Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 4, 1875
TRY THE SPIRITS
By J. H. Waggoner
THE GIFTS AND OFFICES OF THE HOLY SPIRIT.—NO. 7.
BY ELD. J. H. WAGGONER.
TRY THE SPIRITS.
“Beloved, believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world.” 1 John 4:1.
That truth lies between extremes, is an old saying. On the subject now under consideration we find opposites of error; some accept every manifestation of power as from the Spirit of God, or from good spirits, while others discard every manifestation of spirit power as evil. One class overlook the injunction of the text; they do not “try the spirits, whether they are of God,” but accept all without discrimination. The other class ignore the command given through Paul when he was speaking of the Spirit, to “prove all things; hold fast that which is good.” They will not take the pains to prove anything of the nature of a manifestation of the Spirit; they reject all and without a trial.
The first class are again divided into two parties, and to these we will at present give our attention. One of these parties is easily disposed of. It embraces all the spiritualists of this age. That the media possess power, or are possessed by spirits, no one will deny who has examined the facts of their manifestations and studied the prophecies which relate to them.
N. P. Talmage, an eminent and noted spiritualist, in the preface to the book entitled, “Healing of the Nations,” claimed that 1 Cor. 12 is fulfilled in modern spiritualism, but in the enumeration of the gifts which he copied from that chapter, he carefully excluded every sentence from which we can learn that all divine manifestations are by “one and the self-same Spirit.” This is a sufficient condemnation of all the theories and phenomena of spiritualism; for in that, instead of “a diversity of gifts, but the same Spirit,” we find a great diversity of spirits. Spiritualists do not occupy, either in theory or practice, the position of God’s people upon whom he is pleased to bestow the gifts of his Spirit. They deny Jesus Christ, through whom alone “the promise of the Spirit” is given. Nothing more is needed to show that their gifts are spurious. The Scriptures represent them as “seducing spirits,” and their teachings as the “doctrines of devils.” We cannot deny their power; for they are again spoken of as “the spirits of devils, working miracles.”
The other party to which we have referred is composed of the “Latter-day Saints,” or Mormons. They have always claimed to have the gifts among them. The fact of their making this claim has, perhaps more than all else, created a prejudice against the truth, and brought this important doctrine into disrepute. These differ from spiritualists in that they profess faith in Christ, and preach and claim the power of the Spirit only as a fulfillment of the promises of the gospel. And because of this claim and their profession of strong faith in Christ and the gospel, many are led to believe their gifts are genuine. But when we “try the spirits” by the gospel standard we shall find that these also are mere counterfeits of the gifts of the gospel. There are certain rules to determine their character, given by the Saviour, which we will now examine.
“Beware of false prophets.” A true prophet has a gift of the Spirit of God. False prophets may be of two kinds; mere pretenders, having no gift at all, or, having a spurious gift by an evil spirit. The Saviour says, “Ye shall know them by their fruits.” We will make this our first ground of examination.
1. The Mormons are well known to be egotistical and boastful of their gifts. Anywhere and everywhere they are ready to thrust their claims upon our notice. But boasting is excluded by the law of faith. Humility and meekness of spirit can alone secure the blessings of the Spirit of God.
2. Not only the boastfulness of their profession, but also the fruits of their lives have been inconsistent with the teachings and spirit of the gospel. They have manifested a spirit of worldly selfishness, and a disregard of the rights of others which is the reverse of that self-denying love to our neighbor which characterizes the true followers of Christ. Joseph Smith, the founder, leader, and prophet of the sect, set up a bank in Kirtland, Ohio, which proved to be a swindling concern. At Nauvoo a city charter was obtained and he became mayor of the city. He placed his followers on a war footing, and he was Commander-in-Chief of the “Nauvoo Legion.” His conceit and ambition were so unbounded that he even announced himself a candidate for President of the United States! Outlaws were protected in the city over which he presided with despotic power. Freedom of speech was not allowed; a press was destroyed which was established with the avowed purpose of exposing the iniquity of the place; the mob was screened, and it was openly talked by the leading men that no opposition press would be allowed in the city. They disregarded and even denied the rights of “the Gentiles,” as they called all who were not of their number. And their history at Salt Lake has shown a condition of despotism, oppression, and immorality, even worse than at Nauvoo.
