IN connecting myself with the Church in Franklin Street, I found that there was plenty of exercise for any preaching qualifications I possessed, and I was also glad to give my services at Robert Street, Hindmarsh, when they were required. These brethren had converted a cottage into something like a place of worship by pulling down the partitions and making certain other necessary alterations. A schoolroom in Lower North Adelaide became one of our preaching stations, and a Sunday-school was also opened in this place. After a time some Christians who had attended the ministry of Captain Scott decided to unite with us, and this gave us another able speaker and preacher in the person of Mr. W. H. Burford. Some of the brethren who were members in Franklin Street had taken up land at Milang and Point Sturt, which made room for a few of those added to our number; but it became evident that we must either enlarge the small place we occupied or build elsewhere. It having been found that the building in Franklin Street had been erected on the wrong allotment of land, it was obviously out of the question to enlarge there. The building being of little value, and the land too small for another erection, it was decided to abandon it.

      At this juncture a building committee was appointed for the purpose of procuring land for the erection of a new chapel; and a site was selected in Grote Street. It was estimated that the land and building would cost about £1,200, and towards this a Christian friend offered to contribute £400 (or one-third), provided the remaining £800 was subscribed within a reasonable time. As this friend was leaving on a visit to England, he placed [263] the £400 in my hands for me to pay over when it was required, provided that I was satisfied with the trust-deed, when prepared. The new chapel was occupied by the end of 1856, and we congratulated ourselves that we would be enabled to make steady progress as a Church of Christ. Several were added to our number; and I decided to devote myself entirely to the preaching of the Gospel, that I might, with the help of the Lord, bring in many more.

      In December, 1856, I paid a visit to the brethren who had removed to Milang and Point Sturt, some of whom were living in tents and tabernacles. The mosquitoes on the shore of the Lake were a terror to intruders on their territory. The only way of escaping them during the day-time appeared to be to sit in the smoke of a fire, which was anything but agreeable; at night, one had to be well furnished with mosquito-curtains. The feed for the cattle being rather scarce, the settlers had cut down some sheaoaks, which the bullocks especially seemed to relish. It was amusing to see how well they understood the sound of the axe, and so soon as it was heard felling a tree, they would assemble round it and eagerly eat the tender branches. I spent several days amongst the brethren at these places, preaching and conversing as opportunity offered. On my return I visited a colonial "Robinson Crusoe," who was residing alone on Goat Island, and found him to be an intelligent, well-educated person. If not erratic, he was decidedly romantic, but by no means morose or unsociable. His hut was ornamented with skins of animals, wings of birds, and other natural curiosities. He had a whaleboat, and took me down the Lower Murray by its means--thus affording me an opportunity of displaying my knowledge of steering, which, though limited, was sufficient for navigating these quiet waters. He landed me some distance down the River, and I walked to the Goolwa--thence travelling by truck to Port Elliot. I also visited Hindmarsh Valley, walking from there to Willunga, which was the first of many tramps across this sandy track. From Willunga I went up Loud's Hill to visit some brethren who were located on the other side of the ranges; and thence to a meeting-place of the Disciples near McLaren Vale. In these journeys it must not be supposed that I was "compassing sea and land to make one proselyte," for this was certainly not my object. These excursions rather resembled pastoral calls on the brethren, to see how they were doing, and to give them any help I could in making progress in the Divine life. I have no doubt that, if Churches generally [264] were to employ an agency of this kind, it would be found a very helpful auxiliary to the ministrations of the local pastors; and that good results would follow such visitations. The visits of the Diocesan, in the Church of England, are something after this fashion, hub the idea of spiritual supremacy is too much in evidence here. I am afraid that some of us in Grote Street were a little too much elated with our improved position, and some were desirous of still more improving it. I have generally observed that when a good work is in progress among Christians, Satan does all he can to hinder it: thus showing himself in his true character of an adversary. Some of our brethren were very desirous that we should have an elder or bishop; and some, from the sequel, appeared to be desirous of the office. This was quite Scriptural, provided there were men in the Church possessing the necessary qualifications; but this was a point upon which there was considerable divergence of opinion. A number counselled the brethren to defer action in this direction till such time as there was a clearer indication as to the Church possessing persons answering to the Scriptural qualifications. Acting upon this counsel a resolution was carried by a substantial majority to postpone the matter for a season. This, however, did not satisfy the minority, and they kept up an agitation on the subject till they succeeded in gaining their point. While this disturbance was proceeding, arrangements were made for me to visit the brethren at Milang and Point Sturt; which I did, and rendered them some preaching assistance. On my return I was surprised to find that the matter of the eldership had been precipitated, and that the time for the election was fixed. Those of us who had taken a decided stand on this question, not only took no part in the election, but felt that the only consistent course for us to adopt was to withdraw, which, accordingly, we did.

