Earlier text: "Evolution" and EvolutionPrimary Classes: What Shall We Teach?
By E. B. G.
IN the very texture of some kinds of writing paper, as it is held up to the light, may be seen letters and figures that were evidently stamped there during its manufacture. This is called the "water-mark." It is made while the paper is in a liquid state, and constitutes the trade-mark, or brand, of the paper. Metallic and glass articles often have trade-marks of some kind thus wrought into them while in the process of making. When the material is in a liquid state, these impressions are very easily made; but once hardened, the mark can never be effaced so long as the article exists. It is a part of its very substance. So it is with the mind in childhood. It receives impressions as these materials do when in a liquid state, and such impressions are apt to be as lasting as any trade-mark. How important that the principles inwrought in the child's character be such as shall fit him for life and lead him to Heaven! To this fact the public mind has been quite thoroughly aroused for a number of years. There are, no doubt, many individual cases of neglect, but in general, the theme of educating children has become as popular as could be desired. Never before did children receive such flattering attention as they do at present. Never before did the world hear of so many enterprises set on foot for their special benefit,—children's picnics, children's parties, children's concerts, children's meetings, and even children's sermons. The shelves of the book-store groan with children's books; children's magazines and papers abound, and scarcely a paper for grown-up people is without its "Children's Column." The land is full of fine schoolhouses furnished with every convenience for their instruction; and no church would think of being without a Sabbath-school or a Sunday-school. In the face of all this, perhaps few will be ready to accept the statement that the present tendency of children's teaching is toward the superficial. This is even more noticeable in the Sunday-school than in the day-school. Children are taught to read, write, and cipher in a far more rational way than they are taught the Bible, which is to be the guide of their life. The fact is that in most Sunday-schools very little effort is made to really teach children the Bible itself, but simply some of the principles of goodness and morality which it contains. This is the popular idea, and as such meets the minds of people in general. Now our course in teaching children must depend largely upon the object which we have in mind to accomplish. Shall we accept this popular theory? or shall we reach higher? We claim as a people to have taken advance steps in our religious views and practices; why should the Sabbath-school be an exception? We may get many good ideas from Sunday-school workers; but the sooner we unpin our skirts from theirs, the better it will be for our work. We have not the same aims, and cannot adopt their plans with any success. We cannot build upon their foundations, nor measure ourselves by them. Did they set out to do our work, they would doubtless be far-sighted enough to pursue a very different course than with their present object in view. But what should be our aim? To amuse the child innocently for an hour, and watch our chance to impress some good moral lesson upon his mind? This may be the only thing that can be done under some circumstances; for instance, in the large mission Sunday-schools, which are now so common in the great cities. They take children from the lowest slums of life, and cannot depend on any regular attendance or study. The best that could be done, is to make some good impressions, sow a little good seed which may spring up and bear fruit amidst the sin and ignorance which surround these poor children. But in our church schools, where the children of intelligent, Christian parents come from week to week to receive instruction, we may attempt more, may aim higher. Here we may undertake to teach thoroughly the history of the people of God, beginning with the creation, following down through the time of the patriarchs; the flood; the calling of Abraham; the vicissitudes of his descendants, the Hebrew nation, through their prosperity, their captivity, and their restoration; the work of the prophets; the coming of Christ, his life and teachings; the spread of the Christian religion through the work of his apostles; the history of the early Christian church; the papacy and its work; the Reformation; the messages; and the yet unfulfilled prophecies up to the second coming of Christ, and on to the bringing back of the earth to its Eden glory, where the people of God, their trials and wanderings at last forever ended, shall live to all eternity with Christ as their king. It should be remembered that those who begin this course of study as little children are growing older as they study. Their minds, by the discipline which they receive, are becoming as capable of grasping the more difficult subjects which come in the latter part of this history, as they were of understanding the simple narrative of its beginning. Such a natural course of study can scarcely fail to make the lessons learned from week to week as much a part of the child's very being, as the "water-mark" is of the substance of the paper. Bible facts and doctrines learned in this way must have a greater power to instill faith in God, and hold young people to a belief and practice of the truth, than can any desultory study, however well the lessons may be taught and impressed at the time. The apostle Paul, after speaking at some length of the experiences of "our fathers," says, "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." And