ORIGIN OF THE FIRST SEVENTH-DAY BAPTIST CHURCH IN AMERICA.
(Continued.)
But after a while Mr. Holmes (who for some time had left the church) returned to his place; upon which he manifested his trouble with and for those five who observed the seventh day; and preaching from those words of our Saviour, "Woe to the world because of offenses; it must needs be that offenses must come, but woe to them by whom they do come; it were better that a millstone were hanged about his neck, and he cast into the sea, than that one of these little ones that believe in me should be offended;" and in his sermon he said that "those offenses are not only in the world, but in the churches, and, to be plain, they are such offenses as these, viz., for persons to leave Christ and are going to Moses in the observation of days, seasons, and such like;" repeating often in the presence of them who observed the seventh day, though to his own knowledge they both publicly and privately declared their judgments on this head. When Mr. Holmes had finished, Mr. Clarke handled the same words to the profit and satisfaction of the auditory; which troubled Mr. Holmes so that he went out, and came in no more that forenoon; and by that means the persons grieved with what he delivered, were hindered from discoursing with him, as they intended, because they were much grieved at the application of his sermon from them words.
But in the afternoon, when meeting was finished, Mr. Hiscox desired liberty to speak a few words, and said, "My question is to you, Bro. Holmes, to desire you to declare who it is of this church that have left Christ and gone to Moses in the observation of days, and times, and seasons, and such like." To which Mr. Holmes replied, that "he had been faithful in the discharge of his duty, and if the word did reach you, and your conscience doth accuse you, do you make the application." To which Mr. Hiscox replied, "If that be all the answer you'll give, 'tis no matter, but 'tis well known who you intended; but through grace we have not left our Lord Jesus Christ, but can in some measure say, through rich grace, that God hath made him unto us wisdom, righteousness, sanctification, and redemption." And further added, "Let it be taken notice of, by all, this day, that the only difference between you and us, we plead for the ten commandments to be a rule of good living, and to be obeyed in gospel times; you deny them, and say they were never given to the Gentiles before or after faith; and, whereas you say we observe days, and years, and seasons, we deny your assertion, for we only observe the seventh-day Sabbath of the Lord our God; as for other sabbaths, new moons, and holy days, we disown them, believing them to be done away by Christ, the substance, having nailed them to his cross as shadows of good things to come; but the seventh day we find differing from, and was to commemorate a good thing past, i. e., the creation of the world." And after many more words of this nature, Mr. Tory said, "It is more suitable to talk of these things another time." To which Mr. Hiscox replied, "Who are they which began first, you or us?" He said further, that "if there had been no objection that day fortnight the church brake bread, it would have been well, but they were forced to go away, though to their great grief of heart, to see how things were like to go with them."
The next fifth-day, the church called in Mr. Hiscox to give an account why he did not sit down with them at the table of the Lord; to which he answered, that "it is not unknown to you, that I and the rest of us have not broke bread for a long time, but have gone about with a troubled heart, considering those four persons that have left the Sabbath, and also the opposition that I, together with the rest, have met with from those who deny the ten precepts to be a rule to the Gentiles, either before or after faith; but further, my trouble is much heightened by Bro. Holmes' preaching, for if we be such persons as that better a millstone be hanged about our necks, &c., it is not likely the Lord should smell a sweet savor in our fellowship together, unless there were an endeared heart union."
To which Mr. Clarke answered, "Bro. Holmes did not name you, or any others, but spoke in a general way."
Mr. Hiscox replied, "Who is it could be intended? Surely not the wicked world, for they meddle not with any law; neither could he intend you who deny the law to be a rule to the Gentiles."
To which Mr. Holmes said, "To be plain, I did intend Bro. Hiscox, and such as he is."
Then Mr. Hiscox answered, "You have done well to own the truth, for none that heard you could judge you intended any other." Mr. Hiscox proceeded and said, "If it be as Bro. Holmes hath said, that we have no more conscience than dogs, it ain't likely that our fellowship should be any way to your comfort and God's glory."
Mr. Holmes replied, "Who did say so?"
Mr. Hiscox answered, "You said so at Bro. Slocum's house."
To which Mr. Holmes said, "Take notice of this, brethren;" and said further, "I must be plain, for I do judge that we have not conscience toward God in the matter of the Sabbath; for if you had, you could not have walked with the church as you have done."
