbury district meeting with reference to the proposed retirement of the Ex-President, the Rev. Mr. Buller. He moved that Mr. Buffer's application be granted. The Rev. Mr. Buddle seconded the resolution, from the conviction that it was in the order of Providence that Mr. Buller should now be released from circuit work ; but he did so with deep feeling. At a future stage of the proceedings a resolution would be drawn up, expressive of the feelings of the Conference on the occasion.

The Ex-President expressed his deep thankfulness for having been spared for a long course of labor in Hew Zealand, extending over thirty-nine years. For many reasons which fully satisfied his own judgment he had determined to visit England. He would not put in a plea of severe illness or of total unfitness for the work, but there were symptoms, known only to himself, which seemed to indicate to his own mind the necessity of his being relieved from the cares of a circuit. On these accounts he asked to be allowed to fall back into the ranks of the supernumeraries. He could say a great deal of the kindness of his brethren during his past years’ labors in New Zealand, but would not now occupy the time of the Conference.

The President said he was sure that in passing this resolution the Conference would do so with very deep regret. It was very painful that the necessity had arisen for the retirement of so valued and respected a member of the Conference. At the same time it was to be hoped that he would not be entirely lost to them, but that, whether at Home or out here, he might be spared for several years, and be able stiff to render good service on behalf of their work in this country. He was sure that Mr. Buffer would be followed by the sympathies and prayers of both ministers and people, by whom he was deeply and universally beloved. The motion was then put and carried, and Mr. Buffer briefly returned thanks. At 11.30 the doors of the Conference were thrown open, and a number of the adherents of the church took seats in the church. The first matter of interest arising was REV. MR. WHEWELL’S CASE. The Rev. Mr. Morley asked in what position Mr. Whewell stood in relation to the New Zealand Conference.

The President replied that Mr. Whewell was a member of the Victorian Conference, but by permission at present resided in New Zealand. As yet, nothing had been done as to admitting him into the New Zealand Conference. If the Victorian Conference were willing to transfer him, the initiatory step should be taken by that Conference.

THE WEST COAST. The Rev. Mr. Pitchett brought under notice of the Conference the desirableness of some change in the government of the West Coast Circuits. At present the West Coast was connected with the Nelson district, and to attend the Nelson district meeting put the ministers of the two West Coast circuits to much trouble and great expense; in fact, it could not be done at a reasonable cost. To the last meeting it cost about £28. He looked upon the West Coast as a most important place, and advocated the erection of it into a separate district. He was aware it would be an exceedingly small district, there being but two circuits in it, but he would point to the West Australian district as a precedent for the course he wished the Conference to pursue. There there were only two circuits, yet, because of the distance from Perth to Adelaide, a separate district was created ; and the request in the case of the West Coast was quite as reasonable as that of Western Australia, for it cost the West Coast delegates as much to attend the Nelson meeting as it did the Perth ministers to go to Adelaide. If the new district were created, the lay and clerical representatives would give an attendance of six or eight members, and these could very well manage affairs. He was convinced something should be done to reorganise affairs on the West Coast. He moved that the West Coast circuits be created a district.

The Rev. Mr. Bavin seconded, and said he was strongly impressed with a wish to see something done to resuscitate and improve the Wesleyan interest on the West Coast, and he knew of nothing better calculated to do this than the adoption of the resolution brought forward by Mr. Pitchett. He considered the course pursued in respect to Western Australia a fair precedent, as the cases were parallel; but although he supported the proposition on the ground of economy, he did so on another ground — that if a general supervision were entrusted to some energetic man, say like Mr. Harper — a very great improvement would soon be apparent on the Coast.

The Rev. Mr. Morley remarked that the question of payment of expenses had yet to be discussed; but at present it seemed to him that this large sum had been spent quite unnecessarily; certainly not more than half the amount had been spent on any previous occasion. Therefore he thought the argument as to cost fell to the ground. As to the other argument, he should not combat that, although he confessed he did not quite see how the change could affect the matter. He advocated more individual energy amongst ministers, and the cultivation of the back parts of the district. The Rev. Mr. Buddle explained that owing to some uncertainty in the movements of the steamer, the West Coast ministers had thought it desirable to travel on horseback overland to Nelson. As matters turned out, if the ministers had waited for the steamer a couple of days they would have arrived in Nelson before they did, and at less expense. He thought the argument as to expense could not stand, and he expressed himself as feeling against the multiplication of small districts : two ministers and four laymen was not a sufficiently large meeting. The Rev. Mr. Rigg also opposed the motion, and said the precedent cited did not apply, because Perth was really a mission station of the English Conference, and had been tacked on to Adelaide for the purposes of supervision. In reply to the President, it was stated that the Free Methodist churches on the West Coast did not constitute a separate district, but the Presbyterian churches did constitute a presbytery in themselves. The President thought the object sought would be gained by annexing the West Coast to the Canterbury district and withdrawing from Nelson. The mover was about to reply when the consideration of the question was postponed. The mid-day prayer was then held, after which the Conference adjourned till 2.30 p.m. At 2.30 the Conference resumed, and after some further remarks by Mr Buddle the question was ordered to stand over for the oresent.

CHANGE IN NAMES OE CIRCUIT. The name of the Selwyn Circuit, Canterbury, was changed to Leestown Circuit.