how better can our children obtain a definite knowledge of "these things" than by a thorough and systematic study of this history of the Lord's people from the creation down to the present time? It was written out by men called of God to the sacred work; it has been preserved through fire and blood, and handed down to us. Amid the mountain fastnesses, in the dens and caves of the earth, by the light of dim tapers, men and women have read with hushed voices and bated breath the history of God's dealings with man. These records gave them confidence in the God whom they served, and strength to meet persecution, torture, and death for his sake. Do you think they would have recanted from that portion of the Bible any sooner than the rest? Let us be careful that in acting as shepherds over the lambs of God's flock, we do not set our own wisdom above his. He has furnished boundless stores of food for them, but we shall need to use great care lest in its preparation we take away its nourishing qualities.—E. B. G., in S. S. Worker. WHEN anybody starts to raise money for some worthy cause, the answer is often given, "Yes, it is a good object but not a favorable time; wait." The prophet Haggai met the same objection: "The time is not come, the time that the Lord's house should be built." Read his answer, and Daniel's: "The street shall be built again and the wall, even in troublous times." The whole question ought to be, Does God call for this? If so, go ahead.—Sel. But in all this as in that of old, "This thing became a sin." It is not the service of God at all. All such are "lovers of pleasure more than lovers of God," and he commands, "From such turn away." This is what was done by a great many in that time, for we read: "And the priests and the Levites that were in all Israel resorted to him [Rehoboam] out of all their coasts. And after them, out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel came to Jerusalem, to sacrifice unto the Lord God of their fathers." 2 Chron. 11: 13, 16. "AND he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made; and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel; and he offered upon the altar, and burnt incense." 1 Kings 12 : 31-33. "And he [God] shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin." The Lord’s Easy Way
By Alonzo T. Jones
AND from that day forward neither Jeroboam, nor Israel, ever knew safety. What he and they supposed the easiest way proved the hardest possible way. So it has ever been, and so will it ever be with every one who chooses his own way. Man's way leads direct to perdition; the Lord's way leads straight to paradise. Man's way is the hardest way; the Lord's way is the easiest of all ways. Christ said, "My yoke is easy." And the only easy way is to deny self, take up the cross and follow him. There is no other. A. T. J. Knowledge versus Pretense.
By Editor
POPE said that "A little learning is a dangerous thing." We never could discover any real wisdom in the saying. A little learning may be much better than none at all. "Knowledge is power;" and, as any other power, may be beneficial or injurious, according to the manner in which it is used. Paul said: "Knowledge puffeth up," and where this is the case it works injury, whether it be much or little. The best vindication of the expression of "Pope's Essay" is found in the fact that some people with a little learning think they know much,—so much that it seems to them there is not much more to know. But if the delusive spell be broken, and their knowledge is extended, they see a wide field opening before them, and learn to think that they really know but little. This conceit is most common over a smattering of Bible knowledge, because the freedom accorded in religious matters permits people to assume the position of teachers who are as deficient in knowledge as they are overstocked with conceit. But of this we make no complaint; it is only what may be expected from the conditions. And as to the conditions, we rejoice in the freedom which all enjoy; because freedom, even though it be sometimes abused, is better than tyranny and slavery. "The word of God is not bound," says the apostle. Bondage (of mind) is not a condition suitable to a Christian. Better that some should be pretenders than that all should be slaves. We were led to this train of thought by reading an article, to which our attention was called by a friend, in which the writer (J. C. Smith) attempts to criticise certain positions held by Seventh-day Adventists. We will notice only what he says in regard to our views of the atonement. He quotes this expression: "And this atonement is made for the righteous dead as well as for the righteous living;" and on this he says:— "Does Jesus make an atonement for the dead? Where do we find such a statement in God's revelation? If not, then is it not a vain vision?" And again in regard to the same idea he says:— "Paul said, when he wrote to the Romans, that 'we have now received the atonement.' Rom. 5:11." There is much less said in the New Testament in regard to the order or method of making the atonement, than is said in the Old Testament. But what is said in the New confirms, in every respect, what is said in the Old. We will notice a few points which, to a Bible student, we need not stop to prove, they are so well known. 1. The priest was the appointed one, the only one, to make an atonement. 2. The atonement was made with blood—"not without blood." 3. It was made in the sanctuary, in the presence of the glory of the Most High. 4. And therefore the atonement was not made in the act of, or by, slaying the sacrificial offering, but with the blood of the sacrifice which had been slain. 