A SCATTERED WORK
Following the Third European Council of Seventh-day Adventist Missions in September 1885 the British Mission workers returned home from Switzerland to begin what appears to be a frenzy of meetings in all directions. It is difficult at times to piece together the dates, towns visited, meetings conducted and by whom.
It becomes immediately obvious that the organized churches of Southampton, Grimsby, and Ulceby were left to care for themselves without a minister most of the time, being visited only for administrative purposes and for some encouragement. Even newly formed groups are left to their own devices as the ministers and workers follow up other interested persons and groups throughout the British Isles, a task which kept them extremely busy. Although Lane and Wilcox lived in Grimsby it seems to have made little difference to the amount of time they gave to even this congregation, although some reports give the impression that Wilcox might have been more involved with the congregation than is seen on the surface, especially as most of his time was spent at home preparing Present Truth and other literature.
Durland returned from Riseley to Southampton 24-29 December l885 after an absence of nearly two months. He found the membership "of good courage and trying to overcome." He conducted a series of weekend meetings for the members and helped them lay plans for the advancement of the work of the Tract Society. On the Sunday morning he baptised a lady who had recently embraced the beliefs of the Church after hearing "a few sermons," but she left for Queensland, Australia, within a few days of her baptism. There she was to join her husband. She took with her a good supply of papers from the Mission to distribute on the nine week boat trip.1
The quarterly business meeting, the election of church officers for the new year, and the celebration of the Lord's Supper, were indications that the church appeared to have functioned satisfactorily without a minister, although Durland reported: "This church has had some severe trials, but it may become prosperous if all seek the Lord with all their hearts."[2
Durland returned to Southampton again in the middle of February 1886, during which time he conducted eight meetings in six days in a special week of prayer. Readings for this special
week had been prepared in America for the use of all Seventh-day Adventist churches. For Durland this was a "precious season." Along with these special readings Durland endeavored to bring before the congregation "the importance of making sacrifices to forward the work in this country."3
At the 1885 European Council the British Mission representatives had voted to purchase a second tent for evangelistic purposes and on their return home began appealing to the members for financial support. Durland's week of prayer appeal for sacrifice focused on this special need. The Southampton membership made "liberal pledges" to the value of $57.40 toward this new tent to be purchased that summer, even though some individuals had all they could do "to furnish food for their families." Even the children "pledged their shillings" although, as Durland explained, many of these children had no way of meeting those pledges except by "gathering up refuse" from the streets, and taking this horse manure and selling it to gardeners. Other children later wrote Durland through their parents that they would "go without one meal a day" or any sacrifice if they could do something in order to subscribe to the tent fund. This particular family had been "sorely tried during the winter to get enough to eat." The family sent a liberal pledge, "trusting in the Lord to open the way before them." Again Durland makes the point, "our English brethren and sisters love this truth, and will deny self as much as I have seen our brethren do in America."4
Durland visited again on 3-4 July 1886 but only for a quarterly business meeting, reporting faithfulness in tithes and support of the tract society.5 Another visit by Durland is reported for 1 January 1887 but again only to conduct an end of year meeting. He preached to "quite a number" who had become interested through the missionary efforts of members. A local merchant was baptized, after which the family closed the store on Sabbath.6
The Ings returned to Europe 31 August 1886, at the request of White and the General Conference. They landed at Liverpool and from there began a visit to all the companies of Sabbath-keepers in England before attending the 1886 European Council held in Grimsby and accompanying White in Europe. Little is known of their visit to Southampton.7
The last day of March 1887 Ings visited again in Southampton where he remained until 18 April and was much satisfied to see the earnestness of the membership in "extending the message to others." His first week there coincided with a visit from John. During this short stay he conducted 14 meetings "and did considerable visiting." Four persons were baptized while he was there, three by John and one by himself. Several others in or near Southampton were keeping the Sabbath and planning to be baptized and join the church later. Writing from London on 20 April Ings commented on the stability of the church in Southampton despite hard times:
The members of the Southhampton church are faithful in the payment of their tithes, and also pay for a goodly number of periodicals for missionary work. They desire to see the distributor work pushed in England. Without solicitation they offered over twenty-five dollars to aid in this enterprise and they would gladly have given more had they possessed the means. Times are very hard in this kingdom. Thousands are out of employment, and do not know how they are to obtain the next meal. Food was never so cheap and plenty (sic) as now, yet there certainly never was so much distress as at present.8
There seems to have been little change in the country during Ing's four years absence in America but in Southampton he reported seeing some progress:
Since Bro. Loughborough and I began to work in Southampton, eighty-four names have been enrolled on the convenant. The seed sown there has not been lost, but is still germinating, and I trust will bring forth fruit to be gathered into the garner of God. I felt much at home there among the old friends, as well as the new ones, and shall long remember the good meetings we had with them. If they walk in the council of God, I believe that many will be added to their number.9
To some this would appear small return for all the hard effort. To Ings it was a move forward and he reported to be much satisfied to see the earnestness of the membership in "extending the message to others."10
In January 1886 Wilcox reported Grimsby and Ulceby quarterly meetings on 26 December and 2-3 January. On 9 January a business meeting was held at Ulceby at which time the Tract and Missionary Society was more fully formed. John came from Wales to assist with the meeting. At Grimsby on 2 and 3 January Lane was present and Wilcox baptized three persons who joined that church. The church was having "special burdens to bear" but whatever these were there seemed to be a willingness to bear them, and Wilcox thought them needed as part of a growth experience.11
No doubt at this time the need of a second tent was presented to the two congregations as it had been in Southampton, for by mid March 27 had been donated by the "friends" at the three places. Lane also gave opportunity for readers of Present Truth to donate.12 By June the tent had been purchased but the appeals for donations continued for this 30x60 foot meeting place which would first be used in Kettering by Lane and Durland. Now £81.10.0 had been received.13 Of this amount $162.18 (£32.10.0) was donated by members.14
R. F. Andrews went to Grimsby over a Sabbath in March 1886 and conducted meetings with Lane at Rogen's Schoolroom, New Clee at 3.00 P.M. and 7.30 P.M.15 A quarterly meeting was reported at both Ulceby and Grimsby 3-4 July 1886, a Sabbath and Sunday, and again the following weekend further meetings in Grimsby with a baptism of two, one joining each congregation. Lane was the preacher.16
Lane also reported holding meetings with R. F. Andrews in both Hull and Grimsby in October 1886 with one person commencing to keep the Sabbath.17
On the 10-11 April 1887 both Lane and Durland conducted quarterly meetings at Grimsby at which a number of colporteurs were present. Three persons were baptised and eight joined the church as members.18 Meetings conducted in conjunction with the 1886 European Council conducted at Grimsby during September and October will be covered in detail below as will also the 1886 and 1887 visits of White.
That the British Mission had hundreds of persons interested in their teachings is beyond dispute. Unfortunately these were scattered throughout the British Isles and necessitated a constant effort in visitation and attempts at consolidating those interests into possible groups of believers. During 1886 and 1887 Lane, Durland, and John seem to have been continually on the road and away from home, while at the same time endeavoring to manage those groups which had been established.
