Some have even thought that it is not advisable to have baptism at our camp-meetings, but have suggested that all candidates have this rite administered to them in the neighborhood where they live, because they say it will make a good impression upon the people of their own community. But Peter and his coworkers on the day of Pentecost did not give this kind of advice to the three thousand who offered themselves for baptism at Jerusalem. Although there were not less than seventeen provinces represented by the new converts, yet they baptized all of them before the setting of the sun.
Philip baptized the eunuch in the water found along the highway as he was closing his first interview with the man.
Believers are entitled to baptism, according to the gospel arrangement, as soon as they have decided to walk in the ways of the Lord.
In Volume VI of “Testimonies for the Church,” there is careful instruction given with reference to baptism at our camp-meetings; and while it may be proper sometimes for candidates to return home before they receive the ordinance, yet it is generally best for the meeting and the candidates, and certainly in harmony with the significance of the rite, to have it administered at the camp-meeting; but of course, after careful examination and after proper arrangements have been made.
The baptismal service is one that attracts the attention of the people generally, and from this consideration, as well as because of the sacredness of the rite, there should be a well-ordered plan carefully observed and carried out by all who have to do with the occasion.
If the people have to travel some distance in getting to the water, teams are usually engaged to convey some of the people to the place. It is better on such occasions to give careful attention to the transportation, and see that good horses and proper vehicles are employed. The conference would do well to invest a few dollars in hiring some good party wagons or busses, rather than to accept the services of inferior outfits.
Then there should be an orderly procession all the way from the camp to the place of baptism. If a large number of people have gathered at the water’s edge, it will be necessary for some one to have charge of these, in order that all may be cared for in a comfortable way. Many little folks like to be present at such times; let those in charge of the children and youth arrange these along the water’s edge in such a way that they will be permitted to see what is being done, and yet not interfere with any one else. This can be done by putting the little ones in the front row, and having them seated on the grass or the stones, as the case may be.
The clothing that is worn by the candidates, and their deportment on the occasion, are always noticed by spectators; and for these reasons there should be careful study given to the subject of proper form and deportment by those who have the camp-meeting’s interests in charge. On such occasions evil angels will be glad to make confusion, but the presence of the holy angels and the Spirit of God may have control of the entire occasion.
Appropriate songs should be rendered at the water, one stanza at a time, beginning as the candidate arises from the water.
If there is one time above another when all attending the camp-meeting should pray that the right impressions be made, it is at the time of the baptism. All who have access to the throne of God should ask for the Holy Spirit’s presence and power to suitably impress all who are present.
Chicago, Ill.
The Safety of Danger
A SAFE place is a perilous place to be in, when God calls to a place of danger. The only place of real safety is the place to which God calls. If that is a place of sorrow, or stress, or staggering difficulty, or physical or even spiritual peril, we shall find greater safety there in companionship with God than in any spot that is free from those perils, but to which he has not called us. The very effort on our part that is necessary to resist and overcome the danger which God has asked us to meet, may furnish the greater safety of which we are in need. Freezing cold is not commonly as conducive to healthy plant life as is a carefully protected hot-house. But take certain plants from the peril of the nipping exposure, and put them in the hot-house, and you have ended their life: the exposed place of danger was their only place of safety, for that is where God meant them to grow and to thrive. God knows best; his assignments are to be trusted.—Sunday School Times.
Remember the Face of Our Master
By Maltbie D. Babcock
REMEMBER, then, amid the joys of life, the glad but steadfast face of our Master, and amid the sorrows of life, the sad but steadfast face of our Master. How strong, how peaceful, how deeply joyful our lives may be, if they are sacramental, lived in the memory of Jesus, the central stream of their deep determination, like his, doing the will of the Father.—Maltbie D. Babcock.
Temperance in the Home
By Augusta C. Bainbridge
AUGUSTA C. BAINBRIDGE
“What is a pledge for, papa?”
“Why do you ask, my son?”
“I heard some boys talking about it. One big boy said he had taken it for life, and two other boys said they had taken it until they were twenty-one. They had little badges they wore on their vests. A man beside me said, ‘That’s good, boys; now keep it.’”