      At this crisis it was felt that as we could not co-operate with our friends in Grote Street, we must do what we could as a separate organisation. We had two or three brethren with us who were good speakers, and of good report, not only among the assembly, but in the world; and we felt that we could edify one another, and build each other up in our "most holy faith." We did not, like Paul (in Acts xix. 9) go to "the school of one Tyrannus" but went in the first place to the schoolroom of one W. A. Cawthorne, and afterwards to the schoolroom of one J. L. Young, in Stephens Place. This episode had the effect of damping my zeal to some extent, though I continued to teach and preach [265] as I had opportunity, not only in Adelaide but in some of the country districts. On one occasion I was invited to preach at the chapel in Kermode Street, North Adelaide, to the Particular Baptists. I found here a faithful band of real "defenders of the faith"--or of "their faith"; and they had a small band of music, consisting of a violin, bass-viol, and two or three other instruments, to assist the singers to sing some real old tunes. There was no galloping, or even a jog-trot, allowed here: all was solemn and slow, befitting the solemnity of the assembly. I suspect that I was the only discordant note on this occasion, and that I was really "the man that spoiled the music."

      My zeal at this time was, I think, rather in excess of my discretion, and I decided to deliver an out-and-out free Gospel address, such as some would designate thoroughly Arminian. Two or three of the old members looked surprised, having had "strange things brought to their ears." Meeting one of the deacons shortly after, I ventured to ask him as to how my address was received, and he did not hesitate to give utterance to the views of the elect.

      His answer was brief and to the point: "You baint Calvinistic enough for we." Several years after this Mr. George Prince, the then pastor of the Church, informed me that it was at his instigation that I was invited to preach on the occasion referred to, and he suggested that, as he wanted to resign the pastorate, I might take his place. This explains the "we" mentioned by the worthy deacon; but even if I had been Calvinistic enough, I would certainly not have accepted a "call" from this congregation.

      Some time after this I was asked to go to a place near McLaren Vale to immerse the wife of Farmer Jones and some members of his family. This Mr. Jones was a Welshman, the owner of nearly a dozen sections of land, and was the possessor of some fine horses and cattle. He was living in a hut, decidedly better than a blackfellow's "wurlie," but scarcely fit for a man who had the means of providing better accommodation for himself and his wife. His married daughter and family were living in a decent house by the roadside, close by the bridge over Pedler's Creek. Brother Jones was reputed to be of very penurious, if not miserly, habits; for, having practised economy when he had little, he continued the same when he had much. This habit is very apt to grow, especially with age. I know one good Christian man who was determined that the habit should not grow upon him, and to guard against it he gave more [266] liberally in his old age than some would consider prudent or necessary.

      The time for the baptisms having been announced, I went on the previous Saturday to the house of Mr. Jones's son-in-law, and found comfortable lodgings there. On the Lord's-day morning several of us met for worship in a large room, and in the afternoon we assembled near the bridge for the baptismal services. The locality was all that could be desired--a pool of clear water, the sloping banks and the bridge affording ample accommodation for those who desired to see the immersions. The people came from near and far, on foot, on horseback, and in all kinds of vehicles a really large gathering, of all ages and of both sexes. The weather was lovely, and the scene altogether was of a deeply interesting character, while the proceedings were not marred by any unseemly or improper behavior. After singing, prayer, and an address, I went down into the water, and one by one the candidates (four in number) came down and were immersed, upon a confession of their faith in the Lord Jesus Christ. This was the commencement of a series of similar meetings, extending over several months, and resulting in the immersion of about a dozen males and females, old and young.

      My usual plan was to go down to McLaren Vale on Saturday afternoon; visit as many as I could in the evening; and conduct two services on Lord's-day, one in the morning and one in the afternoon. Occasionally I would go down on Friday, and make as many calls as possible; distributing tracts and conversing indiscriminately with any of the scattered population who came in my way, and, now and again, such as were out of the way. I was warned against going to one house, with the intimation that the occupier of the farm was an infidel, and a rough kind of a man. Disregarding the caution I made my way thither, but before coming up to the man I noticed a dog sneaking around, evidently intent on attacking me from the rear. I endeavored to make friends with the brute, but his owner informed me that any attempt at pacification would cause him to bite. Though this strange man was fairly civil, I could not but conclude that he and his dog had many points in common.

      At another time I called at a hut where some road-repairers had taken up their quarters; and offered them a tract. It turned out that they were Irish Roman Catholics, and my offer was declined, with the remark, "We don't want your Methodist tracts." Being assured that it was not Methodist literature, they enquired how long my religion had been in existence; and [267] received the reply, "Upwards of 1,800 years." This fairly puzzled them, and they put in a plea for their own Church, which, they said, was founded by St. Peter. I parleyed with them for a time, quietly exposing the fallacy of what they advanced; and, being beaten on every point, they grew excited and abusive. I thought that "discretion was the better part of valor," and took my leave. The next day, meeting one of them, an intelligent man, I held a little conversation with him, and thought he felt rather ashamed of the rude behavior on the previous day.

      A rather amusing case I met with was that of a woman--a Mormon--who, when I knocked at the door, went into her bedroom; and I was afterwards informed that she had gone there to pray till I went away. She was, perhaps, really afraid to encounter me, lest I should prevail upon her to turn away from the Mormon faith. I neither expected nor attempted to convert this poor deluded creature; but I baptised a relative of hers who had not embraced her tenets. It seems to me that when persons accept the doctrines of Joe Smith, it is useless to present the doctrines of the Lord Jesus Christ and His Apostles for their acceptance. Their case is similar to that of the tribe of Ephraim, of whom it is said--"Ephraim is turned to idols: let him alone."

