Over twenty years ago, in a leading college of Canada, a young man was engaged in study for the ministry. He was, from the first, regarded by his fellow-students as a man of deep consecration and overmastering zeal. He had laid himself, a living sacrifice, on the altar of ennobling service. There was a far-away look in his dark eye that betokened a strong purpose and a “hot heart.” He eagerly read the story of Martyn, and Carey, and Duff, and Williams; and it soon became known in college that young McKay had “set his face resolutely” to the same grand work as that in which these men engaged. He believed the genius of true Christianity to be missionary effort, and when the veteran Duff returned to Scotland in 1870, McKay crossed the Atlantic to see him. In Edinburgh and Aberdeen he listened to the thrilling story of the great missionary, and his soul caught fire. Absorbed by the single idea of “the world for Christ, and Christ for the world,” he returned to Canada to complete his studies.
He first resolved to go to India with Duff, but afterward decided to raise the standard of the cross on the island of Formosa. Previous to this, Jesuit priests had attempted the introduction of Christianity there; but, despite their well-known zeal and determination, they were forced by the hostility of the natives to abandon the enterprise.
McKay bade farewell to relatives and friends, who considered his life as good as lost, and, after a long and dreary voyage, reached his destination. Alone and friendless, among people of peculiar language and strange customs, he was regarded with suspicion from the very first, and every day the epithet, “foreign devil,” was hurled at him by people of high caste and low caste alike.
Again and again his life was in jeopardy, but he kept his “heart fixed.”
Resolved at the very beginning to acquire a knowledge of the Chinese language, he went out into the mountains, among the herders of sheep. Within a year, by dint of perseverance in forcing the shepherds into conversation, he had gained considerable knowledge of the Formosan dialect. Returning to the villages he found the hostility of the inhabitants even more marked than before. Notwithstanding, he told the officials he had come to stay, and stay he did. The only house he could secure was a low mud hovel, through which, in the wet seasons, there flowed a stream of water. Here he resided for a year, subsisting on badly prepared rice. Here, too, he began his work of translating the Gospel into the native tongue. At the door of the hovel he took his place, night after night, with the Bible in his hand, and declared to the curious throng that the God of that book was the true and only God; and, as they in turn pelted him with mud, and threatened him with violence, he told them that the God in whom he believed would protect him. Testimony is borne to the fact that never once did he give evidence of fear.
After some time his marvelous courage gained for him a degree of respect. The people began to reason in this way: he must either be a magician, and in complicity with the evil one, or else there is something wonderful about the religion he professes. Inquirers began to seek his hovel, in the night, like Nicodemus of old, and, like him, some of them were “born again” to the new and better life. A Hoá, one of the shepherds whom he met in the mountains, was his first convert.
Emboldened by this success, McKay began to make tours through the neighboring villages, followed by the few faithful men who had renounced heathenism. Here again he was subjected to every kind of indignity, and on many occasions only his bold defiance of the hostile faction saved him. One day a soothsayer, or sorcerer, followed by a large concourse of excited people, intercepted him and his little band. The sorcerer, with a sword passed through the fleshy part of his arm, approached, repeating terrible incantations, and defying the power of the stranger’s God. McKay swerved not to the right nor left, and when close enough fixed his eyes fearlessly on the bleeding fanatic before him. The sorcerer turned out of the path, and was so affected by the courageous conduct of the “foreign devil” that he abandoned his evil craft and became a Christian. He afterward told McKay that he, with his followers, had gathered that day determined to kill him, but were so impressed by his heroic conduct that not one of them could raise a hand against him.
Barefooted and bareheaded, clad in the Chinese dress, through all kinds of weather, the missionary continued his work. He endured indescribable hardships, and yet never complained, because he had faith in the divinity of his mission, and loved the souls of men.
North Formosa is now practically won for the Christian cause. A college has been established for the education of young men, and already fifty native preachers have graduated from it; a seminary boasts a large attendance of young women; 3,000 souls have been received into church relationships, and the work goes grandly on.
The southeastern part of Formosa is inhabited by a low and savage race of the Malayan type. They are the inveterate foes of the Chinese, whom they regard as intruders, and consequently make many savage raids on their settlements. The Chinese live in constant terror of this treacherous enemy, and the state of unrest thus occasioned McKay found to be very hurtful to his cause.