Mr. Luker, with grief, said that the wringing of the nose causes blood.
Several of the church were troubled at the words which passed.
At length Mr. Clarke said, "Bro. Hiscox, consider it seriously, how thou wilt be able to give an account to the Lord for the neglect of that appointment."
To this Mr. Hiscox answered, "It is written that, as many grains make one loaf, so should the saints be one in the Lord, but oneness of heart is not in us, as is too evident; and how can two walk together except they are agreed? It is plain that we are not agreed in weighty matters."
Then Mr. Clarke proceeded further, and said, "That is not sufficient; for what fault can you find in the Lord, or what fault in his ordinances?"
Mr. Hiscox replied, "My Lord knows that his ordinances are as dear to me as ever; and it is my great trouble, that I can't come at them as I should; yea, I will now say, What fault is there in the Lord, or what fault in his Sabbath, or law, in the Lord, and them that profess it, should be so obnoxious, as is plain they are."
The day on which this discourse was, Mr. Samuel Hubbard and his wife were there, and the church had discourse with them, and it was concluded by the church, to call the church together the next fifth-day; at which time they in general came, according to appointment, to the end that those that did not break bread should render their reasons for it. And being thus met, the brethren were called upon to speak; some of whom were backward, and sent forward Mr. Hiscox, who would have spoken, but Mr. Tory prevented two or three times, saying, "It is your wisdom to be silent, lest you should draw others to say as you say, as the grounds of their withdrawing their communion were taken in writing." Mr. Hubbard was called to speak, but refused, desiring Mr. Hiscox might speak for all at once; "for," said he, "our grounds are all one, and it is the quickest way." Mr. Tory would not admit it to be so.
Then Tacy Hubbard gave in the grounds, which are these: 1. The apostasy of those four persons. 2. That speech of Bro. Holmes, "Wo to the world, because of offenses," in which discourse he said offenses are such as arise from brethren of the church, such as deny Christ and have turned to Moses, in observing days, times, and years, &c., and that it is better that a millstone were hanged about the neck of such, and they to be cast into the sea. 3. The dismal laying aside the ten precepts, together with the leading brethren denying of them at the meeting.
Only these grounds, and nothing further done, by reason of the death of Mr. Joseph Tory, Jr., except a little to remove the doubts of Mr. Joseph Clarke, who was called forth to give his grounds, who manifested his willingness so to do, either at that or any other time.
Then Mr. John Clarke asked Mr. Tory whether he had his notes about him; who replied, "No; but Bro. Hiscox's grounds are principally two, viz., the apostasy of those four, and Bro. Holmes' preaching."
Then Mr. Hiscox said, "There is a third ground - the leading brethren of the church denying the ten precepts."
To which Mr. Tory replied, "It ain't so; that is an addition of the adversary."
Mr. Hiscox answered, that "though the matter might not be spoken in so few words, yet," said he, "your conscience doth know that your denying the ten precepts to be a rule to Gentiles, before or after faith, hath been a great trouble, and is so still."
Hereupon Mr. Tory undertook to prove that the ten precepts were given only to the Jews, and that the Gentiles have nothing to do with them; instancing the 5th chap. Deut., concerning God's making his covenant with Israel.
Then Mr. Hiscox said, "The stock of Israel was the church under the dispensation; and so were the people God made a covenant with and committed his oracles unto; but yet it was then the duty of the world to be proselyted and joined to the church, as much as it is now to believe and be baptized. I don't plead for their law as it stood with old obligation to do and live; no, nor of the Levitical priesthood; but as they are the law of Christ, established by himself and his apostles, as in Rom. 3, Matt. 5, Rom. 2, James 2, John 3, &c."
To all which a reply was made, that those scriptures in the Romans, or any other that this day hath been offered, prove nothing to the purpose.
Then Mr. Tory further proceeded and said, that "they have no more relation to the ten words than to circumcision, and all the rest of the law, and those brethren that took them so, applied them wrong, for they were the old covenant, and so done away, so that the Gentiles had nothing to do with them, neither were they ever blamed for the breach of them in the holy Scriptures."
Then said Mr. Hiscox, "No! For what was God angry with the nations and drove them out? Was it not for the breach of God's law, as idolatry, adultery, and many other such like sins? Therefore he calls his people not to do after their manners."