After closing the meetings in Riseley opportunity came for Lane to hold meetings in Bardney, "a village of some twelve hundred inhabitants" and situated 30 miles southwest of Grimsby, about nine miles east of the city of Lincoln. He arrived in town planning to hire the only hall in the place but found it had been let to the Salvation Army. He eventually found "an old club room" and began meetings about the beginning of November 1885. He found personal lodgings for $1.50. The meeting room was connected with a public house, and Lane found it "a poor, cold affair." The room was "an old dilapidated hall" with no means of heating. Being November those who came were often uncomfortable due to the cold, but because "some seemed interested" Lane felt "it my duty to remain." This he did for at least four weeks, with a congregation varying between ten and one hundred. However, "none but the poorer classes came." After sixteen lectures he had paid out $8.47 for the hall rent and received in donations $5.36. Even with the cheap hall, Lane pointed out, "the expense is greater than with a tent" where nearly everything, board and all, was paid by donations.19
Lane visited private homes giving Bible studies. Some he gave at his own hired rooms. He reported giving as many Bible studies as he preached sermons, and on most occasions had between four and twenty present at these personal studies. Some of the "better class" began to attend. One young man, a teacher in the Sunday school of the local Methodist church, showed a particular interest and "fully embraced the truth" although those in his church did all they could to dissuade him from making this change. Lane spent much time with him in personal study and believed him "firmly established." This man also began a study of Daniel and Revelation and of the writings of White, and subscribed to Present Truth and Signs. Certainly this conversion was a great encouragement to Lane. Writing of this experience he concluded, "I can but feel thankful I came to England, and have the privilege of teaching the truth here."20 Perhaps this young man was the one who visited Grimsby 13 March 1886 and was baptized the next day.21
After leaving Southampton at the end of 1885 Durland was involved in the training Institute for canvassers and prospective colporteurs at Grimsby 1-17 January 1886.22 After teaching classes and perhaps spending some time with his family in Riseley, he made his way to the south west city of Exeter on 10 February to begin a tour of the West Country. He had last visited with "the Sabbath-keepers and interested ones" in Exeter some nine months earlier. He found that those who had begun to keep the Sabbath in June 1885 were "still holding on and of good courage." Others, who had begun investigating his beliefs in June, were "convinced" and it would seem were making the necessary "arrangements" for observing the Sabbath. One such individual, who owned a large business in the city, indicated that he believed all that Durland taught and would "live it out as soon as he could possibly make arrangments for so doing." The previous year Durland had loaned him the book The Sanctuary and Twenty-three Hundred Days. Now he informs Durland that "it is the best book I ever read. It opens up the Scriptures as I never saw them before." He purchased his own copy and also the book Thoughts on Daniel and Revelation for further study purposes.23
Durland did not attempt to hold any meetings in Exeter, halls being expensive to rent. He did hold six Bible readings in private homes which were "well attended." Two ladies who conducted a school for young ladies invited him to hold Bible readings in their school-room where he conducted two other meetings. It was at one such study that he found a good interest in a young man who had just finished his Bachelor of Arts degree in theology. His initial interest was on the subject of the second coming of Jesus Christ and Durland spent an afternoon with him at his home, "searching the Scriptures." After dinner together, Durland was invited back the next afternoon at which time he was asked to study the matter of the Sabbath. They gave the subject "a thorough examination" and after the young man had "contested every point as to the original" he admitted the truth of the subject. Durland left him with several books, including History of the Sabbath by Andrews, and was given assurance that he "would live out all the truth and proclaim it to others."24
During l4-l7 February Durland spent time in Dartmouth. Here he had held some meeetings the previous spring but had no success in convincing anyone of his beliefs. On this visit he found one family now "much interested," although "circumstances still hold them." Durland felt the time would soon come when they would make a positive decision. During this trip Durland gave ten Bible readings.25
From 1 March and into April 1887 John was visiting in the West Country and the south of England. He reported holding thirty-one meetings, visiting, and writing. Where exactly we do not know, although it would appear that most meetings were conducted "among those of like precious faith," perhaps visiting such places as Exeter and Bristol. He baptized seven adults who had previously accepted the teachings of the Church. Perhaps the meetings were more administrative in nature with John taking care of them due to Durland's involvement in Kettering.26
In March 1886 R. F. Andrews and Lane visited in Scotland.27 Together they left Grimsby on Tuesday 16 March 1886 to look into the possibility of beginning work in that country. Why they went to the south west area of Scotland is not known, there being no indication that interests in the Church and it's beliefs lived in the area chosen for their investigations and meetings. Lane simply reports that "after visiting three places, we secured a suitable hall in Lockmaben." Lockmaben is located about l0 miles north-east of Dumfries, on the Solway Firth, just over the England-Scotland border. It was a small town having two thousand inhabitants. Lane and Andrews advertized extensively and called on nearly every family in town, giving each a personal invitation to their meetings. Attendance was far from good. After five meetings the attendance varied from 15 to 70. The congregation paid "good attention" and turned in their Bibles to the texts mentioned. Lane recognized the population as being "a church-going people" but "seem afraid to hear something they consider as something new and strange." They preached to those who did come and took papers to the houses of those who did not.
The two missionaries saw the "Scotch" as "a candid people" with most belonging to the Presbyterian church. Lane believed his work, "in the Lord's hands," would bear some fruit but was aware that for this to happen "it will meet determined opposition."28 There was small interest.29 Despite a maintained interest in Glasgow by Loughborough over his years with the Mission, and with some canvassing in that city by Judd,30 this will be the first and only public meeting in Scotland during the years covered by this research.
