During the winter of 1892, Mrs. White watched with eager interest the efforts that were made for the opening of the proposed school. In April, she pleaded with the brethren in responsibility in America to recognize the possibilities of the future, and provide facilities for the training of a large force of workers who could advance into unentered territory. “O, what a vast number of people have never been warned!” she wrote. “Is it right that such a superabundance of opportunities and privileges should be provided for the work in America, while there is such a destitution of the right kind of workers here in this field? Where are God’s missionaries?”
“Our field is the world,” she urged. “The Saviour directed the disciples to begin their work in Jerusalem, and then pass on through Judea and Samaria, and unto the uttermost part of the earth. Only a small proportion of the people accepted the doctrines; but the messengers bore the message rapidly from place to place, passing from country to country, lifting the standard of the gospel in all the near and far-off places of the earth.”
In June, the committee having the matter in charge announced that on St. Kilda Road, Melbourne, two large houses in George’s Terrace had been rented for the school.
Early in August, Elder and Mrs. L. J. Rousseau arrived from America, and on August 24 a term of sixteen weeks was begun. The teachers were Elder Rousseau, principal; Elder Starr, Bible; W. L. H. Baker and Mrs. Rousseau, assistants in common branches; Mrs. Starr, matron. Soon twenty-four students were in attendance. Nearly all were adults. Twelve had been canvassers or were preparing for that work. Half of the remaining twelve had been laborers in some other line of Christian service.
On the opening day, short addresses were made by Elders Daniells, Tenney, Starr, White, and Rousseau; also by Mrs. White, who in the course of her remarks outlined with clearness the broad scope of a denominational training school, and the vital relation that it sustains to the task of finishing the work of God in the earth without delay. But her special burden seemed to be to impress upon the minds of teachers and students the fact that God by His providence is opening country after country to the heralds of the cross, and that in these lands of gospel opportunity337the honest in heart are groping eagerly after the light of saving truth.
“The plans and work of men,” she said, “are not keeping pace with the providence of God; for while some in these countries who claim to believe the truth declare by their attitude, ‘We want not Thy way, O Lord, but our own way,’ there are many who are pleading with God that they may understand what is truth. In secret places they are weeping and praying that they may see light in the Scriptures, and the Lord of heaven has commissioned His angels to co-operate with human agencies in carrying forward His vast design, that all who desire life may behold the glory of God.”
“We are to follow where God’s providence opens the way,” the speaker continued; “and as we advance, we shall find that Heaven has moved before us, enlarging the field for labor far beyond the proportion of our means and ability to supply. The great want of the field open before us, should appeal to all to whom God has entrusted means or ability, that they may devote themselves and their all to God.”
Nor were those who should receive a training, to be limited in their missionary endeavors by racial or national barriers. Wherever they labored, their efforts were to be crowned with speedy triumph. “The purpose and ends to be attained by consecrated missionaries,” Mrs. White declared, “are very comprehensive. The field for missionary operation is not limited by caste or nationality. The field is the world, and the light of truth is to go to all the dark places of the earth in a much shorter time than many think possible.”
It was on this same occasion of the opening of the Australasian Bible School, which afterward developed into the Australasian Missionary College, that Mrs. White said:
“The missionary work in Australia and New Zealand is yet in its infancy, but the same work must be accomplished in Australia, New Zealand, in Africa, India, China, and the islands of the sea, as has been accomplished in the home field.”
ENCOMPASSED BY INFIRMITIES
The suffering from neuritis which began in January, continued till the following November. Very faithful and vigorous treatment for checking the disease was given her by her nurse and secretaries; but during the winter months the ailment made steady advance. Still she continued her writing. Propped up in bed, she wrote letters to friends, testimonies to leading workers in the cause, and many chapters for “The Desire of Ages.”
As spring approached, there was some improvement; and in October she decided to try the drier climate of Adelaide, South Australia. There she spent six weeks, with beneficial results.