NEW CIRCUIT IN CANTERBURY. The Rev. J. Pitchett moved—That the Conference accede to a request contained in a district resolution, for a new circuit to be formed from a part of the Timaru circuit, and to be called Temuka, taking in Temuka, Geraldine, and Waitoa. He represented that there was a population of 2000 in these districts; churches, 3; local preachers, 4; members, 60; attendants, 500; income for past three years, £320. The income would greatly increase, and persons acquainted with the position of the district were satisfied a minister could be supported. The request had been before the district for three years, therefore the petitioners were in earnest. After some discussion the motion was agreed to. A similar application was received from Christchurch for a new circuit to be called South Christchurch, but owing to the recommendation not having come from the last quarterly meeting it could not be entertained. The request came from a special meeting, and it was held that special meetings of such a character were unconstitutional. HEATHCOTE CIRCUIT. This circuit was transferred from the Lyttelton district to Christchurch district. BALCLUTHA AND MILTON CIRCUITS, OTAGO. The. Conference was asked to separate Milton from the Balclutha circuit. It was represented that one minister could not properly attend to the work of the two places to the satisfaction of the people. The Milton people

were quite prepared to support a minister for themselves, and asked that Mr. F. C. Dewsbury might he appointed, he being acquainted with the district. The Rev. Mr. Buller supported the proposition, because the two places were too far apart to be included in the one circuit. Beyond this, however, he was convinced by what he had seen, when on a visit to the district some time since, that Tokomairiro was likely to be a very important place, even more important than Balclutha; but the Conference must at the same time remember that for some time both places would be struggling circuits.

The Rev. Mr. RIGG supported the proposition, and said Milton was four times the size of Balclutha.

The Rev. Mr. Morley asked for more information as to the capabilities of the places. Balclutha for some time past had only taken a single minister, and more than this, had from time to time sought assistance. It was now time they took the responsibility of supporting a married minister. He did not approve of dividing the circuit if this would prevent Balclutha supporting a married minister; but if the place could in the future take a married minister and Milton could support a single minister, he would support the petition. The Rev. Mr. Isitt said, to his recollection, Balclutha had only once asked for assistance, and it was now quite able to support a married minister, and would be able to do so even if it lost the assistance of Milton; indeed, a married minister would be better supported if his whole attention were confined to Balclutha, than he would be if his services were divided between the two places. The Rev. Mr. Rigg said Balclutha had largely increased lately, and that would account for the difference of its capabilities. The Rev. Mr. Buller mentioned that Tokomairiro now contributed something like £120 or £130 for a lay preacher, and if a minister were sent he would easily get £15O. The motion was then agreed to. TIMARU CIRCUIT. A proposal was made to transfer Timaru Circuit from Canterbury District to Otago District, but it was barely entertained. WHANGAROA AND WANGAREI STATIONS. A long discussion occurred on a proposition made to the effect that the minister stationed at Whangaroa should take in charge the district of Wangarei. It was thought by adding Wangarei to his present duties, and making it a kind of Home Mission district, the work of God would be kept alive until settlement become more general, and a minister could be wholly supported there. Meanwhile, he could make collections on behalf of the Home Mission funds. The distance from one place to the other is something like 100 miles, and great objection to the scheme was made on the ground that it would be too much work for any man to do. The Rev. Mr. Kirk further said it seemed to him that while the minister was absent attending to one district, the other would fall away in his absence. The President remarked that members of other denominations, even if removed from the ordinances of their particular communion, seemed to preserve their identity with their church. With the Wesleyans, it seemed they were to have a minister constantly itinerating in every small district. However, under the circumstances, he thought it would be much better for the minister at Whangaroa to visit Wangarei once or twice in the quarter, than to leave it altogether, although he had no doubt it would involve much self-denial on the part of the minister. The proposition was agreed to. WAIROA AND KAIPARA.

An application for a second minister for Kaiparo and Wairoa was considered and acceded to. TARANAKI An additional minister was asked for for New Plymouth. Granted. PALMERSTON AND FEILDING. The Rev. Mr. Bavin asked for another minister for the Manawatu district, and said it was proposed to divide the Rangitikei circuit and station a minister at Palmerston. The Rev. Mr. Morley was quite aware that this was a very large and important district, but he considered that the two men stationed here were at present amply sufficient. If one resided at Marton and another at Sandon they might very easily compass the district, at any rate he did not see the necessity for another minister. The Rev. Mr. Kirk said the mere matter of distance was nothing. Any man might almost travel the whole district himself, but the question was rather what was to be done with the large centres of population. Palmerston was becoming a large place, and so was Feilding; and it required someone to stay in these places and attend to the work of the church by visiting and so forth — an occasional visit would not do. The Rev. Mr. Morley pointed out that these places were not paying the expenses of the ministry. Grants were being asked for these places even now. The Rev. Mr. Bavin urged the Conference to consider the importance of taking this district in hand in a hearty manner, and providing the ministry with every possible assistance. It was now a question witli them whether they would keep this district in their own hands or not. Other denominations had their eyes upon it, and would assuredly cccupy the position. He would have the Conference even withdraw a minister from the Hutt, and work that district from Wellington with such assistance as might be got within the district itself in order to take up Palmerston. Residents in the Palmerston district were really very earnest in their desire for a minister, and if the Conference neglected them it would make a grave mistake. At present there were no other churches there, and if the Wesleyans did their duty there need be none; but if they did not send a minister there, they would lose a splendid circuit.

The Rev. Mr. Kirk also said the position would be taken up by some other denomination if the Conference did not take action.

