p. 43 | Review and Herald, Vol. 53, No. 6. (2/6/1879)

LONG SERMONS.

By N. BATTIN

Is there any virtue in long, tedious sermons? Some ministers seem to think so, judging from the manner in which they persist in wearying their hearers with them. There are doubtless some times when it is necessary to give lengthy discourses, but such occasions are rare. As a rule, long sermons are a positive injury, both to the preacher and to his audience. The worst feature of all is, that sometimes the preacher has no faculty of discerning when an audience has become worn out. His hearers will yawn, stretch, turn around in their seats, and give every other hint that they want him to stop, still he is apparently blind to these evidences of weariness and inattention and continues his discourse for another hour or so.

Another very unpleasant characteristic of such sermons is, that as a rule they are the product of very dry, uninteresting preachers. If some clear-minded man, full of rich thought, should deliver a sermon two hours in length, the people could endure it; but such men seldom preach longer than one hour. It is the opinion of the very best preachers that one hour is long enough.

We are, however, met with the objection that the whole of a subject cannot be presented in that time. Some go so far as to say that they can only get fairly started in an hour's time. There is just where the difficulty lies; too much time is employed in getting to the subject. If nine-tenths of a long introduction were cut off, and the preacher were to plunge into his theme at once, he would find this a vast help toward making his sermon of reasonable length.

Another very serious mistake is often made in not sticking to the subject. Many preachers take up a subject, and before closing talk about two or three, and not unfrequently half a dozen, different subjects. No wonder two or three hours are wanted for one discourse when that plan is followed. When a preacher has trained himself to stick to his subject from the beginning of his discourse to its close, he has learned a lesson of inestimable value.

A mistake similar to this is the habit of bringing in too much Scripture. Some seem to think that in order to establish a point they must bring in all the testimony in the Bible upon that point. So they keep piling passage upon passage until the hearers have lost sight of the main thought which the speaker wishes to impress upon their minds.

Now is there any advantage in all this? Certainly not. On the contrary, much harm is done. Two or three plain, positive passages would have made the point perfectly sure, the audience would not have lost sight of the point, and much valuable time would have been saved.

The experience of the best preachers proves that when this method is adopted, all ordinary subjects can be presented in one hour, at least as much of them as can be retained by the average mind. N. BATTIN.

PAINT, PUTTY, AND PIETY.

By Editor

A lady writes thus to The Christian at Work: “I wish you would say a word about putting one's religion into one's work. Last year I built a new house, and hired a professing Christian man to paint it. He makes good prayers at the prayer-meetings, and says a good word of advice to the young. But he didn't fill the nail holes of the upper and outer trimmings with putty, and he didn't paint the top edge of the doors of the upper story. He took care to slight his work just where he thought it would not be discovered. But the nails were drawn out by the sun, causing a leak, so that his neglect in this direction was discovered; then, having occasion to have the top of one door planed so that it might shut—again his slighted work told its story. I have ‘discounted’ that man's piety and prayers ever since. Perhaps this painter treated me as he did because I am a widow. Anyway, I prefer Christians who fill up the nail holes with putty, and paint the tops of the upper doors.”

The editor adds: “Our correspondent has said quite as effective a word about putting one's religion into one's work as we could possibly say. And our friend is right;—we want such Christians as will do their work, not rendering eye-service as men-pleasers, but ‘with good will doing service as to the Lord, and not to men.’ O you ‘Christian’ painter, how could you let those nail holes go? How could you? How could you leave the top of those upper doors unpainted, and, above all, serve a woman, and she a widow, in this way? Was it manly? Was it Christianly? Was it honest? We advise that painter to pray less for others and more for himself, that the Lord may put in his heart as strong a desire for right doing as he seems to have for right talking. Yes, our correspondent is quite right,—we want more Christians who fill up the holes with putty, and paint the tops of the upper doors.”