      Another case met with in my missionary visits to this part of the country was an exception to the general rule. Most of those connected with the candidates I immersed appeared to be pleased with the action taken by the obedient ones; especially was this so in the case of two young women, daughters of an ex-Baptist minister. The exception to which I refer was that of the husband of one who had witnessed our baptismal services and who expressed her desire to be immersed. She made known her wish to her husband, a man of violent temper; and he answered that if she were baptised he would kill her. This was really a difficult case, and I did not feel justified in directing her to act in opposition to her husband. I advised her to pray to the Lord for guidance in the very difficult and dangerous position in which she was placed. The result was that she came forward, and, confessing her faith in the Lord Jesus Christ, was immersed; but was not killed.

      This reminds me of the case of a lady who resided in England before she came to South Australia. She informed me of the singular manner in which the Lord opened up the way for her immersion. She believed it to be a command of Christ, but as her husband was opposed to her observing it she decided to wait for a suitable opportunity; and she had not long to wait. One [268] very cold, frosty morning, when the snow was on the ground and the ice on the water, her husband suggested, ironically, that if she wished to be immersed she had better be baptised that morning. Construing this into consent, she ordered her carriage and was driven to a place where the ice had to be broken to admit of the immersion. She was then driven home, and suffered no ill effects from the exposure. I have known several instances in which delicate people have been immersed in cold water, in cold weather, without suffering any ill effects. On one occasion I baptised quite an aged person who was desirous of obeying this command of the Lord Jesus. As we did not consider it prudent to take her into the baptistery, we procured a portable bath, placed it in the vestry, took the chill off the water, and she was well pleased at thus being enabled to obey the command of the Lord Jesus.

      Among those whom I immersed at Pedler's Creek were a worthy farmer and his wife, who were afterwards respected members of the Baptist Church at Mount Barker. Others also who were baptised and who attended the services at the Creek, subsequently joined Baptist Churches, or Churches practising the immersion of believers. I felt that I was doing the work of an evangelist, and that after I had preached the Gospel and baptised those who accepted it, they were quite at liberty to identify themselves with any Christian Church they thought fit. Had I been sent out by any particular Church, it would have been my duty to induce those who might be immersed to unite, if possible, with a Church of the same order; or to form them into small separate societies.

      At a period much later than that of my missionary labors in the South, I was asked to go a little way up North to immerse some who were desirous of being baptised. I went up on a Saturday, and on the Lord's-day morning was taken to see the place that had been selected, in the River Wakefield, near to Auburn. On reaching the spot I declined to baptise there, as the water was too shallow. The person who had undertaken the selection of a spot for the ceremony assured me that it was the best he could find; but as I was very decided in my opposition, he said there was one thing he could do, and that was to dig it deeper. He added to this suggestion, "But what will people say, if they see me digging here on Sunday morning?" I replied, "If anyone asks what you are doing, tell them you are digging a grave, and that there is to be a burial here this afternoon." He was perfectly satisfied with the instruction given, knowing that it [269] was quite lawful to bury on the Lord's-day; and the "grave" was soon dug to a sufficient depth.

      Another difficulty was easily surmounted. A farmer, whose barn was near to the place chosen for the baptisms, was willing to allow the use of his building for the preparatory service; "but," said he, "a lot of wheat is stacked there in bags." I suggested that if he or his men would kindly spread out the bags, and place them like seats in a place of worship, it would be very nice. He appeared to like the idea, and had it carried into execution, much to the satisfaction of those who attended. In the afternoon there was a great gathering from the country around, as well as from the township; and the large barn was well filled. After my address, opportunity was given for any of those present to ask questions, and a local preacher rose up and said, "I have been baptised." I asked, "When?" and he replied, "When an infant." Being further questioned as to how he had obtained a knowledge of this fact, he answered that his mother had given him the information. This episode appeared to cause a little amusement, and provoked a smile from some of the more intelligent of the audience. It afforded me a chance to point out the difference between an act done for us, as it were by proxy, and one performed as an intelligent act of obedience on the part of a believer. The immersions were attended to in the presence of a large concourse, and were free from any unseemly interruption.

      There was a minister of the name of Keen in this part of the country who evidently felt rather keenly the mischief I had been doing, according to his idea. His people had been putting up a schoolroom, which was also to be used as a place for public worship; and at the opening services he stated that, as friends of different denominations had assisted in erecting the building, any of them might have the use of it--all except the "Husseyites." This afforded me some amusement, as my brother-in-law had rendered some assistance, and was the very one who had asked me to go up and conduct the baptisms. As Bro. Keen and I had been on friendly terms, it was a pity that he should have made me the leader or founder of a new sect, which I certainly did not wish to be. I have generally found that those who practice aspersion, or the sprinkling of infants, are much perturbed when any of their people seek immersion. The wise ones say little or nothing about it; but the more simple make a great stir, and preach against and condemn it. This usually leads those interested to enquire into the subject, with the result that, if open [270] to conviction, they seek immersion. A humorous writer, referring to those who take alarm when their people leave the Pædobaptist for the Baptist fold, represents them as something like a hen that has reared a brood of ducks, who, when seeing them take to the water, flutters about in a great state of perturbation and alarm.