The Rev. Mr. Simmonds fully endorsed the view taken by the Rev. Mr. Bavin. During the coming winter nearly a thousand immigrants would find their way into this district and make it much more important than it already was. At present there was a resident population in Feilding of 1200, Palmerston 1000, and the township of Fitzherbert, the opposite side of the Manawatu river, was becoming populated. As the railway works approached completion, property would improve in value, the exports of the place would become larger, each day there would be a larger field for gospel work, and he considered it to be the imperative duty of the Conference to take up the matter in an earnest manner, or they would lose influence throughout the district, for the present arrangement would satisfy none long. The Episcopalian people were now agitating for the establishment of a church there, and doubtless would get it, and it behoved the Wesleyan Church to be up and doing. After further discussion the motion was carried. MASTERTON and GREYTOWN. A similar application was received from the Greytown circuit, but the request contained in the motion which had passed the quarterly meeting was to the effect that the first year s should be granted from the Home Mission fund. (Oh, Oh.) The Rev. Mr. Richardson, in supporting the application, said in the past the Wairarapa circuit had had the misfortune to bear a rather bad character for liberality in assisting its minister; but during the last two or three years it had shown such signs of improvement that in this respect that it had almost redeemed its character. Mr. Law, since his arrival in the circuit, had worked very hard, and it was clear that the people were becoming sensible of the benefits of religious ordinances amongst them, and were resolved to support the church. With regard to the district itself, there were few which required more attention. Population was very rapidly increasing ; in Masterton alone, where it was proposed to place the new minister, there was a population of 1000, and there were many villages further on which were growing fast. At Masterton a new church was being built, and the people were prepared to find £15O or £200 salary for the first minister, but they were doubtful whether they could this year raise the salary for the second minister. However, if the Conference gave them a second minister this year, it was pretty clear they would be able to do well next year. The Rev. Mr. McNicol said the proposal was one of the most impudent he had ever heard; it was enough to take away one’s breath. In effect they said, “We want a man, but we don’t want to pay for him.” He was surprised that the quarterly meeting should have agreed to recommend such a request. The Rev. Mr. Richardson objected to the tone of Mr. McNicol’s remarks.

The Rev. Mr. McNicol said he altogether objected to the tone of the resolution. He had been in the Wairarapa, and he knew they were a bad lot. He had tried to improve them, but he was afraid he had not succeeded in doing much in that way. The President asked Mr. McNicol to withdraw the remark about “a bad lot.” The Rev. Mr. McNicol said he meant they were a bad lot in the sense that they did not properly pay their minister; financially, they were a bad lot. Their income for the last quarter had been £48, and yet they wanted a second minister. The Rev. Mr. Morley said he could not at all agree that the proposal was an impudent one. No doubt, for some time past, the financial position of the Wairarapa circuit had been bad, which perhaps had been mainly owing to the mistakes of previous ministers. However, during the last three years, there had been a disposition to move on, and during that time more had been done than at any previous time. When the Rev. Mr. Law went there they could raise little money, every place had a debt upon it, and although they had a grant annually still they could not keep out of debt. But since the first year Mr. Law was there they had received no grants; they had provided not a liberal salary, but the salary Mr. Law had consented to take; they had improved the various properties; and by the time Mr. Law left it was expected that all debts would be cleared off. Of course these extra efforts had interfered with the circuit income, still this had been increased at least 25 per cent. There were signs of increasing activity, and the people should be encouraged. The district was well worthy of attention, perhaps none required more attention. In Masterton there was a population of 1000; Carterton, 600; Greytown, 1000; Featherston, 500 or 600; and there were other small places having an aggregate population of 300 or 400 more, and there were a number of squatters’ stations which were left unvisited altogether. He did not know any district more poorly supplied, and it was absolutely necessary the Conference should do something. The reason the whole stipend was asked for this year was because the new church at Masterton would cost a considerable sum, and it would be too much for them to find this sum as well as the additional salary. He much regretted the remarks made by Mr. McNicol, and hoped the impression would not go forth that his remarks embodied the sentiments of the Conference. The Rev. Mr. Buddle said the remarks of Mr. Morley seemed to prove that a large rich district was not doing its duty in supporting its ministers.

The Rev. Mr. Fitchett said, were the Conference to accede to the request, it would pauperise the district perhaps for years.

The Rev. Mr. Law denied that the Wairarapa people could be called a “bad lot ;” on the contrary, he thought they had done well from what he had seen of them — at any rate they had contributed something like £300 or £400 per annum since he had been there. He

spoke at some length on the necessities of the district, strongly supporting the view taken by Mr. Morley, and concluded by saying it would be impossible for one man to do the whole of the work in winter time. After a long discussion it was resolved to grant a minister, leaving the terms to be settled by the Finance Committee. After some further unimportant business the Conference adjourned. Tuesday, January 18. On the re-opening of the Conference this morning, the Rev. John Crump was congratulated on being able to take his place at the Secretary’s desk. The attendance at the Conference was also increased by the arrival of the Rev. Messrs. Lee and Berry. A request was preferred by Mr. Binns, photographer, asking if the members of the Conference would be willing to be photographed for a group picture. Agreed. The Conference proceeded to the investigation of ministerial character. The candidates for the ministry, Messrs. Thomas Fee and Samuel Lawry, were brought up for examination, after which they were unanimously received as students. The afternoon was occupied in the second reading of the stations of the ministers for the ensuing year. This was not concluded when the Conference adjourned. Wednesday, January 19. Before proceeding to regular business this evening, the Rev. Mr. Moxley asked if the Conference would liberate the Rev. Mr. Dewsbury on Tuesday next, in order to enable him to proceed to Napier, for the purpose of assisting in the opening of the new church there. Agreed. PROBATIONERS AND STUDENTS. The Conference then reverted to the questions which were passed over at a former sitting, having reference to probationers and candidates for the ministry. The Rev. Mr. Bavin read the examiners’ report in each case, after which it was resolved that the following probationers be continued on tria : Frederick C. Dewsbury, who has been employed three years ; Thomas G. Hammond and Paul W. Fairclough, who have been employed two years; and John Armitage, who has been employed one year. The question was next asked as to students eligible for employment in circuit work. The Rev. Mr. Bavin read the examiners’ report in each case, after which it was resolved that the following students be accepted as probationers for the ministry, and that they be eligible for employment in circuit work: Samuel Garliclc, John A. Luxford, George W. Russell.