Now we would like to know if this woman paid fair wages for her work. Oppression in wages sometimes tempts to slighting the work. —The Christian.

“ALWAYS THE BIBLE!”

By Marcia S. Avery

“Always the Bible!” it tells us of Eden, Of Adam and Eve in the garden of grace; 'Twas there 'mid the flowers, among the green bowers, That Satan first plotted to ruin our race.

“Always the Bible!” the law of Jehovah, The Sabbath, shines out, as when Israel heard, When he thundered aloud from dark Sinai's cloud, And trembled the host at the voice of the Lord.

Yes, “always the Bible,” the dear blessed Bible! It brings life to light, immortality too; It tells the glad story, when earth, filled with glory, Shall be the abode of the loyal and true.

“Always the Bible!” rich mine where the Christian Finds jewels of worth, in its pages revealed Rare wisdom and truth for the aged and youth, And its wonderful visions no longer are sealed.

“Always the Bible!” the book of brave martyrs; Their comfort in dungeon, in darkness and gloom, Their solace in death, when resigning their breath, At the stake, in the fagot-fires meeting their doom.

“Always the Bible!” it tells of God's prophets; Of holy Elijah who prayed for the dearth, The idolatrous tale of the prophets of Baal, Of the waters of Noah, that deluged the earth.

We find in “the Bible” the story of Jesus; It speaks of the birth of the poor Nazarene, The sweet infant stranger, in Bethlehem's manger, While angels, enraptured, hung over the scene.

“Always” in “the Bible” we find the great “Healer,” Engaged in relieving the woes of mankind, As he taught by the sea of “deep Galilee,” Giving health to the leper, or sight to the blind.

Yet we find in “the Bible” the sad revelation, How Christ died in anguish on Calvary's tree, O cruel reward for thy love, dearest Lord, That poor, guilty sinners should crucify thee!

“Always the Bible,” good news of salvation, Says millions shall waken from death and the grave In lovely perfection; for Christ's resurrection Doth tell of his might, and his power to save.

“Always the Bible!” the beautiful Bible! The glorious record that God gave to man Stands fair on its pages, and saints of all ages Shall glorify him for the wondrous plan.

“Always the Bible!” the scenes of the Judgment Are surely portrayed by prophetical pen; When the King shall accord unto man his reward, And mete unto each as his work shall have been.

“Always the Bible!” the beautiful city Gleams out from its pages with battlements bright, With pleasure untold, on its pavements of gold, All the ransomed of ages shall walk with delight.

Then “always the Bible!” till earth robed in beauty, At last the blest home of immortals shall be, When saved from sin ever, to live now forever, They'll swell the loud notes of the ransomed and free.

Yes “always the Bible!” till Heaven be my portion, And Christ comes in glory, to dwell among men; I'll then bow before him, revere and adore him, And shout hallelujah forever—Amen!

MRS. MARCIA S. AVERY.

THE CHRISTMAS.

By E. Lanphear

EDITOR REVIEW AND HERALD: In your issue of Jan. 23 a correspondent asks, “Is there any undisputed history that the 25th of December is the birthday of Christ?” You answer, “No; there is probably no proof that Christ was born on the 25th of December, at least we know of none.”

In reference to the matter I would say that from the history and habits of the country in which Christ was born, it seems impossible that his birth should have occurred on the 25th of December. From studying the Bible and the history of the country, I am led to conclude that he was born between the month of March and late autumn, as it was when the shepherds watched their flocks by night. They had a different climate from ours, having but little or no snow, and but little cold or freezing weather; yet the year was divided into times and seasons. They had their rainy season and their dry season; and it seems that their rainy season occurred at the time of our autumn and winter months. It was their custom to herd their flocks under sheds at night in the rainy season; and in the dry season, allow them to remain unsheltered. The watching must have been for protection from wild animals. Thus it is evident that he was born in the dry season, as the flocks would need no watching while gathered in the fold. The evidence all seems against the idea that his birth occurred on the 25th of December.