After his tour of interests in "Southern England" Durland returned to Riseley where he conducted a baptism of five more persons into the church there, believing that others who were present for the service would soon obey. Durland spent only two weeks at Riseley and at home.31 At the close of the first series of tent meetings in Riseley two ladies, who had been canvassing in connection with the meetings, commenced work in the city of Kettering situated about 17 miles north west from Riseley, and about 25 miles north from Bedford. They sold "several hundred papers" and obtained "several scores of subscriptions" to Present Truth. They also conducted "some Bible readings."32 Three weeks after commencing his second series of meetings in Riseley Durland visited on 21-22 December 1885 a lady living in Kettering. This "very devoted lady" had "recently commenced to keep the Sabbath" as a result of the missionary work done by the two lady colporters. She herself had begun creating interests through the sale of 30 Present Truth each month. In order to encourage her, Durland conducted a Bible study for her and another lady one afternoon and spoke to thirteen persons who gathered in her home that same evening. Durland interestingly reported that at the time of this visit a local preacher was present to "oppose" him but did not make a very good impression on his hearers, failing to show the spirit set forth in l Pet. 3:15 indicating that he was ready with his defence nor did he make it with modesty and respect. The people were "much dissatisfied with his course" and plainly told him so. Durland was "hospitably treated" and invited to return. These interested people were anxious for him to hold a series of meetings in this place.33
Answering the request Durland began a series of meetings at Kettering on Sunday 14 March 1886. He began with "good congregations" who immediately created good impressions. He believed, "Never in England have I been welcomed with such a friendly spirit." Kettering was a town of 15,000 inhabitants, with the main employment of the working class being in the making of shoes. Several large shoe manufacturing establishments employed hundreds.34
Durland hired a hall for $1 per night but it does not seem to have been available for every night Durland would have liked to have used it. On one occasion he reports speaking in a mission hall belonging to the Methodists, at the invitation of a class leader who knew that the hall Durland was using was "engaged." This friendly invitation was the first such invitation Durland had received "since I came to this country." Several gentlemen even invited him to their homes as a result of his discourses.35
Although the meetings in the hall were well attended "few seemed to realize that anything out of the line of regular preaching was being given." However, by 19 April Durland was able to report progress in his meetings, with four ladies "embracing the truth" and seven persons signing the covenant "to keep the commandments." Donations totalling $9.12 helped with the nightly rent. Durland was encouraged enough with the interest as to propose the pitching of the tent when the weather got warmer so that he could finish up the work he believed he had only just begun.36
When the new series of meetings began the tent was the new tent and Lane had again joined Durland in this ministry. When exactly the series began is not known but it certainly was by the beginning of June 1886.37 The two men were able to erect their tent on a main street, just a few feet from the pavement, where "thousands pass every day." It drew much attention in the town and surrounding area. Some thought them to be "a second Salvation Army" and consequently "rude boys and youths" who had opposed the Army set themselves up in opposition to Durland and Lane. They threw hundreds of stones on the tent, keeping it up all day long and until late at night. When they proceeded to drum on pots and pans during the lectures, so that "we could scarcely make the congregation hear," it enlisted the sympathy of the congregation and the community who brought the police to their rescue. The two ministers, instead of being upset by the incident, saw the bright side. The uproar "advertized us more than all the bills and posters we distributed" and the tent was soon known to everyone. Even some of the "leading men" of the town came to see who and what they were and wished them success in their "good work."38
Attendance was never large but the persons who came were regular listeners and were much interested. Their donations helped defray the expenses of the meetings and the provision of groceries by some ladies benefited the ministers. After four weeks of meetings the people "treat us with utmost respect" and the rude boys were now attending the meetings and behaving themselves well.39
Soon after commencing the tent series Lane and Durland attempted something new. They printed a series of papers under the general title The Tent Mission, giving facts in regard to the denomination and its work and covering "the leading articles of our faith." These they distributed by the hundreds each Sunday afternoon and evening as people were returning home from church. A different issue appeared each week and served to "awaken" and maintain an interest in the tent meetings.40
In the beginning Sabbath meetings and Sabbath school were conducted in private homes for fear that noise on the street would not be condusive to reverence in the tent. However, when they did try the tent "to our delight the passers-by paid us the utmost respect, and but little noise was made." A service was held in the morning, followed by a Sabbath school, Bible reading, and a testimony meeting in the afternoon.
Lane and Durland recorded a number of testimonies given the first Sabbath in the tent and these records are useful in understanding something of the type of persons who were prepared to listen to these foreign missionaries and express their convictions and problems. Whether or not these individuals eventually joined the church is not known for certain. The first person to speak was
. . . a young man, twenty years of age, who has for years past been connected with the Congregational Church, and has been sent by them to fill a pulpit for the last few years, in a near village. There are papers awaiting him in London, to constitute him a general colporter and missionary for the society. He said that he thanked the Lord that he had ever met Seventh-day Adventists and their publications; that by hearing and reading he had been convinced of the truth, and could find no rest or peace of mind until he promised the Lord in solemn prayer that he would obey him by keeping the Sabbath and living out the truth, even in the face of loss of friends, position, and employment. He thanked the Lord for the tent meetings. He has fully embraced the truth.
Several good testimonies were given by ladies followed by "an earnest testimony" from a gentleman
. . . who belonged to the Baptists, and had for the past ten years preached for them in the village near. He stated that since he had heard us preach and read our works, he had learned more about the Bible than he had in the thirty five years of his Christian experience; that he was convinced on most points of our faith, and as soon as he should be fully convinced, he had made up his mind to embrace it, regardless of friends or business.
This man together with his father and brother ran a shoe manufacturing business. He was also a "hygienist," a strict vegetarian, and took an active part in the Baptist temperance society. He took a deep interest in the investigation of the Sabbath question.
An employee of the railway company also bore testimony and as he stood before the meeting "his eyes filled with tears" as he stated that
. . . a few years since he was excommunicated from the Methodist church for believing in the non-immortality of the soul; that he had stood almost alone in that truth, and thought he had nearly all the truth until he heard us preach; and now he had heard another precious truth, but it contained a heavy cross he would like to lift, but his way seemed hedged up at present. At this point his feelings overcame him, and he sat down. He has a large family, and realizes that should he keep the Sabbath, he would lose his present employment. He purchases tracts from us, and supplies his friends, and delights to donate at our meetings.41
As a result of such reports, the leaders in America declared: "The work is onward in England, and all are encouraged."42
Durland and Lane closed the tent meetings on 6 July 1886 and "some good souls fully embraced the truth." Eight persons expressed themselves "fully in the truth" as a result of "missionary labor" and the "tent effort." All the running expenses were covered by donations.43 The regular Sabbath school meetings which had been established were continued in a rented, "comfortable" hall. On 24 July twenty persons were organized by Lane and Durland as Sabbath School members and leaders chosen.44 By the 29 October Lane was able to write the General Conference and declare "a company of eleven" in Kettering who had embraced the Church's beliefs and which he expected to organize into a church "in a few weeks."45
During November 1886 Durland was reported back in Kettering "strengthening and confirming those who have already embraced the truth," and causing others to become "deeply interested." During those "few weeks" Durland organized a local tract society of twelve members, and his interests were learning to work for others by loaning tracts "to every house in the town" and nearby villages. Some time in December Lane officially organized the church in Kettering, after first giving a series of discourses relating to organization and covering such topics as the duty of church officers, the support of the ministry, and the "ordinances." An elder and a deacon were ordained. The membership totaled seventeen, seven of whom had been baptised earlier by Durland, and four from Riseley who wanted to join the Kettering membership and church. The organized Sabbath school claimed about thirty members and Lane reported that "all seem united and love the truth, and have an anxious desire to do what they can to advance it."46
During the last part of January and for most of February 1887 Durland continued to hold meetings in Kettering, give Bible studies, and visit in the homes of interests in the area. He claimed to have broken down at least some prejudice and attendance at meetings which he conducted in the Coffee Tavern was "very good." An editor of the local newspaper visited with Durland and attended one of his meetings, informing his readers that "the new denomination is making headway here."47
In June 1887 Dores A. Robinson (1848-1899), his wife and Carrie Mace who had just arrived in England en route to South Africa were requested to work with Durland in Kettering for about two weeks.48
No sooner had Lane and Durland closed the tent meetings in Kettering on 6 July 1886 than Lane announced their intention of going to Rushden, eleven miles away, to commence tent meetings there.49 The tent was pitched on 8 July 1886 and meetings held each evening and Sundays. The attendance was small during the weeknights but "fair" on Sundays. About six people showed some interest and contributions were "liberal." The two men had closed the meetings by August as "duty seems to call us to another point."50 We hear nothing more about Rushden.
