Earlier text: ONE BOOK"AN UNEXPECTED PRIZE."
By Mrs. F. A. Reynolds
CHAPTER VI.—"CHRIST'S LAW."
HOPE could hardly bear to face the family after her confession, but when she thought of going to school and meeting the girls, who would be sure to talk of her new Roman sash, she quivered in every nerve. "Ought I to tell the girls, mamma?" she asked. "I think not, my dear," replied Mrs. Manton. "Your sin was against God and your mother, and you have confessed to them. You have not wronged or deceived the girls in any way." "But, mamma, you know they might think you knew and approved of my getting the sash, and I know some of the ladies thought it did not seem like your taste." "Well, just as you please, child." As Hope anticipated, one of the girls mentioned her new sash almost the first thing. "See here, girls," cried Hope, with her eyes full of tears, and her voice broken by rising sobs, "I am disgusted with myself. I bought that sash myself, just as I said, but it was without mamma's consent or knowledge. She wanted me to wear my blue sash, and I did very wrong to disobey her." Just here the bell rang, and the mortified girl escaped to her seat. As she was coming out of the schoolhouse at night, the girls seemed to be clustered around something near the gate. "O Hope!" called one as she approached, "what do you think has happened?" "I don't know," said Hope. "There has been a murder," cried one. "Right down town," exclaimed another. "That's the awful part of it," said another. "It isn't anyone you would think—that is, none of the roughs, but Mr. Sanders—just think of that—killed his partner!—A quarrel about their business." "Horrible!" cried Hope. "Isn't it terrible for Mrs. Sanders and Rose?" "Why not terrible for Mrs. Cleveland and her children?" "It is, but I should rather my father would be murdered than a murderer," exclaimed Hope vehemently. Discussing the subject in all its details, the girls walked slowly homeward. Full of it, Hope ran up the walk and began eagerly to talk to her mother. "Yes," said Mrs. Manton sadly, "I just heard of it." "I did not think we should see the sixth commandment broken before Mr. Gordon came back," said Hope with a shudder. "I presume it has been broken many times before this," replied her mother. "You know what Christ said of the commandments shows that they cover more than outward deeds; they take into consideration the thoughts of the heart. I presume hundreds have felt angry enough to murder—perhaps have been conscious of a desire to kill—so in God's sight they are as guilty as Mr. Sanders is." "Oh, dear! I should not think so, mamma," said Hope. The conversation was broken off at this point, leaving Hope with a new thought to ponder. Paul came in breathless with excitement. "I didn't think it of Mr. Sanders," he cried. "I presume Mr. Sanders did not think it of himself," said Mrs. Manton. "It was not premeditated murder; it was giving way to an ungoverned temper." "That isn't as bad, do you think, mamma?" "Why, to kill one in a passion is not so bad as to deliberately plan murder." "The result is the same, isn't it?" asked Mrs. Manton. "Yes, but a man would have to be awfully mean to plan a murder, while a really good man might, in an instant of passion, kill one." "There is no one good, no, not one. And one would never get angry enough to kill, if he had not allowed his temper to run away with him many times before. To allow one's self to become very angry is sin." "How can one help getting angry when things and people go contrary?" "Only by following Jesus closely," said his mother. "Then no one can be good-natured unless he is a Christian," said Paul doubtfully. "I did not say that," said Mrs. Manton. "There are many people who are not Christians who are very good-natured and pleasant, and, I am sorry to say, many professing Christians who are irritable. I say no one can be sure he will be right from one moment to another, unless he is following Jesus closely. The defects in the lives of all professing Christians are due to living too far from our Pattern." Well, the murder was the principal theme of conversation for several days, and Paul Manton watched himself closely to see that he did not give way to anger. He was thoroughly frightened to see what uncontrolled temper led to. Evidently all the mothers had not made the same impression on their children, as was proved very soon. One recess as the children were out in the yard, some playing and some talking, a group were standing on the steps, discussing an entertainment several of them had attended the evening before. "Didn't Miss Lonsdale sing beautifully?" cried Amy Atwell. "Yes, indeed," said Louise Keene, "and what a lovely green dress she had on!" "Green? You mean blue. It was the very