Missionary echo of the Methodist Church

Material Information

Missionary echo of the Methodist Church
Abbreviated Title:
Missionary echo
Methodist Church (Great Britain) ( Author, Primary )
Place of Publication:
Andrew Crombie
Henry Hooks
Physical Description:
volume ; 31 cm


Subjects / Keywords:
Methodist Church (Great Britain) -- Missions -- Periodicals ( LCSH )
Methodist Church (Great Britain) ( LCNAF )
Missions, British -- Periodicals ( LCSH )
Missions, British ( LCSH )
Missions -- Periodicals ( LCSH )
衛理公會(英國) -- 宣教 -- 期刊
英國傳教士 -- 期刊
任務 -- 期刊
卫理公会(英国) -- 宣教 -- 期刊
英国传教士 -- 期刊
任务 -- 期刊
serial ( sobekcm )
Temporal Coverage:
1893 -
Spatial Coverage:
Europe -- United Kingdom -- England -- Greater London -- London
Asia -- China
Asia -- India
Africa -- British Africa
North America -- Caribbean
歐洲 -- 英國 -- 英格蘭 -- 大倫敦 -- 倫敦
亞洲 -- 中國
亞洲 -- 印度
非洲 -- 英屬非洲
北美 -- 加勒比海
欧洲 -- 英国 -- 英格兰 -- 大伦敦 -- 伦敦
亚洲 -- 中国
亚洲 -- 印度
非洲 -- 英属非洲
北美 -- 加勒比海
51.507222 x -0.1275
35 x 103
21 x 78
18.18 x -77.4
-8.7832 x 34.5085


General Note:
Catalogued from volumes 3 (1896) and 31 (1924)
General Note:
Title from cover and index
General Note:
VIAF (name authority) : Methodist Church (Great Britain) : URI

Record Information

Source Institution:
SOAS University of London
Holding Location:
SOAS University of London
Rights Management:
This item is licensed with the Creative Commons Attribution, Non-Commercial License. This license lets others remix, tweak, and build upon this work non-commercially, as long as they credit the author and license their new creations under the identical terms.
Resource Identifier:
123988723 ( OCLC )


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Full Text
United Methodist Free Churches.
Editor: JOS. KIRSOP.
“ The Field is the World."
London :
ANDREW CROMBIE, 119, Salisbury Square. Fleet Street, E.C.

Benjamin But ...... 95
Booas Re-visited. By James Roberts.
('hap. 1. Amongst Old Friends . . 24
„ II. On the Lagoon . . . 40
„ Ill. Close of the Visit. . . 58
Chapman, Rev. II. T. By the Editor . . 2
Children’s Page, The By the Editor 16, 32, 48
64, 80, 96, 112, 128, 111, 160, 176, 192
China, Prize Essay on .... 102
Chinese Episode. By Lucy Soothill . . 8
< 'liinesc Stronghold of Idolatry. By J. W.
Heywood . . . . . 87, 101
Eakly Years in Ningpo. By Frederick Galpin.
Chap. I. Parting from Home . . 97
„ 11. First View of China . . 113
„ 111. The Study of the Chinese
Language. . . .129
„ IV.. Introduction to Foreign Resi-
dents ..... 145
,, V. Missionaries and Merchants . 161
„ VI. My First Chinese New Year . is I
Feast, A Chinese. By Lucy Soothill . . 166
Galpin, Rev. Frederick. By the Editor . 81
General Outlook, The 7, 22, 37, 51, 72, 86, 101
JIS, 135, 152, 161, 183
General Secretary’s Notes, The 6, 20, 36, 53, 70
84, 116, 132, 151, 1S1
Harvest Thoughts. By II. M. Booth . . 136
Henry Barton’s Missionary Book. By William
Yates ....... 170
History of our Hymn Book. By the Editor
II, 28, 12, 59, 74, 91
Letters from China . . 1.0, 73, 119, 120, 168
Literary Notices .... 159, 189
Little Treasure, The Opium Beggar. By
Frederick Galpin . . . .26
Martha’s Missionary Box. By William Yates 140
Maories, The . v . 120
Music. “ Abide with me ”. . . . 46
“ Dismiss me not ”. . . . 89
Music. Easter Hymn. . . . .157
Power op an Idea. Historically Illustrated.
Bv John Cuttell.
No. I. The Crusades . . . .17
,, II. The Anti-Slaverv Agitation . 89
,, III. The Temperance Movement . 110
,, IV. The Missionary Enterprise . 185
Religious Knowledge. By the Editor. . 191
Religious Life of Wenchow. By J. W.
Heywood ...... 55
Remarkable Service at Wonchow. By J. W.
Heywood . . . . • .11
Story for Boys. By William Yates . . 75
Students Volunteer Movement. By the
Editor. . . . . • .140
Temperance Homily. By the Editor . . 121
Thanksgiving. By 11. IM. Booth ... 1
That Daughter oe Eve. By Thomas Key worth.
Chap. I. Not Eve, John, but Adah . 12
,, II. John’s first and only love . 29
„ III. Eve’s child .... 44
,, IV. Places like Gontersa11 . . 60
„ V. Left Fatherless ... 77
„ VI. Shaw Clough. . . .92
„ VII. Louisa must explain somet hing 106
„ VIII. He’d tak’her back for two pins 121
„ IX. A Colporteur. . . . 142
„ X. You must take an additional
pupil. . . . .158
,, XI. Adah won the Scholarship . 173
,, XII. She brought sunshine with her IS7
„ XIII. Yes...........................188
Troublous Times. By W. G. Howe . . 33
True Vine, The By John Taylor (a) . . 49
Varieties 14, 31, 46, 62, 79, 94, 110, 126, 172, 189
Wenchow Dispensary, A Morning at By
J. W. Heywood . 151
Words of the Wise. By t he Editor .174
Work at I Ionic . . . . • .13 1

AMONG the faculties which distinguish us
from the lower animals are those by
which we recall the past and anticipate
the future ; and those faculties should be
particularly active as we pass from one
year into another. Thinking just now of the past,
the call comes to us to “ offer unto God thanks-
This is a sacrifice which should be offered by
us daily, but with special thoughtfulness and
warm outgoings of soul towards God should it be
presented as we pass the frontier of a new year.
The past speaks to us of mercies innumerable of
which we have been the recipients. The benefits
which have come to us through the operation of
natural law, through the agency of our fellow-
men, and by our own skill and industry, have all
had their source in God. The Psalmist was right
when, looking beyond second causes, he said,
addressing the Most High, “Thouopenest Thine
hand, and satis fiest the desire of every living
thing.” And that poor woman was right who,
upon receiving a gift at the hands of a wealthy
man said, “ I thank God, sir, and I thank you.”
God, the original giver, first; man, the steward
and dispenser, second.
Gratitude cannot be awakened by a direct act of
will; it can only be called forth by reflection on
God’s dealings with us. While musing, the fire
of grateful emotion will burn, and we shall be
constrained to speak with our tongues.
He Who gave us life has been pleased to
preserve it to us. To multitudes 1895 was the
year of death ; we are permitted to enter upon
1896. It was the purpose of its Author that in
every case life should be a great and precious
boon; therefore we should thank Him for it, and
for its continuance. There is such correspondence
between organism and environment—to use the
language of science—that we can derive pleasure
from the world in which we are placed. Persons
and things have ministered to our enjoyment
during the year that has so recently closed.
Some, by reason of robustness of body and mind,
or a bright and cheerful temperament, have been
able to gather greater enjoyment from their cir-
cumstances than others ; and, in many cases, the
circumstances themselves have been specially
favourable to happiness ; but, as a matter of fact,
all of us have derived no small gratification from
our surroundings. How many sources of enjoy-
ment does this world open to us ! “ 0 life I
sweet, sweet life ! ” says one. “ Sweet to be
sensible to the shining of the sun, and all the
beauty and grandeur of nature which it irradiates ;
sweet to be sensible to the lusciousness of the
fruits of the earth and the milk of the kine;
sweet to be sensible to the strains of music and
the forms and colours of the artist’s picture;
sweet to be sensible to the narrative of the
historian, the imaginations of the poet, the revela-
tions of the philosopher, and the eloquence of the
orator; sweet to be sensible to love—love in all
its sweet variety, from friendship into and
throughout the domestic circle round and round—
yes, sweet, sweet life I ”
Some, looking over the old year, will have
special providential mercies to record—recovery
from sickness, which for a time threatened to
prove fatal, prevention of serious accident, direc-
“ Who can stand before His cold ? ”
Psalm 147, 17.

tion and succour in business perplexity, or con-
siderable business prosperity. For interpositions
of Providence, marked and manifest, let us not
omit to give thanks, and let us consider also, that
there have, doubtless, been many interpositions,
many hair-breadth escapes from disaster, which
have not been apparent.
Then, how much good of a higher kind has
come into our lives—spiritual good. The grace of
God has been at work within us to ennoble, to
purify, and, in the truest sense, to enrich us;
that grace has been vouchsafed to brace and nerve
us for the stress and strain of our common work,
to enable us to endure patiently and profit by our
troubles, so that we might be filled with the fruits
of righteousness which are by Jesus Christ unto
the glory and praise of God. What spiritual
advantages we have enjoyed! “ Means of grace,”
we will call them, for are they not channels
through which the grace of God flows into our
souls ? Possibly our joy in the remembrance of
these advantages is mingled with regret that we
have not prized them more highly, and improved
them more diligently. Still, we have had them ;
hence, we should thank God for them, and for any
light and comfort and strength they have con-
veyed to us. Perhaps, however, we are conscious
of a considerable deepening and enlargement of
our spiritual life. Our knowledge of God has
been enlarged through closer fellowship with
Him, and our understanding of His will increased;
we have entered into a fuller enjoyment of our
Christian privileges, and found greater freedom
and delight in our Master’s service; and it has
become easier to bear disappointment, affliction,
and loss. Surely, in such a case the outflow of
gratitude must be spontaneous and warm. _
The Apostle Paul bids us give thanks in every-
thing, inasmuch as this is the will of God in Christ
Jesus concerning us. To do this we must associate
the permissive Providence of God with the per-
plexities and sorrows of life, and must believe
that He
“----Nothing does or suffers to be done,
But we would do ourselves, could we but see
The end of all events as well as He.”
The word “adversity ” ought to be excluded from
the vocabulary of the child of God. “ We know
that all things work together for good to them
that love God.” Where does “ adversity ” come
in? All the forces of the universe are under
God’s control, and when He permits evil to touch
our life, it is for purposes of spiritual discipline
and culture. He would restrain pride, or check
worldliness, or repress self-will; difficulties come
in our way that, grappling with them, our moral
sinews may be developed and be braced for nobler
actions in days to come; we are cast into the
furnace that we may be refined and reflect more
perfectly the Divine image. Surely, then, there is
ground for the demand that we give thanks in
As we consider God’s dealings with us we feel
the force of the Psalmist’s words, “Many, 0 Lord
my God, are Thy wonderful works which Thou
hast done, and Thy thoughts which are to us-
ward: they cannot be reckoned up in order
unto Thee : if I could declare and speak of them,
they are more than can be numbered.” We ought
to think not only of personal mercies, but also of
family mercies, of church mercies, of national
mercies, and offer thanksgiving for these.
If our gratitude be genuine and ardent it will
embody itself in a life of devotion to the will of
God. The life which is a perpetual psalm of
thanksgiving and praise to Him is likely to be, in
all respects, one with which He will be well
pleased. “ I beseech you, therefore, brethren, by
the mercies of God, that ye present your bodies
a living sacrifice, holy, acceptable unto God, which
is your reasonable service.”
reV. fl. 'i',
CHAPMAN is a Cheshire man’
I v/A'w having been born at Sandbach. He
aKY/fti\v comes of godly parentage. His father
zJJ Or Vt still lives in hale old age, being within
measurable distance of fourscore years.
His mother, however, has passed into the silent
land; but her son deeply cherishes her memory,

feeling tliat he owes nearly everything to her.
She was of sweet, affectionate disposition, tender,
womanly, and true. Her piety was deep, and her
faith was strong. Mr. Chapman was fortunate in
his schoolmasters. Tliey were stern disciplinarians,
understanding literally the dictum of Solomon,
“ he that spareth the rod hateth the child.”
Despite of this, Mr. Chapman revered them.
They were good scholars and excellent men, with
great force of character. They kindled in young
Henry’s mind a desire to be like them.
Some of his relatives were local preachers.
His grandfather especially attained to “a good
degree ” in this honourable vocation, his name,
for many years, being as ointment poured forth.
Converted at an early age, Henry soon began to
hold forth the word of life, and once, the superin-
tendent minister being ill, the quarterly meeting
accepted him as locum tenens, so that for a month
the young local preacher was circuit superin-
tendent !
In due course he was recommended for the
Connexional ministry. His offer of service was
accepted. There was no Theological Institute in
those days, so he entered immediately on Circuit
work; and as Mr. Chew’s statesmanship had
not grappled with the Home Missionary
question, Mr. Chapman had to become a Home
Missionary for some years ere he entered on his
probation as an itinerant minister. His first
Circuit was Redruth, where he stayed a year, then
he removed to West Hartlepool, afterwards to
Ramsbottom, and for a number of years kept, like
his brethren, moving from place to place, when he
had served a Circuit for a longer or shorter
term. I need not detail his perambulations.
When in his novitiate he had to undergo the
Annual Book Examination. Some of the books
on which he had to answer printed questions
made a deep impression on him. We may
form an idea of the quality of his mind by noticing
the character of these books. If a man is known
by the company he keeps, so he is by the books
which he loves. Whately’s “ Rhetoric and Logic,”
Whewell’s “ Physics,” and Butler’s “ Analogy ”
are not milk for babes. They only suit men who
mentally are of full age. I even grant that
many “ good intellects ” cannot assimilate Butler’s
“ Analogy,” but it entered into Mr. Chapman’s
mind “ like steel into the blood.” I am glad to
know that he sets a high value on this incompara-
ble book. Granted that Butler’s style is unadorned
and hard, and that some passages in his book are
difficult to master, I regard him as out of all
comparison the greatest Christian apologist that
the world has ever seen, and I believe that his
‘•'Analogy” will find fit audience “down to the
last syllable of recorded time.” Some living
writers carp at him, but one whom, whatever be
our politics, we all regard as a “ grand old man,”
has come forth to his exposition and defence.
If Butler is somewhat difficult, we know that even
in the writings of the great Apostle of the
Gentiles there are “ things hard to be understood.”
Mr. Chapman’s ministry dates from 1867. I
was Corresponding Secretary at the time, so I sent
him his first official communication. He was
received into full Connexion in 1874. Having
laboured five years in Surrey Street Circuit, Shef-
field (1S83-8), he accepted an invitation to Lady
Lane Circuit, Leeds, and entered on his ministry
there after the Assembly of 1888. He had not
been long there when he began seriously to ponder
the condition and prospects of Lady Lane Chapel
and congregation. The chapel was large and
spacious. The congregation long ago had been
large and flourishing, but changes in the habits of
the people and in the neighbourhood where the
chapel was situated had left it only the shadow of
its former self. How to raise it ? was the question
which Mr. Chapman seriously considered. He
proposed to work the chapel on the methods of
the Forward Movement. His proposal did not
meet with universal concurrence, but he was
allowed to begin, and for seven years he toiled
assiduously and with some degree of success. For
a time his health suffered, but, through the
blessing of God, he gradually regained tone.
“To resuscitate a church,” said the Leeds
Biographer, “ whose Sunday evening congregation
had dwindled from 1,300 in its palmy days to an
average of not more than 150, was in itself a work
to paralyse many men in its contemplation. Not
so Mr. Chapman; lie accepted it, and has seen the
tide turn, and now he faces a regular Sunday
evening congregation of from between 400 to
500 people.” As we know, Mr. Chapman has now
left Leeds, and his work has been taken up by
Rev. Anthony Holliday, whose work we hope God
will abundantly bless.
Mr. Chapman never confined his outlook to his
own Circuit. He is a Connexional man, and has
always taken an intelligent interest in denomina-
tional affairs. He has held many offices, some of
them very important, and now he has entered on
one which may be regarded as the most important
of all.
At the Assembly of 1891 it was necessary to
designate a brother to the office of General Mis-
sionary Secretary. The much esteemed and
amiable Rev. Geo. Turner had made it unmistak-
ably clear that he would retire from that office at
the Assembly of 1895. Several brethren were
nominated, but the choice of the Assembly
eventually fell on Mr. Chapman, and at the last
Assembly he was unanimously appointed to an
office for which he is undoubtedly well qualified.
The body has been admirably served by its Mis-
sionary Secretaries. I am confident that Mr.
Chapman will be no exception to the rule.

That Mr. Chapman must have been gratified
with the confidence shown in him by his brethren
goes without saying, but often bitter ingredients
are put into our cup just when it is sweetest.
Since his election, Mr. Chapman has lost his
dearest companion, and now he has to mourn that
a sister in the flesh and in the faith has passed
away. “ This is not our rest.”
In his new office, Mr. Chapman has entered on
a sphere which will demand all his tact, all his
patience, all his energy, and all his talents. But
he was never afraid of work, and to toil in his
Master’s service is his delight. I trust all the
readers of the Echo will join with its Editor in
praying that Mr. Chapman’s life and health may
be long preserved, and that he may see the
pleasure of the Lord prosper in his hand.
also affected the Sunday School and the Temper-
. ance Society.
* » *
Mu. Roberts proposed that Mr. Proudfoot should
try whether a trip to Jamaica for a month or two
might have a beneficial effect on his health, but as
his rheumatism would prevent him taking any
exercise on horseback, he was obliged to discard
the idea. The people were showing great hearti-
ness in the proposed erection of a Chapel at
Cricamola. The land has been given, and Messrs.
Snyder are conveying the materials to the spot,,
free of charge. About £40 in money has also been
promised. A specially interesting fact is, that it
will be the first Free Methodist Church erected on
the Continent of South America. The other
Chapels are on the islands.
« «■ *
Mr. Proudfoot has now been ten years in the
Mission field. He is staying on at considerable
risk to himself, till he can be relieved. Through
the appointment of Mr. Halliwell, I hope that his-
foot will soon be on his native heath. He looks
forward to spending some pleasant summer days-
in the heather, on the Ochil Hills in Scotland.
W'N a letter to
j, â–  the Mis-
si on ary
y Secretary,
dated Sep-
1 8 9 5,
R e v.
James Proud-
foot describes
the condition of
affairs at Bocas
del Toro. The
excessive rains
had caused quite
an epidemic of
fever, greatly
interfered with
their religious
services, and
reduced the
church income
to a very fine
point. Happily,
the rainy season
was passing a-
way, and better
times seemed in
store. The day
school progress-
ed slowly, as
the children
were suffering
from whooping
cough, which
D r. IIogg
writes to the
Missionary Sec-
retary, congra-
tulating him on
his appoint-
m ent, a n d
giving him some
p a r t i c u 1 a r s
about his work.
He says : “ I
have now a h un-
dr ed patients to
see every week
at the dispen-
sary, and a few
visits as well.
Though word
has not yet
come from Pe-
king, it is very
probable that I
shall get the
appointment of
Medical Officer
to the Chinese
Customs, which
will mean an
income of £80
per annum for
the benefit, of
the medicaL

work, and will be a very material assistance
towards our hospital, when we secure that much
â– desired aid to our work.
-%â–  &
In a letter to the Editor, dated Wenchow, Sep-
tember 27tli, 1895, Rev. W. E. Soothill refers to
the outrages perpetrated on Christian Missions in
China, specifying those in Sz-chuan, Fo-kien,
and elsewhere. He continues “Coming to this
district three months ago, the China Inland Mission
suffered a re-
verse at Ping-
Yang, 30 miles
.from here.
Twenty or
thirty houses
were wrecked,
their occu-
pants driven
forth, a n d
though com-
pensation has
been made in
part, they have
not been able
to re-build,
and Christians
have to put up
with great
â– opposition.
* * * *
“As to our
â– o w n w o r k,
F u n g -L i n g
was going on
splendidly, till
the Mandarins
forbidding the
sale of land to
"These officials
have enormous
power, and
suavely as man
can speak, are
all the time
doing their ut-
most against
us. They are
at the bottom
of almost all
the riots in China. Soon after this proclamation
â– appeared, I received warning of the changed
demeanour of the people. Through the British
Consul I begged the highest official here to put
up a proclamation against riots. He neglected
to do so. Our Christians were attacked, their
homes wrecked, their things carried off, their
lives threatened, and they had to escape to us here
for safety. The Consul demanded compensation,
re-instatement, and the punishment of the ring-
leaders. After appeals to the Provincial Governor,
orders were received for the arrest and trial of the
& * *
The trial took place a fortnight agi, but instead
of the persecutors being tried, the Christians them-
selves were practically turned into the accused
parties. For
five weary
hours, the poor
were harried,
and bullied
They had to
kneel all that
time on a hard
stone floor, and
at every at-
tempt to re-
lieve their
aching backs,
by bending
forward to rest
a hand on the
ground, they
were harshly
dragged up a-
gain by the
lictors. The
tried his ut-
most to get the
Christians to
co m promise
in vain. He
then threat-
ened to beat
t li e m, and
co m man de d
them to sign
documents ad-
mitting that
they had made
false accusa-
tions against
their persecu-
tors, and pro-
mising never
to hold services in Fung-Ling again.”
’Jr &
As the Christians refused to sign this iniquitous
document, they were dragged off to prison, put in
chains, and tortured for eight hours. It was only
by bribing the jailors that the unhappy prisoners
got any relief. Three have been released by pay-