To which Mr. Tory said, "Not for the non-observation of the ten commandments, for you endeavor to bring in a yoke of bondage, which neither you nor your fathers were able to bear."
Then replied Mr. Hiscox, "Is God's commandments become a yoke of bondage to you? Through mercy, they are not so to me, but are to be delighted in after the inner man."
Then said Mr. Hubbard and his wife, "They are no yoke of bondage to us, but a good and spiritual law."
After much debate, Mr. Tory was discoursing with Mr. Hiscox with warmth, to whom Mr. H. said, "What! do you think to juggle me out of my conscience?"
Upon which Mr. Tory replied, "If I am become a juggler, then it is time for me to leave off this matter." Then said Mr. H., "Pray, Bro. Tory, don't be offended at it, for they were not suitable words, and I am troubled that I said so to you, but I pray pass them by;" and he did so.
After more debate, and Mr. H. remained steady in that principle, Mr. Tory directed his speech to him, saying, "Do you take notice of this, that though the church hath endeavored to remove your scruples, yet you remain obstinate?" and lifting up his hand toward him, he said, "You stand upon your peril."
Then Mr. Hiscox answered, "Pray, Bro. Tory, don't threaten so; you may do what you please; your threatening words don't affright me."
At this day Mr. Clarke intimated that he did not deny the law; to whom Mr. H. applied himself, saying, "Pray, Bro. Clarke, speak plainly to things, and don't go round about the matter, and leave us in the dark all the while."
To which Mr. Clarke said, "I can't speak more plain than I have done."
Then Mr. Tory replied, "Good, Bro. Clarke, speak plain, and say they are done away."
Upon which Mr. Clarke said, "I may as well deny God to be God" (answering to some part of Mr. Tory's speech), at which Mr. Tory was grieved.
The Good Man’s Good Way
The good man is led in a good way, by a good God, to be employed in good things, walking in good company, working by a good rule, from a good motive, to a good end, at last arrives at a good home.
Reform Ourselves Before Others
By Thomas Fuller
THOSE are the best Christians who are more careful to reform themselves than to censure others.—Thomas Fuller.
CHRIST AND THE LAW.
By Ellen G. White
BY MRS. E. G. WHITE.
JESUS would convince his enemies that his teachings and miracles did not supplant the law, or detract from its dignity, or lessen its claims. His works were in strict accordance with both moral and ceremonial law. Christ was the angel who went before Moses, and guided the travels of the children of Israel in the wilderness. God had said to Israel, "Behold I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries." Ex. 23:20-22. This angel, Christ, gave Moses the ceremonies and ordinances of the Jewish law to be repeated to the people.
The rebellion of Israel against the law and authority of God, caused their destruction. The honor God had given them of being thus conducted by his Son, increased their responsibilities, and, consequently, their sin. The charges of the Jews that Christ did not regard the law of Moses, were without the least foundation. Christ was a Jew, and, to the hour of his death upon the cross, observed the law binding upon the Jews. But when type met antitype, at the death of Christ, then the offering of the blood of beasts became valueless. Christ made the one great offering in giving his own life, which all their former offerings had foreshadowed, which terminated the value of all the sacrificial offerings of the Jewish law.
Since the fall, no direct communication could exist between God and man, only through Christ. God committed to his Son, in a special sense, the case of the fallen race. He undertook the work of redemption. He purposes to maintain the full honor of God's law, notwithstanding the human family have transgressed it. He will redeem from its curse all the obedient who will embrace the offer of mercy by accepting the atonement so wonderfully provided. Through his mediatorial work, Christ will fully vindicate the holiness and immutability of his Father's law.
Adam and Eve at their creation had knowledge of the original law of God. It was imprinted upon their hearts, and they were acquainted with the claims of law upon them. When they transgressed the law of God, and fell from their state of happy innocence, and became sinners, the dark future of the fallen race was not relieved by a single ray of hope. God pitied man, and Christ devised the plan for his salvation by himself bearing the guilt. When the curse was pronounced upon the earth and upon man, in connection with the curse was a promise of pardon of the transgression of God's law, through Christ. Although gloom and darkness hung over the future like the pall of death, the promise of the Redeemer, the star of hope, lighted up the dark future. The gospel was first preached to Adam by Christ. Adam and Eve felt sincere sorrow and repentance for their guilt. They believed the precious promise of God, and were saved from utter ruin.