sweetest blue I ever saw. Sister May had a piece of it." "Pshaw! if it wasn't green you may eat me," cried Louise scornfully. "Don't you know blue looks green in the evening?" asked one of the other girls. "Don't ask her," said Amy with a laugh. "She's color blind, anyhow. She don't know red from yellow." "You are—" began Louise vehemently, but finished her sentence by dealing a blow with her clenched fist straight at Amy's chest. She staggered and fell backward down the steps. She did not get up, but lay stretched out as if dead. The girls all crowded around her, Louise first, her anger all gone, as she cried remorsefully:— "Oh, I've killed her! I didn't mean to! Amy! Amy! speak to me!" The teachers were very soon there, and Amy was raised up and carried into the house. A doctor was sent for and was soon on the spot. He looked very grave when he heard of the accident. "She may recover soon, and she may have lasting ill effects if she lives," he commented, as he worked to restore her consciousness. She opened her eyes and looked bewildered, then she complained that her head ached, and began to cry in a hysterical fashion. The doctor quieted her, and soon after she was taken home, and school went on. Inquiry in the evening showed she was able to sit up, but she was very pale, and it was several days before she was able to go back to school. In fact, it was examination day when she took her place again. She would not allow Louise to be blamed. "I was aggravating," she acknowledged. "But to think I might have been a murderer!" said Louise. "Wasn't she, anyway?" asked Paul. WHAT LIQUOR COSTS THE MAN WHO DOESN'T DRINK IT.
By The Voice
THE average wages earned in this country are about four hundred and fifty dollars a year. The cost of the liquor traffic is over one hundred dollars a year to each and every family. Think of it,—this nation wastes every year a sum equal to two per cent of its entire wealth. The drink bill is over one billion dollars a year, and it costs over three hundred millions to take care of the crimes caused by it, and the sickness, the insanity, the paupers, and the industrial disorders. Thirteen hundred millions divided among thirteen million families is one hundred dollars for every family. It hits the sober man as well as the hard drinker. Don't fool yourself by thinking you don't pay any of that money, because you don't drink. Who pays the taxes? The drunkards don't. Who loses when business is bad and times are hard? Not the drunkard. Are you a grocer? How much more would you sell if there were no saloons in the neighborhood? Are you a butcher? How much more meat would your customers buy if the saloons didn't take their cash? Are you a shoemaker? How many more shoes would be sold if the saloons were shut? Are you a baker? How many more loaves would you sell if liquor wasn't sold? Are you a merchant? How much better would your business be if the money spent for liquor were spent hereafter for furniture, for carpets, for clothing, for houses, for flour, for provisions, for coal, for books, for hats, for shoes, etc., etc. Are you a wage earner? Then listen to this, for it is the frozen truth: If the saloons were shut up to-morrow, there would be within one month a call for two million workmen more than are employed to-day. The call would come from all lines of industry. Take a single case. Here's a family that10spend ten dollars a year on shoes. They don't spend more, because the head of the family is trying to support a saloon as well as his home. Shut up the saloons and that family will buy twenty-five dollars' worth of shoes every year. That means fifteen dollars more than now for shoes for one family. Multiply that by three millions (the number of drunkards in the land) and it would make forty-five million dollars' worth more of shoes to be sold. The retail shoe merchants would have to increase their orders on the wholesale houses. The wholesaler would have to increase his orders on the manufacturer of shoes. The manufacturer would have to increase his orders on the leather dealers. The leather dealer would have to order more cow skins and calf skins from the farmers. The railroads would have to put on more cars to carry the goods. And all along the line there would be calls for more men to do the work. The same sort of thing would happen along other lines of business, and two million men now out of employment would find it, and wages would go up, because there would be more calls for men than there are men to respond. It is as plain as A, B, C. Where one man now employed in the liquor business would be thrown out of employment by closing the saloons, five men would be called for in other lines, because of the boom in all other forms of business.—The Voice. KEEP TRYING.