He determined to seek a remedy. It was a desperate one, and one requiring indomitable courage to apply it. He resolved to visit the chief of the marauding tribe, and propose to him terms of peace and friendship.
He was entreated by his friends to desist from so hazardous an undertaking, but once more his purpose was formed. Accompanied by three Chinamen, he set out over the hill country, and, after a toilsome journey, came in sight of the chief’s settlement. Upon their approach the savages prepared for hostilities, and almost immediately a dozen guns were leveled upon the peace-seeker and his friends. It was a moment of terrible peril, and needed steady nerve and quick thought. One instant, and McKay had placed one hand over his heart, and with the other pointed upward. It was a hair-breadth escape; for before the chief, who had recognized in McKay’s action his own sign of friendship, could give the command to drop the guns, one of the Chinamen had fallen victim to the savage hate. The chief then approached with his right hand placed over his heart; peace was declared, and a treaty formed which in its terms was very favorable to the missionary and his people.
A few years ago, during the Franco-Chinese difficulty, the French soldiers landed on northern Formosa. When outrage after outrage was committed by the troops, and the Chinese officials were entirely helpless, McKay in person entered strong protest against the action of the invaders, and demanded there and then indemnity for any loss the mission had suffered through their uncalled-for vandalism. Suffice to say, his protest was respected and his courage rewarded.
Time would fail me to tell of all the adventures of this singularly consecrated man during these years of toil and triumph; but the characteristics of true heroism are written on his whole life.—The Voice.
AN EXPEDITION INTO EAST AFRICA.
THE account of an expedition through Galla and Somali lands to Lake Rudolf was recently read before the Royal Geographical Society by Dr. A. D. Smith.
Accompanied by Messrs. Gillett and Dodson, he started inland from Berbera, July, 1894, with 80 Somalis as a guard and 100 camels to carry stores. The route of the caravan lay west, and many adventures were met with. Some time was spent in the camp of an Abyssinian general at Ginia, Gallaland, who showed them every honor. His garrison of 450 troops was thoroughly drilled and armed with Remington and Chassepot rifles; and a braver, hardier, more energetic, tho savage lot of men than these Abyssinians would be hard to find. Ginia has 4,000 inhabitants, and the Arusi Gallas are regarded and sold as slaves.
They crossed the Shebele River, February, 1895, and entered the country of the Borans, who are one great united people and not split up into innumerable tribes. Animals were brought to trade and guides furnished here. This section is very fertile—a series of well-watered valleys, lofty mountain ranges, and cool, delightful plateaux.
To the west of this was a very open, undulating, grassy country, with scarcely a tree, and sloping to the south as far as Lake Stefanie. Beyond the river Dowa the altitude varied from 2,000 to 3,500 feet, with peaks rising 2,000 feet higher. South of the lake it became gradually flatter and lower, with less rainfall. There are many evidences of volcanic action. Iron ore and coarse granite abounded, and mountains of shining white quartz ammonites were also found near the Dowa.
The various tribes visited were friendly with one exception, and occasional attempts at petty thieving. The valley above Stefanie12was inhabited by a large and warlike tribe called the Arbore. A tribe of dwarfs was also met, the Dume, whose average height was only five feet. They are woolly haired and very black, with flat noses and large lips, but very graceful and well formed. They live in little hamlets of about fifty small huts each, scattered amongst the mountains, and own sheep and goats; a little millet is raised by them.
The rough, mountainous country presented every obstacle to progress, and the expedition was a hard one. There were no roads, and ridges 2,000 feet higher than the surrounding country, had to be crossed. However, this was the first party to reach Lake Rudolf from the east. As to the lake itself, Dr. Smith could add nothing to the accounts already furnished by Lieutenant Von Hohnel.
Returning along the Nianann River, which rises 120 miles to the north of Lake Rudolf, into which it flows, they came eventually into an open valley, where the crops of rich durrha were waving to and fro, the goats nibbling at the soft green grass, and noises from a score of villages reached their ears.
The natives were the most sociable and hospitable black people met with. They were of medium height and far above the average in civilization. They possessed no brass or beads, and almost fought each other to sell anything they had for a string of these.—Young People's Foreign Missionary Journal.