ment, the fourth they refuse to release. His
constancy and prayerfulness in prison have pro-
duced a good effect. The wife of this poor man,
once hated her husband for his conversion to
Christianity, but she herself became a convert, and
a remark she made as to her husband’s sufferings
greatly encouraged Mr. Soothill. He sent her a
message not to be anxious about her husband,
because they were doing all they could for his
release. She replied “ Anxious, why should I be
anxious ? This is God’s doing, to cause His work
to prosper. Why, I notice that all the best people
in the New Testament had to go to prison, for
Christ’s sake.”
* * *
Mr. Soothill asks, “ Are not such people worth
praying for, worth working for, worth living for ” ?
Every reader of the Echo answers, Yes I
% * *
In a letter from Rev. R. M. Ormerod, to the
Secretary, dated September 1st, 1895, he says,
“ Marumbini, where I am at present, is about 150
miles from Golbant.i, and 200 from the coast,
measuring the meandering course of the river.
Measuring a straight line, it is 90 miles inland.
On August 19th I left Golbanti Station, joining
the German brethren (Weber and Van Eglen), at
Ngao. Next day we set off in their oil-driven
launch, and each day since (Sunday excepted), we
have steamed against the strong stream two, three,
or four hours, according to circumstances. On the
21st we reached Kulesa, the American-Swedish
station, where there are about 200 Gallas, and 300
Pokomos. I had the honour of conducting the
first Galla service ever held in Kulesa Church.
There were about a score of Gallas present.
* * *
In the stretch of 100 miles (by river), from
Kulesa to Marumbini, Mr. Ormerod found that
there are only about 50 Gallas living within a
day’s journey from the river. On the other hand,
there are about 9,000 Pokomos living on the river’s
bank, and supporting themselves by agriculture.
Higher up the river the Pokomos decrease, finally
disappear, and a region is reached where the only
language spoken is Kigalla. The launch could not
go higher than Marumbini, but Mr. Ormerod had
brought canoes with him, and proposed going up
to Koro-Koro. The journey would probably
occupy a month, and the return journey another.
Mr. Ormerod concludes his letter with a request
for prayer on his behalf, that whilst journeying in
a land hitherto unvisited by Missionaries, he may
be preserved from danger, and kept faithful to his
QEplERHL jVHg^IOp[ARy ^ES^E'l'^y’g
JT^-ERY sincerely do I wish all the readers of
/AtW™ ^ie Missionary Echo a “ Happy New
Year.” Our Heavenly Father wishes
\3 V us to be happy. He has ordained
us to this, and not to sorrow. Our circum-
stances are not in our own power, but our happi-
ness is. Happiness rests on two things: being
good, and doing good, in the Spirit of Christ. Let
us each fulfil these two conditions, and the coming
year, though clouds and storms may come, will be
one of real happiness.
* * *
During my deputation work, I have been again
and again delighted with the gracious words
which I have heard spoken about the Missionary
Echo. At one Missionary meeting, the chairman,
a gentleman of distinguished social position, said :
“I read the Missionary Echo month by month
with growing pleasure. Always in my preaching
appointments I call attention to it. I am sur-
prised to find in place after place so little is known
about it. This ought not to be I It deserves to
be known for its own sake, as well as for the sake
of the great cause whose organ it is. I am an old
man now, and from my youth I have had a deep
interest in Missions; I am more interested in
them than ever. Not only is the Church’s very
life bound up in M issions, but also its progress and
peace. The Missionary spirit wants more careful
and prayerful cultivation, and one efficient way to
this end would be a regular and more wide-spread
reading of Missionary literature, and for the
members of our own churches our own Missionary
Echo. If only the preachers and officers of our
Circuits, the officers and teachers of our Sunday
Schools, would take this question up, the circula-
tion of the Echo would double, and our income
would be greatly increased.”
Will our friends help us in this enterprise ?
I trust our young friends will do their very
best, the same prizes will be given for the largest
amounts as in other years.
* * *
The £200 that we want extra for the New
Medical Hospital at Wenchow, are not yet to
hand. Will our friends take this great need of our
Mission at Wenchow seriously to heart! I do not
doubt getting the money, and that, apart from
our ordinary income. But it is a case of urgency.
There is an old saying, “That he who gives early
gives double.” It will hold good in the case of
our Medical Hospital. We must not discredit the
faith of our own Missionaries; they are confident
that if only the friends at home knew how great,
urgent, and blessed the Medical work of our
Mis?ion is, the money would be given at once I
After we have the money, it will take nearly a

year to get the building erected, and ready for its
Christly work.
* * *
A Minister’s wife writes :—“ I should like to
give a £1 to the Wenchow Hospital Scheme; if
199 more will do the same, the money will be
raised.” Yes, and surely we have more than that
number in our Churches able to give a £1 I, to
say nothing of those who can give much larger
Our readers will be interested in knowing that
Bev. C. H. Goodman and Rev. W. S. Mickleth waite
sailed from Liverpool on November 27th. A
very interesting “ good-bye ” meeting was held at
Stewart Road the evening previous to their sailing.
Mr. Shallcross presided.
* * *
Before these Notes are in the hands of our
readers our friends, Rev. R. E. and Mrs. Aber-
crombie, will have arrived in Jamaica. They left
Liverpool on December the 4th, and were due to
leave New York on the 14th. A well-attended
and deeply interesting meeting was held in
Hamilton Road Chapel on the 3rd to take leave of
our two friends. The chair was taken by Mr.
Bate. The meeting will long be remembered by
those present for its deep spiritual tone. I be-
speak for our dear friends the prayers of our
7^ *
Just as these “ Notes ” were being sent
to the Press, we received a telegram saying,
Mr. Galpin would sail for England on the follow-
ing Saturday. This is sad.
(HOP MAPLES, of the Universities
Mission, has been drowned in Lake
Nyassa, just as he was reaching the
centre of his work. He had been a
Missionary for twenty years. Rev. Jos.
V illiams was drowned with him. No particulars
of the sad occurrence had come to hand at the
time of this writing.
* * *
Rev. Hugh Goldte, who laboured at old Calabar
for nearly fifty years, has entered into rest. He
was connected with the United Presbyterians.
* * *
A most interesting Babylonian tablet has just
been deciphered. It is inscribed on both sides
with a chronicle of events between b.c. 747 and
b.c. 667. “In the account given of the reign of
Tiglath-Pileser,” says The Missions of the World,
“ there is another of the many recent confirmations
of the substantial accuracy of Old Testament
* * *
Rev. W. Barnes, in the Free Methodist,
vigorously repudiates the action of the Grindel-
wald Conference in sending Dr. Lunn as a
deputation to “ his holiness ” (!) the Pope. I
heartily thank him. It is not pleasant to find the
names of such staunch Dissenters as Dr. Berry and
Charles Williams appended to the document Dr.
Lunn had to present to the Pope. I agree with
Mr. Barnes that these Conferences with clerics, to
discover an impossible agreement, are enervating
to Nonconformity, and I adhere to the old Pro-
testant belief that the Divine Voice to His Church
is not, fraternize with Rome, but “ Come out of her,
My people! ”
* * *
Our literati have yet much to learn as to
Foreign Missions. A tale was related at the
recent British Association, which brought down
the house, about a tribe of Indians, who were
baptized ere they knew the Missionary’s language,
or he knew theirs. They then abandoned tillage
and hunting, built a church, and preached sermons
the whole day long. How they lived all through
it, I do not know. If they abandoned hunting
and tillage, I apprehend they would have to
abandon eating, too. However, the savans
believed the story, and applauded the narrator.
“ Not many wise men after the flesh are called.”
* * #
The Missions of the World for October, says,
“ There has been an alarming increase of 200 per
cent, in the importation of spirits into the Niger
Coast Protectorate in the last two years. . . .
This trade is doing Africa incalculable mischief,
and it ought surely to be controlled.” In the
light of such a fact we must all rejoice that King
Khama and his co-chiefs have succeeded in
securing their country from the importation of
“the white man’s drink.” If the moral support
given him in England has led to this result, yet
we must not withhold the deserved meed of praise
due to our Secretary for the Colonies, Mr. Joseph
* * *
A work entitled, “ A Chapter of History in
Modern Japan,” has been issued by the American
Board of Missions. It contrasts 1869 with 1895.
Since the former date there have been introduced
Constitutional government, railways, telegraphs,
a postal system, education and religious freedom.
There are 400 churches connected with Pro-
testantism, whose members are native converts.
I do not know of another such national new-
birtli in the history of the world. We can only
say, “ What hath God wrought.”

A French Missionary publication, speaking of
Missions in Madagascar says : “ This conquest, one
of the most noble in Protestant Missions, the
Church of liome is preparing to dispute.” I have
no doubt of it. With the French as masters of
the island, perilous days are at hand.
v|f iff
Tiie Basel Missionary Society had received in
the first nine> months of this year £52,582, and
after meeting all its claims, had a balance in hand
of £2,576. We often say “ Gallant little Wales,”
may we not say “ Noble little Switzerland ? ”
Bishop Tucker and his party have safely
reached Kikuyu on their way to Uganda. They
were all in excellent health when the Bishop
if? iff iff
The following true incident shows the influence
of our Divine religion. A Moravian Missionary
in Queensland, sitting among his native converts,
asked who of them had murdered a man. Eight
out of the nine acknowledged they had, and the
ninth had often been an accomplice. Now there
was concord, peace, and safety.
“ For she loeed much.”—Luke vii., 47.
OR many months have the notes of
beautiful little episode lain in my drawer,
and time after time have 1 put them aside,
because I feared to spoil a touching story
with the rude strokes of an untutored pen.
But in our sinful old world it would seem
almost another sin to keep locked up, away out of
sight, either in heart or desk, an incident which
brought ourselves great joy and encouragement,
when we might give it a further opportunity of
appealing to the highest sympathies of others,
by showing that even in China there is “ Holy
The subject, of this sketch was a woman of fifty—
and old at that (but Chinese women are all old at
fifty), her dress of the simplest, most countrified
description, of dark blue coarse home-spun cotton,
though clean and tidy withal.
Her feet were big, as compared with the tiny
“ golden lilies ” of her city sisters, nor had her
yellow homely face any beauty that we should
i desire it.
Her home is in a village buried amongst the

hills, some twenty miles from Wenchow, called
Rushing Water Ravine.” Her husband is dead,
and she has no children.
The day before the monthly Communion Sunday
she came to the city, and after the Saturday
evening prayer-meeting presented herself, along
with seven others, for admission to the Church.
Centuries of neglect and repression have not
been in vain, but have produced in the minds of
Chinese women a due estimate of their powers.
They “ are stupid,” and what is more, have got
rid of any false shame about admitting it. It is
what is expected of them; so with a smile a
woman frequently explains, rather than excuses,
her ignorance, on the ground that she is “ exceed-
ingly stupid,” expecting that plea to cover a
multitude of short-comings.
So when her turn came to be examined in the
tenets of the “ doctrine,” she soon made patent
the fact that she, too, was, as she said, “ bang-ge.”
Simple questions on the divinity of Christ
reduced her to chaos, while the attributes of God
completely routed her.
Was she then straightway to be dismissed?
Not so, for the pastor had not folded sheep this
dozen years in the wilderness without learning
changes of method, and that, even in candidates
for baptism, gold must sometimes be dug for, and
does not always glitter on the surface.
She was quietly asked to sit on one side, and
when almost everybody had gone, he began—not
an examination, but a conversation.
Amongst other things he asked her if she ever
testified for Christ.
“ Yes, to be sure,” was the ready response. “ I
did coming in the boat to-day; indeed, I’m all of
a shake yet with the fright I got. The boat was
so full of people, the water came in and nearly
upset us, and everybody was dreadfully alarmed,
and I cried out at the top of my voice—
“ ‘ Lord save, Lord save! ’ and He did, and a
woman sitting by me, said—
“ ‘ It certainly was your Saviour that saved us
to-day.’ ”
“ Where would you have gone if the boat had
gone down ? ”
Phis nonplussed her, whereupon said the mis-
“ Never mind; I might have been frightened
under such circumstances.”
She was then asked if she had repented of her
sins, or if she ever cursed” now, or acted in
similar heathen ways.
“ Oh, no ! ”
Then in chimed a by-stander with testimony as
to how nobly she had borne galling abuse, had
her house, broken up, and her life made a
burden, because of her constant refusal to give
up Christianity.
Ultimately, seeing that her life was in accord-
ance with the Gospel, it was decided that she was
a fit and proper subject for baptism.
When all was over, and they were leaving, she
came up to the Missionary, made a profound bow,
and said—
“ I have a small baptismal present for you.”
“ Oh, no ! ” said he, putting it away from him,
“ I don’t want any present.”
“ But you must, one ought to do it; it is the
proper thing.”
She then put into his hand a little heavy parcel,
which my husband, rather than disappoint her,
“ took as if it had been gold,” brought into the
house, and handed to me.
With curious, but reverent fingers, I partly
opened it.
On the outside was a wrapper of red paper, on
which was written —
“Lord of Heaven and Earth, Heavenly Father,
our Father.” Then followed the names of the two
pastors and the doctor, after which came, “ Grace
upon grace, blessing upon blessing, be upon our
thirty-two Churches.”
It ended with, “ This humble woman, who lives
at Rushing-Water-Ravine, now joins the Church
of Christ, and follows the teaching of three gentle-
men, whom she takes as her teachers.” Inside the
thin red paper was another coarse yellow paper,
neatly folded, which contained a red string of one
hundred cash, each of which had been carefully
burnished bright. I never saw cadi look so bright
before ! But that was not all. Carefully folded
in another bit of paper lay a real silver dollar.
The little parcel had been tied with a thread of
red cotton, to which was attached a needle, stuck
into a paper. Red is the Chinese colour for
happiness, and the word for needle is exactly the
same as for true. So this needle and thread were
emblematic of “ The True Gospel,” to which she
had pinned her faith.”
Precious in the sight of the Lord are the lore
gifts of His saints !
It so happened that my husband’s subject for
the following Sunday morning’s service was on
the duty of giving to advance the work of God.
The coincidence of this poor woman’s gift was
made effective use of to illustrate the subject.
Publicly, before the whole Church, the parcel was
opened, and the nature of the contents disclosed,
and never have I seen a chapel full of people so
interested in the opening of a little parcel, oi- so
delighted with the manifestation of its contents.
We felt that that beautiful, whole-hearted
offering ought to bear a rich harvest, and we
prayed that, “Cast into the Treasury” it might
bring forth a hundred-fold of blessing to others.
She who brought it is a widowed woman, who
probably lives most of the year on sweet potatoes
and other vegetables, to whom a dollar would
seem a small fortune.

On tlie Sunday she, with the rest, knelt at the
Communion rail and was received into the Church
below; but before then, we trust, her name had
been written in the Lamb’s Book of Life.
The tears rolled down her face the whole service,
and her’s were not the only tears that fell.
No. I.
have just returned from the hills,
and a few particulars of our five
weeks’ stay there will, doubtless, be
of interest to you. It was a great
relief to get away from the city and
its narrow streets, where, in the heat of summer,
the stifling atmosphere and the abominable smells
are well-nigh overpowering. The journey up was
delightful, specially so as we ascended the narrow
mountain stream, which, clear as crystal, came
rushing down a rocky bed, forming a chain of
innumerable rapids, up which we made our way.
Arriving at the landing stage, we took possession
of our chairs, and were conveyed up the steep
mountain path through charming groves of
bamboo, and along terrace after terrace planted
with rice and maize and tea. Our house is
situated at an altitude of 1,850 feet, forty miles
from Ningpo, in the midst of an extensive range
of hills, which contains many fine views. It is
surrounded by a lovely piece of country, which, as
we explored its contents day after day, yielded to
our delighted vision scenes of ever varying beauty.
It was part of Mr. Galpin’s mission to secure a
number of these views, to be reproduced on
lantern slides, to illustrate a lecture which you
may have the pleasure of listening to, and I can
assure you, beforehand, that there is a treat in
store. Each day our morning prayers were made
the occasion of a little service, which was generally
well attended, more interest being taken in them
this year than has been known before. The hill
people made up their minds to have nothing to do
with the “ foreigner’s religion.” But they cannot
resist the “joyful sound,” and already the Gospel
is “ half-way ” to many of their hearts. After
prayers came medicines, at times there was quite
a rush. Cases of ulcer, abscess, cancer, etc., were
brought for treatment, keeping Mr. Galpin busy
sometimes all morning. Dr. Grant, of the American
Baptist Mission, who was staying in our house,
had his hands full of interesting cases. One was
the case of a man with an old standing sore, who
was carefully attended to, and obtained great
relief. He had been listening to the Gospel for
ten years, and never realized that it had any
message for him; but before we came away we
had the joy of seeing him partake of the two
Sacraments—Baptism and the Lord’s Supper—in
our little chapel, along with two other men, a
woman and a boy. This boy has been taken into
our city school, and some day we hope to see him
labouring to save his kinsfolk.
Another case was that of a man who had been
reduced to beggary through opium. He belonged
to one of the prettiest of the neighbouring villages,
where he was living a life of abject misery, a
disgrace to his relatives, and the cause of his
children’s shame. He came one morning to see if
anything could be done for him. We were only
too glad of the chance, and after keeping him on
the premises three weeks, and attending to him
daily, we saw him return to his wretched home
“ Clothed, and in his right mind.” It may be too
late to follow that man with your prayers, but
this little incident will have lost nothing if it
should furnish you with an incentive to “pray
always ” that such cases may be followed by the
desired result. Each Sunday morning we held
a Chinese service, the people coming far and near.
Twice we had as many as seventy present, crowd-
ing our little verandah, where the forms had been
placed. Again in the afternoon we assembled
together with those that remained, when once
more the “ Old, old story ” was retold. Mrs.
Swallow, who had arrived in the meantime, had
many a talk with, and was able to do much good
for the women who came to the services. About
thirty missionaries came to spend the summer in
the hills, and on two occasions we had a very
pleasant English service. In the meantime, the
idea had been conceived to combine business and
pleasure in an attempt to evangelise the villages.
Accordingly, we set out together one afternoon on
a picnic, quite unique in its way. We made for
one of the villages, where we assembled in the
Town Hall Square, and began to sing in the native
language, “All hail the power of Jesu’s name.”
This attracted the crowd, who were then in-
formed of the object of our mission; after which
we separated in little bands, each led by a qualified
person, and so the natives heard—most of them
for the first time, of the “ grace of God which
bringeth salvation.” The following day our little
community was startled by the receipt of the
awful news from Foochow. A day after, Con-
sular despatches were received, advising all
Missionaries to return to the Treaty Ports. The
next day being the Sabbath we met together.
As we knelt there in the presence of God,
every heart was sad, for we were full of the
news which must have sent a thrill of horror
round the world. During the next few days
little companies might have been seen slowly
wending their homeward way. Before another
week had passed we also had returned to our
city labours. Another blow had fallen which
hastened our return, that was the death of our
dear and much lamented friend, Mr. Wilson, who
married the widow of our first Missionary to Wen-

chow. Probably before this letter appears she wil^
have returned to her home in Leeds. We feel this
loss, for it means much to us at Ningpo. We are
thankful, in looking back at our work in the hills,
to know that it has been on the lines of the motto
adopted by our President for the year—i.e., “ Ex-
jIig'i'ORy op olTr
No. I.
E are under great obligations to the
men who chronicled the events of
their own day. The history of the
Long Parliament and the Common-
wealth period could not well have been written,
but for the unwearied diarists who noted the inci-
dents of the passing hour. The entries which they
made would have seemed to many of their con-
temporaries like “chronicling small beer,” but they
have thrown a much needed light on the interior
history of great movements and mighty men. The
gossiping, garrulous Samuel Pepys has not only
revealed his own character in his famous diary,
but has given us a living picture of the manners
and morals of the Restoration period. How little
should we have known of Samuel Johnson, but for
the hero-worship and minute journalizing of an
unvenerated Scotchman, James Boswell.
Tree Methodists are not sufficiently attentive to
their own history. Our future historian will be
plagued by want of materials, unless it should be
proved that someone is secretly heaping up treasure
against a later day, by recording all of interest that
occurs in relation to our Connexion. I am not
aware, however, that such a diarist exists. We are
all, perhaps, so anxious to “ act in the living
present,” that we simply ignore the past.
That in years to come something might be known
of the history of our Hymn-book, I wrote on the sub-
ject ; and in the United Methodist Free Churches’
Magazine for 1890, three articles were inserted,
which sketched the past in some detail. Much, how-
ever, was left unsaid in these articles. They did not
exhibit the Hymn-book in the making. I think this
might be done with advantage. To show how the
Hymn-book was compiled or constructed would, I
hope, prove interesting to many ; and remarks that
would naturally be made, might throw light on
changes, omissions, or insertions, concerning which,
many would be glad of information. In a series
of short articles I propose to do this, by way of
sequel to the papers which appeared in the
Connexional Magazine for 1890.
The names of the members of the Hymn-book
Committee are given at the close of the preface,
save that two names originally appointed are
properly omitted. Thomas Watson, Esq., M.P.,
had “ crossed the flood ” ere the Hymn-book was
completed, and Geo. Luckley, Esq., had left the
. The first thing which the Committee had to
consider—after it could fairly grapple with the
construction of a new Chapel Hymn-book—was the
question, what hymns which appear in the old
book should not appeal’ in the new ? It was
some time before they could even approach this
question. To circuits and districts, the assembly
had referred the question of a new Congregational
Hymn-book ; and to do anything until these courts
had reported on the question would have been
premature. Not only so ; while the question of a
new hymnal for the churches had been referred
to the circuits, the assembly had not thought it
necessary to refer the question of adopting a new
Sunday School Hymn-book to anyone. The
Hymn-Book Committee had instructions to provide,
from all available sources, a selection of from 400
to 500 suitable hymns for Sunday School use.
The Committee entered upon the preparation of
this work while the Connexion was considering
the question of a new Chapel Hymn-book, and
until they completed it no great progress could be
made with their greater task.
When this work was reached, the elimination
of unsuitable hymns was the first thing con-
sidered. It would be preposterous to suppose that
there was a perfect agreement on the matter.
While it was quite understood that the new book
had to contain hymns new and old, there was a
difference of judgment as to the relative amount
of each that should be introduced. Despite of
this there was, as appeared in the progress of
their work, a very general agreement on the
matter. Rev, M. Miller avowed his surprise and
delight at the unanimity with which, on the
whole, the Committee acted. He had expected
that the elimination of hymns was a rock on
which the Committee would possibly founder. It
was quite otherwise. It was only in reference to
a few hymns there was any serious difference of
opinion. No one for instance thought that we
ought to retain,
“ Ah, lovely appearance of death; ”
“ Into a world of ruffians sent; ”
“ The men who slight Thy faithful word.”
On the other hand, no one was so foolish as to
propose that we should omit,
“ Rock of Ages cleft for me ; ”
“ Jesu, lover of my soul.”
I know that during the progress of the work
some extraordinary rumours were afloat as to the
iconoclastic spirit in which the Committee was
prosecuting its task. To have omitted hymns so

poetical, so popular, so scriptural would have
shewn something worse in the Committee than
bad taste, or feeble mental perception. It would
have indicated abberation from sound doctrine,
and would have been treachery to a solemn trust.
How such rumours could have originated I
cannot imagine, but there was no foundation for
them. Once I heard the late Robert Newton
preach on “ I am not ashamed of the gospel of
Christ.” The sermon was eloquent, forceful, evan-
gelical, and
excited me to
the highest de-
gree of fervour
and delight. He
deprecated the
idea of Metho-
dist ministers
ever being
ashamed o f
Christ crucified,
and called
“ Ashamed
Christ, empty
be the pulpit
and the pew ! ”
So if ever the
time should
come when the
trend of thought
amongst “
of light
leading ”
Free Method-
ism would lead
to the exclusion
of such evange-
lical strains, I
shall be content
to see the name
of the United
Methodist Free
Churches blot-
ted out and eter-
nally forgotten.
mi&Tr«s5 ■
If t.lie loving closed heart of a good woman
should open before a man, how much controlled
tenderness, how many veiled sacrifices and dumb
virtues would he see reposing there ?—Richter.
Without woman’s tenderness our infancy would
be without succour, our youth without pleasure,
and our age without consolation.—Clarke.
Op ElfE.
A uthor of “ Tice Naresborough Victory.”
was a dull day at Crichton-in-the-Fylde.
The north-west wind came howling over the
few miles of level country which separated
it from the Irish Sea, and the rain beat down
Nobody remained out of doors
who could with
any show of
decency stay
under the shel-
ter of a roof.
The mills were
the shops were
open, but the
streets were
“Streets,” the
people always
say, though it
would be diffi-
cult to find more
than one. There
are lanes and
alleys leading
from it, and
there is a mar-
ket-place, dis-
used now, ex-
cept at fair time,
but there is only
one real street.
It struggles and
winds uphill
from the station,
and it seems to
be lost in uncer-
tainty beyond
the market-
place. Beer-
sheba Chapel is
not in the street
but stands some
distance behind
it, and is approached by one of those narrow alleys
which seem to lead nowhere, until a corner is
turned, or an obstruction is passed, or another
alley is entered, narrower than the first one.
Beersheba people can find their sanctuary, and
scarcely understand the suggestion made to them
occasionally by outsiders, that they ought to secure
a site at the front, and show themselves before
the world. Generations of their ancestors have
worshipped there, and rest now in the graveyard be-
tween the chapel and the manse. They themselves
have worshipped in it since their earliest childhood;