By Eben E. Rexford
If boys should get discouraged
At lessons or at work,
And say, "There's no use trying,"
And all hard tasks should shirk,
And keep on shirking, shirking,
Till the boy becomes a man,
I wonder what the world would do
To carry out its plan? The coward in the conflict
Gives up at first defeat;
If once repulsed, his courage
Lies shattered at his feet.
The brave heart wins the battle,
Because, through thick and thin,
He'll not give up as conquered;
He fights, and fights to win. So, boys, don't get disheartened
Because at first you fail.
If you but keep on trying,
At last you will prevail.
Be stubborn against failure.
Try, try, and try again.
The boys who've kept on trying
Have made the world's best men.
—Eben E. Rexford. OUR ANCESTORS' TABLE MANNERS.
It is always interesting to review the manners and customs of our forefathers, whether or not our time suffers by comparison. How the table was set a thousand years ago, and what was put upon it, and how food was eaten, form the topic of a short article in one of our exchanges. Among the most interesting features noted is that, in the houses of people of fairly comfortable circumstances, the table was set up in the dining hall every day, and consisted of boards placed on trestles. Upon this was laid the tablecloth, which in some of the old pictures is represented as having a handsome embroidered border. There is an old Latin riddle of the eighth century in which the table says: "I feed people with many kinds of food. First I am a quadruped, and adorned with handsome clothing; then I am robbed of my apparel and lose my legs also." The food of the Anglo-Saxon was largely bread. This is hinted in the fact that a domestic was called a "loaf eater," and the lady of the house was called a "loaf giver." The bread was baked in round, flat cakes, which the superstition of the cook marked with a cross, to preserve them from the perils of the fire. Milk, butter, and cheese were also eaten. The principal meat was bacon, as the acorns of the oak forests, which then covered a large part of England, supported numerous droves of swine. Our Anglo-Saxon forefathers were not only heavy eaters, but, unfortunately, deep drinkers. The drinking horns were at first literally horns, and so must be immediately emptied when filled; later, when the primitive horn had been replaced by a glass cup, it retained a tradition of its rude predecessor in its shape, for it had a flaring top, while tapering toward the base, so that it, too, had to be emptied at a draught. Each guest was furnished with a spoon, while his knife was always carried in his belt; as for forks, who dreamed of them, when nature had given man ten fingers? But you will see why a servant with a basin of water and a towel always presented himself to each guest before dinner was served and after it was ended. Roasted meat was served on the spit or rod on which it was cooked, and the guest cut or tore off a piece to suit himself. Boiled meat was laid on the cakes of bread, or, later, on thick slices of bread, called "trenchers," from a Norman word meaning "to cut," as these were to carve the meat on, thus preserving the tablecloth from the knife. At first the trencher was eaten or thrown upon the stone floor for the dogs which crouched at their master's feet. At a later date it was put in a basket and given to the poor, who gathered at the manor gate. During the latter part of the middle ages the most conspicuous object of the table was the saltcellar. This was generally of silver, in the form of a ship. It was placed in the center of a long table, at which the household gathered, my lord and lady, their family and guests, being at one end, and their retainers and servants at the other. So one's position in regard to the salt was a test of rank—the gentlefolks sitting "above the salt," and yeomanry below it. In the houses of the great nobles dinner was served with much ceremony. Not a few of the articles that are eaten today, despite our common hygienic teaching, are a heritage of the ages. Macaroons have served as dessert since the days of Chaucer. The summer Yankee breakfast griddle cakes have come down to us from the far-away Britons of Wales, while the boys have lunched on gingerbread, and girls on pickles and jellies, since the time of Edward II., more than five hundred years ago.