3. In regard to the influence of their pretended gifts we will relate the substance of a conversation held a few years since with an aged person living in North-eastern Ohio, not far from Kirtland. He was a Mormon while Smith was in Kirtland, and remained a Mormon up to the time of our acquaintance with him. He admitted that there was iniquity among them in Kirtland, equal in amount to what common report had it. “But,” said he, “those wicked ones were not Mormons. They came among them for selfish purposes, and whenever their wrongs were found out they professed to repent, and the church was obliged to retain them.”
Our answer was that the gifts of the Spirit were given for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ. They professed to have all these gifts. Where, then, was their discernment, that they could not detect hypocrisy and expose wickedness, and so put it from their midst? He replied that it was reasonable to suppose that where all the gifts existed the church should have been purified to a greater extent than it was there. He said he could not understand it.
The explanation is easily given: Their gifts were spurious; they were not of the Spirit of God, and did not tend to purify the body, or to perfect the saints. The spirit of error was with them from the beginning, and it showed itself in both their doctrines and practices. The Roman hierarchy never showed a greater love for worldly pre-eminence, or greater disregard for the moral and legal rights of those who opposed them. It was truly fortunate for the peace and security of the people that they were not permitted to grasp the power which they coveted, and which they strove to obtain. They emigrated to Utah only because they would not live in peace with their neighbors, and because their leaders would not submit to the laws of the land, they sought a place where they could rule without restraint. We speak only those things which are well known to be true, and we are willing to leave it with the candid that the evidence of their fruits is all against the genuineness of their gifts.
It is true that there are two parties of Mormons. Within a few years Joseph Smith, Jr., has headed a party repudiating Brigham Young, denying his authority and opposing some of the abominations of Salt Lake. But Brigham Young succeeded Smith at Nauvoo, and was long recognized as the head of the Mormon people, and even now those who oppose him are a small minority. Young’s authority was established on the ground of the succession, and the assumption that he was gifted with prophetic power. Now if this was all a mistake, if the whole body of “the Saints” were deceived in regard to the claims of Young, as the other party assert, if the gift of prophecy was not conferred on him, then it is proved that their argument respecting the gifts is no evidence that they are the people of God, or, in other words, that their gifts are genuine. The claims of the two parties, that of Utah and that of Illinois, are based on the same arguments respecting the gifts and the same assumption that the gifts are manifested among them. Therefore, that argument, and their claim that they possess the gifts, are shown to be no evidence in their favor. Each denounces the other, while both stand on the same ground. Some have been led to believe that they have the true faith because of their gifts, but it is shown that we must determine their standing by some other rule of judgment.
The Saviour has given that rule in Matt. 7:21–23. This is a continuation of his warning against false prophets. He says:—
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.”
By this we are taught that faith in Jesus Christ will not procure an entrance into the kingdom of Heaven without obedience to his Father. Having thus introduced the time and circumstance of entering into the kingdom, he continues:—
“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.”
Granting again all that the Mormons claim, that they prophesy in the name of Jesus, and in his name do many wonderful works, this text shows positively that that fact is no evidence that they are his followers. All this may characterize the self-deceived; and this profession is made by those who work iniquity, and who are, therefore, commanded to depart from him when the faithful enter into the kingdom. Compare Matt. 25:34–41.