I am aware that many have tried to arrive at the time of his birth by figures and dates; but they have not been able to agree upon any time. The people have generally adopted the 25th of December; some, doubtless, from respect for our Saviour, but many for the sake of a general festival-day. Anciently, the festival commenced on that day, and lasted twelve days. It is possible that the custom of observing Christmas may be more directly Roman Catholic in its origin than most Protestants are aware of.

The Christmas-tree seems to be of modern introduction, and to take the place of what was called the Christmas-box, the place where small presents were placed for small children. The custom of making presents had its origin long before the birth of Christ. It is a question whether Christ is honored by the practice of celebrating the day as people generally are accustomed to celebrate it. A little careful study on the subject will do no harm. E. LANPHEAR.

THE SECOND ADVENT.

SAYINGS OF EMINENT MEN.

HON. H. MONTAGUE VILLIERS, rector of St. George, Bloomsbury, Eng., says:—

“Whatever blame may be attached to myself or to my brethren in the ministry, for enforcing the duty of serving God on other grounds than those which the Scriptures have laid down, this, at any rate, must be clear,—the apostle considered the second advent of the Lord worthy of the greatest prominence in his ministry; and if this be clear, I am free to confess that I am ignorant how any one can venture to neglect this important subject. It does appear to me to be great presumption to omit a topic so scriptural, and still more presumptuous to maintain that any other topic is better calculated to warn the sinner to walk closely with his God. When I reflect that there are special blessings to those who look for his coming, and special warnings to those who say, ‘My Lord delayeth his coming,’ I cannot but feel that it is my duty prominently to set forward the doctrine of the second advent.”—Lectures during Lent, 1843.

Stephen Tyng, D. D., of New York City, says:—

“Jesus will reign in visible glory among his saints upon the earth. . . . He has now, as regards his visible presence, gone to receive for himself a kingdom, and to return. When the appointed hour arrives, the Son of man shall appear in his glory, and all his holy angels with him. . . . To this blessed kingdom of the Son of God multiplied prophecies of the Scriptures bid us look forward continually; and it is our blessed privilege to live in unceasing expectation of the happy day when angel voices shall thus announce unto his waiting Zion: ‘Thy God reigneth.’”

Hill, in his “Saints’ Inheritance,” says:—

“In the great view of the Saviour’s personal reign on a regenerated earth as the final and everlasting abode of his redeemed, I rest with confidence and delight.”

Edward Winthrop, M. A., rector of St. Paul’s church, Norwalk, Ohio, says:—

“The second coming of our Lord in power and great glory, in the sense of a visible and personal advent, has always been a cardinal doctrine in the faith of the church, and is inserted as such both in the Apostles’ and in the Nicene creed. . . . This was, from the earliest times, the hope of the church. This personal and visible advent of the Saviour is at the resurrection of the saints; but the resurrection of the saints is anterior to the millennium, and therefore the advent also is anterior to the millennium.” “As we are rapidly approaching the grand crisis of this world’s history, it becomes us, in a devout and prayerful spirit, carefully to note the signs of the times.”

“ANOTHER DAY.”

We find these words in Heb. 4:8; and it is strange that any one should attempt to find in them proof for the change of the Sabbath, but so it is. Sunday is indeed “another day” from the Sabbath of the 4th commandment, but it is not the other day of this text, as can in a few words be shown.

The verse reads: “For if Jesus had given them rest, then would he not afterward have spoken of another day.” The margin reads correctly, Joshua instead of Jesus; and the reference is to the only “rest” which Joshua ever gave to the children of Israel, which was the rest in the land of Canaan to which he brought them. The “other day” is therefore brought in in contrast with the rest in Canaan, not with the weekly rest of the Sabbath.

If Joshua had tried to give them the rest of the seventh-day Sabbath and failed, then another day being spoken of it might perhaps refer to the first-day Sabbath. But nothing of this kind is brought to view in the chapter.