      Turning to my printing business, I found that I could only devote a part of my time to it, and therefore made satisfactory arrangements with my partners--Messrs. Shawyer and Gall--for them to do the greater part of the work and receive the greater pay. An imprint to a posting-bill on one occasion seemed to indicate that ours was a big firm. By some means the "G" had dropped out, and the imprint then read, "Printed by Hussey, Shawyer, and all." My friend and partner Mr. Gall was rather facetious, having a strong vein of humor in his composition; but on one occasion he was fairly beaten by one of those boys of whom he said, "What shall we do with our boys?" He put forth a notice, when in business on his own account, to the following effect:--"If you want a black Bill, go to Gall's," and so on with a red or a blue bill. The clever genius I refer to managed to take away the lower part of the "B," and it then read:--"If you want a black Pill, go to Gall's," and so on with reference to a "red Pill" or a "blue Pill." I do not think that this was a bitter pill for Mr. Gall--I fancy he rather enjoyed the joke; at any rate he was repaid in his own coin.

      Whether my friend and partner Mr. Shawyer considered that the firm was really too large, or that he could do better on his own account, I know not, but he made known his desire to withdraw, and we were willing that he should do so. We parted in a friendly way, never having had the slightest disagreement. I had an idea that Mr. Shawyer's friends and patrons preferred giving him personally the benefit of their favors, and that it was at their instigation he separated from us. Mr. Gall and I continued to have the valuable services of Mr. R. Sheridan, with such other assistance as we required to carry on the business. Mr. Sheridan had been with me from the beginning, and a more able and faithful assistant I could not desire. When he had served his time (at the beginning of 1857), Mr. Gall and I made him a present as a mark of our appreciation. In a letter to me, dated March 14, 1857, he says:--"When receiving the handsome present from yourself and Mr. Gall, I failed to say much that I felt. I therefore take this opportunity for further expressing how much I feel indebted to your care and supervision for my present knowledge of the business, and also for your constant [271] kindness throughout the whole period of my apprenticeship. I would assure you of the esteem in which I shall ever hold you as my employer, and of my respect for your character personally, the example of which has produced a deep and indelible impression, and from which I have received a lasting benefit."

      After Mr. Shawyer left us, Mr. Gall and I pursued the even tenor of our way, without any appreciable falling-off of business. We had imported machinery and appliances, which enabled us to execute orders speedily and satisfactorily, and to keep somewhat abreast of the times. I do not think Mr. Gall was quite satisfied with his position, but would have preferred being in the van, and letting others follow. My position was that of brake-man, and I was perhaps disposed to apply the brake more frequently than was necessary. In our case there was no contention or dissension, as my friend usually deferred to me; but I apprehend that he felt me to be somewhat of a drag on his chariot-wheels. My mind was in reality more occupied with the idea of extending the knowledge of the Christian religion, than with forwarding the printing business; and in process of time this idea assumed a concrete form. If I had not the necessary qualifications to achieve much as a preacher, I thought to supplement my efforts by the aid of the press. I therefore decided, with the concurrence of my partner, to send to England for a sufficient quantity of type, etc., to enable me to "set-up" a fair-sized periodical. I proposed to do the editing, composing, and publishing myself; and to ask Mr. Gall to undertake the press-work. This, of course, necessitated my withdrawal from the business, leaving him free to carry it on as he thought best. After a time he took in Mr. Sheridan as a partner, and the firm then became known as "Gall & Sheridan," the efficiency of the establishment being well maintained. Both gentlemen gave unremitting attention to business--much too closely, I am of opinion, for their healths. Mr. Sheridan was seized with paralysis, and lingered on till death removed him at a comparatively early age. I, with many others, much regretted his loss. Mr. Gall also suffered in a lesser degree, but, I feel persuaded, from the same cause. The establishment ultimately passed into the hands of Messrs. Scrymgour & Sons.

      Now I have retired from the printing business, it will not be out of place to state that, with the exception of the Bible Hall and Tract Depot, which I established in 1884, there is no line of secular employment which I would prefer to that business. It gave me a far better knowledge of orthography, punctuation, and composition than I ever acquired at school, and as it was more [272] practical, it was more useful. As to my ability in the mechanical department of a printing establishment, it is not for me to give an opinion, but I think the following letter, to which reference has been made elsewhere, will speak for itself:

Register and Observer Office,

Adelaide, January 11, 1853.

MR. HENRY HUSSEY.

      Dear Sir--On your relinquishing the duties of the situation you have hitherto held in this establishment as chief overseer, I should be doing an injustice unless I took this opportunity of recording my sense of the ability, industry, and zeal with which you have managed the duties entrusted to you. For the last twelve months--a period of peculiar and altogether unexampled difficulties in respect to labor--you have had thrown on you the entire charge of the conduct of the mechanical department of this establishment: involving the duty of getting out a heavy daily paper, and two [three] editions of a weekly one--requiring on your part a degree of ability, experience, and personal exertion which few would have been found able or willing to exert. Personally, I consider myself indebted to you for the fidelity with which, notwithstanding impaired health, you continued in your situation at a time when, from the general desertion from the Colony for the goldfields, it would have been difficult, if not impossible, to have obtained other assistance to replace the loss of your services. I trust that renewed health and additional prosperity may attend you on your recommencing business on your own account.