5. And, the atonement was not made in the place where the sacrifice was slain. For proof on these points, see Lev. 4, and especially 16:14-19; and many other scriptures. In accordance with these facts we find in the New Testament:— 1. That we, in the new covenant, have a priest—a high priest, the Son of God. 2. That he also ministers in a sanctuary, which is in Heaven. Heb. 8:1-5. 3. That in this sanctuary he enters, into the presence of God, by his own blood. Heb. 9:12, 22-24. 4. But as a sacrifice he did not die where he ministers as a priest, as Paul further shows, as follows: "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." Heb. 13:11, 12. 5. And again this is proved by the fact that the priesthood of Christ is entirely in the sanctuary in Heaven, for Paul says: "If he were on earth he should not be a priest," because the priests on earth were of the tribe of Levi, and Jesus was of the tribe of Judah. Heb. 7. Now all this is proof positive that the death of Christ did not make the atonement; it furnished the blood with which atonement is made in the sanctuary in Heaven. The fact that Christ died for us will not save us; else all were saved, for he died for all. But his death makes salvation possible for all, but only actual for all those who are reconciled through him. As the apostle says: "For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life." Rom. 5:10. And this brings us to the text given in the quotation we made from the article. All who have carefully noted the scriptures on this subject have readily distinguished between reconciliation and the atonement. If we are reconciled by the death of the Son of God, we shall be saved by his life, that is, by his priesthood, since his death and resurrection and ascension to Heaven. But if we are not reconciled by his death we shall not be saved by his life; that is, he will not, as a priest, make atonement for those who are not reconciled to God by his death. "And not only so," continues Paul, "but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." Verse 11. The Authorized Version rendered this "atonement," and placed "reconciliation" in the margin. But the "Revision" properly renders it "reconciliation," and gives no marginal reading. The original justifies this. Reconciliation is the subject of the apostle's discourse; see verse 10. There is harmony in his argument with this rendering, and it is in harmony with all revelation on this great subject. But we are compelled to believe that Mr. Smith is ignorant of all these things. In regard to making an atonement for the dead, he surely ought not to be ignorant that it is taught—plainly taught "in God's revelation." We say he ought not to be ignorant on the subject, for he is one of that large and increasing class who believes that those who died in the former ages, and under the first covenant, are sleeping, and will sleep until the coming of Christ and the resurrection. He believes that they will not receive their reward until the Judgment. He does not believe that they are rewarded and afterward judged. But he does believe that they will be rewarded when Jesus comes; Rev. 22:12; that they will be recompensed at the resurrection of the just; Luke 14:14. He believes that the faithful will receive immortality, eternal life, when the trumpet sounds and the dead are raised incorruptible. And if he truly believes that the Judgment comes before the reward, then he believes that the judgment of the righteous, dead and living, is completed before Jesus comes; before "the resurrection of the just" takes place. Now to the question of the atonement for the dead. We have no dispute with him in regard to the condition of the ancient saints until their resurrection. They "died in faith, not having received the promises." Heb. 11:13. Was the atonement made for them before they died? If so, how, and by whom? We know that they had a system of priesthood and sacrifices, but these were only "the shadow and example of heavenly things." "For it is not possible that the blood of bulls and of goats should take away sins." Heb. 8:5; 10:4. If the blood that the priests of their age offered did not take away their sins, how shall they be taken away? Paul fully explains this. After stating that the blood of Christ (only) will cleanse or purge the conscience, he says: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb. 9:15. Here we learn that the redemption of the transgressions of those who lived in former dispensations is effected by the death and mediation of Christ. They were reconciled to God by faith in Christ, even as we are; for we are children of Abraham, having the faith of Abraham, if we are Christ's. Gal. 3. They died in faith; they rest in hope. And we believe that Christ makes atonement for them—not while they lived; not before they died—but through his mediation in the new covenant, and by his blood shed for them, all while they are dead. Did not Christ shed his blood while they were dead? Yes. Did he not enter into Heaven itself, by his own blood, to appear in the presence of God for us, and for them, while they were dead? Yes. Is not his priesthood on the throne of his Father, altogether and entirely while they are dead? Yes. For when he leaves that throne, he comes, not as a mediator, but to redeem his saints and to take vengeance on his enemies. 2 Thess. 