The rest which remains, of verse 9, is not the observance of a weekly Sabbath here upon the earth; but if it did refer to that, even if it was the first-day Sabbath as some claim, then it was still future in the year 64 when Paul wrote this epistle to the Hebrews; for it still “remained” before them, and Christians were exhorted to beware of unbelief lest they should thereby fail to enter into it.

The teaching of this portion of Scripture, beginning with the seventh verse of the previous chapter briefly described is this:—

God has purposed that the human race, after their probation is ended, shall enter into a heavenly rest like the rest into which he entered when he had finished the work of creation.

In Canaan he gave to the people a type of this heavenly rest. The history of the Israelites in journeying to that rest was an example of the spiritual experiences of all who are seeking the heavenly rest. Some of the Israelites failed to enter into the rest of Canaan, through unbelief. Just so, many professing to be Christians will fail to enter into the heavenly rest, the antitypical Canaan, through the same sin.

God’s rest which he has promised that his people shall finally enter, dates from the seventh day of the first week of time; and this explains the reference to the seventh day of verse 4 of chapter 4. It simply gives an idea of the nature of God’s rest, and the point from which it dates. Into such a rest as God then enjoyed, blissfully contemplating all his works and pronouncing them very good, he has purposed that his people shall enter when they have finished the period of their probation.

And he has waited from generation to generation for the number to be made up which should enter therein; namely the destined number to inhabit the earth when it shall be redeemed. Isa. 45:18. One generation passed, and the number was not made up, so the invitation went to the next. That passed, a few received the offers of mercy, the number is not made up, and the invitation is still extended to generations in the future.

If it had been completed under the Mosaic dispensation, and with that people whom God then called, the work would have closed. But so many of them proved apostate, that “after so long a time,” another day, or dispensation, is set apart in which we have the privilege of hearing his voice if we harden not our hearts. This is the day that was spoken of by David. It refers to the whole gospel dispensation, in which the invitations of mercy are going to the Gentiles. The heavenly rest is still before us. The “promise is left us” of entering into it on certain conditions. But we are exhorted to fear lest we shall come short of this through unbelief, as the Israelites failed to gain the typical rest in Canaan.

It may be thought that two or three expressions demand more particular notice, to harmonize them with the view here advanced.

Verse 3: “For we which have believed do enter into rest.” The entering into rest is after the work of believing is all done. We do not enter into rest until after we “have believed,” or have finished our course of belief. Some translate this passage thus: “For we which believe are to enter into rest.”

Verse 10: “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.”

This shows us that no man enters into this rest in this present state. He does not enter it until after his work of probation is done. For here we are constantly engaged in working out our salvation with fear and trembling. But when we enter into the heavenly rest, we shall then have ceased from all this work as God ceased from his on the seventh day of creation.

Neither the subject nor the language of this chapter has any reference to the weekly Sabbath except the allusion in verse four to the first seventh-day of time, which was to show us when God’s rest commenced, and the nature of that rest into which we are to enter if we continue faithful to the end.

PARALYZED

A BROTHER in Vermont has sent us a copy of the St. Albans Weekly Messenger of Jan. 3, 1879, containing a sermon on the second coming of Christ by Chas. A. Huntington, of Johnson, Vt.

He holds that “the second coming of Christ is his return in the spirit,” and that “the end of the world and the day of Judgment for each individual soul is the day of the death of the body.” The reader can easily imagine what kind of views and interpretations of Scripture must necessarily go with this position.

But what impressed us most in the sermon was the peculiar condition into which he had to bring himself in order to come to his conclusions. It is a study for any one’s curiosity. He describes it as follows:

I desire to look through all material signs, and apprehend the thing signified. I desire to go beyond the shadow in search of the substance. I desire to shut the eye, to close the ear, and for the moment paralyze all bodily sense, that I may take account of the relation and the destiny of my immaterial self—that immortal substance of which the body is but the shadow, and of which these senses are but the transitory instruments of its outer manifestations.