Paradise was lost to Adam and the curse was pronounced on the earth because of the transgression of the Father's law, and death came because of sin. Adam found by sad experience that it was easier to transgress the commandments of God than to resist and press back the tide of moral wretchedness that was pressing in upon him. Those who lived before the flood were favored in having a knowledge of the law of God communicated to them by Adam who had conversed with God and angels in Eden. He lived among them nearly one thousand years, and by his teachings, example, and humble obedience to all of God's requirements, exalted the law of God. He sought to turn his posterity from transgression to a life of obedience and faith in a Saviour to come.
The knowledge of the law of God was preserved from Adam to Noah, and from Noah to Abraham, and from Abraham to Moses, for the benefit of all who should live upon the earth. The blessings upon the patriarch Abraham for obedience are repeated to Isaac in these words:—
"And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statues, and my laws."
Enoch first received instruction from Noah, and he observed the law of God, and served him with singleness of heart. He became so pure in his character that the Lord communicated his will to him, and through holy vision revealed the great events connected with Christ's second appearing, and also the wickedness that would prevail just prior to the end. Enoch was a preacher of righteousness, and sought to turn men from the transgression of the law to faithful obedience. He walked with God three hundred years, giving to the world an example in a pure and spotless life, which was in marked contrast with that rebellious and self-willed generation who boasted of their open disregard of God's holy law. His testimony was disregarded because men loved sin better than holiness. Enoch was borne by angels to Heaven without seeing death.
In the destruction of the inhabitants of the old world by the flood is clearly represented the fate of all those who continue to transgress the law of God. Enoch's translation to Heaven represents those who shall be alive upon the earth when Christ shall come the second time, and will be translated to Heaven without seeing death.
The great wickedness of the people before the flood had reached unto Heaven. And the Lord made known to Noah that he would destroy man, whom he had created, from off the earth by the waters of the flood, because of their continual transgression of his law. Noah warned the people. He believed the word of God, and faithfully preached to that sinful generation, and made every effort to turn them from transgression to obedience. But he was unsuccessful. Only his own family at last received his message. The terrible judgments of God in their destruction should have been sufficient warning to all who should afterward live upon the earth, that God will surely punish those who disregard his law. But as the people multiplied upon the earth, men became bold in their transgression of God's law. Idolatry existed and increased to a fearful extent, until the Lord left the hardened transgressors to follow their evil ways, and he chose Abraham from an idolatrous family, and made him the depositary of his law for future generations.
The Lord communicated his will to Abraham through angels. Christ appeared to him, and gave him a distinct knowledge of the requirements of the moral law, and of the great salvation which would be accomplished through himself. Abraham was appointed of God to preserve the truth amid the prevailing sins and corruptions which were increasing. But the descendants of Abraham departed from the worship of the true God, and transgressed his law. They mingled with the nations who had no knowledge or fear of God, and gradually imitated their customs and manners, until God's anger was kindled against them, and he permitted them to have their own way and follow the devices of their own corrupt hearts. He had conferred special blessings upon Abraham because he was faithful in keeping his commandments, and had chosen his family as his peculiar treasure.
God revealed to Abraham his purposes through vision. He was shown in a figure that his posterity would become bondmen to an idolatrous nation, because of their transgression of the law of God, and that they would be punished for their apostasy.
But when they humbled themselves before God, and acknowledged his dealings, and cried unto him earnestly for deliverance from the oppressive yoke of the Egyptians, their cries, and their promises to serve God and to be obedient to his law if he would break from off them the oppressive yoke of bondage, reached Heaven. God answered their prayers in a most wonderful manner, taken into covenant with himself as his peculiar treasure.
After the Lord had made a covenant with Israel in a most solemn manner to be a peculiar treasure unto him, they were brought forth out of their tents and from their encampments to meet with God. And the Lord graciously condescended to come down upon Mount Sinai, not to give a new law, but to speak with an audible voice in the hearing of all the people, his law which already existed. The presence of God made the mountain sacred, and neither man nor beast was permitted to touch it on penalty of death. The Hebrews were instructed that everything that was connected with God must be regarded with the greatest reverence. They were greatly exalted in thus being made the depositaries of his law. "And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." And the sight of the glory of the Lord was like devouring fire on the top of the mount.