To make more clear the application of the text above quoted we notice two points:—
1. Iniquity is lawlessness, or law-breaking. So the original means. Greenfield defines it, “Violation of a law, iniquity, improbity, sin;” from “anomos, lawless, without law; not subject to law; violating the law, wicked, impious, a transgressor.” So it is given in the Emphatic Diaglott. And so we find it in Ex. 20:5, 6, the second commandment: “Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.” Observe the contrast; hatred is placed in opposition to love; and iniquity, in opposition to keeping the commandments of God. Therefore those described in the text are they who cry to Jesus, Lord, Lord, but do not the will of his Father—they do not keep the law of God. They unite the profession of faith and the claim of the gifts of the Spirit with iniquity, or disregard of the commandments of God. And it is a fact which has lately been confirmed to us by reading and by conversation, that the Mormons take antinomian ground, teaching that the commandments of God are abolished. Said the wise man, “Where there is no vision, the people perish; but he that keepeth the law, happy is he.” They who keep the law are happy; they do not perish. They who transgress the law, or work iniquity, have no vision from God; they perish, for Jesus will say to them, “Depart from me.” No matter how loud their profession; no matter how many “wonderful works” they do in the name of Jesus, they are still self-deceived; their gifts are described in Eze. 13 as a vain vision and a lying divination. “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” Prov. 28:9. He that rejects the law of God, his religion is vain. How, then, shall God bestow upon him the precious gifts of his Spirit? We repeat what we have said, Antinomianism and the Spirit do not—they cannot—go together.
2. We admit that the gifts were lost to the church because of apostasy; and as she recovers from the darkness by true, genuine reform, the gifts shall be restored. This is according to the teaching of the Scriptures. But we insist that they are not restored among the “Latter-day Saints,” or Mormons. Their “fruits” stand as their condemnation.
The restoration is brought to view in Rev. 12:17. “The remnant” here spoken of are the last state of the church; the same that are spoken of in Rev. 14:12, just before the Lord Jesus comes to reap the harvest of the earth. This remnant “have the testimony of Jesus Christ.” Now the angel said, in Rev. 19:10: “The testimony of Jesus is the spirit of prophecy.” This is sufficient proof that the church in the last days will have the spirit of prophecy. But this company is also said to “keep the commandments of God,” as it is also said of them in Rev. 14:12, “Here are they that keep the commandments of God, and the faith of Jesus.” This, surely, is not fulfilled in those who “make void the law through faith;” see Rom. 3:31; who professedly substitute the faith of Jesus for the commandments of God, instead of keeping both together.
But this is the position of the Mormons; they reject the law of God; they make void the commandments by their traditions, and are therefore workers of iniquity. Their profession of faith in Christ will not save them in the day when he comes to give to138the little flock the kingdom. Their gifts will not procure his favor, because their lives are not right in his sight. Their spirit is a spirit of error, leading to darkness and delusion. “By their fruits ye shall know them;” not by their profession; not even by their wonderful works in the name of Jesus; for these are nothing without obedience to the law of the Father.
We have seen that in the second commandment love of God is associated with keeping his commandments. In truth, there is no love where obedience is lacking. Says an apostle, “This is the love of God that we keep his commandments.” Love and obedience are inseparable. This enables us to appreciate the words of Paul in 1 Cor. 13:1, 2:—
“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing.”
Now we discover the harmony between the words of our Saviour in Matt. 7, and the words of Paul in the above text. Bearing in mind that iniquity is violation of the law, and love is the keeping of the law, the Saviour shows that to prophesy and to do wonderful works in his name will not secure an entrance into the kingdom to such as work iniquity. Likewise Paul says that the gift of prophecy and faith to remove mountains is nothing without the love of God.
These Scriptures apply to the Mormons more directly than to any other people of this age. They have never occupied the position of those who are pointed out in the word of God as preparing to meet the Lord at his appearing. They have not fulfilled the prophecy of the remnant in any particular. And we entreat all who have been tempted to regard them as the people of God because of their supposed possession of the gifts, to “try the spirits whether they are of God;” to examine more closely the words of the Saviour in Matt. 7:15–23; and to study more carefully the position of the remnant who are accepted of the Lord when he comes to give the kingdom to his little flock. And let us each individually see to it that we are of that number “who keep the commandments of God, and have the testimony of Jesus Christ.”