—Phrenological Journal and Science of Health. MR. DHARMAPALA, a high priest of Buddhism, is free to speak of the tolerance of Buddhists. Of course, he who knows the gospel of Christ, knows also that a religion which finds salvation in self, cannot, in the very nature of the case, be tolerant. The following letter of Mr. Atkinson, of Japan, to the Missionary Herald of August, shows the tolerant spirit of Buddhists:— "The Christians of Japan, irrespective of denomination, have recently held their triennial convention. It was at Nagoya, a large city between Kyōto and Yokohama. A preaching service was announced for one evening, to be held in the Methodist Church. The Buddhist priests availed themselves of the occasion, and formed about seven-tenths of the audience. As soon as the service began, the priests bestirred themselves, and made such a row that the preaching was effectually hindered. The police seem to have had no power—probably did not care to exhibit too much—over the turbulent multitude. For the next night's preaching the Christians engaged a private restaurant place, and intended to have refreshments together, and preaching for invited guests. The priests found it out, went to the proprietor, and threatened fire and death if he did not refuse to entertain the Christians and to loan the assembly room. Of course he gave in, as did another who afterward arranged to entertain the Christians. The influence of the priests is still very great in Japan. I think, however, that these disturbances are disgusting even some of the Buddhist believers. But all through Japan Buddhism has more power over the people than the views of the enlightened few have led the people of America to suppose. "In one of the out places from Kōbe there is a case of this sort. A young physician and his wife became Christians and were baptized. After a while the physician lost income because of his religion. His wife's parents heard of the various changes, and, while they might perhaps have borne the change of religion, the loss of income and esteem was too much. They threatened to take their daughter back home again unless the husband and27she too gave up Christianity. The man's father, an official in another part of the country, a landowner, and receiving a good salary, next sent word to the son that unless he gave up Christianity he would deprive him of his position and rights as the eldest son. The young man held quietly to his faith and life, notwithstanding the pressure from his own and his wife's parents. Finally his wife succumbed to the outside pressure, and began to torment her husband. He bore this also. At length the wife broke away from his home, leaving the two young children she had borne to him behind her. The last report from the evangelist says that the woman has been cut off from membership, but that the husband holds steadfastly to his Christian life and duties. "This is indeed a hard case, and it is far from being a solitary one. Family and neighborhood persecution still abound, and probably will for a long time." A child who is inclined to be round-shouldered and to stoop ought to go through a regular drill daily, under the supervision of the mother or competent teacher. The following rules, given by the New York Recorder, are intended to strengthen and develop the muscles designed by nature to hold the body in an erect position. Each exercise should be repeated several times daily:— 1. Stand, feet together, weight over the center of each foot, hands at sides. Raise arms sidewise to level with shoulders, taking a deep, heavy breath at the same time; lower arms slowly, exhaling. 2. Raise arms sidewise over head, inhaling; lower arms, exhaling. See that neither the head nor the abdomen be pushed forward. 3. Bend arms at elbows, hands in front of shoulders, brought as far sidewise as possible, elbows close to side; extend upward, palms in, arms carried back and stretching up as far as possible. Avoid tendency mentioned in second exercise. 4. Same as in three. Extend hands straight out at sides, fingers leading. 5. Same as in three. Extend hands downward and back of the hips. 6. Bend arms at elbows, lift sidewise to horizontal, elbows drawn well backward, palms down, forearm and hand on a straight line; fling forearms out and back till on a line with upper arm. Keep chest well expanded. This throws the chest out, presses the shoulder blades down, and corrects the tendency to round shoulders. ANALYSIS of the air, water, and soil of Spitzbergen has brought to light the extraordinary poverty of these regions in bacteria. While the air of the streets of Paris contains on an average 51,000 bacteria per cubic meter, that of the Arctic Sea contains only three. As to the water of Spitzbergen, not only is it devoid of any pathogenic micro-organisms whatever, but all bacilli are absent.—Popular Science News. NOTHING IS LOST.
By A. A. Reet
To TALK with God—no breath is lost.