A REVIEW OF EXPERIENCE
In a letter written from Melbourne Dec. 23, 1892, to the brethren assembled in General Conference, Mrs. White reviewed her experience during this long sickness, as follows:
“I am rejoiced to report to you the goodness, the mercy, and the blessing of the Lord bestowed upon me. I am still compassed with infirmities, but I am improving. The great Restorer is working in my339behalf, and I praise His holy name. My limbs are gaining in strength, and although I suffer pain, it is not nearly as severe as it has been during the past ten months. I am now so far restored that by taking hold of the balusters I can walk up and down stairs without assistance. All through my long affliction I have been most signally blessed of God. In the most severe conflicts with intense pain, I realized the assurance, ‘My grace is sufficient for you.’ At times when it seemed that I could not endure the pain, when unable to sleep, I looked to Jesus by faith, and His presence was with me, every shade of darkness rolled away, a hallowed light enshrouded me, the very room was filled with the light of His divine presence.
“I have felt that I could welcome suffering if this precious grace was to accompany it. I knew the Lord is good and gracious and full of mercy and compassion and tender, pitying love. In my helplessness and suffering, His praise has filled my soul and has been upon my lips. My meditation has been so comforting and so strengthening as I have thought how much worse condition I should be in without the sustaining grace of God. My eyesight is continued to me, my memory has been preserved, and my mind has never been more clear and active in seeing the beauty and preciousness of truth.”
“What rich blessings are there! With the psalmist I could say: ‘How precious also are Thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with Thee.’ Ps. 139:17, 18. These last words express my feelings and experience. When I awake, the first thought and expression of my heart is: ‘Praise the Lord! I love Thee, O Lord, Thou knowest that I love Thee! Precious340Saviour, Thou hast bought me with the price of Thine own blood. Thou hast considered me of value, or Thou wouldst not have paid an infinite price for my salvation. Thou, my Redeemer, hast given Thy life for me, and Thou shalt not have died for me in vain.’ . . .
“Since the first few weeks of my affliction, I have had no doubts in regard to my duty in coming to this distant field; and more than this, my confidence in my heavenly Father’s plan in my affliction has been greatly increased. I cannot now see all the purpose of God, but I am confident it was a part of His plan that I should be thus afflicted, and I am content and perfectly at ease in the matter. With the writings that shall go in this mail, I have since leaving America written twenty hundred pages of letter paper. I could not have done all this writing if the Lord had not strengthened and blessed me in large measure. Never once has that right hand failed me. My arm and shoulder have been full of suffering, hard to bear, but the hand has been able to hold the pen and trace words that have come to me from the Spirit of the Lord.
“I have had a most precious experience, and I testify to my fellow laborers in the cause of God, ‘The Lord is good, and greatly to be praised.’”
THE AUSTRALIAN CONFERENCE OF JANUARY, 1893
The fifth session of the Australian Conference was held in North Fitzroy, Melbourne, Jan. 6-15, 1893. During this meeting Mrs. White spoke seven times, on themes relating to practical godliness.
One day she reviewed the rise and progress of the denominational publishing work. She urged that the brethren in Australia put forth their best efforts to develop into strong laborers in this and every other line of Christian endeavor.
LABORS IN NEW ZEALAND
At the close of the Australian Conference, Mrs. White decided to undertake the long deferred visit to New Zealand. She was accompanied by Emily Campbell, who assisted her both as secretary and as nurse. Her son, W. C. White, and Elder and Mrs. Starr were also with her during much of the time.
Arriving in Auckland February 8, they were met by Elder M. C. Israel, and conducted to a furnished cottage which the Auckland church had placed at their disposal.
During the twelve days spent in earnest labor for the Auckland church, Mrs. White spoke eight times. After this she spent three weeks with the brethren and sisters in Kaeo, the oldest Seventh-day Adventist church in New Zealand. Here she found a number of promising young people, for whom she labored earnestly.