THE USES OF ADVERSITY.
By Mrs. E. J. Johnson
BY MRS. E. J. JOHNSON.
As, one by one, earthly supports give way,
Beneath us may we find
The “Everlasting Arms,” our strength and stay,
And God supremely kind.
That loving voice we have been slow to heed
In our prosperity,
Will call us sweetly in our direst need:
“My child, come unto me.
“Come unto me, and I will give thee rest.
Thy idols I remove.
That thou for earthly good may cease thy quest
Thy treasure place above.
“I've loved thee with an everlasting love;
Thou ne'er canst know the cost
At which I left my Father's house above,
To seek thee, ruined, lost.
“I suffered shame and death that thou with me
Might have at last a part;
For this great love I can not take from thee
A cold, divided heart.
“Earth's ties that draw away from me must break:
I am a jealous God,
And in great mercy, for thy own dear sake,
Let fall the chastening rod.”
E'en so, dear Lord, we'll gladly all resign
Which separates from thee;
Whate'er the loss that makes us wholly thine,
That loss our gain will be.
Yulee, Fla.
OUR WORK AND WORKERS.
AT Albuna, Ontario, ten persons were baptized on the 1st inst.
IN connection with the canvassers’ school at Minneapolis, which closed on the 7th inst., ten persons were baptized.
AN addition of eight to the list of converts as a result of labor among the French in Marinette, Wis., is reported by Elder D. T. Bourdeau.
ELDER E. G. OLSEN reports the organization of a church of sixteen members at Davenport, Iowa. He expects soon to organize the company at Bladensburg.
BROTHER ALBERT WEEKS reports that twelve adults have accepted the faith at North Wheeler, Mich. A Sabbath school of sixteen members has been organized.
THE brethren at Ola, Gratiot County, Mich., have begun the work of building a new house of worship. Elder A. O. Burrill reports the conversion of seventy-five as the result of twelve weeks’ meetings.
THE Review of April 21 says: “Altho we have no news from our missionaries in Matabeleland directly, we are informed by London papers of recent date that they have been removed for safety to Buluwayo.” The latest press news we have is that Buluwayo was under siege by the natives, and the people were anxiously awaiting relief by British troops. Missionary work in Central Africa is still fraught with hardship and danger.
It is comparatively easy to be conscientious, yes, even zealous for an imaginary public benefit, provided some one else has to bear the cost. So the prosecutors of our brethren in Ontario were zealous for the vindication of their Sunday law until the appellate court, in affirming the sentence of the lower court, did so at the cost of the prosecutors. Inasmuch as the imprisonment of the accused would add to the expense, they are still at large. There is nothing that so dampens the ardor of overzealous people as having to foot the bill.
ATLANTIC Conference has made arrangements for an active summer campaign. Two tent companies will operate in New York City, one company in Baltimore, and one in Millville, N. J. Elder O. O. Farnsworth is to conduct a series of meetings in Jersey City until about the 1st of June. Other plans for labor indicate that the Conference Committee are awake to the great responsibility of the large population within their boundaries. With limited facilities, this conference has a larger and more varied charge, in the matter of population, than any other conference in America. However, there are some advantages in the compactness of the population which the sparsely settled states and territories do not afford.
AT Mt. Hebron, W. Va., Brother B. B. Noffsinger was granted the use of the United Brethren meeting-house. After his meetings were closed, the U. B. Conference passed a vote of censure upon the trustees of the church for allowing their house to be used for that purpose. In spite of the censure, however, the trustees sent word to Brother Noffsinger that he could have it again.
ENCOURAGING word comes from the work in Tahiti. Brother E. C. Chapman, who formerly labored there, has information from Elder Cady to the effect that “the work is progressing well.” He says, under date of March 8, that “every few days for the past few weeks some have taken their stand for the truth.” Among the number were three French ladies. The little printing office seems to be doing a good work in furnishing reading matter in the language of the people. The influence of the work is not confined to the island of Tahiti, but extends to other islands of the Society group.