Talk on. Talk on.
To walk with God—no strength is lost.
Walk on. Walk on.
To grind the ax—no work is lost.
Grind on. Grind on.
The work is quicker, better done,
Not needing half the strength laid on.
Grind on. Martha stood—but Mary sat;
Martha murmured much at that.
Martha cared, but Mary heard,
Listening to the Master's word.
And the Lord her choice preferred.
Sit on. Hear on. Work without God is labor lost.
Work on. Work on.
Full soon you'll learn it to your cost.
Toil on. Toil on. Little is much when God is in it.
Man's busiest day's not worth God's minute.
Much is little everywhere,
If God the labor do not share.
So work with God and nothing's lost.
Who works with him does best and most.
Work on. Work on.
—A. A. Reet. Missionary Progress in Southern India
By Rev. J. Colton
WHAT HAVE MISSIONS ACCOMPLISHED IN THE MADURA DISTRICT OF SOUTHERN INDIA?
BY REV. J. COLTON, NATIVE PASTOR AT DINDIGUL. LET me first of all make note of some of the formidable obstacles to the spread of the gospel in this benighted country:— (1) The powerful ancient system of the Brahmans, who declare that even the gods are under their control and incantations; (2) the deep-seated belief of the Hindus in their superstitions, Shastras, and Puranas; (3) stereotyped customs and manners; (4) baneful caste distinctions; (5) godless education given by the government; (6) infidel literature and intemperance imported from abroad; (7) the undermining influence and stratagems of the Jesuits; (8) revival of Hinduism. In spite of these strong barriers, the gospel preaching has been "mighty through God to the pulling down of strongholds, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." 1. The minds of the people have been enlightened and prepared to a great extent for the better reception of the truth as it is in Jesus, through the instruction and training imparted by the mission schools. As the clarifying nut is used by the women of this country to purify muddy water, so the minds of the people have been refined, as it were, through the medium of mission schools for the boys and girls. All my countrymen, on the whole, whether Hindus or Christians, have always looked upon the mission system of education as a great boon. Many native officials, both in high and low positions, testify, with gratitude, that they owe what they are to the instruction and impression received from mission schools. Many of them, having been disabused of their ancient superstitious notions, are real friends to the mission schools and congregations. Beyond this there have been quite a number of real conversions among Hindu students taught in our boarding schools and in the seminary. I would select only one, out of numerous instances, a son of a famous heathen poet, of a respectable family, who was brought up in the boarding school and in the seminary, where Christian and Hindu lads were instructed promiscuously. He was hopefully converted while in the Pasumalai Seminary. He, in his turn, put forth efforts with prayer and zeal for the conversion of his schoolmates. After laboring in the mission several years, with faithfulness and success, he has entered into his eternal rest. Similarly I could quote several instances of the conversion of girls and their subsequent labors in the mission. One of them, after finishing her course, returned to her village, and was the main instrument of bringing fifty of her heathen relatives to the feet of Jesus and to the marvelous light of the gospel. 2. Results of the zenana work. Not long ago a Brahman official declared to the missionaries: "Through your schools you have secured the minds of our children, through your Bible women you have won our homes, and through your benevolent doctors and dispensaries you have touched our hearts." From the time of "Mother" Capron, this department of the mission has received fresh impulse and considerable attention. A very hopeful future is before us, and we expect, through the blessing of the Holy Spirit, a new era to dawn upon this line of evangelistic work. 3. Growth of congregations and churches. In spite of the terrible obstacles already mentioned, especially the caste system, whose magic power is unknown in other lands, thousands of converts have been won from Hinduism. One hundred years ago there were no native Christians in India, but according to the government census taken in 1891, there were more than two millions, while many others are secret believers in Christianity. These results are not confined to the lower classes, but some from all castes, Brahmans, Chetties, Mudals, Vellalas, Sudras, etc. In my country if a person becomes a Christian, it means generally that he or she has to lose parents, brothers and sisters, and property. As the case is such, numbers alone cannot adequately indicate the growth of congregations and the triumphs of the gospel. When a convert was questioned by a Hindu official as to the profit he gained, he declared: "Before my conversion I was a drunkard and a debtor; but, ah! now, my Saviour has made me a sober man, and besides I am now free from debt." Some of the churches have already become self-supporting; some are aided in part by the native Evangelical Society, and none of our mission churches and pastors receive help from home funds. Cheering news of the new accessions comes from different parts of the country. 