they remember Mr. Bag worth and Mr. Winterhood,
former ministers,who grew old among them. “ For-
sake the old spot! If I forget thee, 0 Jerusalem,
let my right hand forget its cunning! ”
“ Did your right hand ever remember its
cunning ? ” Dr. Budd is fond of asking after a
quotation like that. He is the only medical man
at Crichton, and can afford to express his mind
with a freedom which might not be expedient if
he had to contend with a rival practitioner. The
Doctor is in the habit of giving good advice to all
denominations. Nobody is quite sure what he
believes; he has been seen at church, and he has
been seen at chapel; not often, however, at either,
and no sect can claim him with any amount of
Time is beginning to tell upon the Doctor now,
and he is talking about retiring, or getting an
assistant; but he was a young man that stormy
day, and cared little for the north-west wind and
the drenching rain, as he went on foot through
Weaver’s Lane towards Beersheba Manse. Water-
proof coat and leggings, a hat which could
scarcely become shabbier, and a thick stick
enabled him to go about Crichton and the neigh-
bourhood, when, to quote the popular saying of
weather-wise gossips, “ wind and water were
trying theii’ best to batter the old town to pieces,
and wash it all away.”
At that period of his life, Dr. Budd was always
intending to go farther south. “ This place will
do in summer,” he said, “ but in winter it is
“I think this will be my last November here,”
he gasped to himself when he reached the gate
which led to the manse garden. Great trees
waved their naked branches overhead, nearer the
house were evergreens, as wet as possible. The
house was protected by them, but it was damp.
“ No place for her,” Dr. Budd said, as he closed
the gate, not without difficulty, and proceeded
towards the back door of the manse.
“ Short cut,” he said, when he entered the
kitchen, without knocking. “ How’s the mistress ?”
“ Noan so weel,” was the reply of a hard-
featured girl, who was busy polishing the tinware.
“ Just tell Mr. Lister I am here, and I will take
off these wet things.”
The servant disappeared, and the Doctor removed
his coat and leggings, from which a small pool of
water had already flowed upon the sanded floor.
The servant came back, and did not notice it, a
sure sign something was wrong, for under
ordinary circumstances it was a serious offence to
make mark or stain of any kind after the place
was “ cleaned up.”
“ Yo’ mun excuse th’ maister,” said the girl,
“ he cannot come to you. Happin yu’ll come this
The Doctor followed her upstairs to the best
bedroom, and was ushered in with remarkable
quietness, because, as he knew well, Louisa Day
was rather demonstrative and somewhat noisy
under ordinary circumstances.
“ Th’ nurse has gone to bed a bit,” Louisa
whispered, and th’ maister’s takken her place.
Doant wakken th’ little ’un.”
Dr. Budd was accustomed to Louisa’s fondness
for giving orders, because, unfortunately, he had
been a frequent visitor of late.
“ Do not move,” he said, in a low voice, ap-
proaching the bed.
A tall, thin young man, a minister evidently,
was supporting with his arm a very frail-looking
young woman, who was breathing with difficulty.
The Doctor bit his lips when he saw his patient,
but he said nothing about the change which had
taken place since his previous visit. In silence
he felt the pulse, and took the temperature.
“ John, it is getting lighter,” the young woman
said. “ Where is she ? ”
The minister looked towards a tiny infant, lying
not far from the mother’s side.
Dr. Budd understood him, and leaned over
towards it; then, without disturbing its slumbers,,
he took it gently in his hands. He knew all that
was wanted; the babe’s face was put to the
mother’s lips, and she kissed it.
“ Not Eve, John, but Adah, your mother’s
name,” the sick woman said. “ It is very light
now. The King in His beauty. I have been
very happy, John. How I have loved you, my
noble husband. This must be the perfect day.
She said no more. The nurse came in at that
moment with Louisa, who stood in the shadow
near the door.
Dr. Budd placed the unconscious infant in the
nurse’s arms, and then turned quickly towards his
patient. She sobbed, and there was a convulsive
movement through her body. He knew what it
“ The weary is at rest,” he whispered to the
Then there arose a cry of agony from Louisa,
who rushed forward, exclaiming, “ I knew it!
Oh, I knew it! My dear missis! She saved
me, she saved me ! ”
The child was awakened by this tumult, and
began to scream. That had a pacifying effect
upon Louisa, who took it from the nurse, and
hushed it to silence.
“ My dear friend,” Dr. Budd whispered to the
husband, “ you had better leave us now. 1 will
join you in the study immediately.”
John Lister, the minister of Beersheba Chapel,,
wept bitterly, as he still supported the dead body
of his wife.

â– MS

How we longed to join the strife !
And we loved a martial life.
â– -Our knowledge lias been very dearly bought,
For the battle brought us pain,
And we did not even gain
The rich rewards and meeds of which we thought.
For we now are growing old,
And we are not quite so bold,
.As we were in brighter days that now are past;
And we sigh for days of yore,
When we ought to prize the more,
The present which is ever fleeting fast.
For the sky is still as blue,
And there yet are hearts as true
.As there were when we were young, long years
And the music is the same, [ago;
And we only are to blame,
That we do not bravely march to meet the foe.
Many comrades dear have died,
They have fallen by our side,
And this has made us feel so lone and sad;
But the General is our friend,
And He loves us “ to the end,” [glad.
And the thought, despite our sorrow, makes us
So we’ll pick up “ heart of grace,”
And we will not leave a space,
But we’ll keep up with our Leader all the way;
We will never be depressed,
But we’ll battle with the best,
And we’ll sing a song of victory every day.
M. E. K.
Almighty God, we pray Thee to deliver us from
the fascination cast upon us by unworthy objects;
save us from the torment of slavery to things that
are mean and worthless, and enable us to set our
whole love upon things that are above, where
Christ sitteth at the right hand of God. May our
heart be in heaven, may our fellowship be with
the Father and with the Son, through the eternal
Spirit. May a light above the brightness of the
sun make our way glad, and voices spoken to the
heart charm away their fear and gloom. Though
we be rebels and aliens, yet are we still Thine
own children: Thou didst make us and not we
ourselves, and though we are self-torn and self-
destroyed, yet amid all the ruin, the shame, Thou
dost see the traces of Thine own image. Our hope
is in Christ, our trust is in the cross, our cry is
towards our Father, and it will not be returned to
us in mockery, but in great answers of pardon,
assurance, and peace.—British Weekly.
Living to Christ in small things, and living for
Christ every day, is the secret of large fruitfulness.
A peach tree or an orange does not leap into a
bounty of fruit by one spasmodic effort; an
orchard does not ripen under a single day’s sun-
shine. Every raindrop, every sunbeam, every
inch of subsoil does its part. A faithful Christian
is a growth. To finish up by a mere religion
of Sundays, and sermons, and sacraments, and
revivals, and special seasons, is impossible. A
man may be converted in an instant, but he must
grow by the year. The tough fibre of the slender
branch which can hold up a half-busliel of oranges
is very different from a little willow switch. It is
the steady, compacting process that makes a little
limb like a steel wire. Such is a healthy and holy
believer’s life. Every honest prayer breathed,
every cross carried, every trial well endured,
good work for our fellow-men lovingly done,
every little act conscientiously performed for
Christ’s glory, helps to make the Christian
character beautiful, and to load its broad boughs
with 11 apples of gold” for God’s “baskets of
This sermon of our Lord’s is not, as some have
supposed, the whole of Christianity. Some who
have said it was so have underrated the state-
ments of doctrines which are to be found in it.
It postulates two central doctrines, as I have inti-
mated to you—two central doctrines of the Church
of Christ; two central doctrines, that of the
divinity of Christ’s person, and that of the corrup-
tion of human nature, requiring conversion and
regeneration to make it able to satisfy the re-
quirements of God.
But, even so, this Sermon on the Mount is not
the whole of Christianity. In itself it begets in
us the deep sense of sin, and so it postulates that
atonement by which our Lord has expiated the
sins of the world, and brought us near to our
Father which is in heaven. And that, again,
would leave us weak—weak as we were before.
That, again, looks forward to that great supply of
truth and grace which, by the ministry of the
Spirit, God works inwardly in the hearts of His
people and the life of the Church. It is that
inward gift of the Spirit bringing with it, as I
have tried to explain to you, the presence of
Christ Himself and of the Father, it is that
administration of the Spirit which is the crown
of Christianity. Christianity is not so much a
statement of the end of human life as it is the
great spiritual instrumentality for realising the
end.— Canon Gore.

Many stories are told of the happy faculty of
saying a word in season possessed by Dr. Hall, an
old minister of Princeton, New Jersey, years ago.
At one time a difficulty had arisen in the Presby-
terian Church at Cranberry. The presbytery was
convened to hear and adjust the matter. They
met at Cranberry, and the discussion became so
very hot, that a good deal of unpleasant feeling
was discernible in the tones and faces of those who
were carrying on the arguments. Just at the most
critical point old Dr. Hall rose to pour oil upon
the troubled waters, as was his invariable custom.
“ Mr. Moderator,” said he, in his gentle voice,
and with no suspicion of a smile on his fine face,
“ Mr. Moderator, I rise to offer a resolution, that a
little sugar be put into this cranberry tart.”
The effect was instantaneous ; the laugh came at
just the right moment, and the bitterness that had
begun to gain ground, was checked then and
Another old New Jersey minister of the Presby-
terian denomination was Dr. Comfort, who was
known as a man of great drollery out of the pulpit,
as well as a most excellent preacher and much-
loved pastor.
On one occasion the well-known Dr. Cannon,
professor of theology and Church history in the
Theological Seminary of the Reformed Dutch
Church, heard Dr. Comfort preach at Kingston.
“ Brother Comfort,” he remarked at dinner, “ I
heard an old lady say this morning that your ser-
mon was very comforting.”
“ Only a natural consequence, my good brother,”
replied the Doctor, modestly. “But how remark-
able when we hear of comfort coming from a
cannon’s mouth ! ”
In ten, twenty, thirty, forty, or fifty years, the
ship that never failed to touch at every door will
touch at yours, and you will go on board and will
leave your books and your bonds and your stocks
and your influence all behind. You cannot take
them with you. You are immortal. You have
been heaping up much goods and saying: “ Eat,
drink, and be merry, for thou hast many things
laid up for many years.” Presently God shall say :
“ Fool, this night thy life shall be required of thee.”
What then? You are spiritual, and this world is
earthly and terrestrial; how can you expect it
will feed you ? If a man is hungry and you show
him a picture, will a picture satisfy his stomach ?
If a man desires beauty, will a dinner satisfy his
taste ? How can you expect things will satisfy
the hunger for reverence, for hope, for love—in
one word, for God ? You are more than a
machine, more than an animal. There is the
divine and spiritual in you, and you know that
there is the divine and spiritual in yon, and these
liungerings that make you dissatisfied are calls to
you, bearing their witness that the far country
cannot satisfy you. The man who says to you,
“ Be honest, be true, be pure, be good, leave the
harlots alone, lead an honest and temperate life,
and you will succeed,” gives you wise counsel;
but if he tells yon that that is enough, he is
telling you a lie.—Dr. Lyman Abbott.
Proud Pharisee, who passes by an erring sister
with a haughty look of conscious superiority, dost
thou know what temptation is, with strong feeling
and mastering opportunity ? Shall the rich cut
crystal which stands on the table of the wealthy
man, protected from dust and injury, boast that it
has escaped the flaws and the cracks and the
fractures which the earthen jar has sustained,
exposed and subjected to rough and general uses ?
Oh! man or woman, thou who would’st be a
Pharisee, consider, oh ! consider thyself, lest thou
also be tempted.—F. Robertson.
The following anecdote of a negro is thus
related, by the late gifted Hannah More, in a
letter to her sister:—“ The other morning the
captain of one of the Commodore Johnson’s Dutch
prizes breakfasted at Sir Charles Middleton’s, and
related the following anecdote : ‘ One day he went
out of his own ship to dine on board another;
while he was there a storm arose, which in a short
time made an entire wreck of his own ship, to
which it was impossible for him to return. He
had left on board two little boys, one four the
other five years old, under the care of a poor
black servant. The people struggled to get out of
the sinking ship into a large boat, and the poor
black took the two little children, tied them into
a bag, and put in a little pot of sweetmeats for
them, and put them into the boat. The boat by
this time was quite full. The black was stepping
into it himself, but was told by the master that
there was no room for him; that either he or the
children must perish, for the weight of both would
sink the boat. The exalted, heroic negro did
not hesitate a moment: ‘ Very well,’ said he,
‘ give my duty to my master, and tell him I beg
pardon for all my faults.’ And then, guess the
rest, he plunged to the bottom, never to rise again
till the sea shall give up her dead. I told it the
other day to Lord Monboddo, who fairly burst
into tears. The greatest lady in this land wants
me to make an elegy, but it is above poetry.”

HEN tlie Dauphin of France—after-
wards the unfortunate Louis XVI.—
was married to Marie Antoinette,
300 persons were stifled to death in
the crowd that assembled to see the magnificent
flreworks exhibited on the occasion. The poor
prince was overwhelmed with grief when he heard
of it, and, having just received his quarter’s allow-
ance, he sent it for the relief of suffering families.
Poor Louis had a tender heart, but he lived in an
unhappy time, and his subjects brought him at
last to the block. He was beheaded in 1793.
A famous Puritan writer tells of a servant
coming home from church and praising the sermon
he had heard—“ What was the text ” ? asked the
Master. “ I don’t know,” replied the servant,
“ the sermon was begun ere I got in.” “ How did
it end,” asked the Master. “ I came out before it
was done,” answered the servant. “ What said he
in the midst.” “ I was asleep then.” What was
his praise worth ? If he had been to church at
all, he erred in three ways, going late, falling
asleep, and leaving early. Boys and girls, avoid
each of his errors !
Another Puritan tells of a bird which, when
pursued by a hawk, fled for safety into a man’s
bosom. The man exclaimed, “ I will not betray
thee unto thine enemy, seeing thou comest. for
sanctuary unto me.” “ How much less,” says this
old writer, “ will God yield up a soul unto its
enemy when it takes sanctuary in His name.” He
was right, God has provided strong consolation for
all who have fled to Christ for refuge.”
“Jesus, lover of my soul,
Let me to Thy bosom fly.”
A little boy who was fond of prayer used to go
up to the hay loft, that he might “ pray to the
Father who seeth in secret.” Sometimes people
came up and disturbed him, so the next time he
went he pulled the ladder up after him. This Mr.
Spurgeon shewed was his way of entering into his
closet and shutting the door. When we go to the
loft for prayer, let us always draw up the ladder.
When we pray, let us watch against wandering
Away in the Arctic sea a good man was speaking
of good things to the captain of a whaling vessel,
but he did not make much impression. “ It’s no
use talking to me,” said the captain, “ I can’t
listen to you, I came here to catch whales—my
owners expect me to catch whales—and I have
caught none yet. I think of whales, dream of
whales, and if you could look into my heart you
would find nothing but a whale there.” Children,
beware of whales! Be on your guard against
everything that would make you forget, “ One
thing is needful.”
Bishop Latimer—who was burnt at Oxford—
tells of an old philosopher, Diogenes, who noticed
a young man coming out of a tavern, or some other
resort of no better a kind. When the youth saw
that he was observed he drew back, but Diogenes
called to him, “ The more you go back, the longer
you are in the place where you are ashamed to be
seen.” The good old bishop adds, “ He that
conceals his sin still retains that which he counts
his shame and burden,” and Solomon says, “He
that covereth his sin shall not prosper, but he that
confessetli and forsaketh shall obtain mercy.”
A few years ago, a young naval officer, who was
passing in the car from Newark to York, constantly
introduced the most profane oaths into his con-
versation. His shocking profanity greatly annoyed
a young lady who sat near him. At last, turning
to him she said, “ Sir, can you converse in
Hebrew?” “Yes,” was his reply, in a slightly
sneering tone. “ Then,” said she, “ if you wish to
swear any more, you will greatly oblige me, and
probably the rest of the passengers, if you would
do it in Hebrew.” The young officer’s colour came
and went. He looked at the young lady, and then
at his boots, then at the ceiling of the car; but he
did not swear any more, either in Hebrew or
One day some boys proposed to one of their
companions that they should go into his father’s
garden and get some cherries. “ No,” says the
boy, “ I cannot steal, and my father does not wish
those cherries to be picked,” “ 0, but then your
father is so kind, and he never beats you.” “ Ah,
I know that is true, and that is the very reason
why I would not steal his cherries.” Our Heavenly
Father’s goodness is a very good reason why we
should always try to please Him. “ There is
forgiveness with Thee that Thou mayestbe feared.”

fjlE POWeI^ op IDE£.
(historically illustrated).
“ WsgpsgrHE world is governed by Kings and
® I kjf Statesmen.” Such was the utterance
jV; of a prime minister, recently deceased,
when seeking on one occasion to dis-
count and depreciate the democratic
tendencies of the times. To this, the rejoinder
might very fitly have been made, and by what
are kings and statesmen themselves governed ?
By ideas, are they not ? “ L’empire c'est la paix ! ”
(the Empire is Peace), was the great idea by which
Napoleon III. professed to be governed ; a de-
liverance, that elicited from the pen of a sarcastic
critic the pungent philippic, “ Yes, he fought for
an idea, arid bagged a province.” The fact is, if
things are run back to their primal roots and be-
ginnings, it will be found that it is by ideas that
the world is really governed, rather than by
monarchs and statesmen ; the latter, together with
preachers, poets, and philosophers, of all shades
and schools of thought, being the instruments and
media through which they come to palpable em-
bodiment and manifestation; the flesh and blood,
as it were, with which they clothe themselves, and
give effect to their hidden impalpable force.
The object of the present and three following
articles is to flash a few historical illustrations
across this suggestive subject; and the four typical
episodes we propose to select as evidential of the
great power of an idea when once it has seized,
either upon the brain of a single individual, or
upon the community at. large, are : The Crusades,
the Anti-Slavery Agitation, the Temperance Move-
ment, and the great Missionary Enterprise.
The present sketch will be occupied with the
first of these four, the Crusades ; and we could not,
perhaps, have a fitter and more forcible illustra-
tion of this shaping and controlling force of a pre-
dominant idea, than that supplied by that great
historic drama of the middle ages. The idea that
underlay this remarkable movement was, that it
was the will of God that the Christian nations of
Europe should enter upon a military crusade for
the purpose of wresting the City of Jerusalem,
with its hallowed and precious possession, the
Holy Sepulchre, from the grasp of the Saracens,
into whose hands by conquest it had come. The
prime mover in this memorable historic phenome-
non, was a little wild-looking man, called, from
his ascetic life, Peter the Hermit. But mean and
insignificant as was his personal presence, yet it
was from the hand of this fanatical monk, that the
torch was first thrown upon the inflammable mass
of enthusiasm pervading Europe at that time,
respecting the recovery of the Holy Sepulchre
from the polluting possession of the Mahometans.
Peter, it appears, had made a pilgrimage to the
Holy City. He had witnessed the degradation
and persecution of the pilgrims, and his spirit burned
with a yearning incontrollable desire to be revenged
upon the Turks for their cruelties. “ I will raise
the martial nations of Europe in your cause,” he
said to Simeon, the Patriarch of Jerusalem, when
about to return home from his pilgrimage.
And the little man kept his word. After having
gained over Pope Urban II., to his project, he
itinerated the various countries of Europe in
monkish cowl, and riding on an ass, preaching up
the necessity and urgency of the Crusade. Hip
“He sendeth the springs into the valleys.”
Psalm 104, 10.