“What is a pledge, Henry?”
“It is a promise, and I think the pledge they were talking about, was a promise not to drink liquor, for they said so many things about drink.”
“Yes; and is a pledge, a promise, or a covenant, a good thing?”
“That’s what I want to know. I never took one. Did I ever, papa?”
“Not that I know of, that is, not on this subject; but no doubt you have made many promises, and if they were good ones, I hope you kept them. God makes promises, and they are all good ones, and we know he will keep them. What does he say of his covenant, or promise, in Eze. 16:60?”
“‘I will remember my covenant.’”
“Then, if we follow his rule, we shall remember every promise we make; and I suppose they wear the badges to help them remember. God made a promise once that he would never again destroy the earth with a flood, and he set his badge in the cloud. What was it?”
“O, I remember that—the rainbow.”
“Yes, and he said that when he looked upon it, he would remember his promise. So these boys wear their badges to help them to remember. Sometimes the pledge itself, that is the taking of it, helps them to remember; and often when a person wants to do something, he makes a promise, and the making of the promise helps him to remember. That is what a pledge is for. Why should these boys, or any boy, or anybody, take a pledge not to use intoxicating liquors?”
“Because they hurt us, and if we never use anything like that, we shall never be drunkards.”
“Then it would be just for our own sake.”
“Yes, papa, but—”
“Well, but what?”
“Other people would know it if we took the pledge, and it might make them want to take it, too.”
“That is right, and though we may feel perfectly safe ourselves without any pledge, some one else may need our example. Paul says, ‘If meat makes my brother to offend, I will eat no flesh while the world standeth,’ for he felt the need of setting a safe example for others. So now you have found a second reason for taking a pledge—for others’ sake. Can you think of another reason?”
“I should think it would please Jesus.”
“Yes, for our bodies are the temple of God’s Holy Spirit, and we can not glorify God in these bodies when we use such poisons. It will surely please Jesus for us to promise never to use or touch them. What does Jesus say about helping some weak brother for his sake?”
“Do you mean my ‘inasmuch verse’?”
“Yes, dear, I’ll find it, but I think you can say it; try it.”
“Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” That means anything good, doesn’t it, papa?”
“Yes, dear; now you see what a pledge is for.”
“Tobacco is a poison too, and bad for boys and men, isn’t it?”
“Of course it is, and no one could ever think of Jesus’ using it, so his followers would not want to use it any more than they would want to swear or say any bad words.”
“Papa,”—and the bright face grew very serious,—“I want to promise. Will you hold my hand, and tell me the pledge to say?”
“Yes, my son, I will give you the one I took when I was but little older than you are now.”
“Trusting in God’s help, I solemnly promise to abstain from the use of intoxicating liquors, including wine, beer, and cider, from the use of tobacco in any form, and from all profanity.”
A short prayer of praise and thanksgiving for the beautiful promise, and the petition for help in every time of need, and father and son were bound closer to each other and to God.
“There, it is done, and done for life,” said Henry. “I wish I had a badge.”
San Francisco, Cal.
Whispering Footprints
By Elizabeth P. Allan
“Eddy, oh-h, Eddy, where are you?”
“Here, mother,” came a shrill little voice from the back yard.
“Come here, Eddy; I want you to do something for me.”
Then the back door opened, and Mrs. Taylor heard the soft thud of bare feet along the passage. But when Eddy entered the sitting-room, and stood by mother’s sewing table, she only said: “Why, Eddy, what’s the matter?”
Now, there were no cuts or bumps or bruises about the little boy. Why should the mother think anything was the matter? Because his brown eyes, which generally looked right up at you, like two little birds, flying out of a cage, now had an uneasy look; neither here nor there, but away.
“Nothing’s the matter,” said Eddy, looking out of the window. “What did you call me for, mother?”
She had wanted him to run down to the village post-office to mail a letter, but the letter was forgotten now. Mother was silent for a few minutes; then, seeing something between her table and the door, she spoke:—
“I am sorry my little boy has disobeyed me about going to the apple bin without leave.” Eddy gave a little start. “The reason God put me here as your mother, Eddy, is because he thinks I know better what you ought to do, and ought not to do, than you do yourself.”