Some time about the beginning of December l886 Durland and Lane commenced meetings in Rothwell, a large vi1lage four miles from Kettering, again at the request of interested persons.51 In Rothwell Durland and Lane engaged a hall and "advertized extensively" but again the attendance was not good. After nearly three weeks they reported that "we did not feel justified in incurring the expense of continuing our effort." They had held nine meetings. They visited with those who were interested, left literature, and gave a few Bible studies. They left the missionary workers at Kettering to follow up what interest continued.52
At the end of 1885 Lane reported John as doing "a good work" at Aberystwith, Wales, where he was "loaning and selling" reading matter. By the end of the year he had one convert to his beliefs.53 However during 1886 and 1887 we do not find John working in Wales on any permanent basis, but rather giving his time in other parts of the Mission. We find John, like Durland, visiting Grimsby during January 1886 to assist in teaching classes in the Institute conducted for colporters. In April 1886 he was asked to go to Bristol in southern England and he seems to have been involved there until August or September.54
At the close of the September 1886 European Council in Grimsby John returned to Aberystwith and resumed his work of giving Bible studies and distributing literature. Now he was able to distribute 2000 of these pages in the Welsh language. One person embraced the truth with whom he and his wife had been working. However, by the end of October he had returned to work in Keynsham, Bristol.55
John was back in Wales for the first part of 1887 distributing over 10,800 pages of Welsh tracts which necessitated his calling on 1,350 "Bible-loving Welshmen."56 Again he was not allowed to stay long. From 1 March 1887 he was in the west and south of England, only returning to Wales in the April, and away again from 8 July 1887 in Wellingborough.
In April 1886 John temporarily left Wales to conduct a series of tent meetings with a "second tent" in Keynsham, Bristol, Somersetshire, where he joined forces with R. F. Andrews. By the close of the series four decided to observe the Sabbath, three of whom had not previously accepted Christ. Much Bible study continued with both Christian and previous non-believers toward an understanding of the Scriptures.57
How long the tent meetings continued is not known, nor how long the men remained to follow up the interest. We do know that during their absence at the September European Council in Grimsby Sheppard "rendered valuable assistance caring for new prospects."58
Following the Council in September R. F. Andrews returned to Keynsham and stayed for three weeks, again following up the interests. The few meetings he held in a public hall were well attended, he made a number of visits, held some Bible studies, and conducted Sabbath meetings. As a result of this visit one person "took a decided stand for the truth."59
When R. F. Andrews discontinued his work in Keynsham about 27 October 1886 John returned there and conducted sixteen meetings and followed up interests until the end of the year. As a result, three or four more persons took their stand, one a blacksmith. Speaking of John's efforts, Lane informed the General Conference that the work in Keynsham "has laid the foundation for a church," although the two general elections there during the year had "retarded our tent work very materially." By the end of 1886 a little company had been established, and regular Sabbath meetings and a Sabbath-school were being held. Lane visited Keynsham 1 January 1887 and conducted the company's first quarterly meeting as a congregation.60
Lane and R. F. Andrews spent nearly four weeks in Ireland from 31 October l886. R. F. Andrews planned to return to America in November after months in his native land, and wished to introduce Lane to his interests. For Lane Ireland was more like working in America, for in England he found that most of the people "live in cities, towns, and villages," but in Ireland he found them living "throughout the country."61
The first week of their stay in Ireland Lane and R. F. Andrews spent near Clones, where Andrews had worked a year before. At that time a Mrs Francis had embraced the truth and she with others had since been expelled from the Methodist church for their new beliefs. Her husband allowed Lane and R. F. Andrews the use of his house for a week of preaching and holding Bible readings. Some became "deeply interested," the husband among them. He consequently prepared a room in his barn, with a seating capacity for 75 persons, in which to hold further meetings when Lane returned in January and February 1887 to hold an evangelistic series.
From Clones the two men visited Rockcorry and a family who "treated us with the utmost kindness," opening their large parlor for meetings. They preached twice and conducted two Bible studies, some coming to hear them from as far away as six miles. Two rooms and the hallway of the house were crowded and Lane felt that a good congregation could be secured "at this point" also if a house could be obtained in which to meet.
Then it was on to Castleblaney where close by another friend gave them the use of his parlor. Meetings were held for two evenings and more than 20 persons attended, listening to two Bible studies and a sermon on the Sabbath question. Some were "deeply affected" and one couple "are trembling under the cross!" They promised their house to preach in if the two men would return, which they expected to do.
In Armagh they found the two "earnest souls" that had embraced the beliefs as a result of the previous work of R. F. Andrews, "still firm." Others who had been reading the books and papers left by R. F. Andrews had become "much interested." They baptised one lady, preached one sermon, and held two Bible studies. A merchant who had been reading for some time attended one Bible study.
Two days were spent in Dublin in the south of the country visiting with individuals "who seemed anxious to learn in regards to our views." After spending all the time they could in teaching, their only comment was that they had met "an intelligent class who seemed to love the word of God." Nothing is mentioned concerning the Ribton family but it would be supposed that the interest had been engendered by them.
As a result of his visit Lane recognized that, in the main, R. F. Andrews' work in Ireland had been made possible only because he was able to work through the relatives he had there:
Halls and places to hold public services besides churches, which cannot be obtained, are very scarce; consequently it is very difficult to obtain places to hold meetings outside of private families, and to those it is hard to gain access. But as Elder Andrews has a large circle of relatives and friends, he has introduced the truth into families whom others could not have reached.
However, Lane also believed that those who are now friendly "toward the truth" would "gladly welcome anyone who preached it," and he expected to gain some "accessions" in Ireland, "especially among the Protestant population."
During their stay in Ireland R. F. Andrews and Lane took seven subscriptions to Signs, Present Truth, and Good Health, and received donations in support of the Mission's work amounting to $7.50.
At the beginning of January 1887 Lane was able to report that the "friends in Ireland are still active," and one more had begun to keep the Sabbath. These interests had sent more money to the Mission for books to use in Ireland, and for some to be sent to New Zealand. "Thus," said Lane, "step by step the good work advances and we rejoice that such is the case."62
Lane was to return to England in time to assist Durland in his Kettering tent meetings. R. F. Andrews would return to America in time to take his seat at the 25th annual session of the General Conference which began the end of November 1886 after which he was appointed to work in the Michigan Conference.63 At the same meetings the committee voted to "invite" Lane to return to America. In view of the special difficulties existing in Arkansas due to persecution of Seventh-day Adventists, and in view of the shortage of experienced workers to supply that field, they requested that Lane labor in that state "as soon as he can feel that to leave the British field is consistent with duty."64
Lane certainly seemed to be in no hurry to return to America and enter the persecution arena of Arkanses. With R. F. Andrews return to America and no sign of any replacement for himself, he felt it more expedient to remain and supervise the work he had begun.
During February 1887 Lane was on the road again, calling on small groups of interested persons in North England and Ireland.
His first stop was at Leeds where apparently a year earlier some meetings had been conducted and a small number had come out to hear him. One man who had become interested then, but honestly took the position on the Sabbath that the law was abolished, came to listen to Lane speak on the relationship between the law and the gospel. He was convinced, and began keeping the Sabbath.65
From Leeds Lane went to Blackburn to visit a former curate of the Church of England who had recently received some of the Mission's reading matter and had been having correspondence with a "brother" in Leeds. He was unable to attend Lane's meetings in Leeds, but had given Lane an invitation to visit with him. The minister had left his church because he had changed his mind on certain doctrines such as a belief in immersion as the only scriptural mode of baptism.