“Where there is no vision, the people perish; but he that keepeth the law, happy is he.”
UP AND AWAY.
“The dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” 1 Thess. 4:16, 17.
Sudden and swift the call that bade me rise, To meet the Saviour in the glowing skies; Up and away, as bird escaped the snare, I leave behind a world of sin and care, So swift the change has come, no time for thought, A glad surprise; a wondrous change is wrought!
Free from the earth, its dullness and its clod, I own and feel the life of Christ in God; The sense of time is past, eternity In all its height and depth ennobleth me. Made like to him, I wake, I live, I glow, Life, light, and love, through all my being flow.
Not one alone, but thousand thousands more, That summons have obeyed, from earth’s far shore; From time’s remotest bounds they come, and greet The blood-washed saint just snatched to Jesus’ feet; For all are there, the babe in Christ, and they Who’ve borne the heat and burden of the day.
Yes, all are there, the ransomed hosts untold, Of kindreds, tongues, and peoples manifold, Vast glitt’ring ranks, immortal praises bring, And far and wide, loud hallelujahs ring; For all the Christ behold, arrayed in light, In grace, and love, incomparably bright.
Oh, blessed lot! with new-found powers to stand, And join glad voices with that happy band, As gazing on that now resplendent face, The Father’s glory in the Son we trace; Then with one mind before the presence fall, And worship Him who filleth all in all.
No joy like his, amid that joyous throng, No voice like his, who leads that wondrous song, No praise like his ascending to the throne, No glory there like his, he stands alone; The dazzling center of that glory, he! Who was, and is, and evermore shall be.
—Sound Words.
The Pacific Mission.
By James White
JULY 18, 1868, Elds. Loughborough and Bourdeau landed in San Francisco with their church tent to enter upon the work of proclaiming the great gospel message for our time, which embraces the soon second coming of Christ and the preparation for that event. For some years previous to this date requests had come up to our General Conference from two or three persons on this coast, who were in heart Seventh-day Adventists, that a missionary should be sent to the distant State of California. But from want of men to spare from the eastern field, the Conference took no action upon the subject until its annual session in May, 1868.
The amount of funds raised at that time to purchase tent, pay the passage of the two missionaries to their new field of labor, and to give them a very humble support for a short time till the mission should become self-sustaining, was only $1,700.
God greatly blessed the labors of his trusting servants, so that in ten months from the time they left New York city the mission was reported self-sustaining. Under the judicious management of Eld. Loughborough the mission increased in numbers and efficiency, so that in about three years from the time it was first opened the sum of $3,000 in gold coin was raised by the friends in California and sent over the mountains and across the plains, for the benefit of our eastern institutions. Probably there has not been in any of the States during the brief history of our cause a more confiding, liberal people than in the good State of California. And could Eld. Loughborough ever have had prudent, true fellow-laborers, none need to have been shaken in confidence.
We forbear to give names, or to enter into particulars. It is sufficient to remark here that in no State are ministers watched with a more suspicious eye than in California. And in no part of the world is it more necessary to take heed to the injunction of the apostle, to “abstain from all appearance of evil,” than on the Pacific Coast. This general distrust is mainly in consequence of the conduct of those ministers from the East who found it agreeable to their feelings to seek homes on this coast, leaving the plains between them and a broken-down reputation. But as they did not succeed in leaving the devil on the other side, they found it an easy matter to duplicate a miserable reputation in the West. Eld. Loughborough’s correct deportment, indefatigable labors, and firm purpose for the right in times of trial, have given him favor with the people and with God.
It is cruel in a minister to create a feeling of distrust in the hearts of a confiding people by imprudent movements, self-caring habits, and a willingness to take from the treasury for the good he has not done.