The Lord made the occasion of speaking his law a scene of awful grandeur and sublimity, in accordance with its exalted character. The ten commandments were spoken amid thunder and flame, and in great power and glory. The voice of the Lord was like a trumpet, waxing louder and louder, and in a full volume rolled down the mountain. The earth trembled and quaked, and the very mount seemed to be moving from its foundation. The best of Israel shook with fear, and fell upon their faces before the Lord. The awe-inspiring voice, and the terrible glory displayed upon the mount, were to them most impressive.
God accompanied the declaration of his law with the most sublime exhibitions of his power, that the Hebrews might never forget the scene, and that they might be impressed with profound veneration for the Author of the ten commandments. In this, the Lord shows to all men the sacredness and importance of his law. The law of ten precepts was by no means given exclusively to Israel, to be confined to them as a people, but the Hebrews were made the depositaries of the law which was to be handed down to us. The entire history of the children of Israel was "written for our admonition upon whom the ends of the world are come." No Hebrews could so fully estimate the sacredness and exalted character of God's law as those who accepted Christ as their Redeemer. He was the foundation of the entire Jewish system.
"THEY"? WHO ARE THEY?
By R. F. Cottrell
The ship's crew, those who are fully enlisted and have all their interest on board, when speaking of the movements of the ship will say, We sailed so and so, or we expect to take this course or that. Consequently when one is heard saying that they have sailed this way or that, the natural inference is, that he does not belong on board, but is only a passenger.
So in the matters of the church, and the work in which we are engaged. Those whose hearts are in the work, being fully committed to its interests, will identify themselves with each advance movement. They will speak of what we have done, or intend to do; of the duties wherein we have been behind, and of the improvements which we, by the grace of God, intend to make. But when one says, They have done this or that; they have erred; they expect too much from us; and, perhaps, they are making money, we may safely infer that such ones count themselves out. Their interest is for themselves, and not for the common cause.
The cause is one. It is the cause of truth, and is for the salvation of men. In its prosperity we rejoice. If it is increased in strength, we feel that God is giving success to our feeble efforts. If our institutions are acquiring means to carry the work forward, we are enriched. And as the truth is spreading abroad to "many peoples, and nations, and tongues," and kingdoms, we feel like sharing the labor, the sacrifice, and the joy. Our interest is all on board; and we know that our labor is not in vain in the Lord. There is a rich harvest to be gathered; and they that sow in tears shall reap in joy.
R. F. COTTRELL.
NUISANCES.
The idle levy a very heavy tax upon the industrious, when, by frivolous visitations, they rob them of their time. Such persons beg their daily happiness from door to door, as beggars their bread; and like them, sometimes meet with a rebuff. A mere gossip ought not to wonder if we evince signs that we are tired of him, seeing that we are indebted for the honor of his visit solely to the circumstances of his being tired of himself. He sits at home until he has accumulated an intolerable load of ennui, and he sallies forth to distribute it amongst all his acquaintances.
Idleness and Degradation
IDLENESS is, in cause and effect, mental and moral degradation.
WOODLAND AND ARBUCKLE, CAL.
By J. D. Rice
Met with the Woodland church in their quarterly meeting, Jan. 3, 4. Preached four times with very good audiences. Several more took advanced steps with their brethren on the health and temperance, tithing, and T. and M. work. There is room for others to improve in these respects. We hope all will bear their portion of the burdens and "come up to the help of the Lord against the mighty."
With Bro. Morton we labored at Arbuckle from Dec. 27 to Jan. 14. Six more signed the covenant, making seventeen there in all. All seem very much encouraged, and knit together by the bonds of "brotherly love" are trying to prepare for the Judgment.
A V. M. Society was organized, with Sr. Mary Whybark as president, and Sr. Lizzie M. Adams as secretary. A club of forty Signs is taken. Most all take Good Health and Signs, and some the Review and Herald. Three families have ordered Sr. White's works, making four complete sets in the church.
Twenty signed the various temperance pledges; thirteen of these are on the "teetotal" pledge. All our old members have signed the tithing pledge; the new ones have had no opportunity as yet to do so. One of us will return shortly to perform more labor with them. We also expect to begin meetings soon in Freshwater school-house, a few miles from Williams.