After meeting Lane at the railway station the two men spent some ten hours in Bible study on the Seventh-day Sabbath. In the evening some of the minister's congregation joined them in study until midnight. Lane recognized the difficulty of this man coming to an understanding of the relationship between "the binding obligation of the Sabbath command and the law of which it is a part." Sometime later he wrote Lane that quite a number of people had become interested in the Sabbath question.
Next stop, Wigan. Here Lane visited a gentleman who first learned of the Church by reading Present Truth in a reading room. The two had a "long" Bible study together, at the end of which Lane believed that "if he became fully convinced we are correct he will not only embrace the truth, but do all he can to circulate our reading matter," he being a newsagent. As with other such accounts of personal visitation, no end result was reported.
At the end of 1885 a group of Sabbath-keepers was meeting regularly in Drews home in Birkenhead. Like John, Drew had been loaning reading matter and holding Bible studies. One couple, who claimed they had been searching for truth for some five years, had joined the company. The firm for whom the husband worked as an accountant "permit him to keep the Sabbath."66
On arrival at Liverpool Lane held several meetings. The "number" of workers there had "induced" a few to attend, who "seemed" interested in the subject presented. Lane obviously was a little discouraged over his reception and what really appeared to be a lack of interest. However he seemed to be cheered by the knowledge that the lady canvassers in that city were selling from 600 to 1,500 copies of Present Truth each time it came out, had been doing this for the past four months, and had 800 regular readers to the paper. Sis. Stanton of California was still living in Liverpool.67 On his return from Ireland in 1887 he was again to spend a short time in the city.
At the beginning of the new year Lane again returned to Ireland. He would be joined on this visit by Durland.
After crossing the Irish Sea, Lane commenced his promised meetings in Clones 8 February 1887. The attendance was good, considering "surrounding circumstances." The Methodists started a "protracted" meeting just a few days after Lane began his series, and their church building was just a "few rods" from Lane's meeting place. These meetings tended to take away some of those who had begun listening to Lane and prevented others from coming. Obviously these meetings had been started for this express purpose but Lane gave thanks just the same, "thankful that the truth is attracting enough attention in the old world to cause a church to start opposition meetings."
Lane was anxious that when he returned to America, "in a few weeks, or months at most," the interests in Ireland were not left without a known Mission contact. Consequently, he requested Durland to join him before the meetings finished in Clones, "so he might become acquainted with the field and labor for them after I leave." Durland arrived in time to speak twice to the congregation. The last day it was Durland who baptized two persons who first accepted the Church's beliefs through the work of R. F. Andrews.68
From Clones the two men went to Rockcorry and held meetings with an interested family. These Presbyterians invited friends and neighbors who filled their parlor, another room, and the hallway. They were invited to return, and felt a good attendance could be had if a meeting house or hall could be rented.
Lane and Durland remained one week in Armagh. They held Bible readings each night, Durland going to one part of the city and Lane to another, one mile apart. They then changed places every other evening.
On Sunday 6 March two meetings were conducted in the markethouse hall with some 70 persons present in the afternoon and 125 in the evening. Lane reported them to be "an intelligent class," and they donated nearly enough to cover the cost of the hall. After the evening meetings a number of persons came to the house where the two men boarded to get a better understanding on certain beliefs, and stayed until about two o'clock in the morning. Three young men in particular became convinced "on some points" of belief. By mid-March four persons in the city were keeping the Sabbath, one of whom had commenced to do so since Lane and R. F. Andrews' visit. Durland himself reported finding "some good souls" in Ireland, and the people of the country "warm-hearted and sociable."69
By early April 1887 Lane was at work at and near East Dereham, Norfolk, in East Anglia. Two months earlier two young male canvassers had begun working the area selling "several thousand" Present Truth together with tracts and pamphlets. They had developed an interest with three persons beginning to observe the Sabbath. In order to develop this interest Lane spent two weeks in the area, conducting one public investigation of the Sabbath question, at which his opponent failed to appear.70
By mid 1887, Lane believed the work of the Mission to be "moving more rapidly than in the past."71
At this time we find both John and Durland working together in Wellingborough in the north of England, some seven miles from Kettering. Commencing 8 July 1887 they and others held tent meetings in the town where eventually they successfully raised up a small company.72 White herself visited the meetings in Wellingborough, preaching a sermon there on 14 July.73
Certainly the meetings continued in Wellingborough until 11 September, a period of nine weeks. Although the attendance was not large during the weekday meetings they did have a better congregation on Sundays. They all visited from house to house, covering the whole town three times with the Tent Meeting Herald which contained a brief synopsis of the tent discourses and the principal points of the Church's beliefs. A lady colporteur also canvassed the whole town with Present Truth and took about 85 subscriptions. Durland wrote that he labored in no town in Britain where the whole population "has been so thoroughly stirred on the Sabbath question as this one." Seven individuals became Sabbath keepers, although many more would have done so if it "were not for the cross" of difficulty they would have had to face by so doing.74
Although the men had to take down the tent for another winter because of the cold and damp, Durland continued meetings in a rented hall and visited from house to house.75 Durland and family had now moved their residence to 78 Knox Road, Wellingborough, Northamptonshire.76 John went to conduct meetings in Hull at the Forester's Hall, 17 Charlotte Street, from October 1887.77 He also moved his family into his working area to the corner of Queen's Road and Chestnut Ave, Hull.78
There is a possibility that Durland and John conducted some meetings in Marlborough near Bristol, sometime in July or August of 1887, but we have no details other than White's indication of her prayers for their success in this place.79
Throughout l885 Wilcox had continued "faithful work" on the Present Truth, the depository had found book and tract orders increasing, and through such means "the truth is gaining a foothold in the United Kingdom."80
During l886 the Mission attempted to make "a speciality of the canvassing work,"81 with the ship work now being included under this title and department. By the end of March the Mission had "ten colporters at work, three of whom are engaged in the ship mission work."82 Whether these were working full-time or part-time we are not told. William O'Neil was certainly among this number. Besides working in connection with Durland he had been a ship missionary at Southampton and Liverpool and at this time was in Hull. W. C. Willis had come from America with Lane in 1885 and was still employed in colporteur work. J. G. Olsen had joined Drew in Liverpool.83 Lane reported two missionary workers commencing work in May 1886, selling books on ships, who made constant visits to the port of London.84
Wilcox reported two lady colporteurs engaged in the missionary and colporteur work in Hull, Nottingham and Peterborough85 and Lane indicated "missionaries" also in Northamptonshire and Wales.86 There were also ladies in Leeds. Three young men "all of good ability" entered the colporteur work early in 1886.87 A report to the European Council in September 1886 indicated nine colporteurs and four ship workers.88 The four ship workers were placed in Hull, Liverpool, and London. Two had been at work for a full year, one for nine months, and the fourth commenced in August.89 By April 1887 there were a number of lady canvassers working in the city of Liverpool.90 It would appear that these men and women changed their working territory on a regular basis and according to the plans of the Mission. Although all these persons are not known personally, their names are "written in heaven."91