Mr. Leitch, who was accepted as a student by the last Conference, retires for the present in consequence of delicate health. WEST COAST CIRCUIT. The Conference resumed in committee the consideration of the adjourned question relative to the proposed separation of the West Coast from Nelson, and its constitution into an independent district. The Rev. Mr. Rishworth opposed the motion. He did not see how a district, including only two members, could be properly administered on Wesleyan principles. Practically they would become independent members. He urged that the West Coast circuits should be detached from Nelson and united to Canterbury, to which they geographically belong. He moved this as an amendment, and the Rev. Mr. Rigg seconded. The Rev. Mr. Buddle said that if the motion should be carried, he would move that the remaining circuits in the Nelson district be re-united to Wellington. The Rev. Mr. Fitchett was sorry that the members of the Conference appeared unable to adapt themselves to the new circumstances in which they were placed. Their real meeting place was the Conference. The district meeting was now nothing more than a reporting committee, and all who were needed to constitute it would be a chairman and secretary. They would be perfectly safe in organising a district meeting composed of two ministers and four laymen. The Rev. Mr. RIGG denied that the new constitution had or could alter the character or importance of the district meeting in any jot or tittle. Mr. Fitchett knew nothing of Methodism, either in this dispensation or any other, if he regarded that meeting as nothing more than a “reporting committee.” No minister beside Mr. Fitchett would ever have dreamt of altering the constitution, if such a thing had ever been contemplated. The district meeting was a committee of appeal. The Rev. Mr. Berry wanted to know how travelling expenses from Hokitika to Nelson were to be paid every year. He hoped the motion would be canned, although the new district would contain no more than two members.

The Rev. Mr. Kirk said it was not contemplated that all the ministers should attend the Conference. The proposed change would involve a difficulty in the case of the small district of Nelson, which might then contain only three ministers, two of whom might be probationers. If the motion should be carried, it would be necessary to re-annex the Nelson circuits to Wellington. The Rev. Mr. Morley, in reference to the proposal to transfer the West Coast circuit to Canterbury district, reminded the committee that the West Coast had originally been transferred from Canterbury owing to the expense of members attendant upon their visiting Christchurch. In reference to the proposal to establish a special district on the YVest Coast, he would be prepared to support it if there were three ministers on the Coast, but as there were only two he thought it premature. The Rev. Mr. Fitchett supported the motion, because the present system practically disfranchised the laity of the West Coast, although, the direction of recent legislation in the church had been to give the laity more power.

The Rev. Mr. Rishworth said much injury and injustice was done to the circuits by the absence of ministers sometimes for weeks together. He spoke at length of the difficulties of getting from the West Coast to Nelson.

The Rev. Mr. Buddle expressed the opinion that the difficulties were greatly magnified, and although there might be some inconvenience, still, if ministers thought a little, arrangements to attend the district meeting might very easily be made. The Rev. Mr. Bavin urged a change in the administration of West Coast affairs, on the ground that the past management had not been a success. He thought the erection of a district would create new enthusiasm amongst the laymen, and if laymen could be got to take a deep interest in the government of the circuit, there would soon be an improvement. The Rev. Mr. McNicol remarked that if a district were created it would save the circuit expense and the minister the personal cost of attending Conference. The district meeting was not a final court, and, therefore, he could not see why there should be any objection. The motion was carried by 12 to 10.

The Conference then resumed, and the Secretary reported proceedings in committee. On the motion for the adoption of the report being put, The Rev. Mr. Buddle protested against the Confei’ence granting a separate district, and did hope members would re-consider their votes. Distinct meetings hitherto had been looked upon with great respect; but if this motion were carried, it would bring them into utter contempt and render them inefficient. What could four or five brethren do in a district meeting? If the church was to keep to its old system, district meetings must be preserved in efficiency and influence; but a meeting composed of four or five members would not be in any way influential. The Rev. Mr. Rigg thought there had been a great deal of dust-throwing during the discussion. One or two members had said the powers of the district meeting had been curtailed, and therefore it did not matter very much about giving the powers of a district meeting to half-a-dozen persons. But he should like to know in what respect the powers had been curtailed. Could a probationer now come before Conference except through the district meeting? Had not a district meeting still power to remove any trustee or local officer? Could he, at any rate, be removed by Conference except he had first been before the district meeting? If a trustee had a complaint against a minister, must he not of necessity first go before a district meeting if he desired to be recognised by the Conference? Had not the district meeting power to. suspend, a preacher? Had not the district meeting power to act in critical cases ; and was there not a probability of critical cases arising in this very district during this year? Could a Conference do anything in reference to a district without first hearing front the district meeting, and if it could it must be remembered that the Conference only sat once in the year. Under these circumstances, he asked, were four or five, or even .half a dozen persons enough to form a district meeting. Although cases for inquiry were likely to arise, it was desired to have only two ministers to deal with them, and one of them, might be interested. To consent to such a thing would be making district meetings ridiculous, and he trusted every member would pause, ere by his vote, he placed a brother in that ridiculous position. So far from district meetings being bereft of power, it should be the policy of the Conference to increase their powers. The English Conference had done this, and had made the district meeting an important tribunal. The reason was obvious enough; it was seen that there were many things which the district could well take charge of and which the Conference could not spare time to go into. So it would be with New Zealand. He hoped one day the New Zealand Conference would be as large as the English Conference. Then it would become unwieldly, and it would be necessary to relegate smaller matters to the districts, and make the powers of the district meetings larger and larger. It seemed to him indispensable that they should keep to the same thing that they had had heretofore, and if any change were to be made, increase rather than diminish the powers of the district meetings. He could not agree to the proposed change, especially in view of there being disturbing elements in the district. The Rev. Mr. Isitt pointed out that in cases of dispute the President could interfere ; and another thing to be considered was that, by the time the Conference became unwieldy, the West Coast would have a larger number of ministers.