4. The facts that some of the congregations have built their own churches and schools, and that several volunteer workers have arisen here and there to proclaim the gospel to their countrymen, are other encouraging features and results. This sort of spiritual, healthy emulation is on the increase. We can exclaim with special gratitude, in view of what has been done in India through the American Board and the other mission boards, What hath God wrought?—Missionary Herald. It is estimated that there are in various provinces of Russia not far from 160,000 Stundists, of whom it is said 30,000 are Baptists, the remainder being either Presbyterians or Independents. The Russian Government is bitterly persecuting these humble yet faithful Christians, and exiling many of them to Siberia. Great efforts are being made also to persuade them to enter into the Established Church, but so far with little success. A correspondent of Evangelical Christendom, writing from St. Petersburg, speaks of the brethren as bearing persecution with great patience; some of them who are in prison and loaded with chains were full of joy, and counted it a great honor to endure persecution for the gospel's sake. Another correspondent reports a striking incident which occurred in the prison at St. Petersburg, where many convicts were under orders to depart for Siberia. One of the prisoners was a Christian, who had been much reviled by his fellow-prisoners because he had conversed with them so much about faith in Christ. When all were brought out ready to march, the prisoners scoffed at this Christian because the God in whom he trusted had not delivered him. "You stand wearing bracelets [handcuffs] just as we do, and are sharing our fate." But the man replied: "Though the hands are chained, the heart has been made free; and if the Lord will, he can even now set me at liberty." At that very moment a voice was heard calling him by name, and telling him that a paper had just been received granting him full pardon. His chains were instantly taken off, and he was let go. At the same time the prison doors were opened, and all the rest marched off into exile. No one knows how that pardon was granted. The incident made a profound impression on all who were present.—Missionary Herald. Christian Progress in Japan
By D. S. Spencer
Be assured that Christianity in Japan has come to stay. It has become well intrenched. In 1872, 20 church members were reported; in 1875, 538; in 1876, 1,004; in 1883, 2,500; and the figures representing the results of Protestant Christian effort up to 1892 are worth noting, namely, foreign missionaries, 422; native ministers, 233; unordained preachers and helpers, 460; organized churches, 365; boys' boarding schools, 18; students in same, 1,582; girls' boarding schools, 55; students in same, 2,553; theological schools, 16; students in same, 359; adults baptized in 1892, 3,731; present membership, 35,534; contributions of native churches for all purposes in 1892, 63,338 dollars. This probably means a Christian community of perhaps 175,000.—Rev. D. S. Spencer. THE MEDICAL MISSIONARY.
By Editor
(J. H. KELLOGG, M. D., EDITOR.) A TWENTY-FOUR page monthly journal, devoted to the various phases of medical missionary and benevolent work. It contains each month also articles of general interest on mission fields, and items of missionary intelligence. Each number is illustrated. Published by S. D. A. Medical Missionary and Benevolent Association. Price, 25 cents per year. Address Medical Missionary, Battle Creek, Mich. Apples of Gold Library
By Editor
Published monthly. Subscription price, 10 cents per year, postpaid. THIS Library is designed especially for use in daily, personal correspondence. Each number will contain from four to eight pages, of a size convenient to go into a number six envelope without folding. It is printed on thin super-calendered paper, and two or more numbers can be put in with an ordinary letter without increasing the postage. The leading themes of the gospel will be presented in such a way as to arrest the attention and be helpful to all. These little leaflets should be circulated by the thousands. The numbers now issued bear the following titles:
No. 1.—"Looking unto Jesus."