Both in Auckland and in Kaeo Mrs. White urged the brethren and sisters to go with their families to the annual conference which was to be held the last of March, in Napier. This conference was to be a camp meeting, the first undertaken by Seventh-day Adventists south of the equator. Regarding this experience she wrote:
“We felt that this first camp meeting must be, as far as possible, a sample of what every other camp meeting held in the future ought to be. Over and342over again I said to the people: ‘See, saith He, that thou make all things according to the pattern showed to thee in the mount.’ Heb. 8:5. . . . Jesus said to His disciples, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’ Matt. 5:48.”
But regarding this proposed camp meeting it seemed impossible to arouse much enthusiasm. Logging camps, and groups of tents for road builders, were well-known institutions, not much to be desired; but a comfortable camp for a company of people gathered to worship God, was an entirely new thing for New Zealand.
On account of the financial depression, it was unusually difficult for many to attend. Up to the beginning of the meeting, there was little promise that more than thirty would be encamped on the grounds. For that number tents were provided. But just as the meeting was opening, the people from the different churches came in, unannounced, until there were twice as many as had been expected. During the last week of the meeting there were eighteen tents in the encampment, occupied by fifty-three persons. Many others occupied rooms near by. These, with the membership of the Napier church, made a good sized congregation during the day. Every evening the large tent was well filled.
As the meeting progressed, the camp meeting plan was heartily approved, and it was voted that the next annual conference be held in camp. Resolutions were adopted endorsing the Australasian Bible School, and funds were contributed,—five hundred dollars for the furniture, and four hundred dollars as a students’ aid fund. Two hundred and seventy dollars was subscribed as a camp meeting fund.
“After the close of the camp meeting in Napier,” wrote Mrs. White, “we decided to visit Wellington, and also to spend a few days at Palmerston North to labor for a little company of Sabbath keepers there who were pleading for help. Although infirmities were still my companions by night and day, the Lord gave grace to bear them. Sometimes when I felt unable to fill my appointments, I would say, ‘In faith I will place myself before the people;’ and when I did this, strength was given me to rise above my infirmities, and to bear the message the Lord had given me.”
At Wellington, Mrs. White was welcomed to the home of Mrs. M. H. Tuxford, where she spent several months, and from which headquarters she went out from time to time to speak to little companies of believers in Petone, Ormondville, Dannevirke, Palmerston North, and Gisborne.
Before returning to Australia, Mrs. White attended the second New Zealand camp meeting, held Nov. 30 to Dec. 12, 1893, in a sheltered suburb of Wellington. There were in attendance double the number that had been present at the Napier meeting. Elder O. A. Olsen, president of the General Conference, arrived during the early days of the meeting, and his labors and timely instruction were of untold value. He brought cheering reports from the great mission fields that he had recently visited; and he appealed to the young people to fit themselves for service in the closing work of the gospel.
From Wellington, Mrs. White, in company with Elder Olsen and other laborers, hastened to Melbourne to attend the first camp meeting in Australia.
L
THE FIRST AUSTRALIAN CAMP MEETING
“We are glad to announce to our people,” wrote Elder A. G. Daniells late in September, 1893, to the brethren and sisters throughout Australia, “that the time has come when the executive committee of the Conference see their way clear to carry out the wishes of so many to hold a camp meeting.” Some had been waiting eagerly for such an announcement, and it came as welcome news to the rank and file of the believers scattered far and wide through the Australian colonies.
Among the general laborers advertised to attend were Elder O. A. Olsen, president of the General Conference; Mrs. Ellen G. White; and some brethren whom the Mission Board were sending over from America to supplement the small force of workers in the Australian field. The promise of ample help led Elder Daniells to add to his appeal the words, “This will be a rare occasion,—one which we may not have again for years,—and we truly hope that but few of our people will be denied the privilege of being present.”
Much faith was required to plan for a general camp meeting to which the brethren and sisters from all the colonies should be invited to come. The traveling expenses alone seemed almost prohibitive because of the great distances to be traversed. But the need of getting together was imperative, and therefore the believers were urged strongly to attend. “This meeting,” Mrs. White declared, “will mark a new era in the history of the work of God in this field. It is im345portant that every member of our churches should be present, and I urge you all to come.”