There are certain channels through which God has ordained that we shall receive intelligence, and there is not a thought, idea, or conception possible that does not come through some one of them. Yet Mr. H. would close up all these, and completely paralyze himself, and then undertake to reach the truth on this most important and momentous subject.

And as we read the sermon, it becomes very evident that all sense of obligation to be governed by what the Bible says on this subject is completely paralyzed in him. Speaking of that decisive testimony of the angels in Acts 1:11: “This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven,” he simply says, “I do not think this is a promise to return in the flesh.” Why did he not put it in plain terms, and say, “True, the Bible says that the same Jesus shall come again in the same manner that he went into Heaven; but I don’t believe it!” Then the real infidelity of his heart would have stood forth in its proper light.

We are sorry to see that his sense of the importance of speaking truthfully is also paralyzed; for he sends the old lie about ascension-robes waddling down out of his pulpit, clad in clerical garb.

He speaks of his “immaterial self.” Immateriality is essentially, philosophically, and absolutely nothing. But in the very next breath he proclaims it an “immortal substance.” Did any one ever hear of an immaterial substance? But the words next uttered mix it up still worse; for he declares the body, which is in reality substance, only a shadow. If there can be worse contradiction of terms in fewer words, we would like to see it. Let not paralysis try to teach about the coming of Christ.

THE UNJUST STEWARD.

Please explain the parable of the unjust steward, Luke 16:1-12. G. H. G.

Ans. The verses most generally considered obscure are the 8th and 9th: “And the lord commended the unjust steward, because he had done wisely; for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations.” We remark, first, that the word lord in verse 8 does not mean the Saviour, but the lord, or master, by whom this steward was employed. The steward, while he held the office, had complete control of his master’s goods. When he learned that he was about to be turned out of the stewardship, he saw that he must make some provision for the future while he could, and hence took the course described in the parable. His master commended his foresight and prudence in this respect; not that he justified him in this any more than he did in squandering his goods for which he called him to an account; but he saw that in doing this before he lost control of the goods, he had made provision for his future wants.

Now, says the Saviour, the children of this world are in their generation wiser than the children of light; that is, those who are seeking and serving this world manifest more wisdom and foresight in providing for their future prospects in this life, than professing Christians manifest in the use of their worldly goods in making provision for a life to come. Then follows the exhortation: Make to yourselves friends of, or with, the mammon of unrighteousness, worldly riches, that when ye fail, or have no longer the stewardship of these things, they, the friends we made with these means while we had them, may receive us into everlasting habitations.

The friends of this steward had really received means by his dealings with them, and they received him into their houses, and he thus enjoyed the benefits of the goods he had been steward of, long after they had passed out of his hands. We are for a while made stewards of some of the treasures of this world, either little or much. The time is coming when this will cease, and only everlasting habitations will be able to shelter and preserve us. Can we use the resources of our stewardship here in a manner to strengthen our passport to those habitations? God, Christ, and angels are all interested to bring us through to those habitations. And there is one thing which they particularly mark, and that is, how we use our earthly possessions, whether we concentrate them selfishly upon ourselves for our own personal enjoyment, or whether we use them to advance the cause of God here upon earth, thus co-operating with those heavenly beings who are so much interested in our salvation. Using our means in this latter way, we show ourselves friends to them, and, the heart being right, make them friends to us. Then the Bible represents that we are laying up treasure in Heaven; and it will be found, when all earthly things shall pass away, that we have used our stewardship so wisely that everlasting habitations are open to us, and that our perishable earthly treasures have turned to eternal riches, and stand to our account in the kingdom of Heaven.

TO CORRESPONDENTS.

W. FRANCIS: In answer to your inquiries we respond briefly as follows:—

1. There has been some difference in punctuation between American and English Bibles. The American has changed in some points to correspond with the English.