The Rev. Mr. Fitchett said everything the district meeting could do had to be reviewed by the Conference and confirmed. This was especially the case as to any disciplinary acts, and therefore it could not be said that the district meeting was in any manner a final tribune. He hoped members would keep to their votes.

The Rev. Mr. Rigg repeated that the Conference could not do anything except the district meeting first dealt with the matter.

The Rev. Mr. Bavin had listened very carefully to everything which ex-President Buddle had said, and also the remarks made by Mr. Rigg against the proposal, and though he had been most anxious to catch something which would induce him to change his vote, nothing had been advanced which he considered any argument against the proposal. The old regime had been tried long enough, and as old methods had not succeeded.it was time to try something new. He voted in confidence, and hoped there would be an improvement. The Rev. W. Morley thought the proposal, if carried, would interfere with the liberties of the people, as two ministers were not sufficient to form a district. The Rev. Mr. Crump could not understand how there could be any interference with the

liberties of the members. If any person felt aggrieved he could easily appeal to the Conference.

The Rev. Mr. Law advocated delay for another year.

The Rev. Mr. Rigg moved an amendment to this effect.

The Rev. Mr. Buddle put a suppositious case. If the chairman of the district and some of the officers of the circuit had a disagreement, and the officers desired an investigation, and the chairman refused to call a meeting, what could be done, who could call it? He did not say there would be any necessity for a meeting, but if such a case did arise, who would settle it? The Rev. Mr. Berry thought that contingency might arise in any district. The Rev. Mr. Buddle: But in other districts there would be other superintendents to call the meeting. After further discussion, the amendment proposed by Mr. Rigg was carried by 13 to 9. Thursday, January 20. This being the day appointed for the transaction of financial and other business of a secular nature, there was in addition to the usual clerical attendance, a large representation of the laity from most of the principal circuits in the country. The Rev. Mr. Bavin reported to the Conference in regard to the labors of the Rev. Mr. Neilson, a Scandinavian missionary residing at Palmerston, who is desirous that his relations with the New Zealand Wesleyan Conference should be adjusted.

The Rev. Mr. Buddle read an extract from a letter from the Rev. Mr. Boyce, stating his conviction that Mr. Neilson’s late position in the Methodist Church in Norway, was fully satisfactory. The Rev. Mr. Morley expressed his views in favor of the location of Mr. Neilson at Norsewood, and suggested that he be accepted in the regular way as a probationer. On the motion of the Rev. Mr. Berry, seconded by the ex-President, it was resolved — That a committee be appointed, consisting of Messrs. Buddle, Kirk, Morley, and Simmonds, to confer with Mr. Neilson on the subject of his relation to the Conference, and report. The President introduced the business of the New Zealand Home Mission, and in the absence of the lay representatives from Auckland, read a statement of Auckland accounts. It appeared that the balance-sheet had not yet been prepared, owing to the incompleteness of the returns. The following were stated to foe the general totals of district income, so far as at present ascertained: — Auckland, £617 6s 5d.; Taranaki and Wanganui, £427 17s. 8d.; Wellington, £266 17s. 7d.; Nelson, £61 15s. 2d.; Canterbury, £200 5s.; Otago £37 15s. 6d.; making a total of £1611 7s. 4d. The estimated expenditure was found to amount to £1855 19s. 6d. The Conference proceeded to consider the various items in order.

It was stated that the share of the expenses of the late General Conference in Melbourne, to be charged upon this Conference, amounted to £76 15s. 6d., being less than half the actual cost of the New Zealand representatives, &c. An enquiry was then made as to the methods employed in the various circuits for raising funds in aid of the Home Mission Fund, and a lengthy discussion ensued on this subject.

The Rev. Mr. Buddle spoke of the necessity of holding public meetings in every circuit for the purpose of exciting interest in the Home Mission cause. A positive requisition had been made by the Conference for that purpose, and the ministers in charge of circuits were not at liberty to set it aside.

The Rev. Mr. Isitt remarked that in consequence of the inability of many of the circuits to contribute their quota in aid of the connexional funds, the charges upon those circuits for those purposes were in some cases practically borne by the ministers themselves. Mr. J. Buttle thought too much was expected from small circuits. It was almost impossible to comply with the Conference regulations in raising funds for the Home Missions. Mr. Rigley thought it was not good policy to require a specified amount from the circuits, but that greater freedom should be allowed to the circuits themselves. The Rev. Mr. Buddle defended the Conference arrangements. The Rev. Mr. Fitchett described the steps which had been taken to sustain the Home Mission Fund in his circuit. He suggested that the Rev. Mr. Buddle should occupy a position with regard to this fund similar to that held by the Rev. Mr. Watsford in Victoria. He felt sure this method would prove successful.

The Rev. Mr. Kirk referred to the neglect of the Maori ministers to furnish reports to the “New Zealand Wesleyan.” Mr. Buddle, jun., said there were many wealthy Maoris who were benefited by this fund, who failed to contribute. Hence the fund was with many unpopular. Mr. Clark would like to see their efforts more fully appreciated by the Maoris, on whose behalf they were made. The Rev. Mr. Buddle said that strong complaints had been made by the authorities in London and Sydney regarding the smallness of help rendered by New Zealand on behalf of the general work of missions. The Rev. Mr. Lawry read an extract from a report, indicating a degree of religious progress among the Maoris. The President remarked that some more substantial evidence would have been more satisfactory. The Conference passed on to the consideration of items of expenditure. After some progress had been made, it was resolved that this business be postponed, and that the Conference pass on to the investigation of proposals relative to the establishment of a training institution for the education of English and native candidates for the ministry.

The President read minutes of the Auckland district meeting, recommending that the

Three Kings property be utilised for the purpose. Also resolutions of the trustees of that property, and of the trustees of Wesley College. The Conference adjourned at five o'clock, and it was agreed to re-assemble at halfpast six.