1:6-10. This view is not "a vain vision," but the everlasting truth of God. And we intreat those who mock at these things to examine them with candor; lay aside foolish prejudice. And if they have a reason for denying these things, we ask to see it. Show us how, and by whom, or by what means an atonement was made for Abraham, and Moses, and David, and others of their dispensations, before they died. Have they any other name by which men must be saved, but that of Jesus? Have they any other blood but his which cleanses from sin? Have they any other priest but him to make atonement for sin? Is his mediation at any time or place but under the new covenant? "Bring forth your strong reasons." But if these things are so, and cannot be overthrown; if they who deny have no substantial reason to offer for their denial, then we ask them to act "as they that must give account." Do not resist the truth; do not resist the Holy Spirit, by which the truth is revealed, who made known the way of salvation in the sanctuary work. See Heb. 9:8, 14, etc. Now in this day, in this accepted time, receive the warning which he is giving to the world, and fulfill the obligation which he lays upon "the remnant," that, when he comes to reap the harvest of the earth, you may be gathered into the garner of the Lord. Rev. 14:6-14. There is another point, also, to which we would call their attention. The fact that Jesus is mediator for the transgressors under the first covenant, proves that the law which they transgressed is that in regard to which he is the mediator. They were moral agents, as we are; there was then a moral law, "perfect," containing "the whole duty of man." And there was actual sin, always odious in the sight of God. But there was no means of removing that sin. They had to look by faith to the Son of God who was yet to come. At the end of the two thousand and three hundred days of Dan. 8:14 the sanctuary was to be cleansed, or, atonement was to be made. Cf. Lev. 16. But this occurs at the close, not at the beginning, of his ministration in the sanctuary in Heaven. Accordingly under the seventh409trumpet and the third woe, just before the dispensation closes, the temple of God is opened in Heaven, and there is seen in his temple the ark of his testament, or testimony. Rev. 11: 14-19. This is a vast and important subject, and may not be put away by sneers and scoffings. May the Lord give the opposers of the truth wisdom, and a measure of his Spirit, to save them from rejecting his word to their destruction. The Church. No. 11.
By Editor
It is impossible to cover, in our remarks, every difficulty that may arise in the administration of discipline, because it is impossible to describe every phase of the working of the human mind. The Bible itself does not attempt to deal with every circumstance in life, or point out every circumstantial duty. Were this attempted we might well say that "the world itself could not contain the books that should be written." The Scriptures lay down many principles where it would not be possible to point out all the occasions of their application. When the Saviour commanded to "beware of false prophets," he did not name them. To do so would require a voluminous list, covering all the centuries, too long for any to con over. But he gave rules by which we may determine who are such, and we are held responsible to apply the rules properly. There is one more phase which must be considered because it is often met. Individuals frequently wish to drop out without any action of the church; without any administration of discipline. Many times our churches have received requests to this intent: "Please drop my name; it is not necessary to take any action in my case; just strike my name from the church book." Recently we were shown a letter which a church received from a refractory member, with a request to "withdraw my name from the church book," in which were the following words: "I strictly command the elder of the church to appoint no committee, as I will not see any one hereafter." The writer of these words certainly "spoke as one having authority," but not as one having much wisdom or judgment. A little consideration would convince any one that relations of such importance are not so easily severed; that responsibilities so great are not so easily evaded—not to be lightly thrown aside. But, unfortunately, people who go so far astray as any one must to send such a message to the church, do not consider; they do not carefully examine their own positions, and honestly weigh the reasons for and against their positions. And, indeed, we cannot expect that they should; we cannot expect that they who are in deep darkness should walk as they who are in the light. And this brings us to the fulfillment of our promise to notice again the words of our Saviour in Matt. 18. The words which we have already noticed are prefaced with some weighty considerations. "For the Son of man is come to save that which was lost." Verse 11. This teaches us that, though we may consider a person "lost," we have no warrant to stop our efforts in his behalf. We can seldom—very seldom—know that any one is utterly lost until the Judgment has decided his destiny. In whatever light we may be inclined to view matters, it is certain that the words of our Saviour not only warrant us to make efforts for those whom we consider lost, but they teach us that we cannot be his followers in truth, co-workers with him, unless we endeavor to seek and save the lost. Then follows the parable of the one sheep that went astray, and the care of the shepherd who leaves the ninety and nine to seek the lost one. And when it is found, there is more rejoicing over that one than over the ninety and nine which went not astray. This does not by any means teach that the Lord puts a premium on sin; that he loves to have his people go astray for the joy it gives him to recover them. It is a truth which can never be reversed, that "to obey is better than sacrifice." Paul sets the seal of the gospel to the condemnation of those who "sin that grace may abound." He says, of those