2. The regular Jewish year consisted at the exode, as at all other times, of 360 days, or 12 months of 30 days each. The number of weeks would be 51 and a fraction. This is five days and nearly a quarter less than the actual year as determined by the revolution of the earth around the sun. Hence every third year the Jews added a thirteenth month of such a length as to make up all this loss.

3. The programme of the week of unleavened bread, or the passover, was as follows: On the 14th of Nisan every trace of leaven was put away from the houses, and every male Israelite not hindered by infirmity or ceremonial impurity was required to appear before the Lord at the national sanctuary with an offering of money in proportion to his means. As the sun was setting, the lambs were slain, and the fat and blood given to the priests. The lamb was then roasted whole, and eaten with unleavened bread and bitter herbs. On the 15th there was a holy convocation, and cessation from work. It was one of the yearly and ceremonial sabbaths of the Jews. The 21st of Nisan, the seventh and last day of the feast, was a day of peculiar solemnity, and was likewise spent in cessation from labor. The five days between these two sabbaths were not distinguished from other days only as being days of the feast, and witnessing additional burnt-offerings and sin-offerings. All care was to be laid aside, and cheerfulness to prevail during the whole feast.

4. In regard to the loss of the Bible during the Dark Ages, it was not lost, but was kept from the masses. Multitudes of Bibles in manuscript were preserved by monks in cloisters and monasteries. Our present version is called King James’ version, because it was made during the reign of James I. of England. Fifty-four learned men were selected, who were approved by the king. Seven of these failing to

take part in the revision and translation, the actual work was done by the remaining forty-seven. The first edition was published in 1611. We are satisfied that with a few verbal changes which might be made, it cannot be substantially improved.

5. In regard to the names of the days of the week, see REVIEW, No. 4, present volume.

HOW THEY WOULD LIKE IT.

If assertions were only facts, what splendid victories the opponents of the Sabbath would gain. If boasting were only argument, and triumphs claimed were triumphs gained, they could have things all their own way. But, unfortunately for them, facts will not bend to a breath, and false statements, however vehemently repeated, do not thereby become truth.

The foes of truth, severely defeated in argument and actual controversy, would be so glad if they could turn the scale by going away and claiming a great victory, even if by so doing they did encroach painfully upon the ninth commandment; for that commandment is no better than the fourth. This is the game they have frequently tried, and now we have another instance of it.

In another column will be found the report of a discussion at Olin, Iowa, between Bro. J. H. Morrison and J. Bowman, Methodist. Here is the report Mr. Bowman's friends give of the matter, published in the N. W. Christian Advocate:—

The days of old-fashioned verbal polemics are not gone utterly. The ready debater, the close Bible student and earnest defender of the faith, still has a work to do. Rev. John Bowman, of Upper Iowa, has won his reputation as a candid, clear, and effective debater against chosen champions of several religious errors. He met at Olin, Iowa, recently, a Mr. Morrison, who had been imported from Battle Creek, Mich., to defend “Adventism.” The four questions were: “The kingdom,” “The Sabbath,” “Is the soul conscious after death?” and “The annihilation of the wicked.” The advent speaker had a curious trick of perverting Scripture, leaving out troublesome verses, phrases, and words, and wresting the word to the harm and confusion of his hearers. Mr. Bowman was alert, unsparing, and solicitous, and in every case he exposed the devices of his adversary. Long familiarity with the “ism” enabled him to turn the subject “inside out.” Not long since an Advent preacher made several converts in the vicinity of Olin, and the leaven was at work. It is the verdict that this debate and Mr. Bowman's services will put an end to the evil.

This, no doubt, reads splendidly to those who wish to have it so. But there are two or three facts which enter as dead flies into this ointment of their rejoicing, and completely spoil its odor. We need name but one. As the result of the discussion, at least six persons immediately took their stand to observe the seventh day as the Sabbath. Now, leaving out anything that may be claimed in words on either side, here is a fact that speaks for itself in unmistakable terms, and speaks volumes. One such fact as this is sufficient to annihilate whole continents of fume and froth in the way of blatant boasting in opposition to it. This is the way our opponents everywhere are putting “an end to the evil.” Let them go on with their work. We like it.