Eddy did not answer. He was asking himself how mothers knew everything a fellow did.
“I am especially sorry that you should disobey me by sneaking through the coal room window,” said Mrs. Taylor. “I would much rather have you say, ‘I won’t mind you,’ and go in before my eyes, than go in by telling a lie.”
“Why, mother, I didn’t say”—began Eddy, glad of a chance to defend himself.
“Do you think you talk only with your lips?” interrupted his mother. “What do you suppose has whispered13to me that you have been in the apple cellar, and that you went through the coal room?”
“I can’t imagine,” said Eddy, honestly.
“Look behind you.”
The little boy turned, and there, between him and the door, were five coal-dusty footprints on the white matting! Mother could not help smiling at the look of surprise and dismay on the little face, but it was a rather mournful smile.
“Do you think we can ever do wrong, Eddy, and not leave marks of it somewhere?” she asked. “And, O my boy, the marks that sin leaves are on your heart, which ought to be clean and white for God’s eyes, instead of being all tracked over by wrong-doing.”
“Won’t they come out?” asked Eddy. He meant the footprints on the matting, but his mother was thinking about those other marks, when she said: “The blood of Jesus Christ cleanseth from all sin. You must ask him to forgive you, Eddy, and to take away your guilt and to make you hate sin, which leaves such ugly footprints on your little life.”
And then, for a punishment, and for a reminder, mother kept the footprints on the sitting-room floor that whole day so that Eddy might see them and remember how every wrong deed left dark stains on his little heart.—*Elizabeth P. Allan, in Zion’s Herald.
A Health-Promoting Art
There’s a beautiful art that is sadly
neglected,
And daily I wonder to see it rejected
By some who’d be healthy and wealthy
and wise,
By just condescending to open their eyes,
And look at things fairly with never a
pout:
I refer to the fine art of doing without.
“Why, that’s nothing wonderful,” maybe
you’ll say,
“I do without things I want every day!”
Quite likely you do, but how do you
do it —
With good grace, or a face that’s as
blue as a bluet?
There’s a wonderful difference (just jot
that down)
Between giving up things with a smile
or a frown,
And that is precisely the difference be-
tween
The artist and bungler — you see what
I mean?
You can’t do as you like? Then do as
you can;
I’m sure you will find it the very best
plan.
Can’t have what you want? Take what
you can get;
No better device has been patented yet.
’Tis the bravest and blithest and best
way by far,
Not to let little losses your happiness
mar.
’Tis an art that needs practise; of that
there’s no doubt,
But ’tis worth it — this fine art of doing
without.
— Selected.
The Revival in Wales
By W. H. Meredith
W. H. MEREDITH
Because so many have expressed a desire to have me write something concerning the Welsh revival, I will endeavor to do so, praying that the thoughts written may lead some souls into the path of truth.
First, let us read a few texts of Scripture which will serve for a foundation, for the Word of God must be a lamp unto our feet, and a light unto our path. Ps. 119: 105.
“Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they walk in his ways.” Ps. 119: 1-3. “Thy righteousness is an everlasting righteousness, and thy law is the truth.” Verse 142. “Thy word is true from the beginning.” Verse 160.
From these texts it is clear that the word, the law of God, is the standard of righteousness; and when a work of reform takes place anywhere, it ought to cause those who profess to be reformed to have greater reverence for, as well as to conform to, this law.
That many false teachers and professed reformers should arise and deceive many, so that if it were possible the very elect would be led astray, is clear from the following texts: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.” 2 Peter 2: 1, 2. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” 1 John 4: 1. “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” Matt. 24: 24.
We are also told by the apostle Paul, in his second letter to the Thessalonians, that, just before Christ shall come the second time, Satan will work “with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth.” 2 Thess. 2: 9-12. We are also told that “Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be” transformed as the ministers of righteousness.” 2 Cor. 11: 14, 15.