The lady colporteurs would go two-by-two to large towns, take board and lodging with a private family, and visit house-to-house working specifically for women whose husbands were at work. They sold papers, tracts, and pamphlets, including the latest number of Present Truth. If they found difficulty selling the paper they then offered the tracts. With each new issue of Present Truth they would cover the ground again. This approach opened the way for the sale of books and for Bible studies. The young men found it more difficult to do this kind of work as their income rarely matched the wages they could get elsewhere. Those who worked on ships fared better.92
In June 1887 two new colporteurs, Anthony and Burleigh, arrived from America to canvass White's book Great Controversy.93 Three ladies, Hurd, McKinnon, and Jennie Owens who arrived at the same time were placed in London also to canvass, staying at 30 Parkhurst Road, North London.94
In February 1886 the Present Truth advertized its agents as Durland in Riseley, John at 52 North Parade, Aberystwith, Wales, and Drew at 26 Grange Road, Liverpool. Also included were a Mrs. S. Phipson at 130 Shirley Road, Southampton, Mr. Edward Armstrong in Ulceby, Lincolnshire, and Mr. William Kirkman in West Ashby, Horncastle. Later in 1887 George Stagg of Trowbridge and Mrs. E. L. Jarvis and Mrs. Marshall both of London were added as agents, the latter being a newsagent.95
America also had its agents in the Review and Signs offices and in New England. Throughout 1886 the Present Truth was also being sent to and used in the work in Australia, with N. Fitzroy of Victoria being the agent. The journal also was being circulated through the publishing houses in Switzerland and Norway.96
The canvassing of literature door-to-door as practiced in America was relatively new in Britain and resulted in an inexperienced workforce. Consequently individuals engaged in this work needed training. The 1885 European Council recognised the benefit of establishing a city mission training school where new colporteurs could work with experienced ones. The Council planned to send these experienced workers from America. They hoped that Bible workers also could be sent to train others to follow up the work of the colporteurs. They voted that a study be made of the situation and experiments conducted in various places to see what could be done in Britain.97
In the meanwhile the Mission conducted an "Institute" for canvassers and for "those who desire to be connected with the work." This literature missionary training school was "the first effort ever made in this mission to instruct workers how to labor." The first school was conducted at Grimsby over 1-17 January 1886 and within two months had "already proved a help to the work." There were fifteen or twenty persons that formed a class and received information on such topics as the Seventh-day Adventist Church and its world wide mission, the sale of publications, how to keep accounts, economy, and how to hold Bible studies. Three classes were conducted each day by Wilcox, Durland, and John. The immediate result of the Institute was seen in "several" beginning work as colporteurs.98
In conjunction with this institute in Grimsby the national organization of the Tract Society was revived. Lane was appointed president, Mrs Lane as secretary. The Mission area was divided into two parts, as it had been with Loughborough, with Durland appointed director of one and W. E. Hollingsworth as the other.99
During 1886 two more such "missionary institutes" were conducted and Lane considered these a blessing to the work of the Mission. Perhaps because of the success of these schools, the Mission announced in October 1886 its intention "soon" to establish a permanent British Mission training-school so that the work of educating workers for the cause "may be carried on more successfully in the future." The plan was ratified by action of the Fourth European Council at the end of 1886.100
The winter of 1885-l886 was the "severest known for fifty years." It "rained or snowed nearly every day," and nearly all farm work was "suspended." Many manufacturing firms were running on short time or closing temporarily, and depression "in business circles is appalling." Consequently "thousands upon thousands" found themselves unemployed and in want. Lane found bread riots were not uncommon.
The Mission colporteurs in both the country and towns could only canvass part time. However, when they could work they did well despite the hardship being experienced. One lady reported taking 150 subscriptions for Present Truth in one city, but in what period of time we do not know. Lane anticipated book and paper sales would increase as spring came,101 and by mid-summer colporteurs were at work again in Hull, Nottingham, Northamptonshire and Wales, selling "hundreds of papers and many books and tracts" each week. They were also holding Bible readings, "introducing the truth into thousands of homes."102
Writing to the General Conference in October 1886 Lane expressed his belief that "the time is not far distant when the selling of books and papers will become an important adjunct in our work here." The canvassing work had "proved even more successful than we anticipated," and was proof to Lane that the Church publications could be sold in England.103 Certainly by year end the lady missionaries were disposing of "thousands" of pieces of literature. One lady reported selling 1,423 Present Truth and 3014 pages of tracts in a ten week period.104
The ship missionaries did not find the winter of 1886 any better than those on land. "Hundreds" of ships were laid up in the ports "for want of traffic," and consequently "thousands" found themselves unemployed. Yet ship missionaries were still able to sell between $10 and $40 worth of books and tracts each week.105
After nearly five years in England Drew saw "more to be done than we can find time to do."106 Drew, now living at 12 The Woodlands, Birkenhead, Cheshire, was anxious to place "distributors" on board the Atlantic steamers as suggested at the 1885 European Council, and perhaps also on those carrying large numbers of passengers to such places as India, the Islands, and various countries of Europe.107 The ship missionaries continued to be successful in selling books "quite freely" on the large transatlantic steamers,108 but we hear no more of the idea for dispensors for one reason or another.
Throughout 1886 Drew still continued to find individuals prepared to take papers to "various parts of the earth" such as India, China, South Africa and other places "too numerous to mention." One captain visiting the ports along the coast of England distributed forty copies of Present Truth each issue. He himself "scattered" publications in the English, Scandinavian, German, French, and "Holland" languages.109
In the course of his own sailing days Drew had visited many of these countries and was glad for the "silent messengers" still going to the world. He especially felt that much could still be done in the East Indian countries with their great numbers of Europeans, all speaking English as did many of the educated natives. When he sent 300 Signs at the request of a missionary working in Calcutta, India with a promise of more, he appealed to Signs readers to send Bible-reading outlines and boxes of reading matter on ships sailing from California to Liverpool.110
Lane reported that ship missionaries had visited 8,154 ships. To give a visual idea of the extent of this number of vessels Lane suggested that the ships, if placed in line stem to stern and allowing a low estimate of 200 feet in length for each, the line would be 300 miles long.111 He claimed that "some in distant countries have embraced the truth through the labors of our ship missionaries."112 An example of the influence of this literature on the work of missions is illustrated by the Finnish sea captain, A. F. Lundquist, who purchased literature from Drew in 1885, and as a result accepted the beliefs of the Church. By the beginning of 1886 he was requesting more literature for Finland and at year end had "some twenty" with him keeping the Sabbath. So began the Church's work in Finland.113
Sale of books out of the Grimsby depository continued with orders coming from many places. Books were now highly regarded along with the Church's many journals. Despite the new Present Truth publication, Signs was still being placed in libraries such as the one in Exeter.114 The depository continued to send literature to foreign countries besides that placed aboard ship by the ship missionaries. In April 1886 Lane informed Review readers that the office in Grimsby "has sent considerable reading matter" to British possessions in North and South America, all parts of Africa, Asia, and Australia.115