who claim the privilege to do evil that good may come, "whose damnation is just." Antinomianism is heretical according to both Testaments. It is not because the Lord loves sin that he rejoices over the returning prodigal; it is because he abhors sin, and rejoices that the erring one returns to loyalty and obedience. "Even so it is not the will of your Father who is in Heaven, that one of these little ones should perish." Who shall say, in the light of these words, what is the limit of God's compassion for the straying? Who shall measure the bounds of that love that led the Father to give his Son, and led the Son to consent to die for such a world as this,—for such creatures as we are? But we must not presume on his mercy and his love, for the Scriptures show that the incorrigible will receive punishment according to the greatness of the grace which they abuse. Heb. 2:2, 3; 10:26-30. Then follow, in our Saviour's instructions, the rules which we are to observe in our endeavors to reclaim the erring. The directions are explicit, positive. They are not our rules, but the laws of our Master, to whom all power is committed. They are not optional,—not a matter of choice, to be obeyed or neglected at pleasure,—they are imperative, to be neglected only at the peril of receiving the condemnation of our Lord. Circumstances may render it unpleasant to follow these rules; but the Lord says, "Go." The offender may not want to receive the witnesses sent; there the order stands: "Go." If he will not listen to the persons called to visit him, what then? The Lord says: "Tell it unto the church." But if he refuse to hear the church, as the Revised Version renders it, what then? Your responsibility is ended in that matter. He is no longer to be counted one of the household of faith. "Let him be unto thee as an heathen man and a publican." The course of a persistently erring one,—of one who is in darkness,—is almost invariably a course of self-justification. If the church obeys the requirement of the Lord, he considers that he is persecuted; followed to his injury; and if he loses all his light, and betakes himself to the ways of the world, he comforts himself with the excuse that if he is lost it is the fault of the church—not of himself. Vain excuse! "If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it." Prov. 9:12. Jesus says of his followers: "They shall never perish, neither shall any pluck them out of my hand." John 10:28. It is only by a failure to bear fruit that any one becomes a withered branch, cast into the fire to be burned. John 15:1-6. There is no power in the universe, outside of ourselves, that can "separate us from the love of Christ." Now when the church has done all that is required in Matt. 18, they have followed the Lord's way, not their own; they have done the work of the Lord, not their own. They have not gone without being sent; they have acted as the servants of the Lord; they have borne his message to one who is turning away from his grace. Would it be reasonable, would it be just, for the Lord to leave them to bear the responsibility of the action under such circumstances? Surely not; and he will not. Their decision in the case is but the declaration of his will concerning the transaction, and he adds: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in Heaven; and whatsoever ye shall loose on earth shall be loosed in Heaven." This cannot mean that the decisions of the church, in all things and under all circumstances, shall be ratified. This is the papistical view. But the church is liable to err in judgment and in its decisions; though we should not lightly regard its decisions in any matter. But it does mean that, when the Lord lays down a rule of action and the church follows that rule, that the Lord will ratify the action. It cannot mean less than this. And this shows that where complaint is made against the action of the church in such cases, it is really a complaint against God, whose word they have followed, and whose work they have done. No individual can be compelled to become a member of the church. Of course all are responsible to God for their actions, and their every work will be brought into judgment, whether or not they belong to the church. But in regard to religious matters they are not responsible to man or to any human tribunal, until they unite themselves with the church. This is a voluntary action; but this action brings into new relations and places under new obligations, both the individual and the church. But neither the individual nor the church originated these relations or these obligations. They are from the Lord; he has them under his own notice, in his own care and keeping. They cannot be disregarded or thrown aside at the pleasure of any man or any community of men. The will of their author must be consulted. Except according to his own word they cannot be dissolved by any means. And they cannot be dissolved by any means whatever with safety to the individual. The Lord does not deal in that manner with those who have been in rebellion against him. He does not enlist his soldiers "on time." It is a complete surrender for life, or nothing. He grants no furloughs. The only means of quitting his service is by desertion. And a deserter's fate awaits all such at last. We wish we could succeed in impressing upon the minds of all the great importance of church membership, and the great responsibility which it brings. It is the misfortune—we might say, the curse—of our churches, that so many hold this relation so lightly. We have noticed only one respect in which this error, ofttimes so fatal, is shown. We shall notice others when we come to speak of other duties of the church. Bringing the Millennium.