With these words of God before us, we are forced to the conclusion that Satan will use all his wisdom and power to make his work so like the work of God that professed followers of Christ may be deceived, and will even call the work of Satan the work of God. But as Christians, we are exhorted to “try the spirits,” and not to believe every spirit; so we will endeavor to test the spirit of the Welsh revival by the standard given us in the Word of God. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Isa. 8: 20.
I had the opportunity of attending two meetings where the revival was at its height, and I can honestly say that I never again want to see such actions in any place set apart for the worship of God. At last I obtained a good position in the gallery where I could see the greater part of what was going on. The whole scene was a perfect pandemonium. No one seemed to have control of the meeting. The pulpit was filled with ministers who looked on, and knew not what to do. All around were men and women in the attitude of prayer, but screaming and shrieking as they spoke. Some were singing, others were talking, and it seemed as if each was trying to outdo the other. I saw young women move about the audience, put their arms around young men, and after a few moments the young men would arise and profess to have accepted Christ. Perfect confusion then reigned, for many wanted to testify.
The day after I attended the first meeting, I had a conversation with a minister who was, he said, baptized with the Holy Ghost in that same meeting. He had never known what this meant before. I spoke of the great need of calling the attention of the people to what the Bible said. I was told that I would have perfect liberty to do as I liked in the revival meeting, and he urged me to come the next night. I went, but if it were possible, the confusion was greater than before, and I saw no room for earnest appeal to God’s Word. The next day a young man who had also been baptized with the Holy Ghost (?) was asked why he did not read the Bible more, and he said, “We want no Bible now; we have the Spirit.”
In these meetings I saw not only irreverence for God’s house, but an absolute transgression of the command, “Let all things be done decently and in order.” 1 Cor. 14: 40. Here it was made very manifest that the god of these people was not the God the apostle spoke of when he said, “God is not the author of confusion, but of peace, as in all14churches of the saints.” 1 Cor. 14: 33.
A friend of mine attended a meeting. He had not been there long when a young lady came to him, and asked him if he had accepted Christ. In order to test the young lady, he asked, “What does it mean to accept Christ?” “O! just confess him,” came the reply. “But what do you mean by confessing Christ?” “Well, just confess him; that is all.” The poor lady knew no experience of change of heart. She, however, sent the evangelist to my friend, and the conversation began in a similar way as above. My friend now asked, “If I confess Christ, does it mean that I must stop sinning, and give up evil habits?” “O, yes!” said the evangelist; “you must give up all evil habits.” “Must I give up smoking?” was the next question. “Well, that does not matter. You may smoke if you want to,” was the reply. “Do you smoke?” “Yes,” said the evangelist, “I smoke a little.” “Then,” said my friend, “what do you mean by giving up my sin? Does it mean that I must not transgress God’s law?” “O, yes! to confess Christ means that you must no longer break God’s commands.” “Then, ‘sin is the transgression of the law,’ and to accept Christ I must keep the whole law. What about the fourth commandment? Must I keep that also?” again asked my friend. The evangelist got up, and in the Welsh language (which my friend could not understand) asked the people to pray for him, as the devil was opposing him, and then left.
This, surely, is a denial of the Lord; for the evangelist, while urging others to believe in Christ, could not himself face the plain command. Of such the Word speaks: “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” Prov. 28: 9.
Many similar experiences could be cited. One or two may suffice to emphasize the truth that during the revival the plain Word of God was rejected for superficial excitement and fanaticism.
At one meeting fairly good order prevailed, and some one had been speaking about standing on the solid Rock, when a lady stood up and read from the parable of building the house on a rock or on sand. Good attention was paid, and many amens were heard, as the lady went on to show that the Rock was the Word of God, and urged obedience to all the Word. But as soon as obedience to the law was mentioned, and the fourth commandment spoken of, an elderly minister jumped up, and, waving his hands wildly, shouted to the people, “Sing! Sing! Sing!” Confusion soon reigned, and no desire was manifested to hear more of keeping God’s commandments. How true the words of the apostle that “in the last days perilous times shall come. . . . Men . . . having a form of godliness, but denying the power thereof.”