J. D. RICE.
Williams, Jan. 15, 1880.
SOUTHAMPTON, ENGLAND.
By John Norton Loughborough
Another month has passed since my last report, and it has been a month full of interest in our work here. If we are not able to report numbers taking their stand with us, we have been made to rejoice to see evidence that the influence of the truth is spreading, and that many new ones, by sea and land, are determined to learn the truth.
The steward of the steamer, mentioned in my last report as having bought six $1.00 volumes, has spent one evening with us at Ravenswood and was deeply interested in a parlor lecture I gave for his benefit, on the subject of the sanctuary. He has got so far in his investigation that he does his Saturday's work on the boat on Sundays. The captain of the same vessel has also read on the truth, and says the steward is right in his course. They are anxious to assist us all in their power to spread the truth in the different parts of Great Britain where they make their semi-monthly visits. They have also given some of their means for the support of the work.
There are difficulties connected with the introduction of the truth in a kingdom like this which those laboring in free America do not have. I have purposely refrained from speaking of these in my reports lest any should think us complaining of our field of labor. Far be that from us. We have evidence that the Lord has called us to this field. If our labor should be like that of the minister who dreamed he was set to pounding a rock with a nail hammer, it is our duty like him to pound away. If that is what we are bid of the Lord to do it is for us to pound. Opening the rock belongs to the Lord.
When I read of the trials and deprivations of those, who, in the seventh century, labored so earnestly on British soil, to displace the heathen gods of Thor and Woden with the doctrine of the blessed Jesus, when I read how they sometimes, supperless and almost friendless, lay down in their blankets on the bare earth to awake in the morning and find the snows falling and stopping their path, that they yielded not to discouragements or complaints but said amid it all, "If our way by sea and land is closed the road to Heaven is still open;" if under such circumstances they complained not, of what have we to complain with slight difficulties in our pathway as we seek to plant present truth on the same soil? We have thousands of brethren and sisters raising their prayers to Heaven, and doing all in their power to help and cheer us on in our work. No; we have nought of which to complain, and if we are faithful to our duties God will water the seed sown and much fruit will appear by and by.
I was informed by Bro. Butler of the anxiety of our people in America to learn the exact situation of matters here; for this reason I shall speak of some things on which I should have otherwise maintained silence.
Let it be kept in mind that society here is divided into distinct classes. Of the relation of these classes I will quote the words of Mr. Robertson, a minister of the church of England. He says: "In England we are inconsistent people. A rigid barrier exists between class and class, and it is almost never broken down, except in two instances; wealth and talent break it down. Let a man amass enormous wealth, and he will find at his board the noblest in the land. It matters not that he became rich in some questionable way, that shrewd suspicions are entertained of foul practices and unfair means; no one asks about that. Again, talent of a certain class—that talent which amuses—breaks down the rigid line of demarkation. The accomplished man or woman who, though astonishingly profligate, can while away an evening, is tolerated—nay courted—even in the Christian drawing-room. Now understand me. I do not say that the breaking down of conventional barriers is undesirable. If goodness did it,—if a man, low in birth, were admired because of his virtues—Oh! it would be well for this land of ours. But where wealth and talent, irrespective of goodness, alone possesses the key to unlock our English exclusiveness, there plainly the apostolic injunction, holds because the reason of it holds; 'what fellowship hath righteousness with unrighteousness.'"—Robertson on 2 Cor. 6.
Our readers will at once see the point involved. Those of wealth do not expect to listen to the same man to whom the poor listen; how then can we reach them with our preaching? In our hope to find candid, truth-loving persons among those of wealth, we see no way to reach them except with reading matter. I presume our American Vigilant and Missionary workers will say, "Canvass among them with papers and books." How will you do that when you find their mansions surrounded with high walls, with great iron gates locked and barred, and no admission, unless you have a note of introduction from some of their own class. "Her Royal Majesty's mail" does find admittance in the post-boxes by their gates. This open avenue we are using, hoping by this means to reach some candid souls even of the wealthy class. Lords, nobles, and gentry are perhaps outside the class whom we may hope to reach, at present, with our preaching. We have left to us artisans, merchants, tradesmen, and laborers; no mean class by any means.