By Editor
A MISSIONARY in an Eastern city (all cities are Eastern from here), writes as follows concerning his field:— "Lager beer, tobacco, and Roman Catholicism are eating out the morals of society in this city. The Y. M. C. Association is going to bring on the millennium by uniting with all sects. So papists and Protestants work hand in hand here, and woe to Father Chiniquy or Pastor Seguin if they come here to slander the Jesuits! The churches as a body here think the pope has lost his teeth, and that popery is no longer a foe to liberty, but its friend. Still we hope to find some here who are not defiled by these abominations." If Catholicism is a friend to religious liberty it is because she has radically changed since Pius IX. published his "Syllabus of Errors" in 1864. And we say just the same if she believes in civil liberty, uncontrolled by the Roman church, for Pius IX. condemned such liberty as not to be tolerated. But all the world is still wondering after the beast, Rev. 13:3, and the Protestantism of the United States, as well as that of England, has started on a pilgrimage to Rome. We do not give the name of the city, because it might be injurious to our brother's work there; and the description will answer for more than that one. Christ’s Death, Resurrection, and Coming
CHRIST was delivered for our offenses; he was raised for our justification; he comes again for our salvation. By his death we are reconciled to God; by his resurrection and appearance in the presence of God we are justified; by his second coming we shall be saved. Without his death there could be no reconciliation; without his resurrection there could be no justification; without his second coming there can be no salvation. HONOLULU
By Stephen N. Haskell
Incidents by the Way. No. 2.
We arrived off this harbor at 12:30 A. M.; a rocket was sent up from the ship; then a blue light was burned at the bow; and these signals were answered by a pilot, who took us safely into the harbor. Soon the news spread through the city of 15,000 people. We took a hack and in a short time were brought to the International Society Rooms, and Brethren Scott and LaRue were aroused from their slumbers. While they were dressing, we took the liberty of looking over their house, which contains five rooms: a library, sitting-room, bedroom, kitchen, and store-room. While in the kitchen, we saw a centipede running over the table. We were about to kill him, knowing that in southern California their bite is very poisonous; but Brother Scott quietly said that the centipedes, and tarantulas (a spider as large as your hand) were their family pets—harmless things, he said. Well, we suppose there is nothing like getting used to a thing. I noticed that a netting firmly inclosed their beds as a safeguard against mosquitoes. These two brethren have been there nine months, and as the result there are thirteen keeping the Sabbath; these are living in different parts of the city. A little exertion on the part of one of their number aroused the others, and before the vessel left we had the privilege of seeing them on board the ship. Our interview with them was pleasant. They are intelligent looking people. There were four nationalities represented,—German, Spanish, Hawaiian, and American. One of them we learned was about to leave for San Francisco, much to the regret of Brethren Scott and LaRue. The brethren, although poor, made donations to the amount of $8.00 for the Australian Mission. Others presented us with bunches of bananas. These things showed that the same missionary spirit that characterized our friends in America had also touched their hearts. These tokens of generosity served to unite our hearts with theirs. A number of them are awaiting baptism when an opportunity presents itself. By the labors of these brethren the truth has been planted on other islands. There are eight inhabited islands in the Hawaiian group. From Honolulu they all receive their intelligence from the outer world. This makes Oahu the principal island; although Hawaii is the largest in extent of territory, it has the largest active volcano in the world, and is therefore mostly covered with lava. There are a few plantations on it which are principally owned by one man, and are worked by the natives. Another island has a Government school, and one of the teachers has embraced the Sabbath. Thus by various means the seeds of truth which have been sown in the different islands are taking root. As our ship was about to leave, we heard a splash, and a cry, "A man overboard." It proved to be the wharf master. By a misstep he took a sudden bath. He was soon rescued by a rope and continued to give orders as though nothing had happened. Thursday morning, May 21, is as beautiful a morning as ever dawned. The sea is smooth and the weather warm and sultry. Those on board the ship come out in their thin summer clothes. Occasionally we have showers. Then the wind rises and blows the sea into a rage. It foams and roars, and lashes the sides of the411vessel furiously. But the sea does not rise up in its strength; if it did I suppose we would quail before it. We have the feeling of security that God, who made the sea, is at the helm. And we are forcibly reminded of two verses that come together in Isaiah 40: "He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" To-day we found a gentleman from Nova Scotia, who has become interested in reading our publications. We trust that the time of this voyage will not be lost even though we be out to sea so long. Each day reveals to us some new item of interest. This morning we listened attentively to a lady on board arguing with a clergyman in favor of the Sabbath. She does not keep it herself but says that she believes it. She knew of us before we met her. A number have inquired with apparent candor into what we believe and as to our mission. We are treated with all respect by both officers and passengers. S. N. H.