“I am afraid that some will say,” she continued, “‘It is expensive to travel, and it would be better for me to save the money, and give it for the advancement of the work, where it is so much needed.’ Do not reason in this way; for God calls upon you to take your place among the rank and file of His people. You are to be there in person, and to strengthen the meeting all you possibly can. . . . We know that the believers in the truth are scattered widely; but make no excuse that will keep you from gaining every spiritual advantage possible. Come to the meeting, and bring your families. . . .
“We should use every power at our command to make this meeting a success, and suit it to the needs of those who shall attend. The work of the Lord is above every temporal interest, and we must not misrepresent His cause. Watching, waiting, working, must be our motto. . . .
“God has committed to our hands a most sacred work, and we need to meet together to receive instruction as to what is personal religion and family piety; we need to understand what part we shall individually be called upon to act in the grand and important work of building up the cause and work of God in the earth, in vindicating God’s holy law, and in lifting up the Saviour as ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29. We need to receive the divine touch, that we may understand our work in the home. Parents need to understand how they may send forth from the sanctuary of the home, Christian children, trained and educated so that they shall be fitted to shine in the346world. We need the Holy Spirit, in order that we may not misrepresent our faith. . . . It is now fully time that an advance move was made in Australia. . . . Let us move forward with well concentrated effort, and overcome every difficulty.”
Thirty-five family tents were manufactured by some of the brethren, in advance, for the Conference. It was thought that these would meet all requirements. But as the orders came rolling in, more tents were purchased, and others were hired for the meeting. When completed, the camp had over one hundred tents, and five hundred and eleven people. The grounds were well laid out and faithfully cared for. Many of the tents were furnished with bedsteads, tables, chairs, and bureaus; and the whole camp was a model of cleanliness and good order.
“We felt that the eye of God was upon all our arrangements,” Mrs. White wrote when referring afterward to these painstaking efforts to make the grounds appear attractive and inviting; “and in the order of our camp we sought to show forth the praises of Him who hath called us out of darkness into His marvelous light.” 1 Peter 2:9. The results attained were much greater than the toilers had dared expect. “The encampment made the impression upon those who visited it,” Mrs. White wrote further, “that the truth we advocated was of great importance, that the missionary spirit is the true spirit of the gospel.
“This was the first camp meeting that Melbourne had seen, and it was a marvel of wonders to the people. Far and near the sound went out concerning this city of tents, and a most wonderful interest was awakened. Every afternoon and evening the tent was filled to its utmost capacity, not with a cheap order of society, but347with people of intelligence, physicians of note, ministers, and business men. We saw that with the blessing of God this camp meeting would do more to bring our work before the people than years of labor could possibly do.
“Thousands visited the encampment, and expressed their delight and astonishment at the order of the grounds, and the nicety of arrangements in the clean, white tents. No stubborn opposition seemed to be awakened as men and women listened to the truth for the first time. The power of God was among us. Brighton was stirred from one end to the other. An interest was awakened in Melbourne also, and the surrounding suburbs, greater than anything we had witnessed since the movement of 1844. The truth was new and strange; yet it took hold upon the people; for we preached the word of God, and the Lord sent it home to the hearts of the hearers.
“Many visitors came from long distances, and, as it was in the 1843 and 1844 movement, they would bring their lunch and remain through the day. A number of the citizens of the place declared that if they were not living close by, they would hire tents and camp with us on the ground. They valued the privilege of hearing the word of God so clearly explained. They said the Bible seemed to be full of new and precious things, and was like a new book to them. We heard from many such expressions as these: ‘This is more than we hoped for.’ ‘Our faith is confirmed; our hope brightened; our belief in the testimony of the Scriptures made strong.’”