	I am, dear Sir,
	Yours very gratefully,
(Signed) J. TAYLOR,                           Acting-Executor for the Estate of       the late J. Stephens.

      On seeing the names "Hussey & Gillingham" as the printers and publishers of this book, some of my readers may be curious as to the connection between the writer and the printer. To such I am pleased to state that Mr. Hussey, of the firm just referred to, and who has established a reputation for excellence in the arts of printing beyond that enjoyed by his predecessor of the same name, is my nephew. It is gratifying to me to add that Mr. Ernest Gall, who has undertaken the illustrations for this work, is a worthy son of my former partner, Mr. David Gall.

      On July 1, 1858, I brought out the first number of The Christian Advocate and Southern Observer, eight pages royal 4to, as a monthly periodical, price sixpence, or 5s. per annum. The prospectus read thus:--"The paper is intended for the advocacy and promulgation of pure Christianity, the publication of British, foreign, Colonial, and local intelligence, and the dissemination of useful knowledge. A page of each number will be devoted to subjects of interest to parents, teachers, and the young, including [273] Sunday-school lessons and notes for the month. Its columns will always be open for the insertion of correspondence; questions, and replies, emanating from Christians of any denomination, provided the same are written in a Christian spirit, and free from personalities." In the leading article the editor said:--"The standpoint from which we shall always view and review Christians and Christianity is the Word of God; and if at any time our view shall appear to be partial or imperfect, we hope to be corrected and enlightened by our more favored and impartial brethren."

      As regards leading articles, I had read that Benjamin Franklin, who was a printer as well as a philosopher, was able to "set-up" the types of his own composition without first committing the articles to writing. I calculated that if I could do as he did it would be a great saving of time; and I found that, after a little mental training, I could adopt this plan. In the preparation of articles I was assisted by the Rev. W. Nicholls, Pastor T. Playford, Mr. S. Reynell, and one or two others. In the correspondence department there was a host of writers. Amongst these the principal ones were the Rev. J. C. Woods and Mr. John Howard Clark (the latter under the signature of "Laicus") writing from the Unitarian standpoint; and Mr. E. G. Day and others on the side of the Swedenborgians, or New Church. The contributors of original poetry included Mr. R. G. Bowen, Mr. G. P. Doolette, Mr. S. Reynell, and others. So that the paper might be accessible to persons in all parts of the Colony, I had upwards of 30 country agents, but I found that it was only those who took a personal interest in the circulation of it that were any help to me. At the end of the first half-year I increased the size of the paper to twelve pages, so as to afford space for the large amount of correspondence with which I was favored (?). The fact is, my liberality was taken advantage of, especially by the followers of Emanuel Swedenborg; but, having challenged their position, I had to allow them more latitude than I would otherwise have done.

      I may here briefly refer to the origin of the correspondence which has just been mentioned. One Lord's-day evening curiosity led me to attend the Unitarian Church in Wakefield Street, when I heard an address by the Rev. J. C. Woods, which appeared to me to be totally at variance with what I understood to be the teaching of the New Testament. His texts were:--"Thou shalt call His name Jesus, for He shall save His people from their sins" (Matt. i. 21), and, "He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of [274] God in Him" (2 Cor. v. 21). Mr. Woods stated that Unitarian Christians considered that Jesus was a Saviour by His example in His conduct in the face of difficulties, temptations, and sin; and in his combatting with and triumphing over these. The logical inference to be drawn from this is, that if we cannot do as Jesus did we cannot be saved! Again, Mr. Woods informed us that Jesus bare the sins of man by sympathising with them; but he did not inform his hearers in what manner this sympathy would bear our sins away. If this sympathy be extended to one sinner, it must be extended to all, because all have sinned; and the only reasonable deduction from such a proposition must be that all will be saved! This is not only Unitarianism, but Universalism. "The sins of man are his own," said Woods, "and the righteousness of man must be his own also." According to this teaching, man does not need a Saviour at all, as his salvation from his own sins can be accomplished by his own righteousness. Christ, having no sins of His own, and being perfectly righteous, places man, who is a sinner, with very little, if any, righteousness (according to God's estimate), in a deplorable and hopeless position. I have heard the case put in a commercial way somewhat after this fashion: When any man is conscious of having sinned, he must set to work to do a sufficient number of righteous actions to balance the account, debtor and creditor; and all will be well besides, if we are to be saved by our own righteousness, or by our own good works, we must know how much of the one, and how much of the others, we have to do in order to salvation! The Unitarian teaching, which the correspondence elicited, appeared to me to be very cold--icily cold--without a single spark of Divine love to

Before the controversy was entered into in the pages of the Advocate, Mr. Woods called upon me in a friendly way; and I may say that, though the argument was carried on for months, there was no breach of courtesy, and no resort to personalities or abuse on either side.