ANOTHER WORD FOR THE DECALOGUE.

By Editor

We feel like carefully gathering up and preserving the good words which we still occasionally hear from the lips of popular religious teachers in behalf of the commandments of God, the moral law, as embodied in the decalogue. Such expressions are more and more rarely heard, as the attention of the people is beginning to be called to the conclusion which inevitably follows, if the perpetuity of the fourth commandment is admitted. We anticipate their cessation altogether when Christendom shall become fully aroused to the inexorable issue before it, and which is speedily approaching, on the Sabbath question. These will do good service then. The Independent of Jan. 30, 1879, publishes a lecture from Joseph Cook, in the “Prelude” to which Mr. Cook says:—

Thus it happens that, with one in six of the population in churches in this country, there is a percentage of church members who do not appear to have learned to their finger-tips that portion of the decalogue which says, “Thou shalt not steal.” [Applause.]

The world, which applauds this sentiment, will not unite with the church to keep such men from doing mischief as church-members, or aid in the expulsion of such members from the church. This same world which applauds will not unite with the church to keep such men from getting in. The world that sneers at the plant of the church is the soil out of which the church grows, and the sap in that plant is as good as the sap in the sods. [Applause.] The haughtiness of the world toward the church is self-condemnation. If, on this Christian platform, I am to think aloud, I must say, that I have little hope for either the world or the church unless the church within the church expels, or keeps from ever getting in, men who have not learned the decalogue. [Applause.]

SOUTHAMPTON, ENGLAND.

By John Norton Loughborough

SOUTHAMPTON, with its suburban towns, is a city of 60,000 inhabitants, and is situated in the midst of what is called “the garden of England.” It is a seaport, commercially considered next in importance to Liverpool and London. In reality it is said to be one of the best harbors in all England. The waters in the harbor are of such depth that the largest ships, even the “Great Eastern,” can come up to the docks, while in many of the seaports of England the large ships can only reach the docks at high tide, if at all. In many of the ports the ships are obliged, because of shallow water, to discharge their cargoes upon barges and tug boats.

Taking Southampton as a centre, within a radius of twenty miles there are nearly a score of cities and villages. One of these cities to the south-east of us, Portsmouth, has a population of 120,000. It is probably safe to state that there are 300,000 inhabitants who understand the English language within twenty miles of the house where I am now writing.

Southampton is not a manufacturing or mining town, like many sections of England. While the laboring classes in the mining and manufacturing sections are just now suffering much distress in consequence of efforts to reduce their wages, “strikes,” etc., this part of England is not thus affected. As the Southampton Times stated last week, it is as prosperous as any part of the kingdom, because its laborers are not turned aside from their pursuits as are those in the coal mines and mills. At this important point vessels are arriving and departing almost daily, to and from various parts of the world. Much of England’s trade with the East Indies passes through this port. For this reason, it is a point where we can do much missionary work on ships.

Southampton is a place of no small note in English history. Here, at No. 21 French Street, still stands the old brick house in which Dr. Isaac Watts was born on the 17th day of July, 1674. This was the Dr. Watts whose hymns are sung with thrilling effect all over the world. It was when sitting on “pear tree green,” and looking across river Itchen to Southampton surrounded with its beautiful gardens and fields clothed in “living green,” that Watts composed his beautiful hymn,—

“On Jordan’s stormy banks I stand, And cast a wistful eye To Canaan’s fair and happy land, Where my possessions lie.”

Watt’s Park in the city contains, on an appropriate monument, a life-size statue of Dr. Isaac Watts. On last Sunday I went to the same church where Dr. Watts maintained a life-long membership. There I listened to the first sermon I have heard in England. It was a very impressive discourse from Dr. Carlisle, B. A., who has been for many years pastor of the church, from the words, “Jesus Christ, the same yesterday, to-day, and forever.”