It was in the autumn of 1872 that Mrs. W. and the writer made our first trip to California. We attended the first California Camp-meeting held in the autumn of that year at Windsor, Sonoma Co. The brethren came to that meeting in rather a discouraged condition in consequence of the apparent failure of the tent-meeting in Woodland, which had occupied nearly the whole season, and the state of things in the church at San Francisco, caused by the imprudence and wrongs before alluded to. But the camp-meeting accomplished good. And by the united pleadings of Mrs. W. and the writer the tent returned to Woodland, where we assisted in reviving a wasted interest, which resulted in establishing one of the largest churches in the State.
But the work to be done in San Francisco was more difficult. There are preachers whose labors are so directed as to secure very strong personal friends, and, on the other hand, to make very decided enemies. Imprudence and rashness in the labors of such a man make a deep and lasting impression. The cause in San Francisco had suffered greatly by such labor, and when the tent was moved from Woodland to that city, we found, to our great discouragement, that difference of opinion existed, resulting from the imprudence before mentioned, and but few of the church were in a condition to co-operate with us in the work. Some precious souls, however, were reached by that meeting who are now with the church.
It has been one considerable branch of our work, for more than twenty-five years, to go into churches where divisions and fanaticisms have existed, and there labor to correct existing wrongs, and to restore union of sentiment and feeling. God has used Mrs. W. in this critical work wonderfully. And to him be glory for the state of harmony now existing generally among the Seventh-day Adventists. But in San Francisco we found ourselves among a people who were, with few exceptions, decided and impulsive. And the position which the Lord would have us take to help all, suited the feeling of but a few. Some regarded us too severe on the one who had caused the difficulty, while others drew away from us because we made efforts to help and save him. We were, for several months nearly alone in that city, seeking every possible opportunity to help that church, and build up the cause in San Francisco. But the discouragements we met on almost every hand were injurious to the feeble health of the writer, and in March, 1873, we returned to Michigan.
And right here we wish to state that we have not one word of reflection to cast upon the brethren in San Francisco. We state the facts in the sad history of that church to show how cruel it is for indiscreet and rash men to take a course to shake the confidence of a confiding people. Not only is confidence shaken in himself; but more or less for a longer or shorter time, in all others who may be associated with him. This makes the labors of those who follow him extremely embarrassing and hard.
But God has helped his people in San Francisco. At the several visits we have made to this State, each winter, it has been our pleasure to labor some with this people, and we have been happy to witness progress toward Bible unity and real efficiency. None have been more liberal in helping to build up the Pacific S. D. A. Publishing Association than those of the San Francisco church who were able to help. And in addition to this they are at the same time donating liberally toward their house of worship, now being hastened toward its completion.
And we might here state that whatever affects the cause in San Francisco has its influence, more or less, in all parts of the State. The wrongs we have alluded to had their influence in other places. And when the cause took a favorable turn at the metropolis of the Pacific Coast, and prosperity attended judicious labor in Oakland and San Francisco, general good cheer, hope, and confidence, were restored in all parts of this western field.
For a time the influence of Eld. Grant against the cause was felt on this coast. At his first visit he gained many personal friends by calling to his aid great affected piety and flattery in connection with what truth he set forth. But his warfare against our people, managed very badly by himself, exposed his real spirit, and weakened his influence, which met a death-blow at the Napa discussion with Eld. Canright. He succeeded in dividing his own people in this State, so that they took sides as the Grant party and the Fassett party. Of his course here, an appeal from seven Adventists of San Francisco, persons of the Fassett party, says:—
“Eld. Grant has had his way and sway. He ‘fought it out on that line’ with an obstinacy untempered by common sense. His senseless assaults upon the seventh-day people, who were not intruding upon ground occupied by us, provoked them to retaliation, and they have pitched their tent in Vallejo, Santa Clara, and San Jose, and drawn away members from and weakened all of these churches. The field was large enough, and Eld. Fassett’s policy was to let them alone while they did not molest our churches. The result has shown the folly of Eld. Grant’s course in this, as in almost every item of his policy on the Pacific Coast. In Napa City, Eld. Grant’s boasted discussion has ended in helping the Sabbatarians. Their society is stronger than ever, while of Eld. Grant’s influence there is scarcely a trace.”