No. 2.—"The Christian's Privilege."
No. 3.—"The Sure Promises of God."
No. 4.—"How to Get Knowledge."
No. 5.—"The Church and the World." These will be sent to any address at the rate of 50 cents per hundred, $4.00 per thousand, postpaid. Sample copies free. Address,
Pacific Press Publishing Co.,
Oakland, Cal. INTERESTING ITEMS FROM ELDER W. C. WHITE.
By William C. White
On Board Pitcairn, Auckland Harbor, N. Z., Oct. 6, 1893. ELDER M. C. WILCOX, EDITOR "SIGNS OF THE TIMES" —Dear Brother: The Monowai sails to-morrow, and I must write you a few lines regarding the work in these colonies. The Pitcairn arrived here from Norfolk last Sunday, October 1, having been four days and a half making the trip. All on board were well, and Dr. Kellogg hastened on to Kaeo, where I had been for a week, waiting for the Pitcairn, as I had heard that she would call first at Whangaroa Harbor, to land the family of Brother Salt, who came with her from Norfolk. At Auckland the captain learned that I had orders from the mission board to hold the ship till Elder Olsen comes, and he at once began the work of setting up the rigging, and making some necessary repairs, including painting, etc. In eight or ten days he expects to sail to Wellington, where some of the books on board will be landed, and stored, for use on future voyages. Then the captain will be able to do some missionary work on the ships visiting Wellington, while waiting for the camp meeting and Elder Olsen’s arrival. Wednesday morning, October 4, Brother Joseph Hare and I walked to Whangaroa, to meet Dr. Kellogg. We found him well, and of good courage. The Lord’s blessing has attended his work, and the doctor himself has received a large measure of blessing in his own heart. As soon as Brother Hare’s sailboat, capable of carrying about four tons, and which had come down with the tide the night before, was loaded with the goods that had arrived that day for the Hare Brothers’ store, we sailed across the harbor to Tame Tame, where Lane & Brown’s shipyards are located, and made arrangements for Dr. Kellogg to lecture on temperance the next Tuesday. Then we sailed up to Kaeo, and had time to introduce the doctor to the leading men of the place, before our evening meeting, where he met the church, and where we planned for his future work. He will spend two or three weeks in Kaeo and vicinity, and then visit Auckland and other churches on the way to the camp meeting at Wellington. Very glad for having the opportunity to introduce Dr. Kellogg to the friends in Kaeo, I left the next morning for Auckland, knowing that those on the ship would wish as soon as possible to hear the plans of the board, and Elder Olsen’s letter regarding them, and thus know what to do. At Auckland wharf I was met by Captain Christiansen, who brought me to the ship, where I expect to abide till we reach Wellington. We have but little to indicate the plans of the mission board for the future, but we hope that this detention of the ship means that they entertain the hope that some workers may be selected from the Colonies to go to the islands. There are strong hands and willing hearts here, and with many a willingness to go anywhere that the voice of duty calls; but the great barrier to the appointment of workers from our young churches is the lack of education and experience. The school will help, but how we wish the school had begun five years sooner! As it is we must do all we can to redeem the time, and as we see that the days are evil, our efforts must increase, as our anxiety is more intense. We do rejoice in the growth of our little school. Last year there were thirty students. This year there are sixty. Next year the term will begin so early that some who depend on earning their school money in the canvassing field may be debarred, but others will fill their places. Our summer school, continuing sixteen weeks, and having a practical and a missionary course, promises to be well attended. In a year or two we shall have a good company of young men and women ready for service, but who can be spared to go this year it is hard to say. We are now recruiting a company of canvassers from Australia to come to New Zealand, for several of the New Zealand canvassing force have gone to Australia to attend the school. How I wish that some of the canvassers who are having such a hard time in the States were here in New Zealand! Our New Zealand camp meeting is appointed to be held near Wellington, November 23 to December 12. Elder Olsen says he will be with us November 27. At the close of this meeting we hurry across to Sydney, and on to the Australian camp meeting, which comes the first of January, and, with the business meetings which follow, will fill that month full of work. Our letters that leave San Francisco November 14 should be addressed to us, care International Tract Society, Banks Terrace, Wellington. After that, for a month or two, to Melbourne, and after that, care Australian Tract Society, No. 2 Cook Street, Glebe Point, Sydney, N. S. W. I must close now and hand this to Brother G. A. Anderson, who, with his wife, leaves us by this boat, intending to go to St. Helena, for the double purpose of getting rid of rheumatism, and of fitting for medical mission work. Yours in hope,