IN addition to the regular services of the San Francisco church at 914 Laguna Street, there are now held four preaching services weekly at No. 1433 Valencia Street. Two of these services are in English and two in the Scandinavian language. Two Sabbath schools are also conducted here, one in each of the languages mentioned, and still another service on Wednesday evenings in the English language. A Sabbath school is also held at Uranus and Seventeenth Streets. Seven or eight members of the church are also engaged in holding Bible readings, while others distribute literature from house to house, and a few are canvassing. All this we gather from a report of the church elder, Brother E. E. Parlin.
BROTHER GEO. J. LLOYD reports that the people of Salisbury, Md., and vicinity have heard concerning the Sabbath question from a leading Methodist minister of that place. He endeavors to show that the commandments were done away when Christ was crucified. As this is getting to be a quite common delusion of the enemy of souls, it will no doubt blind many unwary people. If it be true, what a pity the commandments could not have been done away in the beginning, then it would not have been necessary for Christ to have been crucified. His death was solely because of sin, and “sin is not imputed when there is no law” (Rom. 5:13); “for where no law is, there is no transgression” (chap. 4:15). Our work is to show the immutability of the law, that it is “perfect” (Ps. 19:7), that it is “holy, and just, and good” (Rom. 7:12), and that the only escape from its penalties is through faith in the Lord Jesus Christ. “Do we then make void the law through faith? God forbid; yea, we establish the law.” Chap. 3:31.
THE RESURRECTION
“Study to show thyself approved unto God.”
Lesson VII.—Sabbath, May 16, 1896.
THE RESURRECTION.
Topics for review:—
(a) Name the divisions of the last lesson, and give a synopsis of each. (b) What position does man occupy in the animal creation? (c) How does man receive the divine life?
Divisions of the lesson: (1) Nature of the Resurrection. (2) Christ’s Resurrection. (3) Resurrection of the Righteous. (4) Resurrection of the Ungodly.
QUESTIONS.
NATURE OF THE RESURRECTION.
1. What is the meaning of the word “resurrection”? See note .
2. How many shall come forth from the grave?
“Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:28, 29.
3. Whose voice awakes the dead?
“Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” Verse 25.
4. When his voice is heard, what is the result?
—Ib.
5. What power is manifested in raising the dead? Ans.—Power of God—creative power.
CHRIST’S RESURRECTION.
6. What did Christ say of his resurrection power?
“I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live.” John 11:25.
7. If Christ had not risen, what would have been the result?
“But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain.” 1 Cor. 15:13, 14.
8. Would there have been any future for those that died?
“For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” Verses 16–18.
9. If there were no resurrection, what would be man’s condition in this world?
“And if Christ be not raised, your faith is vain; ye are yet in your sins.” “If in this life only we have hope in Christ, we are of all men most miserable.” Verses 17, 19.
10. Since Christ has risen from the dead, what has he become?
“But now is Christ risen from the dead, and become the first-fruits of them that slept.” Verse 20. See also note .
RESURRECTION OF THE RIGHTEOUS.
11. What is the resurrection of the righteous called?
“Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power.” Rev. 20:6.
12. When will this take place?
“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.” 1 Thess. 4:16.
13. What other important event will take place at that time?
“Behold, I show you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.” 1 Cor. 15:51–53.
14. With whom do these two classes of the righteous dwell?
“Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” 1 Thess. 4:17.
15. On what occasion did Christ give an illustration of this event? See note .
16. By what are the righteous quickened at the coming of the Lord?
“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also13quicken your mortal bodies by his Spirit that dwelleth in you.” Rom. 8:11.
THE RESURRECTION OF THE UNGODLY.
17. How long after the resurrection of the righteous will it be before the rest of the dead are raised?
“But the rest of the dead lived not again till the thousand years were finished.” Rev. 20:5.
18. How many classes will be raised?
“And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” Acts 24:15.
19. To what are the wicked to come forth?
“And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:29.
20. Do they have eternal life?
“And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them.” Rev. 20:8, 9.
WANTED
By a middle-aged woman, a position as cook, or to do light work. No washing. Adventist family preferred. Best of references given from former places. Address, J. Cook. Box 54, Fruitvale, Cal.
International Sunday School Lesson
“Take heed unto thyself; and unto the doctrine;” “that thy profiting may appear to all.”