One of the most important periods in the history of the cause on the Pacific Coast was when the mission was opened in Washington and Oregon by Eld. I. D. Van Horn, and the tent-meetings at Oakland and San Francisco in 1874. At Walla Walla, a large church has been raised up, and there are smaller companies in other places, in all at least one hundred active members resulting principally from the North Pacific Mission. At Oakland, a church has been established of eighty members, and the church at San Francisco received the same year valuable accessions. During the same year, good work was done at San Jose, Santa Clara, and Vallejo. The labors of Eld. D. M. Canright in connection with the cause in the State of California, including the Napa discussion, during the memorable year 1874 have by no means been over-estimated by our people here. And we are happy to learn of his freedom in the word in a broader sphere of usefulness across the plains.
It was in 1873, while in the Rocky mountains for health, that our mind was greatly exercised upon the subject of broader plans, and there we wrote articles which appeared in the REVIEW AND HERALD in which we suggested that the time was not far distant when the Seventh-day Adventist press would be established both on the Pacific and the Atlantic. Had not difficulties been thrown in our way the press could have done sooner and better service on the Pacific, so that now we might have sustaining lists of subscribers, and not a debt on the SIGNS. The enterprise will prove a success. It is a matter of time only.
JUNE 4, 1874, the first number of the SIGNS OF THE TIMES was issued at Oakland, Cal. And this, in the midst of a tent-meeting at Oakland which demanded much of our attention, among strangers, and where the business customs of the people differ very much from those of the East, was a severe tax upon our strength. We soon found it necessary, on account of the high prices for printing at other offices in California, to purchase printing material, with the exception of printing-press, sufficient to print the SIGNS. Here again, to get together at the least possible cost just that material necessary for present use, and which would constitute a valuable portion of a future complete Office, was still another pressure of care and labor in addition to a former double burden. But we here acknowledge to the glory of the sustaining grace of God, that the divine hand has guided and upheld.
The arrival of our son, J. E. White, a practical printer, was an important event in the history of our publishing work on the Pacific. With his assistance, lists of subscribers were made up, and before the California Camp-meeting seven numbers of the SIGNS were issued. We left for the Battle Creek, Mich., Camp-meeting the last of July, so that several numbers were issued in our absence. Our small Office was in little dingy, rented rooms, and the press work was done on the press of another, at quite a distance, at high prices, demanding considerable cash, patience, and hard work, in moving heavy forms and paper on a wheel-barrow.
Under these circumstances we looked forward with no small degree of interest to the time when we should have a good building and Office complete at our command. The time to lay this matter before our people, and make definite arrangements for a united effort, was at the California Camp-meeting in 1874. And right here a mistake was made. We should have been at that meeting, and immediately after the liberal pledges of our people in this State, should have been on the ground to conduct the SIGNS, and the incorporation of the Pacific S. D. A. P. Association, and to carry out our first plans relative to the circulation of the paper. But circumstances we could not control held us in the East, and decided the matter that the T. and M. Society should put 10,000 copies of the VOICE OF TRUTH in the very field we had designed for the SIGNS OF THE TIMES. And after this was done we were urged to come to California to take charge of the paper and the incorporation of the California Publishing Association.
But the golden period to extend the circulation of the SIGNS and make it self-sustaining, was past for awhile, and the accomplishment of this object made more difficult, which has resulted in a debt on the paper. But with united, vigorous action the past can be redeemed, and the paper can soon be self-sustaining. As we now contrast the past with our present ample, light and pleasant rooms, and the best press in the Union at our service, which saves cash, perplexity, and much hard labor, we devoutly thank God and take courage. We have no rents to pay; and better paper than that which cost us in small lots from San Francisco $4.40 per ream, now costs, by the car-load from Michigan, only $3.60 per ream.