Among the countries to whom papers were sent in quantities was South Africa. Although the Mission did not claim to have been responsible for all the interest being generated in South Africa they did recognize that it was often the British Mission book depository to whom the interests directed their correspondance. An example was given of one man, a minister, who had become interested enough in the Mission literature as to translate it into the Dutch language. Recent correspondance from him was passed to Butler at the General Conference, perhaps in view of the fact that "the General Conference feels it it's duty (sic)to furnish a laborer for that field." Lane promised to encourage "the friends in Africa by correspondance and sending them reading matter." Obviously the British Mission was still considered an important part of the Church's work to encourage interest and growth in foreign lands.116
The reports of the Missionary and Tract Society of the British Mission appear to have included all work of a missionary nature by workers and members alike. However most increase seemed to be the result of more canvassers and ship missionaries. In 1886 the British Mission reported that "our missionaries" had sold books to the value of $1,766.01. The sale of papers and subscriptions represented another $600. These sales represented "thousands of papers and pages of tracts and pamphlets." The colporters working on land had also held over 400 Bible studies with interested people, who often became interested in the work of the minister preaching his beliefs.117 The reports do not show the real extent of the work carried out, however, for the last six months of 1886 and the first three months of 1887 indicate that in that nine month period almost 785,000 pages of literature were sold, loaned or given away. For six months this represented the sale and donation of 32,439 Present Truth and the distribution in six months of 32,249 other periodicals. The 57 to 67 members of the Society visited, in six months, 8,271 ships and in three months reported 492 "missionary visits." The last three months of 1886 were reported as showing the "largest amount of work done during any one quarter." The first three months of 1887 was less, due perhaps to fewer colporteurs and canvassers engaged in the work because of the hard winter.118
On 7 November 1885 Thayer visited America for a period of one year, not returning to Britain until about October 1886, and Mrs. S. H. Lane appears to have covered her work.119
Because of suggestions made by colporteurs and delegates of the 1885 European Council, Wilcox announced his intention in February 1886 to use illustrations in articles dealing with prophecy. He also used "cuts" to illustrate a new series of sketches of the lives of British Reformers.120 By the end of 1886 the European Council had made other suggestions relating to the preparation of publications, and the publishers of Present Truth kept these recommendations in mind. They believed the Present Truth must teach the "truth of God," be of simple style, easily understood, but with "dignity" and of a "pleasing" and "attractive" nature. It must also be "cheap."121 The General Conference had also voted that Present Truth should "be enlarged to sixteen pages" and that it be given "a new heading and border."122 It continued to be issued each first and third Thursday of the month.123
With the return of Thayer, Wilcox left Liverpool for America 13 October 1886 on the steamship "America" to attend the November General Conference annual meetings at Battle Creek, to represent the British Mission and to communicate "many interesting facts connected with the work here." He had a rough sea crossing with three deaths, including that of the captain, and one suicide by jumping overboard. Wilcox was returned to Britain on the recommendation of the Committee on Distribution of Labor, to work again "in connection with our British paper and publications,"124 although this was possibly against his own personal wishes.125 His return was no doubt encouraged due to the plans being formulated in the minds of the leaders of the British Mission for a move of the publishing interests from Grimsby to London. In his written report, dated 27 October 1886 to this General Conference, Lane reminded the delegates of those plans that had been discussed earlier that year at the European Council held in Grimsby:
We have felt for several months that the location of our publishing work should be changed, our quarters here are already too small. The minds of all seem to be directed toward London as the best place for the future establishment of our work. The time will soon come when to properly prosecute the work here it will be necessary to have a publishing house of our own. The subject was discussed to some extent in the General Council here; but in view of the straightened condition of our finances, it was decided not to make any move in urging matters in that direction until financial affairs are in better condition. Surely the time will come when the work here will demand a publishing house.126
During 1886 there had been talk also of another visit from Haskell, and in his report as chairman of the British Mission board Lane indicated to the General Conference: "We shall be glad of a visit from Eld. Haskell and any others the Conference may decide to send." Consequently the General Conference placed Haskell and E. W. Farnsworth under appointment to visit the British field.127
1Lane, "England," RH, 2 January 1886, p.27; Durland, "England," 19 January 1886, p.43; Durland, "Riseley, Kettering, and Southampton," PT, 21 January 1886, p.14.
2"England," RH, 19 January l886, p.43.
3Durland, "England," RH, 16 March 1886, p.172.
4"England," RH, 16 March 1886, p.172; "The Cause in England," ST, 25 March 1886, p.185.
5Lane, "The Work in the British Isles," PT, 15 July 1886, p.110.
6Lane, "The Work in the British Isles," RH, 1 March 1887, p.140.
7Ings, "Among the Churches in Europe," RH, 17 May 1887, p.315.
11Wilcox, "Ulceby and Grimsby," PT, 21 January 1886, p.14; Lane, "England and Scotland," RH, 20 April 1886, p.252.
12Lane, "Tent Fund," PT, 4 March 1886, p.40; 18 March 1886, p.48.
13Lane, "Tent Fund," PT, 17 June 1886, p.94.
14Lane, "English Mission Report to General Conference," RH, 23 November 1886, pp.730,731.
15Wilcox, "Personal and Local," PT, 18 March 1886, p.48.
16Wilcox, "Some Good Meetings," PT, 15 July 1886, p.112; RH, 10 August 1886, p.496.
17"Labor in the British Isle," PT, 16 December 1886, p.187; "The British Isles," RH, 4 January 1887, p.12.
18Lane, "The Work in England," PT, 21 April 1887, p.125.
19Lane, "England," RH, 12 January 1886, p.27; Lane, Letter to General Conference Committee, "The Cause in England," RH, 5 January 1886, p.9.
21Lane, "England and Scotland," RH, 20 April 1886, p.252.
23Durland, "England," RH, 16 March 1886, p.172.
26John, "Report from Wales and England," PT, 5 May 1887, p.141.
27Wilcox, "Personal and Local," PT, 18 March 1886, p.48.
28Lane, "England and Scotland," RH, 20 April 1886, p.252; Wilcox, HS, p.89.
31Durland, "England," RH, 16 March 1886, p.172; 20 April 1886, p.252.
32Lane, "England," RH, 12 January 1886, p.27.
33Durland, "England," RH, 5 January 1886, p.12; Lane, "England," 12 January 1886, p.27; Durland, "England," 19 January 1886, p.43; Lane and Durland, "England," 20 July l886, p.459; Durland, "Riseley, Kettering, and Southampton," PT, 21 January 1886, p.14.
34Lane, "England and Scotland," RH, 20 April 1886, p.252; Lane and Durland, "England," 20 July 1886, p.459.
35Lane, "England, Scotland," RH, 20 April 1886, p.252; Durland, "England," 11 May l886, p.30O.
37Lane, "Tent Fund," PT, 17 June 1886, p.94.
38Lane and Durland, "England," RH, 20 July 1886 p. 459.
41ibid. For a discussion of the Seventh-day Adventist doctrine of the non-immortality of the soul see SDAE, art., "Immortality," "Death," and "Eternal Life."
42"The Work in England," RH, 10 August 1886, p.496.
43Lane, "The Work in the British Isles," PT, 15 July 1886, p.110.
44Lane and Durland, "Kettering and Rushden," PT, 15 August 1886, p.119.
45"English Mission Report to General Conference," RH, 23 November 1886, p.731.
46Lane, "Laborer in the British Isles," PT, 16 December 1886, p.187; "The Work in the British Isles," 6 January 1887, p.13; Lane, "The British Isles," RH, 4 January 1887, p.12; "The Work in the British Isles," 1 March 1887, p.140.
47Durland, "Kettering," PT, 3 March 1887, pp.76,77.
48Haskell, "London, England," ST, 16 June 1887, p.361.
49Lane, "The Work in the British Isles," PT, 15 July 1886, p.110.