fanatical fervour so fired the passions and stirred
the hearts of the people, that they flocked around
him in thousands; the fierce baron in his stately
hall, competing with the lowly peasant in his mud
cottage, in the enthusiastic alacrity with which
Peter’s rousing call was responded to. Europe
never witnessed a scene like the one that took
place in the great public square of Clermont, when
Pope Urban, surrounded by archbishops, bishops,
and abbots, together with princes, priests, barons,
scholars, and people of all social conditions, ad-
dressed the assembled thousands in a fiery speech,
the burden of which was, “ Why should we taste
a moment’s repose, while the children of Jesus
Christ live in torments, and the queen of cities
groans in chains ? ” The effect of the Pope’s
speech was such, that from prince and priest, from
baron and serf, there arose the shout, as from the
lips of one man, “ Deus le veult! Deus le veult! ”
(It is the will of God !). There and then, all ranks
and classes swore to avenge the cause of Christ.
Many on the spot marked the right shoulder with
the sign of the Cross, as the symbol of the expedi-
tion, and as showing their readiness to take up the
Cross of Christ, and follow Him.
As every student of history knows, the epidemic
madness thus generated, passed from France to
other countries. England, Germany, Italy, and
Spain,—all contributed their own quota to the
contemplated crusade. The whole of Europe, in
fact, was thrown into one wild blaze of crusading
enthusiasm. People of every class and condition,
and even women, throwing aside the natural re-
serve and gentleness of their sex, were seen flocking
in crowds to assume the symbol of the cross, and
enrol their names in the sacred militia. Nor was
this a mere spasmodic and evanescent passion, in-
asmuch as for the period of nearly four hundred
years, it possessed and dominated the nations of
Europe ; viz., from the time when the first band of
Crusaders were collected in 1095, by Peter the
Hermit and Walter the Penniless, to the reign of
Louis the IX. of France, when, for the ninth and
last time, the furious fervour of the Crusades was
rekindled, under the inspiration of a remarkable
dream which that exemplary monarch had. Louis,
it is said, marched with his army on the several
occasions to the rescue of the Holy Sepulchre, but
without success. Jerusalem was left in the hands
of the Mahometans ; by whom it has been held
ever since, and in whose possession it still remains.
But for how long ? A question which the peculiar
complexion of the times in relation to Turkey
makes very interesting and timely.
Brief as is the foregoing sketch of this stirring
episode of the Crusades, yet it furnishes an apt and
striking illustration of the point for which it has
been adduced, viz., to show the immense power of
an idea when once it has obtained a firm grip,
either of the mind of an individual, or of a com-
munity. But the history of the Crusades has also
its cautionary teaching, as well as its informational
interest. It forcibly illustrates the great danger
that exists, of mistaking merely human for divine
ideas ; of confounding fanaticism with enthusiasm.
Peter the Hermit fancied himself specially com-
missioned by God to go forth and rouse the nations
of Europe to rescue the Holy Sepulchre from the
polluting grip of the Turks. And, as we have
seen, he managed to infect them with his own
fanatical fervour in favour of the undertaking.
“ It is the will of God! ” shouted the assembled
thousands in the market place of Clermont, when
Pope Urban II. proclaimed the first Crusade.
“But,” as Hallam has expressed it, “if it is lawful
to interpret the will of Providence by events, few
undertakings have been more branded by its dis-
approbation, than the Crusades.”
And may not the same thing be said, with equal
force and fitness, with regard to other historic
events ? It is not going too far to say, that some
of the worst deeds that have ever been perpetrated,
deeds that stand out from the pages of history in-
vested with a blacker horror, and bristling with
more revolting details than any others, have been
so perpetrated under the professed inspiration and
for the alleged glory of God; the horrors of the
Inquisition, the massacre of the Huguenots, the
butchery of the Waldenses, the atrocities of the
Sicilian Vespers, and the burnings in Smithfield,
to wit. It behoves us, therefore, in studying
history, especially that which relates to the
Christian Church, to discriminate very carefully
between the merely human and the truly divine
elements, and accord to each its proper place and
share of influence in any given historic episode.
And it is because so many men have not done this,
that they have come to such erroneous conclusions,
and delivered such glaring misjudgments concern-
ing the part which Christianity particularly has
played, in the evolution of history during the past
two thousand years.
WN a letter to the Missionary Secretary, from
Rev. R. Woolfenden, dated October 17th,
1895, the writer tells of a visit he had paid
to a new station, which had been established
<^5* through the efforts of converts who had been
blessed physically and spiritually as patients in
Dr. Swallow’s Hospital. A native preacher had
been sent, and at length Dr. Swallow proposed to
visit the place, but at the last moment he found it

impossible to go, and requested Mr. Woolfenden to
take his place. In a short time the boat was made
ready, and he took his departure. A young China-
man, a medical student, accompanied him. Mr.
Woolfenden continues.
* * #
“ Our journey was to the east of Ningpo, a six
hours’ sail up the canal. This brought us to our
starting point for the next morning. We had a
good two hours’ tramp before us, and right well
we enjoyed it. Our walk was through a long
narrow valley, one of the prettiest I have yet seen.
The air was delicious. In some places the road
ran along a beautifully clear mountain stream.
Another feature of the road was the number of
porches arranged about every half-mile, for the
convenience of travellers, where the weary burden-
bearer can lay down his load to obtain a moment’s
ease. But the chief feature of this district was the
number of forts, dotted here and there on the hill
tops, where bands of soldiers are stationed, to pro-
tect the country from the inroads of robbers.
* * *
“ Arrived at our destination, we found a little
crowd of people assembled. After a volley of
questions asked and answered on both sides, and
having disposed of the customary bowl of hot tea,
we commenced our service. It was nearly a couple
of hours before we could perform the duty on
which we were sent. Some of the converts who
had to be baptized, had been working in the fields.
But the time passed pleasantly in singing, which
was interspersed with talking. The singing proved
a great attraction. At last I gave the sign to pre-
pare for the administration of the rite of baptism.
Six persons, ranging in age from twenty-six to
sixty-six, came forward, and what a joy it was to
pronounce for the first time in another tongue,
the beautiful words, ‘ In the name of the Father,
and of the Son, and of the Holy Ghost.’ Then,
committing them all to the Lord in prayer, we set
out on our homeward way.”
* * *
Reference has been made in previous numbers
of the Echo to the projected Mission Hospital in
Wenchow. Its erection is an absolute necessity, if
Dr. Hogg is not to be hindered in his important
work. Contributions for this special object will be
thankfully received by the Secretary, Rev. H. T.
Chapman, Harehills Lane, Leeds, or the Treasurer.
* * *
In a letter to the Missionary Secretary, dated
September 25th, Rev. F. Galpin (Ningpo), writes:
“ Yesterday, we had our Quarterly Meeting. The
reports were varied. Sickness has been busy in
our midst, but happily, up to the present, we have
only lost one by death. Several reports given
yesterday speak of encouragement, some of dis-
turbances. In some places the officials have sent
to gather particulars of the Mission property, and
the names of those in charge. One assistant re-
ported that the people were much opposed to
Christianity, because it is a foreign religion, but
that he carried an electric battery with him on his
journeys, and gave relief to persons suffering from
rheumatism, or light forms of paralysis. In some
places the sufferers were glad of his medical aid,
and would ask him to come again. We had a good
# * *
In a letter to the Secretary, dated Wenchow,
September 28th, 1895, Rev. J. W. Heywood
writes, “ I have been thinking over plans whereby
a greater interest and sympathy might be created
amongst the younger portion of our Home Churches
towards us and our work. I am willing to write
a quarterly letter to any Sunday School or Christian
Endeavour Society, who would make known to me
their desire for such a letter. I would give the
latest news about our Wenchow Mission, seeking
to make the letter as interesting as I possibly could.
Through such a medium, I believe great good
might be done, and a greater sympathy begotten
towards Missionary labour.”
* * »
In the same letter, Mr. Heywood states his be-
lief that the official class is to blame for all the
trouble that arises in China about foreigners and
Christianity. “ The Foreign Office does not yet seem
to have grasped this fact. The sooner it is known
by Englishmen, the better will it be for all
foreigners in this country. The true culprits will
be brought to account for deeds that have made
the civilized world shudder.”
* * *
Mr. Heywood continues, “ I am sorry I cannot
report our member, Ding Ngoe, out of prison. We
daily know of his welfare, and we are cheered that
in the midst of his trial he is standing true to the faith.
One of our preachers the other day got permission
to take some tracts into the prison. They were
eagerly sought after by the prisoners, and perhaps,
at the present moment of writing, Ding Ngoe is
expounding them to their darkened minds.”
* * *
I direct the attention of my readers to the Notes
of the General Secretary, for information on the .
serious condition of our Mission Stations near
* * *
In a letter dated Bocas del Toro, October 22nd,
1895, after speaking of commercial depression and
the long prevalence of rain, Rev. James Proudfoot
writes : “ Our present rate of progress all over the
Mission, is as great as at previous periods during

the past two years. The Mission is now too large
for the present staff, and I seem to be needed in
several places at once.”
* * *
Mr. Proudfoot then details what is being done
towards the erection of a chapel at Cricamola, and
another on a small island called Nancy’s Cay.
» « *
Mr. Proudfoot continues, Bogue’s Mouth
Station has a very pretty chapel, but the popula-
lation is small, and will continue so until the land
across the channel (or mouth), is taken up. A
Vanilla firm has got a concession of eleven miles
of coast line there, and there is a good prospect of
a large village on the mainland, and of the de-
velopment of Bogue’s Mouth too. I have been
j promised all the land I' need for a Chapel and
I Burying ground, whenever the prospects are such
as to justify settling a Chapel there.”
Mission House in which Mrs. Wakefield died, on left hand.

JVCIjSlSIOJ'^y £Ee^E'l'£]Sy>
HE past month has been one of very great
anxiety. The news from several of our
Mission Stations has been of the gravest
character. Not only has the war cloud
hung menacingly over the nations of
Europe, but it has gathered thick over at least one
of our foreign stations.
The news from East Africa has been of a most
painful nature. During the month of November,
Ribe was in a state of seige. But for the help
sent again and again by the British Government
from Zanzibar, Ribe would have been destroyed,
and most likely those on the station slain almost
to a man. Night after night the enemy prowled
round about, and but for the military guard and
the unremitting watch kept, would most certainly
have razed our loved Ribe to the ground. Ganjoni
was not so fortunate. On Saturday, November
2nd, 1895, the village of Ganjoni was fired, and
every house in the centre of the place burnt down
to the ground. The only building not destroyed
was our own Mission Chapel. Bad as all this is, it
might have been worse. At the C.M.S., Rabai, a

few miles away, five people were killed. Bev.
AV. G. Howe in writing of Ganjoni says, “ There
are fifty heads of families in absolute want.” To
keep these people who had escaped murder from
death by starvation, has been a heavy and painful
burden on both Mr. Howe and Mr. Carthew.
# # #
The nightly possibility of war has had a very
painful effect on the health of our noble and stout-
hearted superintendent. Rev. T. H. Carthew. For
the first time in eight years he has had to miss
taking the services on one Sunday. Night after
night in his sleep he is in a death struggle with
some desperate foe, and when he awakes he is
utterly prostrate, and for several hours is almost as
helpless as an infant. In one of the little notes
which from time to time he managed to send to
Mr. Howe, informing him how matters stood at
Bi be, were these pathetic words, “ Good night, and
perhaps, good-bye.”
& &
Our latest news from East Africa came to hand
on January 12th. The state of the country was
not much more settled at the time of writing.
* * *
There are two things we can do for our brethren
in East Africa. 1. We can pray for them, and let
our prayers have the element of agony in them.
2. We can express our deep sympathy with them
by making a special contribution to aid them in
this grave crisis, a contribution which shall not
diminish our regular one, but rather increase it.
The news from China has for the most part
been of a painful nature. After our last “ Notes ”
had been sent to the Editor, we received a cable-
gram saying, Bev. F. Galpin would sail for
England three days later. The day before this
came we had received a lettei' from Dr. Swallow
informing us.that Mr. Galpin was better than he
had been, and the hope was that he would be able
to stay and finish his term of service. Clearly our
dear friend must have become much worse after
Dr. Swallow’s letter was written. Ere these notes
are in the hands of our friends, Mr. Galpin will,
we expect, have arrived in England.
This sad fact does not stand alone. Less than a
week ago we received a letter from Mrs. Swallow,
in which she sets forth the serious illness of Dr.
Swallow, accompanied by a long letter from Dr.
J. S. Grant. Dr. Grant says of Dr. Swallow,
“ That while attending an urgent case he became
infected, and had a severe, though short attack of
disease which all surgeons so much dread, namely,
blood-poisoning ; thank God, however, he is out of
danger, though very weak.” AVhat this means in
the near future it is not difficult to forecast.”
Still, it is not all gloom. China has its bright
spots. The Rev. J. AV. Heywood writes most
cheeringly of the work at the AVencliow Station,
especially in the country districts.
* * *
All who knew Aliss Hornby will be rejoiced to
hear that she has safely arrived at her destination.
She has received a very hearty welcome, not only
by the staff at Ningpo, but also by the natives.
She has entered on her work with great enthusiasm.
Mr. Galpin speaks in very appreciative terms of
the spirit and manner in which Aliss Hornby has
addressed herself to her new and strange duties.
* * *
Mrs. Swallow communicates the interesting
news that some time ago she received “ a piece of
blue silk and embroidered pocket handkerchief ”
from the Empress Dowager Presentation Com-
mittee, accompanied with the request that the
native Christians be urged to continue their
prayers on behalf of the Empress Dowager, the
Emperor, and the members of the Imperial family.
These tokens of goodwill have been sent in return
for a copy of the New Testament in Chinese which
a little while ago was presented to the Empress
Dowager, which presentation was made on the
initiative of Mrs. Swallow. Who can forecast the
issue of this presentation to so distinguished a
member of the Imperial family of China? Alay
it be as bread cast on the waters, seen after many
I days.
Our honoured friend, Rev. W. Griffiths, sends
a most interesting account of the “ Third Annual
Christian Endeavour Convocation,” held in Kings-
ton. The proceedings spread over five days, and
j were of a most interesting and impressive nature.
I On the opening day, [Sunday, Nov. 17th, Mr.
j Griffiths conducted a mass meeting on the “ race,”
i at which it was estimated nearly seven thousand
persons were present, and at which every denomi-
nation in the city was represented, except the
I Church of England. On the day following a mass
meeting was held in our Kingston Chapel to wel-
come the delegates. The building was crowded,
and hundreds outside unable to get in. The rally-
ing hymn had been composed by Air. Griffiths, at
the request of the Executive Committee, and was
sung to the tune “ Dunkirk.” It is a very spirited
hymn, and the singing must have produced a deep
impression. Air. Griffiths says the movement is
doing good work, and is destined to do better.
* * *
AVe have much pleasure in announcing the safe
arrival of Rev. R. E. and Mrs. Abercrombie in
Jamaica. They had a somewhat rough passage,
but a quick one. They arrived in Kingston on
December 19th, and were met by Air. Griffiths.

On the following Sunday morning, Mr. Aber-
crombie preached his first sermon in Kingston
Chapel: Text, Ephesians i. 18. It was a most
impressive service. At its close nearly the whole
congregation stayed to bid Mr. and Mrs. Aber-
crombie welcome. Will Mr. Abercrombie’s many I
friends remember him and his dear wife in their 1
daily prayers ?
* * *
On January 16th, Mr. T. Halliwell left Liver- I
pool for Bocas-del-Toro. He is going out to
succeed the Rev. J. Proudfoot, who is in great
need of a change. The work at Bocas is rapidly
growing, and if we are to maintain our position
there, we must send out more agents.
* * *
Will our friends in all our Circuits lay our
Mission work to heart. Doors are opening, the !
work is growing; if we are to enter in and do our
work, we must have larger funds.
* * *
Mr. W. Lancaster, Roundhay Road, Leeds,
has sent through Rev. W. Vivian, two valuable
books to our friends in West Africa.
* * *
“ A Friend ” at Baillie Street has prepared a
case of dolls and other toys for our West African
Mission, and two parcels have also been sent in
from Rochdale friends for Mr. and Mrs. Howe.
To all these friends we are deeply indebted, and
beg to tender to them our heartiest thanks.
* * *
Will all our Churches set apart some Sunday
in February for addresses on Missionary subjects, .
and for earnest prayer for our several Mission
Stations and all our Missionaries ? Will the
schools also take the subject up, and the Y. P. C. E.
Societies. We never had a graver crisis in the
history of our Missions.
OUTH AMERICA has been called the
neglected continent. Out of 37,000,000
inhnbitants only 4,000,000 are within
the range of present missionary opera-
tions. There are 100,000 Protestants, 70,000
being in British Guiana.
* * *
A Jewish Rabbi has declared that the majority
of English Jews have no religion, and that when
they visit the synagogue, it is not to obtain strength
to sin no more but license to go on in sin. I fear
the witness is true.
Canon Scott Robertson publishes annually a
summary of the sums contributed for the support
of Foreign Missionary work by the various
Churches in this country. For the financial year
1894 it appears that a total of 151,375,571 has been
raised for this purpose. Only in one year (1891)
has this total been exceeded. The channels of
contribution selected by the British supporters of
Christian missionary enterprise in 1894 were as
follows:—Church of England Societies, £572,712 ;
joint Societies of Churchmen and Nonconformists,
£211,486; Nonconformist Societies in England
and Wales, £379,500; Scottish and Irish Presby-
terian Societies, £195,944 ; Roman Catholic Socie-
ties, £15,879 ; total voluntarily contributed in
1894, £1,375,571.
The Baptist Handbook for 1896, lately pub-
lished, is a volume of 476 pages. The totals of the
statistics of the denomination for 1895 were for
the world 50,978 churches, 32,236 pastors, and
4,705,953 members ; against in 1889, 42,650
churches, 27,858 pastors, and 3,786,603 members.
For Great Britain and Ireland 2,917 churches,
1,935 pastors, 353,967 members, and 513,638
Sunday scholars at the present time.
* * *
A provincial paper says, Primitive Methodists
were accounted plucky when they decided to hold
their last annual Conference in Edinburgh. It
was a good move no doubt for their Church in
Scotland, but it has landed them in a loss of £250.
This is rather disappointing, and it has caused the
Executive to pause before again deciding to venture
so far away from the centre. For the next two or
three years it will be necessary to hold the Con-
ference in central places, so as to keep down
expenses. In 1896 the Conference will visit
Burnley, and for 1897 the central authorities have
decided to apply to Birmingham.
* * *
M. Laroche, the newly-appointed Resident-
General of the French Government, is a Protes-
tant, and, what is more, a convert from Roman
Catholicism. M. Laroche’s religious opinions have
exposed him to some unpleasant suspicions, and he
says, in reply to questions, that his personal con-
victions will in no way interfere with the impar-
tial discharge of his functions as the representative
of France at Antananarivo. This fact, that the
Resident-General is a Protestant will tend to calm
the fears expressed in some quarters that the
establishment of an effective French Protectorate
may interfere with the legitimate operation of the
Protestant Missionary Societies.
* * *
We are sometimes tempted to think the good
things of this life are not very equally divided.
It is certainly so with the good things of the
Church established by law. A clergyman in

Cornwall, the Rev. G. F. Forbes, the vicar of
St. Paul’s, Truro, absolutely received nothing from
his living last year, and was £2 out of pocket. In
his parish magazine the vicar modestly says : “ Re
the finances of the Church, how are they provided ?
As regards the clergy, I have received a total sum
of £277 from pew rents, fees, endowments, grants,
donations, parochial collections, working party,
and union chaplaincy fund, and I have paid away
to the assistant clergy, choir boys, organist, and
cost of collection, £279, so that it will be seen that
I have received nothing from the living.” The
name “ living ” seems a misnomer here.
* * *
Amongst the gainers by the recent rise in the
value of South African properties has to be
numbered Mr. Thomas Morgan Harvey, the
treasurer of the Wesleyan Missionary Society,
whose profits by the advance amount to about a
million. Mr. Harvey has always been a liberal
supporter of Metliodistic funds, which will no
doubt be benefited by his increase of wealth.
* * *
A recent issue of the Plymouth Mercury contains
the following paragraph :—“ Canon Jacob, the new
Bishop of Newcastle, sets a good example to his
brother Prelates by his warm espousal of the
British and Foreign Bible Society. He spoke at
the South Kensington auxiliary meeting the other
night, and told the audience he had become a sup-
porter of the society. As a young clergyman his
attention had not been directed to it at all, but in
1872 he went to India as Chaplain to the Bishop
of Calcutta. In visiting the mission stations in
company with the Bishop, he was struck with the
fact that wherever he went the people seemed to
have a Bible, and no matter what the language
there was, the Word of God in the vernacular, and
in all cases from the British and Foreign Bible
Society. He asked his Bishop whether, when in
England, he had been a supporter of the society ?
He replied he was sorry to say he had not been,
but he was now, and he took the chair each year
at the Calcutta meeting. ‘ So,’ said Bishop Jacob
to the audience, ‘ I learned the lesson, and now I
try to teach it to you.’ ”
* * *
A memoir of the late Rev. Peter Mackenzie has
already appeared. Peter, whom I well knew, was
a piquant character, and was worthy of having a
well-written “ Life.” He would have suited the
pen of the Rev. James Everett, who could deal
best with eccentric men.
* * *
A paragraph in the Plymouth Mercury says—
“ The Revs. W. J. Woods and Dr. Barrett have
arrived home again from their tour in the West
Indies. Mr. Woods says he is favourably im-
pressed with the Condition of the churches in
Jamaica as far as their moral and spiritual work is
concerned. He says the most numerous Church is
the Episcopalian. The Bishop, who was once a
Wesleyan minister, and has a genius for adminis-
tration, has pulled them up into a prosperous
condition. The Baptists are in considerable
numbers, and so are the Methodists. Mr. Woods
places the position of Congregationalism in
Jamaica between the Baptists and the Methodists.
He says that the people were enthusiastic in their
greetings, and delighted to feel that they had a
share in the Church life of a wider Congregational-
ism than their own. Mr. Woods says the Con-
gregationalists of Jamaica remind him of Primitive
Methodists at home. This he attributes to the
negro temperament, which, he says, is full of
melody and joyousness. “ Laughter sits on their
faces and shapes them.” He says they are com-
paratively poor. With a single exception, there is
not a man in those Churches who is worth more
than £200 a year.”
* * *
The late Bishop of Chichester prepared ere his
decease a charge which he did not live to deliver.
It denounced extreme Ritualism. Unhappily, ultra-
Ritualists, while pledged to Episcopacy, are not
very docile when particular Bishops interfere with
them. Like other fashions, the fashion of Ritual-
ism will have its day.
At the death of Wesley in 1791, there were in
Great Britain 318 preachers and 97,000 members.
In the United States there were then 198
preachers and 44,000 members. At the present
time in Great Britain and Ireland there are
Wesleyan Methodists, 2,367 ministers, and 495,017
members ; and on foreign mission stations, 1,361
ministers and 256,431 members. New Connexion
Methodists have 205 ministers and 36,951 mem-
bers. Bible Christians— Ministers, 394 ; members,
34,336. Primitive Methodists—Ministers, 1,118 ;
members, 196,324. United Methodist Free
Churches :—Ministers 435; members, 89,453.
Wesleyan Reform Union—17 ministers and 7,792
members. Independent Methodists, &c., 349
ministers and 7,534 members. In Canada the
Methodist Churches muster 2,064 ministers
and 267,740 members, while in the United
States of America the Methodist Episcopal Church
includes 32,319 ministers and 4,961,631 members,
giving a grand total of Methodists throughout the
world of 40,529 ministers and 6,333,335 members.
Judging by the proportion of members to ad-
herents at home, it can be safely estimated that in
Methodist congregations in all parts of the world
there are some twenty millions of people who may
be described as Methodist adherents. These
figures—extracted from another publication —if
not absolutely accurate, are, I believe, a near
approximation of the truth.