      The New Church correspondence had a somewhat similar origin as that of the Unitarian. Certain services were advertised, and an invitation given to anyone to ask questions at the close of the meeting. I attended these services, which were held in a small brick building in the south part of the city; and, so far as the exterior of the place was concerned, I could not trace the [275] slightest resemblance to the New Jerusalem described in the Book of Revelation. As it did not in any way correspond with this, I was led to enquire whether the "New Church" meeting in that place was really the Holy City which John saw "coming down from God out of heaven." I gathered from the answer to my enquiry that such was really the case, and had to restrain my risible faculties, as it would have been unseemly to laugh at such an announcement, however absurd it might appear. Of course I had not been initiated into the mysteries of the greatest system of mysticism ever invented by, or emanating from, the fertile imagination of the human mind. I was only a learner; but wanted to know too much on this occasion, and was informed, after asking two or three more questions, that it was time to close the meeting, which of course closed my mouth for the time being. I found that I was again in strange company, and that the Swedenborgians, like the Unitarians, did not need a Saviour literally to die for their sins. By the "Law of Correspondences," or by a system of legerdemain in dealing with Scriptural language, the vicarious sacrifice of Christ was virtually--nay, actually explained away. I found, too, that the "New Church" took a totally different view of the Divinity of Christ to that of the "Old Church," or Unitarian Christians. I use the designation, "Old Church," in this instance advisedly, because these people view Christ precisely in the same way as the Jews did. They could not, or would not, understand that the Christ was really and truly "the Son of the Living God"; and that He and His Father are one. In the earlier part of His ministry Christ endeavored to prepare the minds of the Jews for the reception of the truth concerning His Divine nature when He said:--"The Father judgeth no man, but hath committed all judgment unto the Son: that all men should honor the Son, even as they honor the Father" (John v. 22, 23). Again, a short time before He suffered, He endeavored to clear the minds of His disciples of this Jewish Unitarian difficulty when He said:--"Ye believe in God, believe also in Me": or, ye can believe Me to be God just the same as ye believe My Father to be God.

      I paid one or two more visits to the "New Church" tabernacle, and found that each time a shorter period was available for questions and answers. In opening the pages of the Christian Advocate for an extended discussion relative to their peculiar doctrines, I found that there was no end to their fanciful disquisitions. They endeavored to make the Christ of God the Supreme Jehovah, and when required to face the many passages [276] showing the relation of the Son to the Father--the Father in heaven and the Son on earth--they attempted to reconcile these with the explanation that Christ, when addressing His Father, was His human nature speaking to His Divine nature. The Atonement was explained away by a system of spiritualising all passages bearing upon it; by this same system the Scriptures can be made to mean anything that the fertile imagination of man can suggest. Finding it useless to prolong the controversy under such a fanciful method of interpretation, I decided to give my readers a few samples of the teaching of Emanuel Swedenborg, from his work on "The True (?) Christian Religion." In stating that I had decided to adopt this course, I made the simple request to all the "New Church" correspondents that they should "keep silence, while their oracle speaks"--a request which it seemed hard for them to comply with.

      The following is the "revelation" which Emanuel Swedenborg professes to have received concerning Martin Luther:

      With respect to Luther, he, from his first coming into the spiritual world, was a most bitter asserter and defender of his own tenets, and his zeal for them increased in proportion as the numbers from earth increased who agreed with and favored them. He had a house allotted him, such as he had at Eisleben during his life in the body, and in one of the rooms of this house he set up a desk, raised a little from the ground, in which he took his seat; and setting open the door to admit his hearers, he disposed them in ranks, assigning the places nearest himself to such as were most favorable to his opinions, and remoter places to such as favored them less. Then he began his harangue, and at intervals allowed the audience to ask him questions, for the purpose of resuming the thread of his discourse from some new subject that might be started. In consequence of the general favor and applause which he acquired by this, he at last contracted a power of persuasion; and this in the spiritual world is of such efficacy that no person is able to resist it, or to controvert what is thence asserted; but as this was a species of enchantment, in use among the ancients, he was seriously enjoined not to speak from it any longer; accordingly he taught afterwards, as he had done before, from his memory and understanding. This power of persuasion, which is a species of enchantment, derives its origin from the love of self, in consequence of which the person under its influence grows by degrees so impatient of contradiction as to attack not only the sentiments but even the person of his opponent. This was his state of life till the last judgment, which took place in the spiritual world in the year 1757. The year after he was removed from his first house to another, and was at the same time brought into another state; and being informed that I, who am in the natural world, conversed with those who are in the spiritual world, he among several others came to me; and after asking some questions and receiving my answers, he perceived that the end of the former Church is at this day accomplished, together with the beginning of the New Church foretold by Daniel, and by the Lord Himself in the Evangelists, and that this New Church is meant by the New Jerusalem in the Revelation, and by the everlasting gospel which [277] the angel flying in the midst of heaven preached to those who dwell on the earth (xiv. 6). At this he grew very indignant, and railed against it; but as he perceived the New Heaven to increase, which was formed and is forming of those who acknowledge the Lord alone to be the God of heaven and earth, according to His own words (Matt. xxviii. 18); and as he observed his own congregations to diminish, his railing ceased, and then he approached nearer to me, and began to converse more familiarly with me; and when he was convinced that he had taken his principal tenet of justification by faith alone not from the Word of God, but from his own intelligence, he then suffered himself to be instructed concerning the Lord, charity, true faith, free will, and lastly concerning redemption, and this from the Word alone. At length, after conviction he began to favor, and afterwards to confirm himself more and more in the truths of which the New Church is built and established.