50Lane and Durland, "Kettering and Rushden," PT, 15 August 1886, p.119.
51Lane, "Labor in the British Isles," PT, 16 December 1886, p.187; "The British Isles," RH, 4 January 1887, p.12.
52Lane, "The Work in the British Isles," PT, 6 January 1887, p.13; "The Work in the British Isles," RH, 1 March 1887, p.140.
53"England," RH, 12 January 1886, p.27.
54Lane, "England and Scotland," RH, 20 April 1886, p.252.
55John, "Aberystwith and Keynsham," PT, 16 December 1886, p.187; Lane, "The British Isles," RH,4 January 1887, p.12.
56John, "Report from Wales and England," PT, 5 May 1887, p.141.
57Lane, "England and Scotland," RH, 20 April 1886, p.252; Wilcox, "Progress of the Cause," PT, 17 June 1886, p.94; John, "Aberystwith and Keynsham," PT, 16 December 1886, p.187.
58John, "Aberystwith and Keynsham," PT, 16 December 1886, p.187.
59Lane, "Labor in the British Isles," PT, 16 December 1886, p.187; John, "Aberystwith and Keynsham," PT, 16 December 1886, p.187; "The British Isles," RH, 4 January 1887, p.12.
60John, "Aberystwith and Keynsham," PT, 16 December 1886; Lane, "English Mission Report to the General Conference," RH, 23 November l886, pp.730,731; "The British Isles," 4 January 1887, p.12.
61Lane, "Labor in the British Isles," PT, 16 December 1886, p.187; "The British Isles," RH, 4 January 1887, p.12. The following information comes from these references unless stated differently.
62"The Work in the British Isles," PT, 6 January 1887, p.13; RH, 1 March l887, p.140.
63"General Conference Proceeding," RH, 14 December l886, pp. 777-779.
64"General Conference Proceedings," SDAYB, 1887, p.44.
65Lane, "England and Ireland," PT, 3 March 1887, p.76; RH, 19 April 1887, p. 251. Unless otherwise indicated all material for Lane's tour of North England and Ireland comes from these two references.
66Lane, "England," RH, 12 January 1886, p.27.
67Drew, "England," ST, 8 July 1886, p.409.
68"Ireland," PT, 3 March 1887, p.77.
70Lane, "The Work in England," PT, 21 April 1887, pp.124,125.
72Haskell, "Progress of the Work in Great Britain," ST, 20 September 1887, p.601.
73White, Sermon, "A Peculiar People," MS. 25, 14 July 1887. The last page of this manuscript is missing.
74Durland, "England," RH, October-December 1887, for some reason no dates or page numbers appear on RH between 11 October and 6 December 1887.
76SDAYB, 1888, p.8.
77Editor, PT, 3 November 1887, p.336.
78SDAYB, 1888, p.8.
79White to Durland and John, Letter 57, 23 July 1887, MS Release #1562 to Rex Riches. See Appendix 9 for full text.
80Lane, "England," RH January 1886, p.27.
81Lane, "English Mission Report to General Conference," RH, 23 November 1886, p.730.
82Lane, "England and Scotland," RH, 20 April 1886, p.252; Wilcox, "Progress of the Cause," PT, 17 June 1886, p.94.
83Wilcox, HS, pp.88,89.
84"The Work in the British Isles," PT, 15 July 1886, pp.110,111.
85Wilcox, "Progress of the Cause," PT, 17 June 1886, p.94; HS, p.89.
86Lane, "The Work in the British Isles," PT, 15 July 1886, p.111.
87Wilcox, HS, p.89.
88Wilcox, "General European Council," PT, 21 October 1886, p.160.
89Lane, "English Mission Report to General Conference," RH, 23 November 1886, p.730.
90Lane, "England and Ireland," RH, 19 April 1887, p.251.
91Wilcox, HS, p.88.
92Wilcox, "Colporteur Work in Europe," HS, pp.276,277.
93Haskell, "London, England," ST, 16 June 1887, p.361.
94Haskell, "Report from Europe," ST, 25 August 1887, p.521.
95Wilcox, "Our Agents," PT, 16 June 1887, p.192; PT, 4 March 1886, p.40.
96Wilcox, "Continent," PT, 4 March 1886, p.40.
97Wilcox, "Canvassing Work in Europe," HS, p.277.
98Lane, "England and Scotland," RH, 20 April 1886, p.252.
99Wilcox, HS, pp.88,89.
100Lane, "General European Council," PT, 21 October 1886, p.160; Lane, English Mission Report to British Mission," RH, 23 November 1886, p.730.
101Lane, "England and Scotland," RH, 20 April 186, p.252.
102Lane, "The Work in the British Isles," PT, 15 July 1886, p.111.
103"English Mission Report to General Conference," RH, 23 November 1886, p.730.
104Lane, "Our Colporteur Work in the British Isles," PT, 20 January 1887, p.29.
105Lane, "England and Scotland," RH, 20 April 1886, p.252.
106Drew, "England," ST, 8 July 1886, p.409.
107Drew, "A Letter from England," ST 11 February 1886, p.90; "The Work in the British Isles," PT, 15 July 1886, p.111.
108Lane, "The Work in the British Isles," PT, 15 July 1886, p.111.
109Drew, "Ship Work in Liverpool," PT, 15 April 1886, p.63; Lane, "Our Colporteur's Work in the British Isles," 20 January 1887, p.28.
110Drew, "England," ST, 8 July 1886, p.409.
111"English Mission Report to General Conference," RH, 23 November 1886, p.730.
112"England and Scotland," RH, 20 April 1886, p.252.
113Drew, "A Letter from England," ST, 11 February 1886, p.90; Lane "English Report to General Conference," RH, 23 November 1886, p.730; SDAE art., "Finland." Lundquist remained an SDA until his death in 1955 at the age of 97.
114Durland, "The Cause in England," ST, 25 March 1886, p.185.
115"England and Scotland," RH, 20 April 1886, p.252.
116Lane, "English Mission Report to General Conference," RH, 23 November 1886, p.730,731.
118Mrs. S. H. Lane, "Quarterly Report of the British Tract Society," PT, 18 November 1886, p.174; "Report of Missionary Society," 3 March 1887, p.77; 2 June 1886, p.173.
119Wilcox, "Arrivals and Departures," PT, 21 October 1886, p.160; HS, p.88.
120"The Present Truth," PT, 18 Feburary 1886, p.32.
121Wilcox, "General European Council," PT, 21 October 1886, p.160.
122Smith, "General Conference Proceedings," RH, 14 December 1886, p.779; SDAYB, 1887, p.44.
123Wilcox, "To Our Subscribers," PT, 16 June 1887, p.192.
124Wilcox, "Across the Atlantic," PT, 18 November 1886, p.176; Lane, "English Mission Report to General Conference," RH, 23 November 1886, p.730; Smith, "General Conference Proceedings," RH, 14 December 1886, p.763.
125White, Diary, MS.12, 1886, 25 September 1885.
126"English Mission Report to General Conference," RH, 23 November l886, pp.730,731.
127Smith, "General Conference Proceedings," RH, 14 December 1886, p.762,763,779; ibid. p.762,763; Lane, "English Mission Report to General Conference," RH, 23 November 1886, p.731.