After the revival had been in progress for some time, the meetings were generally held in the largest towns and villages. In one town large meetings were held in a Baptist chapel, it being one of the largest in the place. All denominations were present, and took part, but the Baptist minister, fired with zeal to lead the converts on to the fulness of salvation, got up in the meeting, and spoke to this effect: “Brethren, the time has surely come when we should follow the example of Christ and his disciples. These new converts are believing in the death of Christ, and are repenting of their sins. On the day of Pentecost Peter, filled with the Holy Ghost, said, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.’ Ought we not to preach the whole truth now, and baptize these converts in obedience to the command of our Saviour?” Immediately the other ministers who were not Baptists began to protest, and an uproar followed. An awful scene took place, which ended in division, the Baptist claiming the right to preach the whole truth, and the others saying, “No doctrines must be preached in the revival.”
A dear old lady who had learned that the seventh day was the Sabbath of the Lord, and was rejoicing in obedience, went to the revival meetings, believing that much good was being done. She thought, “Surely, God is in this, and soon the churches will come back to the commandments of God.” She worked hard to help on the revival, awaiting an opportunity to speak of the fourth commandment. She waited many months, and at last summoned up courage to call the congregation’s attention to the law which said, “The seventh day is the Sabbath.” To her great surprise and sorrow, the ministers and leaders urged the people not to listen to her, and denounced her as a heretic and fanatic. The old lady then saw the spirit which ruled, and spoke freely, making herself heard on several occasions, until she was literally turned out, and asked not to come to the chapel again.
Now as to the real results of the revival. At one of the quarterly sessions of the court, the judge commented on the new list of criminals to be brought before him. This was after the revival had been on for some months. The judge thought a reformation was really taking place, and hoped it would continue. The facts are, however, that when the next sitting of the court came, the list of criminals was the largest on record, and this right in the heart of the district in which the revival had been the most fervent. The judge now spoke of the reaction, and was surprised that the cases before him were young people, who were supposed to have been mostly benefited by the revival.
A very little time after the revival began to languish, I was speaking to the leader of a certain church, and he told me that his church received one hundred and twenty converts as the result of the revival, but only fifteen or twenty remained, and he lamented that the church was then in a worse state than before the revival. I have heard statements of this kind again and again, and the statistical reports of the churches generally show a large decrease in membership. From more than one minister I have heard the sad lament that little good came from the so-called revival. Many have their eyes open to the real condition of things, and have no hesitation in saying that the revival was not of God. Some ministers were honest enough to say so, even while the excitement was at its height. These were men of discernment, and we can but honor them for the stand they took.
Almost all will now admit that the newspapers made a good thing out of the revival. They helped materially to excite and fan the flame, and largely increased their circulation; but all that appeared in the papers was not gospel truth, and much was hidden which would have opened the eyes of the readers to the true state of things.
Getting Even—with What?
WHEN one person has wronged another, the unjustly injured person is always, for the time being, on a higher plane than the one who has done the injury. The wronged one has not lost what the other has lost. The only way to make the loss equal is for the injured one to “get even.” Then, in addition to his hurt feelings, he has the satisfaction of knowing that he is now no better than the other fellow. What an ingenious tempter Satan is, to persuade us to add injury to insult unto ourselves! For that is what “getting even” accomplishes; it is lowering ourselves and our standards to the level of the one who has wronged us. How much better to help the other to “get even” with the higher standards which Christ alone can enable us to hold to—love and forgiveness.—Sunday School Times.
Noble Living
By George S. Merriam
LIFE is a great word. It is a larger word than religion or goodness or character. Fulness of life—that is what we want. In our efforts toward right living, we often fail, not for want of a pure and strong purpose, but because we have not in ourselves enough vital force to give effect to our purpose. We are like an engine which does not do its work well, because it has not a sufficient head of steam on. The secret of noble and joyful living lies largely in putting ourselves in steady communication with the reservoirs divinely set for the supply of man’s soul.—George S. Merriam.