      Just fancy, Emanuel Swedenborg, in the natural world, converting Martin Luther in the spiritual world! If the New Church seer possessed such power while he was in the natural realm, we may imagine his power to be greatly increased now that he has entered the domain of spirits. Swedenborg's spiritual world, however, is the creature of his own imagination, and is not to be found in any part of the Old and New Testaments. The thing most remarkable, to my mind, is that those who possess the Scriptures, and profess to believe in them, should give heed to the vagaries of the Baron. If what is here written should meet the eye of any of the followers of Swedenborg, I may quite expect a severe reprimand for classing him with lunatics; but after perusing some of his writings and pretended "revelations," I concluded that this was the most charitable view to take of the assumed seer.

      Here is the "revelation" this visionary professes to have received anent John Calvin:

      Concerning Calvin, I have had the following account:--1. When first he entered the spiritual world, he thought no other but that he was still in the world where he was born; and although he was told by the angels who were associated with him at his first coming, that he was now in their world, and not in the former, he replied, "I have the same body, the same hands, and the like senses"; but the angels instructed him that he was then in a substantial body, but also in a material body, which invested the substantial; that he had cast off the material body and retained the substantial, by virtue of which man is man. This he at first understood, but the day following he relapsed into his former belief, that he was still in the world where he was born; for he was a sensual man, believing nothing but what he drew in from the objects of the bodily senses; and this being his quality, he framed all the tenets of his faith from his own understanding, and not from the Word. He made indeed quotations from the Word, but this was only to engage the favor and approbation of the vulgar. 2. After this first period, having left the angel, he wandered about, inquiring where he might meet with such spirits as in ancient tunes had believed in [278] PREDESTINATION; and he was informed that they were removed to a distant place, where they were close shut up and kept concealed, and that there was no way open to their abode but from the hinder side under earth; but that the disciples of Godoschalchus still wandered about at large, and sometimes assembled together in a place which is called in the spiritual tongue Pyris. On receiving this information, and being desirous to associate with them, he was conducted to the place of assembly where some of them were standing, and when he came amongst them he was in the delight of his heart, and was linked in an interior friendship with them. 3. But when the followers of Godoschalchus were led away to be confined with their brethren in the cavern, be grew weary of himself, so that he wandered here and there in quest of an asylum, and at length was received into a certain society, consisting of simple-minded spirits, among whom there were also some of a religious character; but when he discovered that they neither knew nor could at all comprehend the doctrine of predestination, he betook himself to one corner of the society, and there lay concealed for a considerable time, without ever opening his month on any subject relating to the Church. This was of providential appointment, that he might recede from his error respecting predestination, that the numbers might be filled up of those who, since the Synod of Dort, had adhered to that detestable heresy, all of whom were successively removed to their associates to be confined in the cavern. 4. But when at last inquiry was made after him by the modern predestinarians, and when on searching for him he was discovered in the extreme confines of a certain society, which consisted merely of simple-minded spirits, he was called forth from his retirement, and conducted to a certain Governor, who had drank of the same dregs of false doctrine. This Governor received him into his house, and protected him; and in this situation he continued until the new heaven begun to be established by the Lord, at which time, because the Governor his protector, with all his band of associates, was cast out, Calvin betook himself to a certain house inhabited by harlots, and there remained some time.

      As might be supposed, my New Church correspondents were greatly chagrined at the publication of these "revelations," as they were not intended for the uninitiated, but for those who could digest the strong meat which Swedenborg had prepared for those who had made good progress in the teachings of his New Church. The only regret I felt was that I had not at an earlier stage inserted a few of these "revelations," which would have enabled my readers to form a more correct estimate of the claims of the Baron's "New Church" than the senseless lucubrations of my long-winded correspondents. One of these actually charged me with "cowardice," because I would no longer prostitute the pages of my paper by printing such rubbish as they supplied to try the patience of my more intelligent readers. The "revelations," On the other hand, afforded the latter some amusement; but as the Christian Advocate was not intended for a purpose of this kind, I only inserted a sufficient number of these pretended "revelations" as would give them a good idea of the seer and his writings. [279] I quite believe that many preachers and teachers of the present day have adopted Swedenborg's system of interpreting the Scriptures, and have, by applying spiritual interpretations to the text of the Word, mystified and explained away very many important truths taught by the Bible. According to the teaching of this monstrous system of error, the atoning and sacrificial work of Christ is not only denied, but it is affirmed that the second coming; of Christ, the first resurrection, and judgment, are all events of the past!

      At the end of the first year I doubled the size of the paper, giving sixteen pages, containing forty-eight columns, without extra charge. This necessarily increased my work, and added to my expenses; and as there was not a corresponding expansion in the number of subscribers, I had to seriously consider whether it were justifiable to continue its issue at all. By the end of the second year, reckoning the time devoted to the paper, and the necessary outlay incurred to publish it month by month, I was at least £400 deficient. It is probable that had I sought some pecuniary aid to enable me to carry it on, such help would have been given; as several who patronised the paper were desirous that it should continue to pay its accustomed visits. I determined, however, that if such propping-up were needed, it were better that it should fall. When this decision was announced, numbers of letters expressive of regret at such a result, and at the same time appreciative of my efforts, came to hand. A deep domestic affliction occurring about this time, the decision arrived at was fully confirmed. In fact, on account of the failure of my health, mainly through family troubles, a continuance of the severe exertion which the paper had entailed would have been impossible.