“I have attended many camp meetings,” testified Elder O. A. Olsen concerning the Brighton meeting, “but I have never before witnessed such an outside interest. This is more like what in my imagination348I have thought would be the loud voice of the third angel’s message, than anything I have seen heretofore. A most profound impression is made on the city of Melbourne. Wherever one goes, the leading topic of conversation is the camp meeting and what is seen and heard there. From all around come most earnest appeals for meetings. . . .
“To our brethren this meeting has been of the greatest value possible. It has given them much broader ideas of the work for this time, and a much deeper Christian experience. After they had been here one week, they voted almost unanimously to continue yet another week.”
“As an outgrowth of the Brighton camp meeting,” Mrs. White afterward testified, “several churches were raised up. I visited the church in Williamstown, and rejoiced to see that many had moral courage to manifest their loyalty to the commandments of God in spite of the continual opposition and contempt that have been heaped upon them and upon God’s holy law.
“A church was raised up in Hawthorne, and another in Brighton. About sixty belonged to these two churches. A large number of new members have been added to the Prahan church, and to the church in North Fitzroy. Persons are continually coming in who heard the truth at the Brighton camp meeting.
“Some will say that these camp meetings are very expensive, and that the Conference cannot afford to support another such meeting; but when we look at the three churches that have been organized, and are prospering in the faith, can we hesitate in answering the question, ‘Will it pay?’ Shall we not raise our voices in decided affirmation, ‘It will pay?’”
LI
THE AVONDALE SCHOOL
During the closing days of the Australian camp meeting, much time was devoted to a study of educational problems. The committee having charge of the Australasian Bible School, and the committee on location, made their reports. It was generally felt that the three short terms held in rented quarters had been of great value, and should be counted as a marked success. At the same time, it was seen that if the school was continued in rented buildings, the expense to the students would be too great to permit of that large attendance which was desirable. It was also evident that with a small attendance, the expense to the promoters of the enterprise would be very heavy. How could the school be put on such a basis as would open the way for a large number of students to attend at moderate expense?
Mrs. White spoke often regarding educational work, and presented the views which had been given her from time to time concerning the character of the work to be undertaken and of the places that should be selected for the training of Christian workers. She also spoke of the advantages to be gained by combining study with work in the acquirement of a well balanced education.
Shortly after camp meeting, she prepared for publication a comprehensive statement regarding the advisability of placing the school away from the large cities, and outlining the kind of education that should be sought for and given in the proposed school. The main features of these counsels are embodied in the following extracts:
WORK AND EDUCATION
“Our minds have been much exercised day and night in regard to our schools. How shall they be conducted? And what shall be the education and training of the youth? Where shall our Australasian Bible School be located? I was awakened this morning at one o’clock with a heavy burden upon my soul. The subject of education has been presented before me in different lines, in varied aspects, by many illustrations, and with direct specification, now upon one point, and again upon another. I feel, indeed, that we have much to learn. We are ignorant in regard to many things.
“In writing and speaking upon the life of John the Baptist and the life of Christ, I have tried to present that which has been presented to me in regard to the education of our youth. We are under obligation to God to study this subject candidly; for it is worthy of close, critical examination upon every side. . . .
“Those who claim to know the truth and understand the great work to be done for this time, are to consecrate themselves to God, soul, body, and spirit. In heart, in dress, in language, in every respect, they are to be separate from the fashions and practices of the world. They are to be a peculiar and holy people. It is not their dress that makes them peculiar; but because they are a peculiar and holy people, they cannot carry the marks of likeness to the world.
Many who suppose they are going to heaven, are blindfolded by the world. Their ideas of what constitutes a religious education and religious discipline are vague, resting only on probabilities. There are many who have no intelligent hope, and are running351great risk in practising the very things which Jesus has taught that they should not do, in eating, drinking, and dressing, binding themselves up with the world in a variety of ways. They have yet to learn the serious lessons so essential to growth in spirituality, to come out from the world and be separate. The heart is divided; the carnal mind craves conformity, similarity to the world in so many ways that the mark of distinction from the world is scarcely distinguishable. Money, God’s money, is expended in order to make an appearance after the world’s customs; the religious experience is contaminated with worldliness; and the evidence of discipleship — Christ’s likeness in self-denial and cross-bearing — is not discernible by the world or by the universe of heaven. . . .