The real laborers have had but a poor opportunity to inform and educate themselves until within the last few years; of late laws have been passed making the attending of some school compulsory, from the ages of six to fourteen. Ignorance to an alarming extent exists among the poorer laborers of maturer years. In a town not far from this, good as an average of England, out of a population of six thousand adults, the census showed that there were but one thousand that could either read or write.
Be it remembered, that in the matter of schools we are where church and state are united, and with the exception of a few private (select) schools, the schools are directly under the control of the churches. These are what are called "Parochial Schools." Thus, it will be readily seen there is no opportunity for "going into the country and speaking in some district school-house," for there is no such thing here.
There is hardly an opportunity to secure the free use of any place in which to speak the truth. Churches, chapels, and school-rooms, are alike closed against it, and to secure a place for meetings a good price must be paid for its use. Most of the public halls cost from $5 to $10 per night. Looking at the situation from this standpoint causes us to feel the force of the expression made a few years since by Mr. Spurgeon: "If you want the truth to go around the world you must hire an express train to draw it."
We know that to get the truth into this kingdom is going to require a steady, earnest, and persevering effort, but in the name of the Lord that effort must be made. In the name of the Lord we scatter the seeds of truth. If the Lord water the seed, fruit will one day appear.
We trust we appreciate the efforts our brethren and sisters in America are making to assist in the work here. You have sent clubs of papers. Individuals in Lemoore, Cal., and other parts, have remailed their papers to us. The V. M. Societies and individuals have done a good work with the names they have obtained from England. We would mention here the reception, in our last invoice of books from Battle Creek, of the donation of twenty-five nice libraries from Bro. J. D. Morton and wife, of Detroit, Mich., to be loaned, and thus tell their story of the truth. Brother and sister Morton have our most sincere thanks for this $75.00 addition to the stock in our circulating libraries.
To-day it is one year since myself and wife first31set our feet on British soil, in Liverpool. We render praise to God for the tokens of good we have seen in that year. As we enter upon the new year—the second year of our mission here—we seek Divine guidance, that this new year may tell more for the advancement of the truth than the past.
J. N. LOUGHBOROUGH.
December 29, 1879.
STATE QUARTERLY MEETING.
THE second quarterly meeting of the California Tract and Missionary Society was held in San Francisco January 18, 1880. Five of the eight directors were present: T. M. Chapman from district No. 1, G. Hutchings from No. 2, Wm. Saunders from No. 5, W. J. Bostwick from No. 7, and M. C. Israel from No. 8.
After the usual opening exercises the minutes of the previous meeting were read and approved.
The report of labor was then called for and read as follows :—
The subject of including the work done on board ships in the district reports was brought up, and it was moved and carried that as the Seaman's Mission is entirely distinct from the districts, the work be reported separately.
A letter of resignation received from Bro. Judson, director of district No. 4, brought up the subject of dividing that district, and on motion it was voted to let San Diego county constitute district No. 4, with Bro. Judson director; and that the counties of Los Angeles, San Bernardino and Ventura constitute district No. 9, with Elder J. L. Wood director.
It was moved and carried that the several districts share the cost of the annuals remaining after supplying the districts, and that they be judiciously distributed in the cities of San Francisco and Oakland.
The importance of our people taking the Review and Good Health was remarked upon by Bro. Israel, also the subject of obtaining canvassers for our periodicals. The wants of the Seamen's Mission was spoken of, and the great importance of this branch of the work.
It was also recommended that all come up to the support of the missionary work by paying their one-third, for it was expected that this branch of the work would tell more for the advancement of the cause than any other agency.
Remarks were made upon the importance of visiting families and having them adopt a system of reading; and it was recommended that Sister White's works be thoroughly circulated and read by our people.
It was then voted to adopt the following resolution, which appeared in the minutes of the late New England Tract and Missionary meeting:—
WHERAS, a more general circulation of the writings of Sister White has been recommended by the General Conference, and whereas we deem the carrying out of such recommendation of great importance, therefore
Resolved, That we will immediately take steps to place these works in all the families of our brethren and sisters as far as practicable, and that we urge all to furnish themselves with these works.
On motion, the meeting adjourned.
M. C. ISRAEL, Vice-President.
B. C. STICKNEY, Ass't Secretary.