      It may here be noted that periodical literature, whether secular or religious, had not, up to this time, been a success in South Australia. The daily and weekly newspapers seemed sufficient to satisfy the wants of the major part of the population, both in town and country. Daily paper was decidedly undenominational, inasmuch as it was not the organ of any sect; but it really partook too much of this character, because it criticised the sayings and doings of any and all who, after comparing their teaching and practices with the New Testament, appeared to me to have deviated from "the faith once delivered unto the saints." Even the representative organs of the various Churches have had hard struggles for existence, and several have had, sooner or later, to succumb. Amalgamation or absorption has taken place in some instances, but in no case can these journals be said to have met with marked success. [280] Looking back to the past history of periodical literature, I find that in July, 1841, the South Australian Magazine was first issued as a monthly. It was edited by Mr. James Allen; and also for a short time by Dr. T. Y. Cotter. This magazine continued to make its appearance till November, 1843, when, on account of the sea of troubles the Colony passed through, it was wrecked. In July, 1843, the first number of the South Australian Oddfellows' Magazine came out, as a quarterly. It was edited successively by Messrs. W. T. Fleming, O. K. Richardson, and E. W. Andrews. In April, 1846, it was discontinued, in consequence of a resolution of the officials of the Order in England "prohibiting the publication of local periodicals at the risk of district funds." In 1846 the Adelaide Magazine was published, as a monthly; edited by Mr. Thomas Wilson. Its contents were of a decidedly literary character; but so little was it appreciated that, after three months, it took leave of its readers in a summary manner. About this time the Adelaide Miscellany made its appearance, as a good-sized monthly; the proprietor (Mr. Edward Stephens) having secured an able staff of literary contributors to its pages. No expense was spared to make it a success--as may be supposed when, at the end of its year, the spirited proprietor found himself deficient by about £400, after meeting all claims. Though the banker had ample financial resources of his own to carry on the work, he declined to put his hand in his purse for another £400; and hence it was discontinued. Another periodical, with a similar title, was brought out weekly by Mr. John Stephens, for a time, in connection with the Adelaide Observer; but it was short-lived. In 1859 the Church Chronicle appeared, as a monthly; edited by the Rev. A. R. Russell. This paper was ably conducted in the interests of the Church of England generally, without regard to High, Low, or Broad parties; but, though backed by such a numerically influential organisation, it had to go the way of the others. Other attempts to establish periodicals fared no better than their predecessors. The great number obtained from England--much larger and cheaper than could be brought out in the Colony seemed to crowd out colonial productions of this kind altogether.

      In July, 1858, the first numbers of the South Australian Advertiser and the South Australian Weekly Chronicle appeared; the first-named as a daily, and the other as a weekly paper. In course of time the Express was brought out by the proprietors of these, as an evening paper, and the Register Office inaugurated the Evening Journal. The Telegraph had been published by [281] Mr. F. Sinnett as an evening paper; but it was ultimately united with the Express, which was afterwards entitled the Express and Telegraph. I was asked to secure a printing plant, and take the position of overseer on the Telegraph; but I had had quite sufficient of this experience, and declined the honor. In January, 1860, the Thursday Review, under the able editorship of Mr. A. H. Davis, was initiated. Of a Conservative character, it was intended to check, as far as possible, the tide of Democracy which even then threatened to set in upon the Colony; but, after a struggle for existence, it ceased to be.

      In the early part of 1859 some very destructive bush fires occurred, extending from Cox's Creek to Hindmarsh Valley, by which a great deal of property was destroyed, and many families rendered homeless. An appeal was made to the benevolent public, which was liberally responded to, the amount contributed being between £4,000 and £5,000. I undertook, with others, to receive parcels of clothing for those who were left with only what they stood up in, and had the pleasure of forwarding about thirty parcels, which Capt. Jenkins kindly conveyed to Victor Harbor in his vessel, free of freight. The damage done by a fire is worse, if anything, than that occasioned by a flood, as little is recoverable that is in any degree combustible.

      In August of 1859, one of the most disastrous shipwrecks that has ever taken place on the South Australian coast was reported. The favorite steamship Admella, trading between Adelaide and Melbourne, went ashore on a rugged coast in the vicinity of Cape Northumberland, and about eighty lives were lost. News reached Adelaide from day to day of the perilous position of those who survived, and who still clung to the wreck, which kept the relatives of the unfortunate passengers and crew in a state of painful suspense. Whatever means could be devised for the rescue were adopted, but the locality was almost unapproachable seaward, and the wreck was too far from land for the usual methods to be of any avail. When every scheme was proving futile, it occurred to some that they might, by prayer, invoke the intervention of a kind Providence. Accordingly, at a large gathering of Christians in Pirie Street Wesleyan Church, many earnest and fervent petitions were offered on behalf of the few still remaining in jeopardy. Within a short time those taking part in this united prayer meeting had the satisfaction of hearing that their prayers were answered, the last of the survivors having been recovered, though in a very exhausted condition. In this instance the prayers of many were turned into praise. [282]

[CLACE 263-282]