The centenary fund of the L.M.S. now reaches
about £90,000. It is earnestly hoped that the
intended £100,000 -will yet be reached.
* * *
The Missions of the World says that the Paris
Missionary Society is sending a delegate to
Madagascar to convey friendly greetings to the
Protestant Churches, and to prepare for any action
that may be required in future by the French
“ Let us yo again and visit our Brethren.”—Acts xv., 36.
LEFT Jamaica on Saturday, July 20, 1895,
by Royal Mail Steamer “ Don,” arrived in
/ Colon on Monday morning the 22nd,
— remained there till Wednesday evening
24th, when I got a passage on the Norwegian
steamer “ Har-
old ” (engaged
in the banana-
carrying trade
from Bocas to
Mobile, U.S.),
and got to Bocas-
d e 1-T o r o on
Thursday morn-
ing at nine
How different
from my last
visit, when I had
to wait in Colon
six days, and
then take a
schooner which
occupied four-
teen days in the
course covered
by the “Harold”
in an equal
number of
hours! It is
awful work beat-
ing up this coast
in a schooner in
the months of
July and August,
when winds are
light; the cur-
rent being so very strong and adverse. We had, I
remember to go about forty miles N.W. of Bocas
and then try to cut across the coastal current so as
to make one of the two entrances to the port of
Bocas, and we drifted past the first, and only by
the skin of our teeth, as it were, managed to
make the second. Now, in fourteen hours from
the time of leaving Colon I was at Bocas-del-Toro.
I may here say that I find this plural form of
the name, meaning “ Mouths of the Bull,” is the
one generally used at the place itself, and it is not
inappropriate, as there are two mouths or channels
adjacent to each other leading directly to the port,
though one is very shallow and little used.
These are in addition to the other entrance to the
lagoon or harbour at the N.W. end of the island,
called Boca-del-drago, or Dragon’s-mouth (often
called Bogue’s Mouth).
I received a hearty welcome from Mr. Proudfoot,
with whom I remained over that night. I visited
the chapel, a fine new timber structure (which I
should estimate to be worth nearly £500) neatly
fitted up with comfortable seats, communion,
pulpit or desk, and with a nice vestry attached.
It had not been painted, but it received a good
coat of paint outside while I was there. There is
a good American organ, and an adequate supply of
nice lamps for night services.
On Friday the
friends from Old
Bank came over
for me, and I
became for some
days the guest
of Brother H.
Jesse. Old Bank
is a separate vil-
lage on a distinct
island (Provision
Island) about
two and-a-half
to three miles
distant. There
is another small
island between
these two called
Careening Cay
(Key), where
many of the
members live,
and where we
have a day-
On Saturday
morning I went
round the vil-
1 a g e with
Brother Jesse,
and saw nearly
everybody. I
the new chapel
was pleasingly surprised with
here, which is quite equal in size and value to the
one at Bocas-del-Toro. The old chapel in each
place serves as a day-school. There is very little
debt on the one at Old Bank, and nothing that

the people are not quite capable of coping with.
They have a mission-field in the literal, earthly
sense of the word —a small banana farm, which
they cultivate in the interests of the church, and
which has helped them very considerably in their
church finance. So they are quite easy about the
small burden of debt which rests, not on the
shoulders of the minister, but on those of a few of
the sturdy, independent men of the place.
I brought out copies of a service of song,
“ Golden Deeds,” which I hoped to get up at this
place and Bocas during my stay, and I had a first
practice with a few of the choir on Saturday night,
but it was wet and we only had a few, besides
which they were getting up a Sunday School
Anniversary, which was to have been held on that
first Sunday (the 28th July), but which had to be
postponed on account of the unreadiness of the
children, and was fixed for the 11th August.
Sunday morning, 28th July, proved very wet,
the rain continuing till nearly eleven o’clock,
which spoiled the service. People cannot turn out
on wet days to service in these tropical countries.
About 35, nearly all men, came out at twelve
o’clock, and we had a very profitable season.
Rain came later in the day and prevented any
further meeting. I had arranged for services
every night in the following week at the same
place, but rain day after day prevented every
service fixed except one. Half-a-dozen young
people came to the house where I was staying in
the evenings, and we went on practising for the
service of song.
On Sunday next, the 4th August, we held chapel
anniversary services at Bocas, and had fine weather
and crowded services. The collections amounted
to nearly sixty dollars. On Monday night, not-
withstanding heavy rain in the afternoon, we had
almost a full chapel for the public, meeting. Mr.
Alfred Snyder, a Christian merchant and friend of
the mission, presided. Collection, fifty-eight
dollars, of which the chairman gave twenty-five.
But the dollar here, owing to the depreciation
of silver, and the inability of the govern-
ment to redeem its silver coinage with gold, is
greatly depreciated in value like the rupee in
India; and the actual exchange value of a dollar
is only about one-and-ninepence; for five dollars
gold I got eleven-and-a-half dollars Columbian
silver currency. Yet these collections were good
considering the times and prospects of the people,
for bananas have just reached the lowest point of
value, and will be scarcely worth cutting for a few
months to come, and they are almost the sole
dependence of this entire coifimunity. Besides, the
private subscriptions of the members brought up
the amount to over 260 dollars, which Mr.
Proudfoot hoped would go up to 300; this at
the present rate of exchange would represent about
It was, by date, the proper anniversary of the
opening of the church, and the thing had been
fixed and announced months before, otherwise it
was a most inopportune time, as bananas had been
cut down to the lowest figure—30 cents, per
bunch—(not equal to more than sixpence in our
money, and less than half the price ever paid in
Jamaica). Moreover, the government had just laid
a forced loan on the people, which really means a
forced gift, for they never expect to get either
principal or interest again. In addition to all this,
wet weather continued and interfered with the
attendance at the services.
I preached every night in the week, however,
up to Thursday night, for there is a nice dry
sandy street here, which soon after a shower is all
right. Not so at Old Bank, where you have a
very rough, irregular, muddy and slippery path,
that cannot be called a street or road.
On Friday morning at two o’clock, I went with
Mr. Hein, a German merchant, in a steam launch,
or, rather, a naptha launch, up the lagoon to some
of his stations.
We first visited Robalo (pronounced “ Rovalo ”),
which place we reached by six o’clock a.m., just
as the bell was ringing to call the people up to
work. Mr. Proudfoot was to have gone, but did
not feel well enough to run the risk of exposure.
Here Mr. Hein is establishing a very large
plantation, and has already about 120 men at
work and three miles of light railway in operation.
He offers to build a church for us here if we will
take up mission work in earnest. He never goes
to church himself, but declares he would not live
at a place where there is no church, and he intends
to put up a residence for himself forthwith on this
I arranged with him that I would hold service
here the same evening, after first going with him
further up the lagoon to some other plantations.
He promised to send me back in the evening in
the launch for that purpose. We went up the line
on a truck to the end of it, making known to the
labourers on our way that there would be service
at night down at the beach, which for the present
is the most suitable place. He showed me what
he thought was the best place for a church, and
also where he proposed to build his own house—
a beautiful, elevated spot, which would command
a view of the entire plantation. He is not only
willing to build the church, but to give us about a
hundred acres of land, which will be like a perma-
nent endowment of the place, and is anxious that
our denomination, which first undertook mission
work in the district, should have the carrying on
of that work not only here but on all his other

“LI'I'T'LE 'i'rea^Ure,” I'jIe OPlUjVE '
NE morning early in August, 1895, at our
house in the hills, I sat in the chapel
after prayers to speak to a few Chinese
who had remained behind.
Two men sat on the seats close to me,
one a neighbour, who is a well-to-do farmer, and
often attends
his un-
by two
service; the
other a stranger,
and the picture
of poverty and
ments, old and
dirty, and ' on
his stockingless
feet a pair of
well-worn straw
sandals, and on
his face a pain-
ful expression of
suffering and
want. And yet
seemed to be a
look that ap-
pealed specially
to my heart, for
I could not de-
tect any trace of
malice or crime ;
on the contrary,
meekness, gen-
tleness, and
to be enshrined
in this shattered
th e
and sickly hu-
man form.
I asked the
poor man a few
questions, and
soon knew his history of beggary through opium
smoking. Meanwhile, as I asked my questions,
the other Chinaman remained silent, and appeared
indifferent to the tale of poverty which the suf-
ferer was unfolding to me.
Presently, I asked the beggar a question which
required him to give me the name of some China-
man who could confirm his story ; then, to my
surprise, he appealed to the other man to corro-
borate his tale, calling him “ his sister’s husband.”
To this request the brother-in-law granted an
answer as full of cruel indifference as only a China-
man knows how to give. I turned then to him,
and said, “ Is this man your wife’s brother ? ” and
he answered “ Yes.” I must add also, in justice to
him, that he agreed to my proposal, and promised
to join me in supporting the poor man during the
time we should keep him for opium curing.
The follow-
r .T â– . ' |
a -
I 'I
ing is the story
which “ Little
'reasure ” told
died of
1 am
forty-two years
three sons. My
fever two years
ago. The young-
est boy is four
years of age.
There are more
than one hun-
dred families in
my native vill-
age, and many
of them are
Twenty years
ago one of our
most wealthy
men had to live
in the city for
some months, he
was fighting a
gambling law
“ He wanted
to put down
gambling, and
had to fight
hard, and spend
money; the law
suit cost
more than
lars, but he
ceeded, and our
village has been free from gamblers since.
“ But while he was fighting his case, he was
much tired arid troubled, and resorted to opium to
give him sleep. This was the first case of opium
smoking in our village. Soon after this a few
others followed his example. At present there
are more than ten smokers. I consider gambling
a worse evil than opium smoking. It is fifteen

years since I first used opium. At that time I
suffered much pain from incurable indigestion, the
pain was almost unbearable. I took opium as a
medicine, and obtained relief, but if I stopped
the opium, the pains returned as bad as ever. I
had but little property, my father had left me the
half of a house of five rooms. I could not earn
enough money to pay for food for the family and
buy opium, so was compelled to sell and pawn our
clothes, and any saleable article in the house.
Three years ago, being in debt, and pressed by
my creditors, I mortgaged my share of the house
to my uncle for twenty dollars, and being unable
to pay interest, I had to leave the house and go
and live with my wife and children in the Dragon
King’s Temple, just outside the village. 1 make
nothing out of the temple beyond obtaining the
candle ends that worshippers leave burning on the
altars. As soon as the worshippers leave the
temple, I blow out the candles, and save them to
sell as ‘ candle grease,’ to be again made up into
candles. I know that the Chinese regard dwellers
in temples as degraded outcasts, and do not care
to associate with them, treating them as profes-
sional beggars. But what else could I do ? For
the past two years I have wandered from village
to village begging. I beg for rice and opium ash.
For two years I have eaten opium ash, not being
able to buy fresh opium. The ash is that which
remains in the pipe after the opium is burnt over
the lamp. Some days I have had to go without,
and have suffered intense pain. 1 am in pain just
now, not having had any opium ash this morning.
My wealthy relative, who commenced taking
opium five years before me, is still in good health,
but he eats plenty of good food and fruit every
day, and so he maintains his good health. I am
willing to remain here and be cured. I should
like to be free from my present miserable life, but
I have to beg daily, or my boys will want food.”
I invited the poor man to remain with us, said
we would find food for him and his boys, and the
doctor would give him medicine. He then had
three days of misery, could not sleep, could not
take food; but he soon improved, and wanted to
leave us and return to his boys. But this was too
soon for him to leave, so Dr. Grant, and Mr.
Woolfenden and I promised to go and see his
boys, and take some rice for them. Dr. Grant,
who was staying at our house, said he would buy
the rice, and we went to visit the beggar’s village.
I must tell you what we saw in two visits we made.
First we reached the temple, and in a dark
room, full of smoke, saw a young boy sitting in
the ashes watching a rice pot boil. He had only
a half pinafore on for clothing, about the size of
a large bib; at the sight of a foreigner, he left his
pot on the fire, and hid himself, and was afraid to
come out to us. The boy seemed in good order,
and if he only had a little more clothing and a
good wash, he would have looked a bright lad.
We felt so sorry that opium smoking had brought
him to such a state, living in such wretchedness in
a lonely temple, on the hillside, far away from
the village. As we had walked a long way, and
were very tired, we sat upon a stool in the temple.
A few clay images, daubed with colours, and life-
size, filled the seats behind the altars. Presently
a man brought a sick child to me for treatment,
and then some others came for medicine. I some-
times do carry drugs in my pockets, but on that day
I had none, so I promised to visit them the next day.
The next afternoon we hired chairs and
went early, and this time went to the house
which formerly belonged to “ Little Trea-
sure.” I wanted to persuade the opium beggar’s
brothers to help him back to his former life when
we had cured him. A number of the people
quickly came around us, and one man well dressed,
and apparently in good health. This was the
man previously mentioned who began to smoke
opium twenty years ago. I endeavoured to ex-
plain why Christians tried to save their brothers
from opium and other evils, and to show that all
men are brothers. I said, “ You look upon me as
a foreigner ; but if you visited my land, you would
be the foreigner. Who, then, is the foreigner in
the sight of Heaven ? According to Jesus Christ
and Confucius, even men of different countries
are our brothers.
The people were kind to us, they brought us
some good tea, and then, after a long talk, we went
to another house, the owner of which had been to
us for medicine before. He showed us a bubbling
spring in his backyard. All the year round water
flows up from a spring. “ In the summer the
water is cold, and in the winter much warmer,”
said our host, but this means that the heat of the
weather does not affect the temperature of the
water. He also said that the bubbling spring
flows direct from the dragon’s heart. In vain did I try
to explainthat the beautiful water is the gift of God.
He said, “No, no. There is a dragon’s pool
higher up the hill, and this stream flows direct from
that dragon’s pool.” I admired a grove of fine trees.
“ Yes,” said this man, “ our village depends
for its prosperity entirely upon that grove of trees.
No one is allowed to cut down even a young tree
or an old one. If a tree should be felled, our good
luck would depart.”
To return to the story of “ Little Treasure.”
After ten days he was cured, and left us promising
not to touch opium again.
He amused me one day by saying if he could
only have some dried fruit and four eggs, and four
ounces of sugar mixed together, he would recover
his strength quickly. So I had the articles fetched
from the nearest shop, eight English miles distant
from our house. We gave “ Little Treasure ” a
month’s rice to start with when he left us, and we
hope he may do well.
Our Chinese Church will look after him.

jlijS'ToRy op our jjyjvipl-BOOJC.
.Vo. II.
would be useless to enumerate the hymns
that on various grounds were expunged.
All were retained which were considered
suitable, and some solely on the ground
that they had endearing associations to many a
saintly soul. It may be, however, interesting to
know how little some of the hymns were actually
in use. Though the old hymn-book was naturally
and properly dear to thousands, it is a fact that
many of the hymns were scarcely ever sung. I
have in my possession a record, kept by Mr.
James Meadowcroft,'of Rochdale, of all the hymns
that had been given out in Baillie Street Chapel
for seven years. This record shows how correctly
the Committee had gauged the popular feeling in
relation to hymns. A number of hymns that were
omitted by the Committee had not been given
out once in the seven years. Others had been
given out so seldom that it is clear that their use
was quite exceptional. It is true that Baillie
Street Chapel is not the entire Connexion, but I
think that a record like this—wherever it had
been kept—would have been a more or less
satisfactory criterion of the popularity of hymns.
Amongst the hymns never given out, I find
“ Rejoice evermore with angels above,”
“ Ye that pass by behold the man,”
“ 0, thou dear suffering Son of God,”
“ Ye neighbours and friends to Jesus draw near,”
and other 225.
Amongst hymns only given out once, I find
“ Happy the souls that first believed,”
“ Maker, Saviour of mankind,”
“Ye simple souls that stray,”
and other 153.
Of hymns given out twice, I find 104.
The hymn most frequently sung during the
septennate in question was
“ Father of mercies, in Thy word.”
No doubt its suitability as a chant before reading
the scriptures accounts for its position.
It is clear from this record that many hymns
could be omitted which would be little missed.
The omissions from the old book were numerous,
but, on different grounds, each omission could be
defended, and I think a reference to the new
book will show that the Committee, while eclectic,
was on the whole conservative. The omissions
did not alter the Methodistic character of the
book. The compositions of Charles Wesley still
bulk very largely in the compilation.
The omissions from the hymns in the Chant-
book were not very numerous. The work had been
compiled more recently, and had found wide ac-
ceptance with the people. Yet the pruning knife
had to be applied. The hymn commencing
“ Behold me here, in grief drew near,”
was quite unrhythmical and must have been in-
serted by mistake.
The hymn,
“ Days and moments quickly flying,”
as given in the Chant-book, was in two different
metres. In country congregations this mighi
sometimes lead to awkward embarrassments,
though it would make little difference to a
practised choir. Its irregularity may excuse its
omission, though its deep and overwhelming
solemnity makes me regret that I shall not be
able henceforth to use it on watch-nights or at the
burial of the dead.
Some other hymns were omitted because their
poetical merit was slight, or at least better hymns
could be found. Most of Mr. Miller’s work es-
caped from the fires of criticism, but as 15 out of
86 hymns which he had inserted in the Chant-
book were rejected, it would seem as if wood, hay
and stubble had formed some of the building
The Committee had not only to consider what
hymns found in the old book should not re-appear
in the new, but the question of verbal and other
emendations unavoidably came up for considera-
tion. Opinions differ as to the right of compilers
to amend or alter the hymns which they-select.
Living men certainly have the right to say—as
some eminent hymnists do say—that if their
hymns are used they must be inserted unaltered
and unabridged. But what of deceased authors ?
and especially of authors whose copyright has ex-
pired long ago ? It seems to me that purism in
this matter would lead to the necessary rejection
of many an excellent hymn. Good hymns are
often like good men, capable of improvement. A
little folly may make a man odious who has been
in reputation for wisdom and honour, so Solomon
tells us truly. A little fault in a hymn may make
it unacceptable, but, if it be removed, the hymn is
unexceptionable. Are we not at liberty to re-
move it ? The author is not here to consult.
Can we not consult our own taste or devotional
feeling? No doubt. If great changes are made
they should be acknowledged; but slight verbal
alterations may, I think, be made without remark.
I am not speaking of changes which affect the
doctrine of a hymn. Even there it would seem a
pity to throw aside some of Father Faber’s best
hymns because some changes are imperative ere
Protestant lips can utter them. But it is not of
doctrinal changes that I speak.
Good John Wesley, in his well-known preface,
speaking of gentlemen who “ had done his brother
and him the honour of printing many of their
hymns,” desires that they would not attempt to

mend them, for, says he, “ they really are not able.
None of them are able to mend either the sense
or the verse.” After such an objurgation it might
seem temerity or presumption to change any word
that John or Charles Wesley wrote. Nevertheless
it seemed necessary. Slight emendations were
imperative. No hymn writer of to-day, for ex-
ample, would think of invoking God thus :
“ Bowels of mercy, hear ! ”
Charles Wesley was fond of using the first
word quoted, in depicting the tender mercy of
the Most High. Modern taste revolts at such a
use of the word; and it does not seem needful
to violate taste in the slightest when other words
equally expressive can easily be found. Wesleyan
compilers have set us the example of amending
Charles Wesley. Mr. Christophers is very wroth
with them in consequence. “ Those, too, are to
have relief who think that some of Wesley’s
hymns need ‘ eviscerating ! ’ ” What would John
Wesley say to the diction of his young critics ?
“ Eviscerating ! ” What does this mean ? Mean ?
Simply out with their “ bowels 1 ” It is horrible
to think of hymns having “ bowels.” Not even
“ bowels of mercies ?” No. Whoever may have
such things, hymns must never have them.” The
worthy man is certainly very vehement, yet after
all, I think hymns are not harmed by “ eviscera-
tion.” I would rather give out
“Thy goodness yearned and whispered live,”
“ Thy bowels yearned and sounded live.”
As Mr. Christophers objected to the disappear-
ance of the distich,
“ The Unitarian fiend expel,
And chase his doctrine back to hell,”
we need not wonder that he was opposed to the
disembowelment of Charles Wesley’s hymns. It
is only fail- to say that Mr. Christophers mis-
understood the allusion here. When Charles
Wesley spoke of the “ Unitarian Fiend,” he had
no reference to Christian Unitarians. He had in
liis mind the system of Mahomet. I am far from
saying that Charles Wesley had any sympathy
with the sect that call themselves Christians, but
regard our Lord only as a good man. Still do not
let us mistake. The whole hymn has reference to
Mahometanism, and that is the Unitarian Fiend.
In believing that “ there is but one God,” Mahomet
did well, but despite its Monotheism, bis system
is one of the most powerful antagonists to the
gospel of Christ. Charles Wesley thought so. I
do the same.
•When we review the experiences of life in the
luminous brightness of the great hereafter, we
shall see that where the way seemed darkest, even
there God was guiding us most tenderly.—Forbes.
DJillQjM'ER 0^ EVE.
Author of “ The Naresborough Victory.”
“ John’s first and only love.”
LY fourteen months had passed since
John Lister brought to the manse his
first and only love. It was autumn then.
The mellow September days were plea-
sant, and gave no warning of the damp
and storm which, in winter, made that part of
North-West Lancashire trying to all but the
strongest. Eve soon felt the severity of the climate,
but she looked forward hopefully towards spring
and summer. John was anxious, of course, but he
put from him all thoughts which suggested the
possibility of losing his wife. Eve was different.
For months the conviction grew within her that
she would soon be called away. Once, and once
only, she mentioned the idea to her husband, but
his grief was so great she dreaded to say anything
about it again. Her child was born at the begin-
ning of November, and about the middle of the
month she died.
John’s first and only love.
In the West Riding of Yorkshire, and in that
part of it which is famous for woollen manufac-
ture, is the Mill Valley. This runs for miles
north and south, and contains a string of villages
where weavers and spinners live; the huge
buildings where they pursue their daily tasks are
close at hand. Gontersall is one of the busiest of
those industrial centres, and the Gontersall Mills
are associated with the name of Newburn. People
for miles round speak of “ Newburn’s Mills,” they •
do not use the official title.
• Louisa Day was from Gontersall. Nobody could
convince her that Crichton was equal to Gontersall
in any particular. She loved the village where
she was born, and suffered from home-sickness,
but she knew quite well that it would never be
her home again. A thick shadow rested on her
past, and she was ashamed to show herself among
the people who remembered what she had been.
When she was only sixteen she married a worth-
less fellow, who expected her to work for both of
them. She had taken to drink, and one morning,
after a debauch, her baby was found dead at her
side. The husband was gone. Then followed a
time of terrible trouble to Louisa; and but for the
kindness of Eve Newburn, she would have gone
mad. Eve succoured and saved her, and Louisa
promised to abstain from drink as long as she
lived. When Eve married John Lister, Louisa,
still a girl, begged to go with her. John
consented to the arrangement, and thus it hap-
pened that the Gontersall weaver became servant
at the Beersheba manse. Nobody at Crichton

knew anything about Louisa’s history.- “ I came
fro’ th’ same part as th’ missus,” was all the
information she ever gave to those who were
inquisitive enough to ask about her previous life.
She did not make friends among the Beersheba
secret. They knew what thoughts were passing
through her mind when she went savagely to
work, and when she seemed moody or passionate.
They knew what she had suffered, and they bore
with her patiently.
people, though she went to chapel as often as she
could. As a worker at home her fame had gone
forth, and several ladies in the congregation asked
Mrs. Lister how they were to get servants like
Louisa. The minister and his wife kept the girl’s
For Mrs. Lister, the young and sickly wife, Louisa
had nothing but tenderness and gratitude. But when
the shadow of death fell upon that patient sufferer
there were short answers given to people who
knocked at the manse door, and the opinion began

to prevail that Louisa might be a treasure of a
servant, but the treasure was in an earthen vessel.
“ She has a temper, and no mistake,” said Mrs.
Scanmag, who liked a gossip, especially with
anybody’s servant. “ A dreadful temper, and very
close,” replied Mrs. Flutterfar, who had made
many enquiries at the manse, not only about the
health of Mrs. Lister, but about many other points
which she thought Louisa might have made clear.
But Louisa was hard as adamant.
John Lister and his wife were both Gontersall
people. Eve was a Newburn, the youngest child
of Steve Newburn, in fact. Steve Newburn was
a very great man ; he was head of the firm of
Newburn and Sons, and the Newburn Mills were
famous not only throughout the West Riding, but
in neighbouring counties; they had been heard
about at Crichton. How did it happen then that
Mrs. Lister, who was Steve Newburn’s daughter,
lived in a manse, not too well furnished, and had
one servant only ? How was it none of the
Newburns visited her ? These were questions
which presented themselves to the minds of people
like Mrs. Scanmag and Mrs. Flutterfar, and it did
seem hard that their strenuous endeavours to
obtain knowledge should be thwarted, and
thwarted in a rough manner, too, by that harsh-
voiced servant.
It was an interesting story, if Louisa would have
told it. There was an element of romance about
it, there was tender pathos in it; but Louisa was
proof against all allurements, and the gossips
remained unsatisfied. “ Yo’d better ax th’ missus,”
she said to the questioner, or “ Th’ maister could
tell yo’ better nor me.” Answers like those are
not pleasant.
In such places as the Mill Valley caste is soon
found. For generations the Newburns and the
Listers were neighbours and equals—hand-loom
weavers for the most part. Then came the time
when steam machinery gave men of enterprise a
chance of striking out. The Newburns struck
out, but the Listers did not. The Newburns
became employers, the Listers became “ hands.”
Steve Newburn was the organiser of victory,
and during his years of activity the Newburn
Vlills attained their vast proportions and wide-
spread fame. It was said of John Lister’s father,
who was Steve’s contemporary, that he would
rather attend a prayer-meeting than work over-
time. That is not the way to fortune.
The chapel at Gontersall, called Mount Horeb,
was older than any mill in the valley. It was
older than the village. When Mount Horeb was
built, a scattered population among the hills
assembled there for worship, Newburns and
Listers among the rest. The Listers continued to
love the old sanctuary, but the Newburns
developed other tastes. Steve Newburn and his
wife Esther did not leave it. They went there
when they went anywhere, which was not very
often. None of their children went, except the
youngest, who was called Eve, and people said she
could not have been more devoted to the place
than she was.
John Lister was the cleverest boy Gontersall
ever produced ; but then, he was one of
“ Newburn’s hands.” The minister of Mount
Horeb took him under his particular care, and
taught him Latin and Greek, fitted him for college
in fact, and used his influence to get a bursary for
the youth, so that he might be trained for the
ministry. The Newburns frowned at it all; they
frowned because they knew Eve had listened to
the young fellow’s love, and had promised to
marry him, “ when the time came.”
When the time came she did marry him, though
none of her own kinsfolk countenanced the pro-
ceedings. She went to Crichton, and she gave
birth to a tiny girl child, and then she died, leaving
John Lister broken-hearted. Poor Louisa felt as
if the sun had set for ever.
But the child must be cared for.
Festus says that Jesus is dead, Paul says He is
alive. That is all. And yet that—a live Jesus or
a dead Jesus—that is the world-question, we
believe, on which all others hang. If there be a
bad thought, a bad word, a sinful era, a hindered
progress anywhere in man’s history, it comes from
some assertion or other that Jesus is dead. If
there be a good impulse, a sincere truth, an onward
step anywhere, it comes just as surely from the
power of a living Jesus.— Phillips Brooks.
There is no more wonderful poetry of the
emotional order than the Psalms of David and his
compeers relating to their own trials and agonies,
their loves and hates and adoration. As we
agonise and triumph with a supreme, lyrical
nature, its egoism becomes holy and sublime. The
stress of human feeling is intense in such poetry
as that of the sixth Psalm, where the lyrist is
weary with groaning, and waters the couch with
his tears, exclaiming, “ But thou, 0 Lord, how
long ? ” and that of the thirteenth, when he
laments: “How long wilt Thou forget me, 0
Lord? For ever?” and in successive personal
Psalms, wherein the singer, whether David or
another, avows his trust in the Deity, praying
above all to overcome his enemies, and to have
his greatness increased. These petitions, of course,
do not reach the lyrical splendour of the Psalms
of praise and worship : “ The heavens declare the
glory of God,” “ The earth is the Lord’s and the
fullness thereof ; ” and those of Moses, “ He that
dwelleth in the secret place of the Most High,”
and its immediate successors.—Edmund Clarence