THE WORK OF THE CHURCH. (From the New Zealand Times.) It may not be inappropriate, during the sitting of the Wesleyan Conference in Wellington, to refer to a subject which necessarily occupies a foremost place in the deliberations of all church assemblies — namely, “the state of religion.” We have read, from time to time, doleful confessions of apathy and carelessness on the part of professing Christians in the reports of synods and other governing bodies of churches in New Zealand; — confessions which find an echo in similar reports from other countries. How is this? What is the reason why dry formalism has usurped the place of spiritual life and activity? The fault must rest somewhere. It cannot be traced to the genius of Christianity, or to its want of power to create enthusiasm. This is as potent to-day as it was at any former period in the history of the Christian church. Then where are we to look for the blight which, by the almost unanimous confession of its ministers, has fallen upon the church? Why should there be a withered fig tree, instead of a green tree bearing fruit? We think the answer is not far to seek. Ecclesiasticism is the bane of the church. Under its influence dogmas have usurped the domain of faith, and formalism has superseded conscientiousness. There is the appearance without the reality; the shadow but not the substance. We point to no particular church or sect: we speak of all in this category. If the pulpit has ceased to be a great power swaying the masses, it is not the fault of the masses but of the pulpit. Men and women and children possess human sympathies now as of old. They are endued with as keen sensibilities, and are as capable of appreciating the ennobling truths of Christian doctrine as ever they were. How is it then that they exhibit no sign of religious susceptibility? Why do sermons fall flat upon congregations of worshippers, who are decorously attentive to the preachers but forgetful of their words as soon as they pass out into the streets? This is a question which the clergy should consider, because on its solution depends in great measure the future usefulness of their order. To our mind this is the prime question of the day, so far as religious education is concerned. The church, that is ecclesiasticism, has hitherto depended too much upon the State. It has become part and parcel of the governing machine. It is, in so far as it is hedged about by laws protecting its worship and guarding its faith and ordinances, a State institution whether it receives a State subsidy or not. This it is which has paralysed the energies of the church. The sects, each one in its own way, have gone into partnership with the State, that is, “the “world,” and the natural result has followed. Society enjoins a decent respect for religious ceremonies: it is the tribute “the world” pays to the ecclesiastical order which, out of deference to its grand patron, the world, endeavors to make things as agreeable as possible. “How “to make the best of both worlds” would appear to be the modern pulpit method, and it must be confessed that, as a system, it has been brought to very great perfection. As bearing on this subject, we shall make an extract from an exceedingly able article “on the relation of the State to “the religious and ecclesiastical bodies “in Victoria,” which appeared in the first number of the Melbourne Review from the pen of the Rev. Robt. Potter. It deals, however, with only one branch of the subject, although a most important one. The writer says :

Church discipline in most churches is all but nonexistent. Church communion is in too many cases a thing that any man can have for the asking, and be thanked for taking, rather than a privilege to be sought for earnestly and obtained after due probation, and held only after good behaviour. Some of the churches, we believe, are beginning to cast about for a remedy for this evil, and if a few mistakes are made at first, it is not to be supposed, therefore, that such mistakes will be generally followed or persisted in long. Morality societies and Sabbath observance lecturers may talk a little nonsense about Acts of Parliament, and about the obligations of the State to enforce religious observances; but we believe that what is really troubling them is the inconsistent conduct of members of their own churches, who disregard, in fact, rules of conduct which they profess to reverence. . . . Let the churches punish those of their members who break church laws with suspension of church privileges or expulsion from the church. It is only by a stricter internal discipline that the churches can chastise the inconsistencies of their own members. And they have no right to interfere with those who are not their own members. It is true, indeed, that any sustained endeavor on the part of any church to make discipline stricter would be followed by a great loss of numbers. If Mr. A. were deposed from the trusteeship of St. Silas’s, or expelled from the managing committee of Stanley Church because he made a practice of going to picnics during church time on Sunday; or if Mr. B.’s membership were suspended because he chose to marry his wife’s sister, or because his wife were not his wife; and if, during the continuance of such suspension, no minister of the communion were allowed to baptize, or marry, or bury him or any of his children, we think that in that case Mr. A. and Mr. B. would most likely secede, and many sympathisers with them. But all, whether few or many, who hold membership with the church to be a high spiritual privilege, would nevertheless remain, and would cease to go to picnics during church time, or to marry, their wives’sisters, or to have wives who were not their wives. And the church would have proved to the world that what is valued most highly was not Mr.

A. s or Mr. B.’s money or countenance, but a certain high standard of principle or morals. And what if a great loss of numbers did follow? We are not sure that the most serious source of weakness to the churches is not the greater number of merely nominal followers that belong to them. A few earnest and constant members are dragged down by the dead weight of a host of liangers-on-for-fashion-sake, whom they are unable either to control or expel. Nothing, in our opinion, would make more manifest the force and vitality of the churches, or make them more heartily respected by the world, than the knowledge that membership with any of them could only be retained by those who were consistent in their profession and decent in their morals, and self-denying and active in their support of the church. A very great loss of nominal members would be much more than atoned for by the maintenance of rules which would ensure such results as these. The churches which exercised such discipline would soon become possessed of more power in the community than any number of nominal adherents, or any amount of State patronage would ever confer on them. [END OF QUOTATION]