“Never can the proper education be given to the youth in this country, or any other country, unless they are separated a wide distance from the cities. The customs and practices in the cities unfit the minds of the youth for the entrance of truth. The liquor-drinking, the smoking and gambling, the horse-racing, the theater-going, the great importance placed upon holidays,— all are a species of idolatry, a sacrifice upon idol altars. . . .
“It is not the correct plan to locate school buildings where the students will have constantly before their eyes the erroneous practices that have moulded their education during their lifetime, be it longer or shorter. . . . Should schools be located in the cities or within a few miles from them, it would be most difficult to counteract the influence of the former education which students have received in regard to these holidays and the practices connected with them, such as horse-racing, betting, and the offering of prizes.352The very atmosphere of these cities is full of poisonous malaria. . . .”
“We shall find it necessary to establish our schools out of, and away from, the cities, and yet not so far away that they cannot be in touch with them, to do them good, to let light shine amid the moral darkness. Students need to be placed under the most favorable circumstances to counteract very much of the education they have received. . . .
“We need schools in this country to educate children and youth that they may be masters of labor, and not slaves of labor. Ignorance and idleness will not elevate one member of the human family. Ignorance will not lighten the lot of the hard toiler. Let the worker see what advantage he may gain in the humblest occupation, by using the ability God has given him as an endowment. Thus he can become an educator, teaching others the art of doing work intelligently. He may understand what it means to love God with the heart, the soul, the mind, and the strength. The physical powers are to be brought into service for love to God. The Lord wants the physical strength, and you can reveal your love for Him by the right use of your physical powers, doing the very work which needs to be done. There is no respect of persons with God. . . .”
“There is in the world a great deal of hard, taxing work to be done; and he who labors without exercising the God-given powers of mind and heart and soul, he who employs the physical strength alone, makes the work a wearisome tax and burden. There are men with mind, heart, and soul who regard work as a drudgery, and settle down to it with self-complacent ignorance, delving without thought, without taxing the mental capabilities in order to do the work better.”
“There is science in the humblest kind of work; and if all would thus regard it, they would see nobility in labor. Heart and soul are to be put into work of any kind; then there is cheerfulness and efficiency. In agricultural or mechanical occupations, men may give evidence to God that they appreciate His gift in the physical powers, and the mental faculties as well. Let the educated ability be employed in devising improved methods of work. This is just what the Lord wants. There is honor in any class of work that is essential to be done. Let the law of God be made the standard of action, and it ennobles and sanctifies all labor. Faithfulness in the discharge of every duty makes the work noble, and reveals a character that God can approve. . . .
“Schools should be established where there is as much as possible to be found in nature to delight the senses and give variety to the scenery. While we shun the false and artificial, discarding horse-racing, card-playing, lotteries, prize fights, liquor-drinking, and tobacco-using, we must supply sources of pleasure that are pure and noble and elevating. We should choose a location for our school apart from the cities, where the eye will not rest continually upon the dwellings of men, but upon the works of God; where there shall be places of interest for them to visit, other than what the city affords. Let our students be placed where nature can speak to the senses, and in her voice they may hear the voice of God. Let them be where they can look upon His wondrous works, and through nature behold her Creator. . . .
“Manual occupation for the youth is essential. The mind is not to be constantly taxed to the neglect of the physical powers. The ignorance of physiology, and a neglect to observe the laws of health, have354brought many to the grave who might have lived to labor and study intelligently. The proper exercise of mind and body will develop and strengthen all the powers. Both mind and body will be preserved, and will be capable of doing a variety of work. Ministers and teachers need to learn in regard to these things, and they need to practise as well. The proper use of their physical strength, as well as of the mental powers, will equalize the circulation of the blood, and keep every organ of the living machinery in running order. Minds are often abused; they are goaded on to madness by pursuing one line of thought; the excessive employment of the brain power and the neglect of the physical organs create a diseased condition of things in the system. Every faculty of the mind may be exercised with comparative safety if the physical powers are equally taxed, and the subject of thought varied. We need a change of employment, and nature is a living, healthful teacher. . . .