OME time ago I gave on tlie “ Children’s
Page ” a number of anecdotes from a book
on Dr. Krapf’s travels in Abyssinia.
This month I give a few more, which I
trust will please my young readers.
On his way to Massowah, Dr. Krapf saw a lake
where, it was said, evil spirits had been heard
beating a drum ! A priest who was there said
that lakes are the abode of unclean spirits. The
doctor said No, they had only two dwelling places
—the bottomless pit and the human heart. He
added that, instead of looking for them in
lakes, we should see whether they were not in our
own thoughts, words, and deeds, and entreat the
Saviour to cast them out. It was good advice.
The miracle of the evil spirits entering the swine
and rushing into the Lake of Gennesaret accounts
for the belief that they reside in lakes, but I don’t
know why they should beat a drum !
A well-known engraving represents Queen Vic-
toria as handing a black ambassador a Bible,
saying, “ This is the source of England’s great-
ness.” When Dr. Krapf was introduced to the
Queen Dowager of Shoa, she asked by what means
his countrymen had advanced so far in manufac-
turing such wonderful things. He replied that
God had said in His Word, “ Them that honour
me I will honour,” and that if we like His holy
word, He will not only give us spiritual blessings,
but understanding in temporal things also. He
was quite right. Jesus says, “ Seek ye first the
kingdom of God and His righteousness, and all*
these things shall be added unto you.”
Reaching a spring of delicious water one day,
Dr. Krapf approached to drink. He was told he
must not, as it was a holy spring, whose water
could be enjoyed only on the anniversary of the
saint who had blessed it. Further, a serpent
watched inside the spring and bit everybody who
drank of it on other days. The doctor took a good
drink, and asked the frightened people why the
serpent did not bite him ? “ 0,” they said, “ it
does not bite good people.” If Dr. Krapf had
known the Ingoldsby legends, he might have
thought of the words—
“ See, what comes of being good.”
But how could the serpent tell the good from the
bad ? Serpents are wise, but not so wise as that.
In England, horses are sometimes called after
men. I am not a great admirer of Dr. Talmage,
but I thought it was a dishonour done him to call
a racehorse by his name. Amongst the Gallas,
however, the custom is reversed; Dr. Krapf found
that it was common to call a chieftain after his
horse. That is not half so pretty as the African
custom of calling the mother after her child. Dr.
Livingstone’s wife was called Ma-Robert, because
she had a son, named after his grandfather, Robert.
The custom of calling a man after his horse is
known throughout Abyssinia. I don’t admire it.
The less should be blessed of the better, “ How
much is a man better than a—horse ? ”
Dr. Krapf was once the guest of a man called
Sidi Music. This man told him that he and his
people might sleep free from all care, as he (Sidi
Music) with his people would come to the tent and
watch the whole night. The doctor thought he
might as well set the wolf to watch the sheep.
He felt sure he wanted to plunder him and so
refused his kind proffers. Sidi feared they could
not themselves protect their property, but Dr.
Krapf shewed him the use of their guns and
frightened him. In the middle of the night
several attempts were made, but Dr. Krapf’s party
were up in a moment. They had to watch the
whole night, or the would-be watchmen would
have stripped the tent. “ A bad servant,” says
John Fletcher, “ is worse than a careless neighbour,
and a traitor in the guise of a friend is more
hateful and more dangerous than an open enemy.”
Very true.
A wretched ruler of the name of Adara Bitte,
who pretended the greatest friendship for Dr.
Krapf, made him a prisoner and stripped him of
his all. When the governor next day set off on a
journey, great sympathy was shown him. The
soldiers who had executed the ruler’s will now
expressed their disapproval; and many of the
townspeople wept, and said “ He has neither father
nor mother, nor friends; and he who pretended to
be his friend has plundered him, may God be his
friend.” Others said, “ All earthly things are
perishable. Yesterday he was a prince, but to-day
he is a prisoner.” The soldier who had taken his
pocket Testament brought it back saying, “ Forgive
me, and pray for me.” All this reminds us of the
Psalmist’s words, “ He made them also to be pitied
of all those that carried them captives.” “ When
a man’s ways please the Lord, he maketh even his
enemies to be at peace with him.”

(Jomvu, East Africa).
THINK it was in my last letter that I made refer-
ence to the beginning of the present troubles,
the fighting at Takanngu, and a consequent
scare on our station on the Sunday morning,
z__ . . . _
just as we were going into Church. Since then,
we have had many repetitions of that experience,until
it has come to be quite common. It will seem quite
strange to us again when we can freely move about
the country, and go about our daily work with no
thought of danger, and without the consciousness
that at any moment we may be pounced upon by
an armed mob of infuriated and fanatical Mahom-
medans. The quarrel is a political, not a religious
one, but there is no doubt that our missionary
aggressiveness is one cause of deep-seated hatred.
It so happens, too, that the only blow the rebels
can deal the Government, is an attack upon some
Mission station. They are not strong enough to
attack Mombasa or any of the other garrisoned
coast towns, and the Mission stations are the only
outlying European settlements anywhere near the
coast. They might make an attack upon some
caravan passing into the interior, but the Govern-
ment have now taken the precaution of keeping
back all small caravans, until a large number of
men are ready to start for the interior, and then
they send them up a certain distance under a mili-
tary escort. It is because the Mission stations are
the vulnerable points that, for the time being,
military garrisons have been placed in each. In
this district, Rabai is the depot, where there are
about one hundred native asikaris under an English
officer. At Ribe, there were for some time twenty
native asilcaris, ten English blue-jackets, and a
man-of-war officer. The number of native asikaris
has since been increased to forty, and the English
blue-jackets taken away, though there is usually
an English naval officer there with two or three
men. Here, at Jomvu, we have sixteen asikaris.
Of course these are for defence only. The greatest
service they render to us is that of night sentry
There will have been some notice in the home
papers of the more important events which have
occurred, as for example, the expedition against
Mwele, the rebel stronghold, its storming, (and
capture; but the less important events which
occur day by day, and now and again fill us with
alarm and anxiety, are unchronicled. Every few
days there is an engagement of some kind in some
portion of the territory, and every now and again
we hear rumours (only once really justified), of an
intended raid by rebels, upon one or other of the
Mission stations. Ribe has been several times
threatened, and at one time Mr. Carthew had no
rest by day or night for some weeks.
Here, at Jomvu, we have had to turn out twice
within the last three weeks, in readiness, as we
thought, for an attack. On the first occasion we
heard several guns fired at daybreak, and thought
that our hour had at last come. The asikaris
were drawn up in the compound of the Mission
house, and the men of the Mission went out to
ascertain what was happening. It turned out to
be a caravan of Wa-Jomvu, returning from the
interior, who fired off their guns, as they said, to
warn us of their approach. The sergeant here
seized the guns which had been fired, and I re-
ported the occurrence to Mr. Pigott, the Sub-
“ He causeth his wind to blow and the
waters flow.”
Psalm 14-7, 18.

Commissioner at, Mombasa, who gave the responsible
persons a talking to. By 7.15 a.m., the Wa-Rabai,
having heard the firing, began to pour in here by
scores, a few of them armed with guns, but most
of them with bows and poisoned arrows. At nine
o’clock, a party of asilcaris, under a native officer
arrived, having been sent here from Rabai, by way
of Ganjoni, to cut off the supposed enemy on their
flank. In fact, the whole country side were up in
arms. I also received a note of enquiry from the
Rev. A. G. Smith, of Rabai. Had Mbaruk, or any
of his men really appeared that morning, not one
of them would have escaped, but we should have
had to bear the brunt of the attack for an hour or
two, till the reinforcements arrived, and in the
meantime, there is no telling how much damage
might have been done.
The second scare occurred on Friday morning
last. Some Wa-Jomvu rushed into the place at
their topmost speed, and informed us that a great
host of people was advancing towards us. The
guard was again called out, but in a very few
minutes we were re-assured by the information
that the persons approaching were no other than
Capt. Taubman, the officer in command of the
forces at Rabai, a second European officer, and 8U
asikaris, who were paying us a visit.
In the early morning of November 30th, the
Government forces attacked the rebel village of
Mtongwe.. We most distinctly heard the firing
here, especially of the Maxim gun, and as we had
had no intimation of the intended attack, we were
all alive, and somewhat anxious, until definite in-
formation came in later in the day. Mtongwe, is
on the mainland, opposite Mombasa Island, on the
Kilindini side, and within easy distance of our
Tsunza Station. I am sorry to say that many of
our Tsunza people are dispersed (as also our Ganjoni
people), and, to add to our misfortunes, Fundi
Henry Mnipka, the native teacher in charge of
Tsunza, died suddenly on Thursday night, Decem-
ber 5th. This is a great loss to us. We have not
yet supplied his place, but it is proposed to send
there Fundi Thomas Mwavale, the native teacher
now stationed at Jomvu, and to place half-a-dozen
lads, under special instruction here at Jomvu, with
a view to making them fundis. Mwavale, himself,
is but a very young man, but I have tried to teach
him a little during his two years’ work here. He
is by no means a bad preacher, and I think his life
gives evidence of the workings of Divine grace in
his own heart.
Our work on the Mission Station has been going-
on as usual—day school, daily morning prayers,
Sabbath preaching services—but outside work has
been much interfered with during the troublous
times through which we have been passing. The
open-air services in Mohammedan Jomvu have been
discontinued, but none are more anxious (ap-
parently) than the people themselves, that they
should be resumed. They are continually urging
upon me—“ Come again and preach to us.” “ When
are you coming to read to us again.” We hope that
this apparent eagerness for the word is genuine,
and is evidence that some of them are feeling after
the truth. We shall resume these services as soon
as possible.
’N a letter from Rev. W. Griffith to the
Missionary Secretary, dated November 25th,
1895, he gives an account of the third
__k Annual Christian Endeavour Convention,
which had been held from 17th to 21st
November. He says : “ The meetings were most
enthusiastic. On Sunday, 17th November, I
conducted a mass meeting on the Race. It is
estimated that close upon seven thousand persons
were present. Every denomination in the city,
except the Church of England, was represented,
and the greatest possible order and reverence
were maintained. On Monday night, the meeting
to welcome delegates was held in our chapel.
Close upon a thousand were present, and hundreds
outside, but able to see and hear the proceedings.”
The rallying hymn which was sung at the
opening of all the meetings, was composed by
Mr. Griffith, who expresses himself as delighted
to see how the Free Churches at home stand in
relation to the Christian Endeavour Movement.
* * *
In a letter to the Editor of the Free Methodist,
Rev. R. E. Abercrombie gives an account of his
voyage to Jamaica, and his safe arrival at Kingston.
I give a few extracts.
* * *
“ It almost seems like a dream that three weeks
ago I preached my farewell sermons in Chorley,
met with kind friends at Liverpool, who in their
homes and at the valedictory did all they could to
make the parting bright and cheering. To the
pier they came, quite a large party, and along with
our brothers, and brother ministers and their
wives, made a picture of Christian affection and
fraternity which we gazed upon with hungry
hearts till the “ Majestic ” steamed away, and it
faded from our sight, but the mental photograph
remains, and can at any time be reproduced.
* * *
We went down Channel on a stormy night, but
though there was a wreck upon the shore, we

were not conscious of it, but slept well, for the
“ Majestic ” steamed easily through it all. The
storm, however, delayed the mail, so that we were
detained at Queenstown till 3.30 p.m. Before we
turned in we had seen and watched out of sight
the last lighthouse on the Irish coast, and soon
began to feel the full force of the Atlantic. That
night and some others on the voyage I shall never
forget. We had engaged a state-room well
forward to escape the smell and vibration of the
engines, but had not reckoned with the sea. The
noise of a great steamer trying to run 20 miles an
hour in the teeth of a westerly gale is awful.
Great waves strike the ship with the sound of big
guns; she seems for a few seconds to hesitate in
her course, writhing and quivering in every part,
while the waters rush by with a grind and groan
like a creature in pain, and then you hear the
green seas sweep over the decks, and feel by the
dip of her bow and the onward motion, as if you
were diving into the depths. The banging of
bulkhead doors, the smash of things that have got
loose, the hurried tramp of men, the call of officers
and the boatswain’s whistle, are an experience of
horrors. Now was the time to test our faith in
the Christ who can speak peace to troubled seas
and fearful hearts, and in communion with Him
we realized again how faithful He is, and how
sure are the promises of His Word.
* # *
“I preached in Kingston on Sunday morning,
and attended Salvation Army meeting in our chapel
on the Monday. I preach anniversary sermons
at Kingston next Sunday, and give an address
at Coke Church early in January.”
In a letter Jto the Missionary Secretary, dated
December 16th, 1895, Rev. R. M. Ormerod writes:
“ Mr. Griffith and I keep well, thank God, though
each of us has had the fevei' lately. I have not
been to Witu since the end of October, but hope
to go immediately after Christinas. Our native
teacher there finds the people very stubborn and
unwilling to receive instruction.”
* » *
We have often to grieve over the failure of
health on the part of our Missionaries. An extract

from Mr. Ormerod’s letter will show that we do
not stand alone in this matter. “ One of the
Kulesa Missionaries has gone to the coast, sick.
Mr. Van Englan, the engineer of the steamer, has
been ordered home on account of sunstroke. Less
than two years ago, Kulesa Station was founded
with a staff of eleven or twelve. It has now
three in residence, and one at the advanced
station of Makere. In the spring of the year,
Ngao had a staff of six, but two have died and one
has been ordered home, leaving only three at
present. On the whole, Golbanti seems to be the
healthiest station on the river.”
* * *
Letters to the Missionary Secretary from Rev.
T. H. Carthew, show that the unsettled state of
the district, and the constant alarms in which he
has lived, have told injuriously on his health.
Little progress has been made in the erection of
the new church at Ribe. A quantity of materials
sent for the purpose had gone astray in transit,
and with forty coloured soldiers resident on the
Station, little in the way of building can be done
at present. My readers will be pained to read the
following words of Mr. Carthew : “ I fancy that
my nerves are unstrung. I am altogether out of
sorts. I have no energy for anything. If the
fighting is over by the time of the mail, I purpose
going up by it to Shelia, unless, in the meantime
I pick up and get strong. I am sure you
will not object to this, as I have had not a
month to recruit my health for six years.”
* * *
In a letter, dated, Jomvu, December 18th,
1895, Rev. W. G. Howe informs me of the
safe arrival of his wife, who, at the time was in
excellent health. In a passing note, he says that
the photo of Jomvu chapel in November No. should
be Tsunza chapel, one of the Jomvu stations.
He says it is an excellent likeness. The bulk of
his letter refers to the troublesome times through
which they are passing. My readers will find it
in this number of the Echo headed “ Troublous
«- * *
Mr. Brewin writes: “ Several circuits have
availed themselves of the offer I made in the
September Missionary Echo to supply sets of
lantern slides and diagrams to small churches at
nominal charges, and I hope that thereby some
additional interest has been thrown into a number
of Missionary meetings. I have pleasure in
repeating the offer to small churches which hold
their Missionary meetings in March and April.
There are sets of slides (with readings) on ‘ Our
East African Missions,’ ‘ A trip to East Africa,’ and
‘ A visit to Western Africa.’ Sets of slides (with-
out readings), may also be had on China and
Jamaica, as well as on Greenland and North
America. For Sunday afternoon meetings, sets
of coloured Diagrams may be had on ‘ A peep at
Sierra Leone,’ ‘ East Africa and its Missions ’ (2
sets), ‘ The Gospel in New Zealand,’ and ‘ China
and the Chinese.’ There are no readings with
the Diagrams, though the titles of the slides are
given, and suitable books are recommended to
those addressing the meetings.” For particulars
as to open dates, application should be made to
Rev. Robert Brewin, Cornholme, Todmorden.
HOUGH all will regret the cause of Rev.
F. Galpin’s sudden return to the home
land, all will rejoice that he has arrived
safely. Physically, he is much better
than when he left China; he is a good
sailor, and the long voyage did him good.
Though much better physically, his nervous
system is in a very shattered condition ; sleep is
returning very slowly, though in respect to this
there is improvement. We hope rest and time
will, with God’s blessing, bring him back the
blessing of “ balmy sleep.”
* *
The last news of Dr. Swallow was of a cheering
nature. He is still very weak, and “ covered
from head to foot with pustules,” but the danger
it is hoped, is passed, and he himself hopes that,
when restored to health, he will be able to
complete the surgical operation in the performing
of which he contracted the “ blood poisoning.”
Rev. R, E. Abercrombie, in a communication
just to hand, reports the holding of the District
Meeting. Of the Meeting, he says : “ Attendance
large; . . . . great peace, and much spiritual life
and power; nett increase 69.” This is apart from
Bocas-del-Toro, the returns of which were not to
In the early days of February, the Missionary
Committee held a two days’ Session in Barnsley.
This was the first time the Committee had been to
Barnsley; the friends gave its members a right
royal welcome. Advantage was taken of the
Committee’s presence to have a Circuit Missionary
Demonstration. Mr. Cook, who for years had
been the Circuit Missionary Secretary, generously
gave a tea, which was largely attended, and
followed by a Missionary Meeting. This was also
presided over by Mr. Robt. Turner, who, in spite
of the fact that he declared he was no orator and
only a layman, made a speech which struck such
a note, that the result was one of the best
Missionary meetings many declared they had
ever attended; and some remembered the “ good
old times ” of Missionary meetings. In elevation

of thought and sentiment, and intense spiritual
enthusiasm, the speeches could not have been
better. The meeting was addressed by the
President, the Connexional Secretary, the Corres-
ponding Secretary, Rev. J. Kirsop, Mr. Councillor
Mordey, Mr. J. E. Balmer, Mr. Councillor Hardy,
and the General Missionary Secretary. While the
meeting was in progress, Rev. F. Galpin came in
and received an ovation. Mr. Galpin made a brief
but telling speech.
* * *
What the Barnsley friends did, could be done
all over the Connexion, if only our friends would
look ahead, and make corresponding arrangements.
The choir was present at the meeting, and
rendered effective help.
* * *
Much business was done by the Committee, of a
very grave and critical nature. One of the
greatest difficulties of the Committee is the growth
of the work on all our Foreign Stations, and the
stationary nature of the income. Will not our
circuits and churches take this question of
Missionary income seriously to heart ?
* * •
One thing which the Committee decided rnzist
be done, was the erection of a medical hospital at
Wenchow. Though we have appealed in the
pages of the Free Methodist for a special fund of
£200 for this object, and the Editors of our
contemporary have called attention to the same, the
response, I regret to say, has up to now been small.
* * *
In a letter recently to hand from our friend,
Rev. W. E. Soothill, is the following, referring to
the decision of a previous Missionary Committee
on this hospital question : “ It may encourage you
to still more earnest effort to know that we think
we see our way clear to making its support
independent of our Mission funds............It is
amazing to see what a difference the medical work
has made in the attitude of the people towards us.
A large anti-foreign city, to the south, from which
we were driven some years ago, is now sending
up numbers of patients, and even its literary men
are beginning to visit us.” Can we, in the face of
such testimony as this, fail to “ rise and build ” ?
We feel confident the money needed will come!
The Secretary was in the pleasing position of
being able to report that several honoured friends
of our Church had, before passing to the Church
triumphant, provided that certain legacies should
be paid to our Mission Fund. Our honoured
ex-Treasurer had paid a legacy, on behalf of his
father, of £100; Mr. Kirkham, Stockport, on
behalf of his father, £100; and Mr. T. Church,
Leeds, on behalf of the late Mr. W. Edwards,
£230 11s. 6d.
* * *
Is not this a very noble and Christian employ-
ment of a portion of that wealth which “ God
gives the power to get ? ” Might not more be
done in this direction ?
To those friends who had the responsibility of
the administration of the affairs of the departed,
we are greatly indebted, for the promptness with
which the legacies were paid.
We have just paid a visit to the beautifully
situated town of Cross Hills. We went, of course,
as a Missionary Deputation. We received a hearty
Yorkshire welcome, but if that had been all, it
would only have gone so far. It was not. It was
the Missionary Anniversary, all was alertness and
expectation. First, there was a tea on the
Saturday evening, all given, this was followed by
a lecture. Then came Sunday — oh, such a
beautiful day, the sun shone, and a holy, Sabbath
calm rested on the hills and “ descended to the
plains; ” one’s heart went at once to the heavenly
places. The first service was in the afternoon.
This was conducted by the Missionary Secretary.
The Chapel was full. There were two short
speeches from young men belonging to the Church,
two most appropriate recitations by young ladies,
and some special music by the Choir. It was a
grand meeting. In-the evening the Chapel was
again filled. The chair was taken by Mr. Pickers.
Report read by the Secretary, Mr. Walmsley, and
speeches were given by the Minister of the Circuit,
Rev. W. T. Barraclough, and the Missionary
Secretary. There were specially selected hymns,
and special music by the choir and string band.
No clapping at either meeting, but it was good to
be there. Collections and subscriptions at the
“ Church among the hills,” £41 10s. Id. No, the
Missionary spirit is not dead; here and there, in
many places, perhaps, it may be slumbering, but it
still lives. One secret of this life and enthusiasm
is a local Secretary, who believes that all the
world is to be saved.
Mr. Walmsley, the Secretary, is, I believe, going
to send to the Free Methodist an account of how
they raise so much money at their Missionary
Anniversary. He says it is quite easy. I hope
our friends will look out for his secret in the pages
of the Free Methodist, and “ mark, learn, and
inwardly digest it.”
* * *
Mr. Chamberlain has won golden opinions by
his policy on the Transvaal question. I do not
know what phase the matter may have assumed
ere these notes reach my readers; but, as we often
ask that God would teach our senators wisdom, it
is right to express our fervent gratitude that in a
dangerous crisis He has given to our Colonial
Secretary the wisdom profitable to direct. We
may also be thankful that, despite the evil
tendency of party spirit, Mr. Chamberlain had the
support of the whole nation and not of the
Unionist party alone.