11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
14. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
16. Then came the first, saying, Lord, thy pound hath gained ten pounds.
17. And he said unto him, Well, thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities.
18. And the second came, saying, Lord, thy pound hath gained five pounds.
19. And he said likewise to him, Be thou also over five cities.
20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
21. For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
24. And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
25. (And they said unto him, Lord, he hath ten pounds.)
26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
(Memorize verses 13-15.)
Golden Text: “He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.” Luke 16:10.
Note.—The parable of the pounds was spoken a short time before the crucifixion, probably about a week, and two or three days before the parable of the talents was given, recorded in Matthew 25. It would be well for the student to study that scripture in connection with this, as by the two the lesson of man's accountability is more complete. The parable was probably spoken in the house of Zaccheus, the tax-gatherer in Jericho. The record of Jesus at his house is given in Luke 19:1-10.
Suggestive Questions.
(1) What were the people expecting at this time in Jesus' ministry? Verse 11. (2) What did Jesus do to correct this erroneous idea? Same verse. (3) How did he begin his parable? Verse 12. (4) Who is represented by the nobleman? Note 1. (5) What is the far country? (6) When does he receive his kingdom? (7) What did he give his servants on his departure? Verse 13, note 2. (8) What command did he give them? Same verse. (9) How did his citizens treat him in his absence? Verse 14. (10) What did they say? (11) After what did he return? Verse 15, first part. (12) What did he command? and why? Verse 15. (13) What did the first servant say? Verse 16. (14) What did the Master say? Verse 17, note 3. (15) How was it with the second servant? Verses 18, 19. (16) What did another servant say? Verses 20, 21. (17) What did the Master say to him? Verses 22, 23. (18) What sentence did he pass? Verse 24. (19) Upon what principle did he pass such judgment? Verses 25, 26. (20) What did he say of his enemies? Verse 27. (21) What lesson may we learn from this parable? Golden text. Note 4.
Notes.
1. Nobleman.—The nobleman of the parable represents our Lord Jesus Christ. The earth is his by creation. When he came, “he came unto his own, and his own received him not.” Far country.—The far country is heaven, to which Christ went at his ascension. Then the Father said to him: “Sit thou at my right hand, until I make thine enemies thy footstool.” “Thou art a priest forever after the order of Melchizedek.” Ps. 110:1, 4. That is, a king-priest. See Heb. 7:1; 2:8; 1; Zech. 6:13. At the close of his priestly work he receives from his Father a kingdom, gives up his place on the throne of the Father, and returns to take his own kingdom. See Dan. 7:13, 14; Rev. 3:21; Matt. 25:31. Christ's kingdom is not to be set up until his second coming. 2 Tim. 4:1. Until that time his injunction to his servants is, “Occupy till I come.”
2. Pounds.—A pound, the Attic mina (100 denarii, or “pence”), worth about $17. The pounds represent the spiritual gifts which Christ bestowed upon the members of his church, to be used by those members till he should come again. So also the talents, given according to the ability of the man to use. See Matt. 25:15. That the pounds and talents represent spiritual gifts will be evident from the following facts: They were given by the same one, to the same ones, for the same length of time, to be used to God's glory. These gifts are mentioned in Rom. 12:3-8; 1 Cor. 12:1-13, 27-31; Eph. 4:8, 11-13. Compare with Matt. 25:14-30. These gifts, as the pounds, were given to servants (“his own servants,” Matt. 25:14), those devoted to Christ's service, “dividing to every man as He will.” The gifts are not of our choice or making, but God's. We are to use as he directs, occupying till he comes. These gifts of God, bestowed upon all, are precious, symbolized by the highest denominations of money (talent and pound) in the Jewish and Roman systems. So God's gifts to us are to be cherished and used to his glory, however small they may seem; and it is our duty to be faithful in the least, doing just as God says.
3. Well done.—Faithfulness is its own reward in increased ability, increase of spiritual wealth. If we would grow in Christ, we must labor for others. Then comes the approval of our Master. Then follows a larger field of labor, and the joy of our Lord in seeing the fruits of labor in his kingdom.
4. Faithful in the least.—Faithfulness is more than intellect or education or wealth. It is everything. No criminal or drunkard becomes so at once. He who is faithful in the little things will never prove unfaithful in great things. He who never covets, will never steal. He who never hates, will never murder.
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