W. C. WHITE. RETURNED FROM NEW ZEALAND.
By G. A. Anderson
THREE years ago I left Oakland on our missionary ship Pitcairn, and was cruising with her among the islands for fifteen months. The experience I gained during this time was most valuable to me. Having arrived at Auckland, N. Z., it was decided that I should labor among the Scandinavians in the Hawke’s Bay district, until the New Zealand conference, which was to be held at Napier, in the month of April, '91. Accordingly, I left Auckland on the 15th of January for the Scandinavian settlements. I rejoiced to see how eager the people were to buy our books and to hear of a Saviour’s love and the precious truths clustering around him. As the people at Norsewood had manifested a willingness to hear the truth, our brethren decided at the conference that I should make a protracted stay among them, which necessitated my leaving the Pitcairn. The interest to hear the truth at Norsewood increased, and it was thought proper to pitch a forty-foot tent there, to which the people subscribed $30. The first evening we had service in the tent we had the pleasure of seeing about two hundred and forty people inside, and about forty outside, who could not find room within. There was a fair attendance and good interest throughout the meetings. We had one drawback, however, during our tent season, and that was the almost incessant rain and storm. My wife and I had sometimes to watch the tent up to one o'clock at night. The tent came down three times. But, notwithstanding all this, thirteen souls were established in the present truth. The inclement weather we experienced had a bad effect on my system, bringing on rheumatism. I became gradually worse, and was counseled to take treatment at the Hot Lakes, so celebrated for their curative properties. I spent eight weeks there without relief. On my return to Norsewood it became more evident than before that the climate in New Zealand was not congenial to my health, and the conference thought it best for me to go to our Health Retreat at St. Helena, where I could get proper treatment, and where we both could be instructed how to do efficient medical missionary work. We appreciate this excellent opportunity to prepare ourselves for larger usefulness in the cause of God. We felt loath to leave the work in New Zealand and those connected with it. Very many had become dear to our hearts. At our farewell meeting at Norsewood we had an experience similar to that of Paul at Miletus. The least we can say for the people in New Zealand is that they are hospitable, kind, and liberal. May the Lord work mightily for the salvation of the people in New Zealand. October 7 we left Auckland on the Monowai. On the 19th we arrived in Honolulu. The boat stayed there only four hours, but we spent them judiciously. We called at Brother Burgess’ house, and had a most cordial reception, as everybody has who calls on him. He is as busy as a bee, early and late, in work for the Master. I wish we had had more time to stay with him. The otherwise monotony of our trip was relieved by studying, giving Bible readings, and talking to the passengers on themes precious to our heart. Among the saloon passengers we found an esteemed friend, a minister of the gospel. We had several Bible readings together, and he saw light in the word that he had not seen before. He also became much interested in medical missionary work, and bought our “Home Handbook,” and “Bible Readings for the Home Circle,” and was presented with “Thoughts on Daniel and the Revelation.” Our friend left us in Honolulu. May the Lord bless him in his new field. Thus our time on board the Monowai passed pleasantly, and we hope profitably. And now we rejoice to see the dear people in California, among whom I was cradled in the faith of the Third Angel’s Message. May the God of all grace grant us the continuation of his Holy Spirit, that we may exert a divine influence on all with whom we may associate. Oakland, Cal., October 31.