HAT is the Keswick doctrine of entire
sanctification ? It was supposed
to be virtually in agreement with
the Wesleyan tenet, but at the
last Convention, Prebendary Webb Peploe said
that sin must dwell in the heart of all believers
until death. This, he said, was the true Keswick
doctrine. Mr. Reader Harris, the founder of the
Pentecostal League, asked for a passage of
scripture to prove this. The British Weekly
intervened in the discussion, and asked Mr. Harris
if he were a perfect man.
* * *
Professor Render Harris, in a recent work,
taught the doctrine of Christian perfection. In
noticing the book, The British Weekly dealt very
tenderly with him, but has shown quite a different
spirit in dealing with Mr. Reader Harris. It has
even thrown its shield over the Professor, saying
that its readers must not mistake him for the
barrister. The Professor is not profoundly
grateful for all this care. “ I find, upon examina-
tion, that Reader Harris and myself are closely
agreed upon the doctrine of holiness, and I hope
also, experimentally united in that which results
from a hunger and thirst after the same.” In his
strictures on the Christian lawyer, Mr. Robertson
Nicoll implies that he himself is not perfect. I
believe him fully.
•t" #
The two Methodist newspaper editors are at
war. It is all about a circular issued by Mr.
Price Hughes asking sympathisers with the West
London Mission to contribute one shilling, and
induce other two friends to do the same. I
cannot see the enormity of this, but it appears that
this “ snowball ” method has often been adopted
for fraudulent purposes. Mr. Curnock calls it “ a
dodge,” and thinks it a discreditable one. Mr.
Labouchere, in Truth, supports the views of Mr.
Curnock. There must then, I think, be reasons
against this method which do not appear on the
surface. But when I find two columns and a half
of the Methodist Times occupied in the vindication
of the circular, I think of James’ words, “ Behold
how great a matter a little fire kindleth.”
“When Greek meets Greek, then ujmes the tug of war.”
* * *
W ithout being Socialists, we may admit that
in England the rich are too rich and the poor too
poor. I am not sure, however, that things are not
worse in the United States than here. A brewer
who had fattened on the spoils of his evil traffic,
spent lately over 120,000 dollars on the marriage
of his daughter. The bride’s portion “ mounted
into millions.” Five hundred guests were invited,
many coming from Europe, and all at the cost of
the proud father. All the bedrooms where the
guests slept, were new furnished for the occasion.
Had I seen them, I might have thought of John
Wesley’s words, “ Blood, blood is there.”
* * - *
“The Church of the Saviour ” has not proved
the Saviour of the Church. Geo. Gilfillan
prophesied that it would not. The Evangelical
denominations have their failures. What were
once great religious centres wither and decay.
We cannot triumph over the Unitarians in their
inability to work Geo. Dawson’s Church. Still we
can, and do rejoice, that the Primitive Methodists
have taken it over, and every Free Methodist
must wish them great success.
* * *
During the last few years, there has been in the
United States an increase, taking the churches as
whole, of 16,500 ministers, 19,000 churches, and
3,500,000 members. The greatest increase has
been amongst the Methodists.
The question of the future of the U. M. F. C.
Theological Institute is engaging much attention.
As last Assembly determined on tutorial provision
for two years, only as a temporary arrangement,
the next Assembly must either designate a
Principal for the following year, or continue the
provisional arrangements. The location of the
Institute for the future must also be considered.
Mr. Duckworth’s fund contemplated the erection
of new buildings. Some, however, advocate the
removal of the Institute to Ashville College,
Harrogate, of which, this month, I furnish a
* * *
The Mission World says: “ For nearly eleven
years Missionaries laboured in Foochow without a
single convert, and the work was on the eve of
being given up. But in 186 L three men became
converted, and now, in that province alone, there
are thirty thousand professed Christians.
* * *
Henry M. Stanley has said : “ When I was
at Lake Victoria 18 years ago there was not a
Missionary there. Now there are 40,000
Christians and 200 churches. The natives are
enthusiastic converts, and would spend their last
penny to buy a Bible.”
* * *
The Students Missionary Union, comprises 1,000
members, who belong to about 80 universities and
colleges, including women’s colleges. The
following is the initiatory declaration or pledge:
“ It is my purpose, if God permit, to become a
Foreign Missionary.” In connection with this
Association a most successful conference was
recently held in Liverpool.


130e£^ j^eVi^ii'ed.
“ And he taught the people out of the ship.”—Luke v., 3.
8 Mr. Hein and I travelled up and down
the line, we heard the howling; of
T/vwr1 bab°ons and W1'hl dogs; the tiger-cat
and jaguar are not uncommon here, as
this is a part of the mainland. Deadly snakes are
numerous, and a more deadly malaria will have
to be fought for some years, till the swamp is
drained and the land got under cultivation, and
there is nearly a mile width of swamp from the
shore to the solid
ground of the in-
At eleven o’clock,
we were off to
another place.
We had not time
to eat our break-
fast on shore. We
had had “ early
coffee ” on our
arrival at six in
the morning, and
we took our break-
fast with us in the
launch to eat on
our way. The
“ Speedy ” is a
beautiful launch,
capable of carry-
ing thirty people.
The little engine
is a “ Daimler
motor,” which is
of 7 horse power
nominally, and
runs at a cost of
about 1 cent per
mile. And the lagoon is a grand piece of water ;
on an ordinary map it is only marked as a small
indentation, but it is really a wide gulf 30 miles
in length, and at least 15 miles in breadth, with
an opening direct from the sea, and with two or
three other connections with the smaller lagoon
around Bocas-del-Toro. These channels are
beautiful in the extreme, the water is blue and
placid like a lake, and studded with innumerable
little islands, while three or four larger islands fill
up the intervening space. One called Pope’s
Island, is rich in mineral wealth, coal of very
excellent quality comes out to the very surface,
and last year the American man-of-war that was
cruising here took about 60 tons as an experiment,
the officers reporting that it burnt slowly at first,
but afterwards gave a very great heat.
There it lies, unused, unappropriated, and is
free to the first comer.
In some parts, you seem to be travelling along
a lane of waterway, with beautiful green islands
bordering your path, sometimes scarcely rising-
above water level, which is pretty constant, there
being hardly any tide, and at other times rising-
like banks, or even high hill ranges, from the
water’s edge. But when you get into the inner
lagoon—Chirique Lagoon proper—you sometimes
have quite a rough sea. This lagoon can only be
reached by big ships from the open sea. They
must leave Bocas and go out to sea and round
Provision Island, entering the lagoon by either
Crawl Channel or Tiger Channel.
Wp went some twelve miles or more to a place
called Chiriqui
Cito or Little
Chiriqui to dis-
tinguish it from
another quite im-
portant settlement
near by, called
Chiriqui Grande
or Great Chiriqui.
Mr. Hein says it
is his intention to
reverse this order
of things, and
convert Chiriqui
Cito into Chiriqui
Grande. Two
weeks before my
first visit it was
nothing but coast
line and bush. By
the time I saw it,
he had got a wharf
nearly finished,
one house of rough
boards for com-
missariat and
overseer’s dwell-
ing ; and was
beginning to clear through the wood for a railway
line to the Banana plantation, which lies in a mile
or two, and which can be reached by a river
called Cabbage Creek, from another point. Two
weeks later, when I went again, there were three
houses for the men, one big store with dwelling-
overhead nearly ready for occupation, and 300
yards of railway laid down. In three weeks from
now, I expect there will be about a dozen houses,
and a full mile of railway laid. It is a light tram-
way, just for the purpose of bringing bananas to
the wharf.
After half an hour’s stay here, to direct
operations, we took to the launch again, and
returned as far as Guaruma (pronounced
Wharooma), a little hamlet at the mouth of
Cabbage Creek aforesaid, where Mr. Hein was to

remain for the night, the next day intending to go
up the river to the plantation, and work his way
through the bush back to Chiriqui Cito, along the
line of the intended railway. Here, he said, if any
of the people wished to go to Robalo for the
service, he would let them go with me in the
launch, and be brought back after service; but
the men were mostly away, and we found only
half a dozen who were able to make it convenient
to go. So some of them said, “ Minister, as you is
here already, why not give we a short service
here ? ” To this proposal I readily assented, and
we went round the small group of houses and
business stores and made known our intention, and
from the piazza of a dwelling, I held a short
service in the open-air with all whom we could,
on so short a notice, gather together. I got Mr.
Hein to attend—the first service he has been at
for many years. Immediately afterwards, I left
in the launch to redeem my promise to hold a
service at Robalo. We reached the place at dusk.
I had arranged to hold the meeting in a big
covered lighter, afloat on the water by the wharf,
which proved to be a very good meeting-house,
and where, after a slight repast, we held service
with about fifty people, mostly men, and a very
good time we had.
I slept at the overseer’s rooms, a kind of rough
cabin, like the rest of these houses, of which I have
spoken, with the sea washing the shingle up to
within a few feet of the steps of the house. I
afterwards saw the sea washing up to the very
steps, and going underneath the house, which
stands upon posts about three feet above the
ground, I rested comfortably, and should have
been off back to Bocas by six o’clock a.m., but
that I had to wait for a man who was doing some
work up the river.
It was eight o’clock when I got off, and I had
the launch entirely at my disposal, through the
kindness of Mr. Hein, so I went out of the direct
way a little distance to call at Monkey Cay, the
settlement of the Snyder Brothers, who are so
friendly to our work. Monkey Cay is a small
island close by the main, where they have fixed
their home. There is a wharf, a store, a machine
shop, and a few dwellings for labourers, for the
white overseers and clerks, and for the family.
The Snyders are creating quite a model community
on their plantation. They will not have any
drink, nor any quarrelsome people. A man who
drinks or quarrels is warned once, and if that does
not suffice, he is paid off straightway. They are
extremely anxious for Mission work to be taken
up on theii’ plantation here, and in another place,
and we cannot guiltlessly close our ears to these
demands. I made a brief stay for breakfast in
this most delightful spot. It is a kind of paradise,
with the serpent not wanting, for poisonous
snakes are not entirely eradicated even from this !
beautiful islet. We left and got to Bocas about
five o’clock, where a boat was in readiness to take
me over to Old Bank for the School Anniversary
on the morrow.
£ RE]VI£I^{£BI1E ^ERtflGE Al
FN what sense was the service remarkable ? Was
11 it because of the place in which it was held ?
4' Scarcely; for it was in the City Chapel, where
It services are held every Sunday morning and
Was it because it was some special service ?
No; for, unlike the churches at home, we do not
observe Anniversaries, Harvest Thanksgivings, etc.
The only special services of the year are, those at
Christmas, and the Chinese New Year.
The service was held on Sunday afternoon,
July 21st, 1895.
But how was it of exceptional interest ?
First, there was the preacher. He has the rank
of a Chinese B.A., and of course has much of the
pride of his class. He, himself, would afford
material sufficient for a sketch, which would teem
with vivid interest. Here, however, I need only
mention that some few years ago he was a depraved,
miserable-looking opium smoker. To-day, he is
one of our most valued preachers, far surpassing
his native fellow-workers in mental abilities, and
power of oratory. Often has he thrilled me, when
proclaiming the love of God in the great gift of His
Son, Jesus Christ. That Sunday afternoon was
one of the times in which he stirred my feelings.
The Chapel was well filled with eager listeners.
His text was—“ Come unto Me, all ye that labour
and are heavy-laden, and I will give you rest.”
How I wish that I could tell you how he led his
hearers to understand the Good News which had
come to them and their countrymen, through the
sending of Missionaries from the West. He knew
there were those in the congregation who did not
regard the Gospel as Good News. And this was
soon evidenced by an exclamation coming from a
woman who stood beside my wife—an exclamation
vindicating herself for certain actions taken. Who
was this woman ? The answer will form the
second link in the chain of personalities which
made that Sunday afternoon’s service remarkable.
She was the wife of an engineer, a man who had
become interested in the Gospel during the last
two months. Three weeks ago, just as I was about
to commence the morning service, a great noise was
heard in the courtyard of the Chapel. It was this
woman, who had found out that her husband had
begun to attend the services of the “ Foreigners’
Religion,” and who was determined that he should
not continue to do so.

What a noise she made ! Only a Chinese woman
could have made such a din. She finally com-
menced to beat him, and peace was only secured
by the constable of the district escorting her from
the premises. This conduct she repeated several
times, but without securing the object she aimed at,
viz., the discontinuance of her husband’s attend-
ance on the Sunday services. Now, she planted
herself by the communion rail, so that she could see
her husband all the time. She was not so occupied
in this, however, as to prevent her minutely ex-
amining my wife’s dress and hat, and asking sundry
questions about the material, etc. That she was
more subdued was evident by her demeanour, and
we prayed that the precious invitation of our Lord,
which the preacher was expounding, would find
its way to this woman’s heart, and lead her to a
knowledge of the true peace, to be found in the
I was surprised to see this hater of Christianity
after the service, standing by the dispensary
window, a position she maintained until over thirty
patients had been seen. This object lesson of
practical sympathy towards those who were heavily-
laden with physical diseases, may have some
influence upon her, leading her to the Great
Physician, and obtaining the rest promised by
When this Chinese woman made her protest
against the preacher, I naturally turned my
head towards her, and in so doing, my eyes
encountered those of a dark, swarthy man,
whose features would frighten the average young
lady, so unprepossessing were they. Here was
another personality of great interest. His history,
briefly stated, could be well summed up in the
Chinese phrase — “ Yoa-fa-djah-ge-nang.” In
English, we should say, he was one who had
sown more than his share of wild oats. He had
done everything that was bad. So evil was his
reputation, that some three months ago, when he
was at death’s door, stricken down with severe
sickness, his own relatives absolutely declined to do
anything for him. He was verily an outcast to
them. To us, he was the possessor of a precious
soul, one which we were anxious to gain for our
Saviour. That man, on Sunday, needed not a
hymn-book to help him in singing praises to the
true God and Saviour, he knew them ‘ all by heart.’
He is now a devoted Christian, and an example of
the power of the Gospel, which truly saves
all who believe. Seeing this man, my thoughts
went to others in the congregation. Seated at the
back of the Chapel was a man who had been a
noted gambler, and who, for several years, could
not break from this evil habit, although he admitted
that “ the Doctrine ” was the only true and saving
Doctrine. For two years he has been free from the
curse of his manhood, and is witnessing brightly
for the Gospel.
On my left, sat a man, who, two or three years
ago, was the leader of a notorious band of robbers.
Now, he was kneeling in prayer, and singing
hymns of praise to Jehovah.
In front of me, on the front row of benches, sat
a Buddhist priest. In his hand were a bible and
hymn-book. When we stood up to sing, he joined
with us. When we reverently kneeled in prayer,
he did likewise. How had he been led to do these
things ? Some two months before, one of our
native Christians came to me, and told me he had
met a Buddhist priest, with whom he had had
several conversations about Christianity. The
priest professed to be very much interested, and
expressed a desire to know more. He was troubled
with a disease common here in China, and the
Christian, knowing of this, told him that if he
would go to Wenchow City, the foreigners would
do their best to cure him. The priest expressed
doubt, however, as to whether we would be willing
to help such as he. So the Christian came to me
and asked me would we do our best for him.
There was only one answer to such a question.
“ Certainly. Of whatever class, or condition in
life, so long as we could ameliorate their sufferings,
and possibly lead them to a knowledge of the
Truth, we should only be too glad to do whatever
service was possible.” The priest has been attend-
ing the dispensary for some time, and is very much
better in health. He now talks about letting his
queue grow (the Buddhist priests shave their heads
entirely), and of leaving the Buddhist monastery
in which he still lives.” Thus is being fulfilled
the words of Jesus:—“ And I, if I be lifted up
from the earth, will draw all men unto Me.”
jIijS'i'ORy o? oiJr
No. III.
NUMBER of hymns in common use by the
Church of God are selections from much
longer compositions. Take, as familiar
examples, Keble’s Morning and Evening
hymns. These appear in almost every
hymnal, but of varying lengths. In every case,
however, the original poems are abbreviated. No
compiler has given all the verses which are given
in the Christian Year. Many of Charles Wesley’s
hymns, in like manner, are extracts from larger
works. In some cases, verses that might be called
superfluous, have been inserted, and their abbre-
viation would strengthen, not weaken or impoverish
the hymn.
It has no doubt been noticed that, in the new
hymn book, a number of hymns have been abbre-
viated. This has only been done in cases where
the adage was true, “ The half is better than the
’ whole.” In shortening hymns, and thus econo-

mising space, tlie Committee were guided by what
they knew of connexional usage. They found
that many hymns in frequent use were seldom or
never sung through. In some cases the hymns
were long, in some there was great inequality in
the verses, and in some the natural climax is
reached, ere the last verse is gained.
“ 0, for a thousand tongues to sing ”
ends best with the 8th verse ; the other two were
scarcely used.
“ There is a fountain filled with blood,”
as it stands in the original, is seldom sung to the
end. The couplet—
“ When this poor lisping, stammering tongue
Lies silent in the grave,”
makes a tender and touching termination.
“ Ho, everyone that thirsts draw nigh,”
as given in the old book, has some verses forming
a kind of recital, which can be spared without
weakening the hymn. The verse in another hymn
“ I have no babes to hold me here,”
could not be sung by everybody ; neither could the
next verse
“ No foot of land do I possess,
No cottage in the wilderness.”
The land has not yet been nationalized, but a good
many Free Methodists have their own freehold, I
am glad to say !
When these verses are cut off, the hymn com-
“ How happy is the pilgrim’s lot,”
still contains 30 lines. It is the right length now,
and the omitted verses will never be missed. The
sentiment of the two omitted verses is sufficiently
expressed by a line, which yet remains in the
“Nothing on earth I call my own,”
Whatever he has, he holds us a steward. All is
God’s ! The hymn
“ Saviour of sinful men,”
containing 48 lines, was a very mixed composition.
The best verses are retained, making a sweet little
hymn, commencing
“ 0 what a mighty change.”
These few specimens of abbreviated hymns will
show something of the grounds on which the Com-
mittee acted. In no case was a hymn curtailed,
but for reasons which induced the Committee to
think that the hymn would be improved in con-
In a few cases the hymns were lengthened.
“ 0 love divine, how sweet thou art,”
has two good verses added, and
“ 0 disclose Thy lovely face,”
lias, as second verse, some words which greatly
heighten the effect of this spirit-stirring composi-
tion. Possibly these are the only two instances of
Some hymns had, in their previous form, so
formidable an appearance, that preachers were
deterred from giving them out. I refer to the
hymns which, in the old book, were numbered 240
and 241.
“ 0 God, Thou bottomless abyss,”
“ Thou true and only God leads’t forth.”
These hymns are translations from the German
of Ernest Lange, who published them in 1711.
They were translated by John Wesley in 1737,
when he was 34 years of age. They are sublime
compositions, though doubtless a little heavy. As
formerly printed, they looked so heavy, that nobody
tried to lift them. Each verse contained 12 lines,
of eight syllables, and their very appearance made
every preacher turn from them, and pass away. I
never gave them out, I never heard them given out.
In the new book they are printed as ordinary L.M.
hymns, and they have no longer a repulsive
appearance, though possibly they will never become
popular. The hymns, too, are bisected with ad-
vantage. The two become four. (See hymns
The instances I have given of changes which
were made, will show the care which the Com-
mittee gave to its work, and the minute attention
which it paid to every detail. They will also help
to explain the supposed delay in bringing their
work to a conclusion. When “ thorough ” is the
workman’s motto, he does not always seem to make
haste. It was Benjamin Franklin’s first rule that
“ work should be done well,” even if he added a
second, “ it is well that it be done quickly.”
In my last paper, I spoke of the “ evisceration ”
of some of Charles Wesley’s hymns. Some other
terms were altered. Our great hymnist sometimes
used the phrase “ the stony,” as a substantive.
The idiom was not approved, and more fitting
terms were employed.
Is it right to call a man a worm ? Hymnists
often do so. As there is scripture usage for it, I
had no objection, but one of our number had a
strong antipathy to the word, and his opinion
In Thomas Oliver’s splendid composition,
“ The God of Abraham praise,”
the line occurs
“ He calls a worm His friend.”
This was altered to
“ He calls a man His friend.”
I do not think this an improvement. It is con-
descension in God to call a man His friend, but to
me the antithesis,
“ He calls a worm His friend,”

is sublime. The Committee did not feel that it
could touch Dr. Watts’ couplet,
“ Earth from afai- hath heard Thy fame,
And worms have learned to lisp Thy name.”
Lisping worms may not yet have been discovered
in the domain of nature, still, the expression is easily
understood. The mind fills up the ellipse, and
the lines were thought too sacred to be tampered
with, especially as they are found in the first hymn
in the book. I wish we had treated Watts and
Oliver alike.
I may here say, that the question had to be
settled what should the first hymn be ? Nothing
could be more appropriate as the opening words of
a hymnal, than
“ 0 for a thousand tongues to sing.”
The sectional arrangement which we had adopted
made it impossible to have this. We must choose
a hymn from the first section, viz., that on the
nature and perfections of God. Our choice was
considered to lie between Dr. Watts’
“ Eternal power, Whose high abode,”
and Thos. Binney’s
“ Eternal light, eternal light.”
Each hymn had its advocates, but the preference
was at length given to Dr. Watts’ hymn, as being
better known.
tfTJjqzr 0? EVE.
Author of “ The Naresborough Victory.”
“ eve’s child.”
HE Newburns were said to be good at
“ carrying things out.” This was said,
half in admiration, by their neigh-
bours and dependents, who knew how
hard and inflexible Steve and his wife
could show themselves, and with what remorseless
perseverance their sons and daughters were able
to prosecute a design. None of them went to
Eve’s funeral, though John Lister wrote to them
about his terrible loss, and invited them to
Crickton. Steve wrote a very harsh reply, in
which he threatened to clear the Listers out of
the valley, “ lock-stock-and-barrel,” if John put
in an appearance there again.
Several of his own kinsfolk went, rough but
worthy people, and when they returned home
again, they had a long story to relate of the work
that was being done at Beersheba. They did not
hide from their friends and neighbours the change
they noticed in John; he was thin and pale and
sad, they feared he would not last long. The
child they did not see. Louisa and the babe
found shelter at a neighbour’s house, overlooking
the grave-yard. Behind a curtain there, Louisa
stood with weeping eyes, while her beloved
mistress was laid in mother earth; she did not
want to be seen by anybody from Gontersall, for
none of them knew she was at Crickton, and she
dreaded lest Booth Day, her worthless husband,
should learn where she was living, and compel her
to return to him. The old kind of life had
become hateful to her.
Her master managed to obtain some information,
in a casual way, about the man who had ruined
her life. He was back at Gontersall, and he
professed to know all about his wife. The
account he gave was false from beginning to end.
He hinted that she was in prison, and that her
crimes since she left Gontersall were too dreadful
for him to mention.
“ You have my authority to deny it all,” said
John Lister. ‘ My dear wife took an interest in
the girl, and procured a comfortable place for her.
I know that she has proved herself worthy of the
confidence Eve felt in her, and that she is giving
perfect satisfaction to the people whom she
“ Do they know anything about her ? ” was
“ They know everything.”
The minister was afraid to say more, but he
would not allow the gossip of Gontersall to be
poisoned by false reports.
He told Louisa her husband was back at the old
village, but he did not repeat the slanderous
stories which his kinsmen had mentioned.
“ Is there any signs o’ mending, sir ? ” she
enquired anxiously.
“ I am afraid not,” said John, “ he is worse, if
Nothing further passed between them about the
subject. Louisa turned to Eve’s child, and
lavished upon it the love she had felt for its
mother. John wanted to procure a nurse, but
Louisa begged him not to do so. “ If I had a bit
o’ help i’ th’ kitchen, I could manage,” she said;
“ but I could n’t bear to see th’ bairn growing
fonder o’ anybody than me.”
Louisa made one request when it was decided
to procure another servant. “ Let her be a nice-
spokken lass,” she said, with a blush, “ and I
would learn to talk like her, for th’ child’s sake.
I could do it.”
John wrote to a friend of his, a minister in the
South of England, asking him to find a girl
suitable for the purpose. This friend, Herbert
Margrave, soon reported that he could send an
orphan from his own congregation, who was
likely to prove satisfactory. Her name was Rose,
and her parents had been respectable people, but
unfortunate in business. Rose went to Crickton,
and the work of the manse was divided between
her and Louisa.