Not far from $14,000 has been expended in the purchase of the site, and on the new building. The amount paid on the building by the brethren in California is $11,000, leaving a debt of $3,000, which greatly cramps our business. At the same time $10,000 has been actually paid by eastern brethren for a complete Office. And less than $7,000 of this has been laid out for presses and material, leaving $3,000 on hand. Not one dollar of this liberal sum of $10,000 will be used up in publishing. It will be kept for the very object for which it was donated.
The cost of printing in California is at least twenty per cent. above eastern prices. And from careful estimates of Michigan prices, the REVIEW AND HERALD the size of the SIGNS has been repeatedly reported at $8,000 for 4,000 copies one year. But in spite of the higher prices for labor and stock in California, 4,000 copies of the SIGNS have been sent out, postage paid, for $6,190.93. The receipts during the year, in coin value, have amounted to $2,658.05, leaving still due, $3,532.88. Add to this sum the excess of expenditures on the building of $3,000, and both show a debt of $6,532.88, every dollar of which is needed to day to meet demands, and properly carry forward the business of publishing.
Our relation to the cause in California makes it necessary that we should plainly state facts relative to our financial management in this State.
1. The brethren in California have not paid one dollar of the expenses of the several trips we have made to and from the State. This has been paid by the General Conference.
2. We have drawn from the REVIEW AND HERALD Office $12 per week as our salary for our entire services in the several branches of the work, which has amounted, by way of support during the time we have been in California, to the sum of $10.50 in coin. Mrs. W. has received from the California S. B. treasury for a few months when actually laboring from church to church in the State. Besides this, we accepted about one-half the sum raised at the Windsor Camp-meeting at the time of our first visit, to meet traveling expenses in the State, and a few other incidentals.
3. We have already paid $1000 in coin as a donation to the house of worship now being built in San Francisco.
4. When the California Conference put $500 into the General Conference in 1874, we put it back again into their treasury in view of demands for means in this State, at this time, which we saw then as clearly as now.
5. We have never taken one dollar for our services on the SIGNS OF THE TIMES from first to last.
6. We paid out $1000 in coin for the printing material of the SIGNS Office, took nothing for the use of it ten months, and when the Pacific S. D. A. Publishing Association was formed donated the entire Office to the young institution.
7. We have paid from our own purse $650, with neither wish nor expectation to receive it back again, which is the amount of fare of five persons from Michigan, now connected with the SIGNS Office. Our object in this was simply and solely to secure experienced help, with whom we could leave the Office when duty called us to go the round of Eastern Camp-meetings. Such help was not to be found in California.
8. Three members of our present family, selected from the most efficient help of which we had knowledge in Michigan, or anywhere else, have labored at the SIGNS Office, editing, proof-reading, book-keeping, type-setting, and mailing the paper, the past six months for less dollars than they have done hard days’ works. We gave them the rent of our house on Eleventh Street, and they boarded themselves at trifling cost to save expense to the SIGNS, and to help bear the incidental expenses of the church.
By this time the reader will be able to see how 4,000 copies of the SIGNS can be sent out, post-paid, one year for $6,190.93, when the same amount in Michigan costs $8,000, where printing can be done at least twenty per cent. lower than in California.
In the foregoing, we have labored to give a correct report. The task has been a painful one139as we have been in a strait betwixt a desire that the friends of the cause should know the true state of things and understand how to govern their actions, and the disgust we have felt in making them public. A sense of these things pressed upon us toward the close of the late California Camp-meeting and made us very unhappy. But, in deciding to toil on, and to hope on, whether our labors and sacrifices be few or many, and whether they be appreciated in this world or not, we find relief. Our highest ambition is to labor to establish the publishing-house in Oakland on a self-sustaining basis, as we have succeeded in establishing the one in Battle Creek, Mich. Then we will cheerfully leave this, as we have left that, for others to manage and to enjoy, while we will, with God’s help, take another new field. But while laboring to do this without drawing a dollar from the California Association for support, and while sacrificing more means in it than any one on this Coast, we do ask the confidence and co-operation of all who profess to be governed by the great law of equity and love, which is the basis of the Moral Code. J. W.