“Habits of industry will be found an important aid to the youth in resisting temptation. Here is opened a field to give vent to their pent-up energies, that, if not expended in useful employment, will be a continual source of trial to themselves and to their teachers. Many kinds of labor adapted to different persons may be devised. But the working of the land will be a special blessing to the worker. There is a great want of intelligent men to till the soil, who will be thorough. This knowledge will not be a hindrance to the education essential for business or for usefulness in any line. To develop the capacity of the soil requires thought and intelligence. Not only will it develop muscle, but capability for study, because the action of brain and muscle is equalized.355We should so train the youth that they will love to work upon the land, and delight in improving it. The hope of advancing the cause of God in this country is in creating a new moral taste in love of work, which will transform mind and character. . . .
“The school to be established in Australia should bring the question of industry to the front, and reveal the fact that physical labor has its place in God’s plan for every man, and that His blessing will attend it. The schools established by those who teach and practise the truth for this time, should be so conducted as to bring fresh and new incentives into all kinds of practical labor. There will be much to try the educators, but a great and noble object has been gained when students shall feel that love for God is to be revealed, not only in the devotion of heart and mind and soul, but in the apt, wise appropriation of their strength. Their temptations will be far less; from them by precept and example a light will radiate amid the erroneous theories and fashionable customs of the world. . . .”
“The question may be asked, How can he get wisdom that holdeth the plow, and driveth the oxen? — By seeking her as silver, and searching for her as for hid treasures. ‘For his God doth instruct him to discretion, and doth teach him.’ ‘This also cometh forth from the Lord of hosts, which is wonderful in counsel, and excellent in working.’”
“He who taught Adam and Eve in Eden how to tend the garden, would instruct men to-day. There is wisdom for him who holds the plow, and plants and sows the seed. The earth has its concealed treasures, and the Lord would have thousands and tens of thousands working upon the soil who are crowded into the cities to watch for a chance to earn a trifle. In many356cases that trifle is not turned into bread, but is put into the till of the publican [saloon-keeper], to obtain that which destroys the reason of man formed in the image of God. Those who will take their families into the country, place them where they have fewer temptations. The children who are with parents that love and fear God, are in every way much better situated to learn of the Great Teacher, who is the source and fountain of wisdom. They have a much more favorable opportunity to gain a fitness for the kingdom of heaven.”
LOOKING FOR A SUITABLE PROPERTY
Elder Olsen remained in Australia about six weeks after the close of the 1894 camp meeting. During that time he joined heartily in the search for a suitable place for the school. The officers of the Conference and the locating committee were hoping that some good property might be found before his departure for America, but in this they were disappointed. Mrs. White visited many of the places under consideration. As the search advanced, it became evident that great difficulty would be experienced in securing, at moderate cost, a property suitable for the broad lines of work it was thought should be carried on by the school.
In May, five members of the committee visited Dora Creek and Cooranbong, and examined the tract of land which was afterward purchased for $4,500. This tract contained 1,450 acres of wild land, about 500 acres of which was thought to be suitable for the cultivation of grains, fruits, and vegetables, and for pasture. After its purchase, the estate was357named “Avondale,” because of the numerous creeks and the abundance of flowing water. The place chosen for school buildings is about three miles west from the Dora Creek railway station, and one and a quarter miles southeast of the Cooranbong post office.
In January and February of 1895, the friends of the school were favored with a visit from Mrs. A. E. Wessels, of Cape Town, South Africa, accompanied by three of her children. They were well pleased with many features of the Avondale estate; and being deeply in sympathy with the objects and aims of the work, her daughter Anna gave $5,000 to help make a beginning.