The Javanese
By G. E. Teasdale
G. E. TEASDALE
BORN in a country where nature works with lavish and almost uninterrupted benevolence, of simple habits, mild temperament, and few ambitions, the native of Java could not be expected to develop those sturdier qualities which are found in the inhabitants of less favored lands, where foresight must be exercised, and provision made for half a year of unproductiveness, or flood, or drought, or famine, or old age.
Nature is partial. If she be compelled to scourge this favored land of hers, she does it mildly. Of recent years some floods, and droughts, and seismic disturbances have occurred, and diseases of vegetation are becoming common. But so far the visitations have been mild, and the impression made upon the mind of the native has been lost in subsequent years of ordinary recurrence. If the Javanese is improvident, nature is largely responsible. She generally indulges him. And when she does occasionally chastise him, it is easier for him to suffer inconvenience or want sometimes, than to be always exercising thrift and forethought.
The government and capitalists have endeavored in many ways to arouse in the heart of the native desires and ambitions sufficiently strong to induce him to engage in regular employment. After centuries of experimenting, they have been partially successful. But still the inclination to work is only foreign. When his immediate wants are supplied, he generally can not be depended upon until his wants again reach a certain degree of acuteness. I read of a man who doubled the wages of his coolies, as an inducement to greater exertions. To his surprise they refused to work more than three days a week. Their reasoning is obvious. The farmer mortgages his crops, the mechanic his tools, the carter his oxen,—for what man of sense will work so long as he can borrow money?—and when the money is spent, he turns his serious attention to work again. “The borrower is servant to the15lender.”
The pawnbroker from henceforth partially owns the man, and exacts his toll. The country reaps the benefit of his labor, and the man himself is benefited by being compelled to work seriously, that he may have money to pay taxes and interest, and buy rice. Also he has but little time or energy left for the development of those rebellious instincts, or religious fanaticisms, so near to the surface of all Mohammedan races.
CHIEF BUSINESS STREET, SOURABAYA, JAVA
The Javanese, however, are not thoroughly Mohammedan. Ingrained in their nature are many superstitions pertaining to their old Hindu beliefs. The country and customs bear numerous evidences also of ancient Buddhism, which is said to have been brought here early in the first century of the Christian era. Marvelous ruins of wonderful temples have been found in many places, indicating skill and forces now unknown. Not until the fourteenth century were the inhabitants converted to Mohammedanism. Then it was not a matter of heart or will, but of military force.
There are three distinct national languages spoken on the island. Malay is foreign, and is used only on the coast and by the Chinese. At places the languages overlap each other, making it necessary to learn two languages in order to speak to one people. They are said to be difficult to learn. The composition of the sentences is strange to Europeans, and the forms of address are very perplexing. The languages are thought to be a mixture of old Sanscrit and the languages of the pre-historic inhabitants of the island.
All idea of caste, such as exists in India, is lost. Also the sexes are social equals. Plurality of wives is practised, but is not common. More wives bring more responsibility, and more work. That is undesirable to a native. The marriage tie is very loose, though, and it is quite common for natives to practise plurality of wives or husbands consecutively, if not simultaneously. Children are not objected to. Indeed, it is more congenial for the native to increase in numbers than in wealth. Children are inexpensive, and will provide for him when he is old. A little rice is not missed, and clothing is an item not worth mentioning. Nature supplies all that is required for several years, and keeps it in repair. Soon the children become very useful. They watch the goats and the buffaloes, or help in the paddy fields. At twelve or thirteen the girls marry, and the boys when a year or two older.
In quantity, flesh as an article of diet is used sparingly. In variety, everything that moveth upon the face of the earth, or in the seas, or anywhere else, is taxed to satisfy the demand. The chief article of diet is rice. Maize is also used, and many kinds of roots and vegetables.
The Javanese are small of stature, but muscular. Women carry heavy burdens up'n their heads. They possess a pleasant disposition, a kindliness of heart, and a suavity of manners, which are hardly offset by their duplicity and habits of pilfering.
The Outlook for India
By J. L. SHAW
J. L. SHAW
THE outlook for the work as a whole in India is very encouraging. Never have we seen more manifest evidence that the Lord's hand is in the work than at the present time.