This opinion is sound. If, for instance, the Presbyterian Synod of Otago, instead of wailing over the absence of spiritual life among the members of its communion, and getting up a crusade against Sunday trains, had enforced a higher standard of church discipline, and left those outside its pale to spend their Sundays as they pleased so long as public decency was respected, it would have been better for the Synod, and much better also for Otago. But so it is everywhere. Churchmen never take heed to the beam that is in their own eyes but insist upon taking the mote out of their neighbors’ eyes with that bluntest of ecclesiastical instruments, the civil power. We perceive from our report that allusion was made in the Wesleyan Conference to the so-called revival of religion under the guidance of Messrs. Moody and Sankey, and a hope was expressed that a similar awakening might take place in this country. Now, we have nothing to say against the two American revivalists beyond this, that if the work they did in England was a reality and not a sham, the fact is the strongest possible protest by the Divine founder of Christianity against modern church methods. There is no getting over this difficulty, and the mere fact of a section of the clergy taking them under their wing, and countenancing them, does not in the least degree dispose of it. These gentlemen are now in the United States, where they are repeating their British tactics of sensational advertising and trumpet blowing. Brooklyn, which has just developed a greater measure of iniquity and fraud in its municipal arrangements than New York, was the field of operation when the last mail left. We dare say they will achieve a great triumph of a kind ; but will it be real and lasting? We suspect not. Whenever Wall-street operators perpetrate a great swindle, and the “gold ring” creates a panic, New York drops upon its knees to pray. Every financial panic is succeeded by a religious revival, in which merchants, stock jobbers, money dealers, usurers, and rascals of every description appear as leaders in the daily prayer meetings, until taking heart of grace they renew their wrestling with Mammon and once more come to grief. We confess that we don’t think much of emotional religion at any time, still less of the showman-like displays of Messrs. Moody and Sankey, the statistics of whose London campaign do not bear out its early promise. Dr. Huebsch, a Jewish Rabbi, discoursing recently in a New York synagogue, is reported by the Herald to have said, (and with this extract we close our article): —

[QUOTATION] We are believers on rare occasions; we are unbelievers, however, in our every day life. The connection between religion and our daily pursuits becomes severed. Why? Because the consciousness of the utility of the necessity of faith and belief becomes more and more bedimmed and shrouded into darkness. Is there no balm in Gilead for this evil? Is there no resuscitating power for the dying daughter of heaven, religion? Yes, there are revivals. Revivals if they have a vivifying power, are the best remedy against death and deadly illness. A true revival, however, must impart a natural, strong and healthy growth, and not an artificial life. Is religious indifference to be cured by religious excitement? l am afraid, said the doctor, that the reaction that must necessarily follow will leave indifference doubly indifferent. Our modern prophets may succeed with religion as Elisha did when he stretched himself on the Shunamite’s son — they may make it sneeze seven times or a dozen times, but whether it will become alive and will be taken up by those great numbers that listen to them, and carried with love to their different places of business to manifest there its vigorous life, that is a question to which the answer is very doubtful. Preaching, singing, and praying are very good, but they must be done in an unostentatious way, or else people will fall into the mistake that the sermon, the hymn, and the prayer are the whole of religion. Where the lack of religious life is felt most is in our business places and in our domestic and social circles. There the revival must take its issue. The alliance between life and pure religion must be renewed there ; and the chosen agents to effect such a salutary change are the men who fear God more than the loss of worldly goods, who love truth more than earthly wealth, who hate their own gains too much to sacrifice to selfishness the highest interest of mankind. Let men of this cast join hands and jointly work to reform the different spheres of life, then the blissful work of revival will surely succeed. [END OF QUOTATION]

We did not expect our Wesleyan friends to agree with us on the subject of the Moody-Sankey revival. Indeed, it would have been out of all reason to expect them to do so, because the Wesleyan method approaches more nearly to that adopted by the American evangelists than does the method of any other Christian sect. It would be more correct, perhaps, to say that Moody and Sankey engrafted the Wesleyan method on the show business, thereby ensuring the outward success of their services. But this point is not of any great moment, and may very well be allowed to drop. Our position was altogether different. It involved a revolution in church organisation and in ihe ministrations of religion, quite as remarkable

as that great schism which historians style “The Reformation.” Mr. Fitchett appears to have missed the point on Tuesday evening at the Conference soiree. Everything, however, depends upon the genuineness of the work done by Moody and Sankey. If it can be demonstrated that the services conducted by these revivalists were fruitful in what is termed. “conversion,” then it is clear that modern church methods are not favorable to conversion, and that the Church, if it is to survive as a spiritual power, controlling conscience, and leading men to choose that higher life of self-sacrifice and uncomplaining devotion to duty which we take to be the practical outcome of Christian faith, it must adopt that method which experience proves to be the best for the purpose. The question hence arises: Does experience prove the genuineness of the work done by Moody' and Sankey, and is their method one which the Church should adopt? Mr. Fitchett assumed, as it is the fashion to assume, that the result of the English mission of these Americans has been an undoubted success. We take leave, however, with very great respect, to doubt the truth of this assumption. In what way has the English people been ennobled, morally and spiritually, by the well-advertised services in the Agricultural Hall and elsewhere? Where is the proof of it? “The numbers that “attended.” This is no proof whatever. They were the fashion, “the rage,” we should say; and Moody and Sankey drew houses just as any special novelty would draw them in the hands of a skilful theatrical agent. Fortunately, we have data to go upon. The Covenanter says:

A very suggestive document is now before the public, which has been called “The Revival Balance Sheet.” It is the financial account of the committee who had charge of the movement in London, in which Messrs. Moody and Sankey were central figures. The receipts reached a total of £28,238., from 2,578 subscribers. One gave £550, seven gave £500 each, twelve £250 each, forty-six £100 each, thirty-six £l0 10s. each, two hundred and nine £10 each, sixty-nine £5 5s., and 469 £5 each. Only twenty-seven sent in half-crowns each, and, stranger still, only fifteen contributed a shilling each. The significance of these figures cannot be exaggerated, and the feeling they are calculated to excite is deepened when we remember the daily advertisements of the committee, calling on those who had received benefit to contribute. We read of the thousands, nay hundreds of thousands, who filled the places of assembly, of the multitudes who crowded the “inquiry rooms.” If 100,000 had sent in a shilling each the balance-sheet would have surprised us less. But what of the spiritual results? These can only be known by their effects. We have seen that the money raised came from a comparatively small number, and these among the wealthy classes. The prayer meeting has dwindled down almost to nothing. Where thousands assembled when Moody and Sankey and the American organ were presentt only from ten to twenty are to be found. The requests for prayer, which took so long to read that they had to be classified, have all but ceased. A large increase of church membership was expected, particularly in the north of London, round the Agricultural Hall, where the meetings were so crowded. But, instead, the ministers report an actual decrease in the number of those seeking the membership of the Church. During the past two years about a quarter of a million has been expended on the work of these Americans. We look for results in vain. If the same amount had been expended on the ordinary means of grace some solid and lasting results would have been obtained. In four months, in London alone, a sum has been expended more than six times the income of the Home Missionary Society, and more than one-fourth of the entire revenue of the London Missionary Society. The worst of all this is that the money that used to be given to these most beneficial societies, and to others of the same class, has been lavished on this so-called revival. [END OF QUOTATION]

Will Mr. Fitchett, or any sane person argue, in the face of these facts, that the revivalist services of Moody and Sankey, whatever may have been their motives, were productive of lasting good to the English people? Compare their worth with that of the brothers Wesley, or Whitfield, or many other British worthies we could name, and how will it stand the test? If it be genuine, then should the Church take a new departure, just as it did in consequence of the awakening to religious life under the preaching of John Wesley'. But if it be only an appeal to the emotions, under large pecuniary guarantees, and with a solicitor watching to prevent any infringement of the copyright of Mr. Moody’s sermons and Mr. Sankey’s hymns by neivspaper publishers; — if religion is simply a peg on which to hang an advertising show-board, then indeed should the Church refuse to follow these men. They never went into the highways and bye-ways with the Gospel message; they never went into the heart of the savage life of great cities to preach to those outcasts of society who are forgotten by the regular clergy, and have no share in the ministrations of the Church beyond the comminatory service. Not so the leaders of the Christian faith. But Moody and Sankey prefer the wealthy and respectable classes. Their gospel is not to the poor but to the rich; not to the squalid but to those who can pay. This is how the business is managed. We quote from a telegram in the New York Herald:

[QUOTATION STARTS] Philadelphia, Nov. 20, 1875. Messrs. Moody and Sankey arrived in this city by the 9.25 a.m. train from New York. They were met at the depot by some gentlemen of the committee prompting the revival movement heie, and, after refreshments and rest, were taken to the meeting place, which has been improvised from the old freight depot. The accommodations for seating 10,000 people in the audience room, beside the 1000 ministers and singers who will occupy the platform, are all prepared. The heating and lighting arrangements are completed, and the workmen are busily engaged giving the finishing touches to the interior decorations, which are under the care of John Patterson, who, like every one else connected with this movement, seems to have set his whole heart in the work. All the necessary work to the building is done, and the first meeting will be held to-morrow morning. The revivalists were delighted with the hall, which far surpasses in capacity the Brooklyn Rink. Mr. Moody spoke a few words from the pulpit, in which he suggested some slight alterations, and found that the

acoustic properties of the building were unusually tine, a wide nave through the centre, built originally for the purpose of light and ventilation, answering, by a happy accident, the purposes of a sounding board. Mr. Sankey sung “Hold the Fort," his favorite hymn, and every note of his clear sweet voice was audible in the furthest corner of the room. The last rehearsal of the choir took place this evening, under Mr. Sankey’s direction. [END OF QUOTATION]

Let us inquire how much money all this will cost; — how great a "concentration and intensification of power,” to quote Mr. Fitchett, which might he much better employed! The people who go to hear these evangelists are ordinary church-goers. If they make conversions it is among the professing Christians, but there is in Philadelphia, with its threequarters of a million of people, a mass of distress and an amount of irreligion which might be somewhat mitigated by a judicious application of this money and power, which will be dissipated in spiritual fireworks by Moody and Sankey. And here we may add another fact as a pendant to our extract from the Covenanter. It is from the New York Herald and has reference to the effect of the Brooklyn revival. The Herald says: [QUOTATION] The Brooklyn pastors have not taken up the work of Mr. Moody as earnestly as he expected. Nearly all the meetings are to be discontinued, and the revival will be left to take care of itself as best it can until Mr. Moody returns. The evangelist has not yet succeeded in getting the clergy more than half awake. They are in a kind of trance or somnabulic condition, going to the prayer meetings in a listless, automatic sort of way, but refusing to lend a helping hand. Mr. Moody must shake the torpor out of the pulpit before be can get at the pews. The ministers can have a revival at any time if they will only revive themselves first. [END OF QUOTATION]

In all probability this picture of the Brooklyn pulpit is not overdrawn, seeing that it has not yet recovered from the Plymouth Church scandal, but the central fact is that on the departure of the revivalists to Philadelphia all interest in the services ceased. It is stated that in England and Scotland, during the visit of the two evangelists, 3,551,000 of Mr. Sankey’s compilation of hymns have been sold. This may be an exaggeration, but unquestionably the sale has been enormous. When it is remembered that the profits of the publication went to the revivalists, their preaching tour cannot have been said to be in vain.

We have adverted to this subject again because we have heard that an attempt will be made to bring Messrs. Moody and Sankey to New Zealand. We don’t think they would come. There is not money enough in the tour to induce them unless Australia were thrown in to cover deficiencies on the New Zealand account. We trust, however, that nothing of the kind will be done. There is a want of money for nearly every religious and charitable institution in the country, and we should regret very much if any of it were squandered on an enterprise which must cripple the churches, without doing them a solid grain of good. If our discussion of this question tends to prevent any such blunder being committed we shall be satisfied.