Southampton is also the point from which the May Flower set sail for America with the Pilgrim fathers, who landed at the famous Plymouth Rock, Mass., and among whom, as many of our readers are aware, were the ancestors of our beloved brother, Elder James White, of Battle Creek, Michigan. Of the many interesting items connected with Southampton and its history, I hope to write more at length in the Youth’s Instructor ere long.

After arriving here, noting the situation, and learning from Bro. Ings of the interest already awakened in this vicinity, we decided, for the present at least, to make this place the headquarters of the mission. We have rented “Stanley Cottage,” on Stanley Street, near Shirley road, Fremantle, Southampton. It is a brick house, slate roof, with five rooms and an outside brick store-room 16x20 feet. The house is well supplied with cupboards, thus furnishing ample facilities for book and mission rooms. There is a fireplace in each room, which is quite essential in a climate subject to so much fog as South England has. We have been in the place only ten days, but our house is settled, the two large boxes of books we brought with us are all arranged, and we are taking hold of our work as fast as possible.

Last Sunday evening I spoke, by request, to one hundred and fifty in Shirley Hall, from Heb. 5:8-9. I had good freedom. Many of the congregation were moved to tears, and wished me to speak again. The hall is under the control of a society calling themselves “Free Evangelists.”

Bro. Ings is distributing tracts and papers, visiting from house to house, and gathering names of persons who will read our publications with candor. Those he visits give him names of their friends, and thus he obtains the addresses of persons from all parts of the kingdom, and elsewhere. This furnishes us the names of more individuals than we can correspond with; we have therefore to-day sent a number to various vigilant missionary societies in America that have requested us thus to do.

We are now engaged in writing to those whose names we have in Great Britain whom we know to be specially interested in the truth. If any of the missionary societies in America have sent papers and tracts to persons in England, Scotland, or Ireland, and have received favorable responses, please write us here, giving the names and the facts in the case. There is no difficulty in obtaining the names of thousands of persons here who will read with interest, and will then loan the papers and tracts to others to read. Out of these thousands God will move scores and hundreds to obey the truth; this is our faith.

In opening this branch of the work we found ourselves short of copies of the Signs. Bro. Ings had only a club of ten copies. He immediately sent to Oakland for another club of ten, and I sent for a club of ten, making us in all thirty copies. This is hardly a drop in the bucket. One sister in Massachusetts offered us a club of twenty-five; and we have written to her accepting them. This will make us fifty-five a week. For the next six months, we could use weekly at least five hundred copies of the Signs.

There are persons who said to me, while in the United States, that if we found interested readers in England they would like to send the Signs. I would say to such, If you wish to invest the sum of $6, $12, or even $24 in clubs of the Signs, to be sent to my address as given in this article, we will see that as many as five hundred copies are judiciously distributed each week; and as fast as we find worthy readers who are unable to pay, we will transfer names from the club to such readers.

Even outside parties here are willing to help us in the matter of distributing the papers. The way is already open to send a number of copies nearly every week to the English inhabitants of the East Indies. We see such a field open before us, and so much to be done, that our souls are stirred within us to do all we can.

We are negotiating for a hall in which to hold public meetings. In all probability we shall be engaged in our first series of meetings in Old England before this article is read by the readers of the Review. We shall have a meeting of interested ones in our own house next Sabbath.

We are well, though somewhat affected by the change of climate from California to England, a distance of six thousand miles. The weather just now is quite cold. The public prints say it is the most severe that has been known here in thirty years.

We long to be speaking to the people. We shall commence with about four meetings per week, and increase the number as health and strength will permit. We believe God will sustain us. We know we have the prayers of God’s people everywhere. J. N. LOUGHBOROUGH Jan. 9, 1879.

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