Our workers at Mussoorie are getting well settled, in their new home at Annfield, and Brother and Sister Hansen have done some yeoman's service in securing the place. Brother Barlow and family and Brother and Sister Jewell are among the first to enjoy a change at the mountain mission. They have all expressed themselves as well pleased with the selection. We hope negotiations for the property will be finished by the end of the month.
We have received several letters full of good omens for the work in Burma. While Elder Thompson was there, a church of twenty-three was organized at Rangoon. Afterward others took their stand. Nine were baptized by Elder Votaw in one of the beautiful lakes near Rangoon. We are profoundly thankful to God for the prosperity which is attending his work in Burma. We now have an organized church in that land where Judson, the father of American missions, labored and spent his life. May many others follow.
Sisters Jewett and King have been having phenomenal success in taking orders for papers and books. These papers are spreading the truth. Sister Knight tells of a man who has been keeping the Sabbath some time, through reading the Oriental Watchman.
In the vernacular work there is surely a new era in our mission work in India setting in. Never before have we had such a band of capable men and women studying the different languages. Truly the time is coming when we shall give with a “loud cry” the message of truth in the leading languages of this land. It can not be long, for God is going out before us.
Brother and Sister James are studying the Tamil language in a systematic way, spending six hours a day in this study. They have been fortunate in finding a munshi that pushes instead of being pushed. It pays to use great care in selecting a teacher.
Dr. Oberholtzer is spending from seven to ten hours a day on Burmese. By plowing away at that rate for a year or two, our sister will be telling the message in the tongue of the Burmese.
Brother and Sister Little are working away at Bengali under very trying circumstances. When we consider what burdens have rested upon these workers the last two years, the progress which they have been making in the language is truly encouraging. Learning a language while editing a paper, looking after an orphanage, and running a printing-office, is no small undertaking.
We understand that Brother and Sister Cook rise early in the morning to study Santali—a very good plan. There is one thing about language-learning, the hardest part comes first; the more we learn, the more our interest grows, and the easier it becomes to study and learn.
As for the Hindustani work, those who associate with Brother and Sister Burgess find them buried in language study. Sister Kurtz has united with them at Dehra Dun to study the Urdu, and Sister Burroway to study Bengali. From a letter written by Sister Burgess, just to hand, in which she encloses a letter from a man deeply interested in the truth, I take the following:—
“My husband left Thursday night for Agra, expecting to visit John Last on the way, who has taken a firm stand for the Sabbath, then go on to Bulaudshahu, where Amar Nath is working, and from there to Agra, where there seems to be a real interest. Do pray that the Lord will bless and strengthen him, and give him wisdom, that these souls may be established in the truth. We feel that the Lord has set his hand to the Hindustani work, and will raise up laborers from among the native people, that the work may be quickly finished.”
A very encouraging letter from Dr. Menkel regarding the work at the Calcutta Sanitarium is to hand. He says:16
“We are having Bible studies every Thursday evening. I am feeling fine, and take delight in my work, and am getting an experience all my own out of it, which was well worth coming for.” We are sure great results will follow teaching the truth at the sanitarium. It can not be otherwise. “My word . . . shall not return unto me void.” Sunday evening meetings are also carried on in the Calcutta church.
We shall be glad to welcome Sister Quantock back to the field again. Elder Enoch, who has been for a number of years in the West Indies, is planning to arrive in India in the fall, and will probably go to Ceylon, or locate among the Marathi people. He will take up language study soon after his arrival.
The obtaining of land at Karon has been somewhat delayed, but Brother Watson is urging the matter along. When this land is secured, a well will be dug, and brick made, so that at the close of the rains the building can be started. Buying land and erecting buildings in this country is no small undertaking, but we hope the house at that place may be well under way by the end of the year.
Considering the work in India as a whole, there is abundant reason for thanksgiving to God. Nothing can stop the advancement of God's truth; the set time has come for this country to be worked, and the efforts to frustrate the truth will work out in the end to its advancement.