“ I’m going to larn to talk like you,” said
Louisa, at the very beginning. “ I come fro’ a
a place wheer foaks is rough. It would n’t ’a
mattered if th’ missis had lived, but th’ child will
be a deal wi ’ me, and it mun larn nowt but what’s
This communication created confidence between
the two from the outset, and they agreed well.
Louisa was willing to do any amount of rough
work, especially
when little
Adah was a-
sleep, but she
hungered for
the child’s love,
and tended it
night and day.
Any recogni-
tion of her by
the infant filled
her with joy
and thankful-
ness. Rose could
not understand
her fellow-ser-
vant ; she did
not know what
thoughts and
feelings were
surging through
the poor crea-
ture’s mind and
People at
Crickton began
to say the min-
ister of Beer-
sheba would
never hold up
his head again.
Those among
them who were
capable of imag-
inative flights,
expressed the
opinion that
when his wife
was laid to rest
in the old chapel
ground, two persons were buried, one living and the
othei’ dead. When the long winter was passed, and
the sunny days of spring returned, he often took his
child to the place where snow-drops and crocuses
began to show themselves upon the mound which
covered its mother. He had gone alone while the
cold, bleak weather lasted, and had stood there for
an hour together, in the piercing wind.
“ This sort of thing will not do,” said Dr. Budd,
who heard many exaggerated stories about the
minister’s devotion to the dead. “ It will be bad
yotA .
TSKa Nir jUiste/C
bcxeK with
for that daughter of Eve if anything happens to
the father. A man may live too near his wife’s
Dr. Budd always called Adah “ that daughter
of Eve.” It was his little joke, and he enjoyed it.
When Herbert Margrave came down from the
sunny south on a visit to his friend, the doctor
told him what he thought about things, when they
happened to meet outside Crickton one day.
“ Take Mr.
Lister back with
you,” the doc-
tor said, “ and
keep him a few
weeks. If you
can keep him
al together,there
will be no harm
done. We have
too much
weather in this
neighbourh o o d
for men of his
The result of
this conversa-
tion was that
Margrave per-
su aded his
friend to have
a holiday, and
during that
holiday, John
Lister became
acquainted with
a church at
where there was
no minister at
the time. The
people wanted
him to settle
among them.
Only one thing
prevented him
complying with
their request;
he could not
leave the grave at Crickton.
When, he returned home, he found Louisa very
anxious about Adah ; she had not written to alarm
him, but the child was not well.
“ She will never be well here,” said Dr. Budd.
“ This climate is fit only for people made of cast-
iron. Some cannot stand the winter, others
cannot stand the spring. That daughter of Eve
will not be able to stand any season. I have no
wish to frighten you, but if you want to save her
life, you must send her away. Could you not

arrange for Louisa to take her somewhere on the
South coast, or near it.”
The doctor had received a letter from Herbert
Margrave, but he did not mention that fact. He
was sincere in what he said about the child, but
he was more concerned for the father. He under-
stood his own business, however, and knew that
John Lister would not leave Crickton unless some
other reason could be given besides his own
It was a severe struggle, but anxiety for the
living prevailed, and the invitation to Stowchester
was accepted.
When Louisa heard that the child’s life
depended upon the change, she became recon-
ciled to it; but nobody except the All-seeing God
knew what she felt when, for the last time, and in
the darkness of night, she went to the silent
sepulchre in Beersheba grave-yard where her dear
1 mistress lay.
toith me.
Wm. E. Soothill.
i~ -cj--

Cheap things are seldom valued. Ask a high
price, and people think that the commodity is
precious. A man goes into a fair, for a wager,
and he carries with him a tray full of gold watches
and offers to sell them for a farthing a piece, and
nobody will buy them. It does not, I hope,
degrade the subject, if I say that Jesus Christ
comes into the market-place of the world with His
hands full of the gifts which the pierced hands
have bought, that He may give them away. He
says, “ Will you take them ? ” And one after
another you pass by on the other side, and go away
to another merchant, and buy dearly things that
are not worth the having.—Er. Maclaren.
There is an Australian missile called the boome-
rang, which is thrown so as to describe singular
curves, and fall at last at the feet of the thrower.
Sin is a kind of boomerang, which goes off into
space curiously, but turns again upon its author,
and with tenfold force strikes the guilty soul that
launched it.
Lady Jane Grey was young and beautiful,
gifted and accomplished ; a horrible fate awaited
her, yet on the fly-leaf of a Greek Testament,
which she sent to her sister, she wrote, “ Rejoice,
as I do, that I shall be delivered from corruption
and put on incorruption ; lose mortality and put
on immortality.” Wordsworth was so trustful
and happy as his hour drew nigh, that he wished
the anniversary of his decease to be kept as a
holiday by the school children. Oh, let us live
well, and we shall die well.—T. R. Stevenson.

The grand difference between the morality of
Buddhism and the morality of Christianity is not
in the lettei’ of the precepts, but in the principle
and motive 'power brought to bear on their
application. Buddhism says: Be righteous by
yourselves, and through yourselves, and for the
getting rid of all life in yourselves. Christianity
says: Be righteous through the power of God’s
gift of eternal life in His Son. In a word,
Buddhism founds its morality on self. Christianity
founds its morality on Christ. The Buddha said
to his followers : Take nothing from me, trust to
no one but yourselves. Christ said, and says to
us still: Take all from Me; take this free gift.
Put on this spotless robe. Eat this Bread of Life.
Drink this Living Water.—Monier Williams.
A corkespondent of a certain serial, having
asked a question as to the propriety of Christians
joining in the dance, a lady suggests that if the
correspondent will read 1 Cor. viii. 8 to 13,
substituting the dancing or dance, for meat and
drink, and remembering at the same time, that this
matter of dancing is a snare and a danger to many,
he, or she, will see his or her duty clear enough:—
“ But dancing commends us not to God; for
neither if we dance, are we the better; neither if
we dance not, are we the worse. But take heed
lest by any means this liberty of yours become a
stumbling-block to them that are weak. For if
any man see thee which hast knowledge, dancing,
shall not the conscience of him which is weak be
emboldened to dance also ? And through thy
knowledge shall the weak brother perish, for whom
Christ died ? But when ye sin so against the
brethren and wound their weak conscience, ye sin
against Christ. Wherefore, if dancing make my
brother to offend, I will dance no more while the
world standeth, lest I make my brother to offend.”
A church member who has promised obedience to
his Lord and Master, and in such a direction as
“ Whatsoever ye do in word or deed, do all in the
name of the Lord Jesus,” cannot well dance, as we
do in England, unto the Lord. The verse in Eccles,
iii. 4. as to there being “ a time to dance,” refers
to the expression of religious joy, and to follow
that out we should dance at a prayer-meeting, in
church on Sunday, and so on. We only just glance
at the many directions found in the Word, to
“redeem the time,” to be “ instant in season, and
out of season,” to “ watch and be sober.” What
do all these verses mean ? Are we obeying them
when we spend the night, or half the night, in a
whirl of wild pleasure ? Consider what the world
thinks and says of “ a dancing church member,”
and duty will be plain, I think, viz., to abstain
Begin the day with God ;
Kneel down to Him in prayer;
Lift up thy heart to His abode,
And seek His love to share.
Open the Book of God,
And read a portion there;
That it may hallow all thy thoughts,
And sweeten all thy care.
Go through the day with God,
Whate’er thy work may be;
Where’er thou art—at home, abroad—
He still is near to thee.
Converse in mind with God;
Thy spirit heavenward raise ;
Acknowledge every good bestowed,
And offer grateful praise.
Conclude the day with God:
Thy sins to Him confess;
Trust in the Lord’s atoning blood,
And plead His righteousness.
Lie down at night with God,
Who gives His servants sleep ;
And when thou tread’st the vale of death,
He will thee guard and keep.
A Missionary to Africa shows how he escaped
a snare that was set for him by an unscrupulous
negro. His narrative is as follows: “ Elunja
came to tell me they were all afraid that on their
return voyage a State steamer might capture them
as slaves, and what could they do in such a case,
as he would not believe their word ? Would 1
give them a “ Bonkanda ’ (book) to say they were
not slaves or slave dealers, in case a State steamer
met them ? Their request seemed a fair and
reasonable one, but I had some previous light and
suspected cunning treachery. I happened to have
overheard early that morning Elunja and my boy
Ekawe discussing the possibility of buying slaves
at Ikau. It flashed across my mind at once when
Elunja asked for a letter to protect them from a
possible capture by the State officers, and I saw at
once he wanted a passport to sail down safely with
slaves of his own. So I told him I had much
pleasure in giving him such protection, and for
that purpose he should get a letter, mentioning
the exact number of men who formed the present crew,
and if ‘ Bula Matari ’ found more than that
number, he would at once take possession of canoe,
crew, and surplus, and convey the whole to Bangala !
This had a remarkable effect on Elunja and his
men, and upon my warning him of the wrong of
the slave trade and its consequence as an
unlawful thing, he fervently assured me that
never had such a thought possessed him, and
turned back silently to the men, who having
heard what was said, received him with laughter.”

IS month I complete my series of
anecdotes, selected. from Dr. Krapf’s
travels in Abyssinia. It was from read-
ing this book, that Mr. Cheetham, of
Heywood, was led to think of East Africa as a
field for Missions, and this led to us sending
Missionaries there.
When Dr. Krapf was in a destitute condition, he
arrived late one night in a village. As it was
raining violently, he and his attendants entered
the first house they came to, and asked to stay all
night. He was frightened when he looked at the
good man of the house; he looked like a hang-
man’s servant, with ferocious eyes, long black hair,
and he sat silent, not answering to their salutation.
The doctor began to tell him how he had been
robbed, when he spread a skin for him on the !
ground, and told his wife to prepare the supper.
Raw meat, fiery pepper, soup and bread, formed
the repast. It tasted delicious, for they had them-
selves brought the best sauce—hunger. The host
then told them to sleep anywhere. As the room
was full of men, horses, donkeys and fowls, this
might have seemed a difficulty to us, but Dr. Krapf
was an old stager, and “ he knew how to manage
the business.” Though at first he thought of
leaving the house on account of its owner’s fierce
looks, now he felt ashamed of his want of con-
fidence in his heavenly Father, who gives us our
daily bread. Some people are better than their
looks. Sometimes, at least, the poet’s words are
true, “ Things are not what they seem.”
Dr. Krapf found that Abyssinians who have
been on pilgrimage to Jerusalem, tell their country-
men a lot of lies when they return. They say that
children do not die at Jerusalem ; that the water
of the Jordan is as white as lime; that the house
of the patriarch at Cairo is made of gold, and many
other foolish things. If you deny the truth of
these statements, and if you admit that you never
were at Jerusalem, they think that you know
nothing about it. Indeed, some would tell you
that you are hardly a Christian, if you never saw
Dr. Krapf thinks the hospitality of Abyssinians
has been overrated. As long as you have property,
and appear to be a great man in their eyes, you
will be well received everywhere, as they calculate
upon a payment more than double the value of
what you receive. They also expect that the
stranger will give a handsome present in return.
If you are poor, you may in some cases be kindly
treated, but always for a selfish reason. Is this
Abyssinian nature, or human nature ? It was not
a satirist who said “ He that is poor is hated of his
neighbour, but the rich hath many friends.”
“ Every man is a friend to him that give th gifts.”
When Dr. Krapf was in the Yechoo country, he
observed when he met women they turned their
back to him, or stood still on the wayside, with
their faces turned towards the ground. He thought
it was modesty, or that the sight of a white man
frightened them, but learned that this was their
way of asking the traveller to bless them. When
the women turned their back to him, he should
have said, “ May God bless and preserve you ! ”
The men he found did the same in another country
he visited. We always think foreign customs
strange. It seems natural, for example, to shake
hands; we would not like the custom of rubbing
noses. So we cannot think it rational to turn our
back by way of asking a blessing.
Paul said of the people of Crete, “ they are
always liars.” He only said what had been said
before. Dr. Krapf says the same of the Abys-
sinians. “ They are never at a loss in contriving
lies when it suits their purpose.” The priests’
lips should keep knowledge, but it is “ like people,
like priest.” When the priests want to oppose a
doctrine, they will pretend to have found a parch-
ment, written by a saint, denouncing it. The
worst liars are those who speak falsely in the
name of the Lord. Let my young readers never
forget that lying lips are abomination to the Lord,
but the tongue that speaks truth is his delight!
When Dr. Krapf was utterly destitute, he entered
a village called Shelto, and sought shelter. He
was repulsed again and again. At length, he said
to a man who told him to leave his room, “ Well
then, I will go, and the same God who gives a place
to a bird where to rest upon, will provide for us.”
Just as he was saying so, people who had at first
repulsed him, sent, offering him the use of an empty
house. It was raining fast, and the night was
cold, so they were glad of the offer. Some neigh-
bours brought bread, and lighted a fire, so that
Dr. Krapf’s confidence in God was fully justified.
“ Fear thou not, for I am with thee.”

APATHETIC interest invests the parable of
the True Vine, for it was spoken by
Christ on the night of His betrayal. The
shadow of the near Cross lay darkly on
His soul. He knew He was soon to die.
Yet His words were full of good cheer, and He
strove with surpassing tenderness to comfort the
disciples who were perplexed and distressed by the
thought that their Lord was about to be taken
from them. When we consider how gracious, both
in word and deed, was His ministry at the last
passover, we can, in a measure understand the
yearning which led Him to say, “ With desire 1
have desired to eat this passover with you before
1 suffer.” Never did He seem so eager to console
and to awaken new hopes, and who will ever
forget that He washed the dusty and wayworn
feet of His disciples ?
Among the imperishable utterances which fell
from His lips during that holy time was the
parable of the Vine. It is most likely that it was
spoken in the “ upper room,” for it precedes the
High Priestal prayer in the gospel record, which
it is hardly likely would be offered as Christ and
His disciples were crossing the valley on the way
to Gethsemane. How it was occasioned we can-
not tell. It may have been by a vine trailing
about the windows, or by the cup on the table which
had so lately been filled with “ the fruit of the
vine,” or by the vineyards seen in the clear light
of the Paschal moon. But it surely is not needful
for us to dwell upon this point, for Christ .
required no hint from any outside thing, inasmuch
as He clearly saw the close connection between
the natural and spiritual worlds, and this perfect
knowledge enabled Him to choose the symbol
which would best represent the truth He wished
to teach.
The parable of the Vine sets forth with striking
distinctness the vital union which exists between
Christ and His Church. All the members are
joined to Christ, and all live in and by Him. They
all form one plant, with one stein and one root, and
all are pervaded by the same vital stream. Each
one is allied to all the others by a common bond;
and each exists for every part, and every part
exists for the whole.
The appropriateness of the vine as an emblem of
Christ and Ilis Church is seen in its beauty and
fruitfulness. There is much quiet grace in its
leaves and its tendrils, and rare shapeliness about
its clustered fruit, while its blossoms charm by
their fragrance. It makes lovely the lands where
it grows, and its fruit best rewards the labour
bestowed upon it. And the spiritual unity which
it typifies imparts grace to the world, and blesses
it by its fruitfulness. From Christ and His dis-
ciples, life most sweet and gracious is perpetually
flowing. They are forever healing and gladdening
and refreshing mankind, and their gracious work
will go on until all the earth shall rejoice in the
grateful shadow of the True Vine.
When Christ describes Himself as the True
Vine, He does not mean true as opposed to false,
but rather the perfect as distinguished from the
imperfect. The True Vine completely fulfils the
promise which, according to its name, is made.
Life with Him is eternal and underived, and from
His fontal fulness the life of all Ilis followers
“ The time of the singing of birds is come.”
Canticles, 2, 12.

proceeds. No believer in Christ can of himself
give spiritual life : that is the work of Christ alone,
hence He says, I am the true, the only Vine.
Our Lord, after speaking of Himself as the Vine,
and, by implication, of His disciples as the
branches, goes on to say, “ My Father is the
husbandman.” The Vine in its branches needs
correcting and cleansing. This is not required in
Christ Himself, for He is utterly pure and His life
is full of blessing ; but His followers are imperfect,
and much must be taken away from them so that
they may be fitted for perfect service. And the
discipline is discriminating and very tender.
Everything is done to prevent the waste of
strength. No pain will be spared to increase the
fruitfulness of the branches, and at the same time,
no needless stroke will be inflicted. Every branch
is examined and pruned with scrupulous care. A
busy Hand is at work with keen, gleaming knife,
and green leaf and fair tendril are removed.
Branches with luxuriant foliage that make “ an I
empty summer show,” but are destitute of fruit,
are cut away at one rough stroke. Receiving
everything that is good, and giving back no good !
whatever, they enfeeble and impoverish the vine, '
and cannot be allowed to remain; while the |
branches that bear fruit are stripped and cut and
more strictly bound, and even small grapes that
would hinder the highest fruitfulness are removed.
How ruthless seems the work of that Divine Hand !
At first we are disposed to cry out against what
seems to be wanton destruction; but when the
Vinedresser seems most harsh, His stroke the
sharpest, He is really striving with wisest love to
serve the vine. He strips off the thick, green
leaves so that the sunshine may have full play
upon the grapes. He crops each useless shoot,
each superfluous tendril, lest they should rob the
growing fruit of the moisture it needs. What He
seeks is goodly clusters of fruit. His glory is seen
in a great, ripened store of it, hence He smites and
If we could only see that this careful pruning is
needed to prevent the waste of strength and to
enable us to serve the highest ends, we should
meet, with untroubled heart, wrongs and dis-
appointments and neglect that now disquiet us.
Shall we cry out against trouble and loss and pain
when we learn that they are required to beget
within us a deepened spirituality ? The stroke of
the wise Husbandman enriches life. It is the
branch that has been pruned with loving care that
bears most fruit. How poor and superficial many
lives are before divine chastening takes place in
them ’. Afterwards they become earnest and
grave, and give out a wealth of love.
Our Lord takes the parable a step further by
declaring that “ the branch cannot bear fruit of
itself, except it abide in the vine,” and insists that
vital oneness with Himself is necessary for the
fruitfulness of His disciples. If fellowship with
Christ is faint and feeble, the fruit we bear â– will be
scanty and poor. What we have to fear most of
all is the severance of the heart from Christ.
When that takes place we wither, and then, like
the fruitless branches, are taken away. Tlie
inward severance is followed by the outward
severance. A very trivial temptation will serve to
show that there is no longer any living connection
with Christ.
In the end, the withered branches that are cast
forth are gathered and burned. If the wood of
the vine does not help in bearing fruit, it is worth-
less. Its fitting place is the fire which consumes
useless things. And we shall wither and perish
unless we are bound up with the True Vine whose
root is eternal. Shall we not seek blessed,
vitalizing oneness with Him, for then shall we
be fully equipped for worthiest service ?
EDltfORIHL ]\[0tfEJ5.
Y readers know of the proposed erection
Wenchow, of a much needed
Ww/Vl R hospital. They will be as gratified as
yl b I am to learn that Mr. G. Dingley, of
Great Yarmouth, has presented £200
for this object, through Rev. A. J. Walkden, a
member of the Missionary Committee. In a letter
to the Editor, Mr. Walkden says, “ When I left the
last session of the Missionary Committee, I was
deeply impressed with the importance of that
question relating to the hospital at Wenchow.”
This led to a request that Mr. Galpin might preach
Missionary sermons at Yarmouth. Mr. Walkden
laid the matter before Mr. Dingley, and after
hearing Mr. and Mrs. Galpin, Mr. Dingley
handed a cheque of £200 to Mr. Walkden. To
each of these friends and, of course, to Mr. Dingley
especially, the Connexion is deeply indebted. I
was sick and ye visited me.”
* * *
Letters received from Rev. J. W. Heywood,
contain the gratifying intelligence that Ding Ngoe
who had been imprisoned at Fung Ling, was set
at liberty on New Year’s Day. The British'Consul
was also paid 300 dollars to compensate the
Christians who had suffered the loss of their
property during the persecution. After his
release, Ding Ngoe presented himself at Wenchow
when family prayers were being held. On his
arrival prayer was turned to praise ! The pool'

fellow liimself offered prayer, beseeching God on
behalf of his fellow villagers, who had so cruelly
treated him, that God would change their hearts,
and that they might learn that religion which
says, “ thou shalt love thy neighbour as thyself.”
Tears streamed from his eyes as he sobbingly
pleaded for the officials who had “ caused him to
eat so much bitterness—bitterness that had made
his hair turn grey.” His were not the only tears
shed at that memorable meeting.
* * »
Ding Ngoe was not only hounded out of his
village, but plundered of most of his household
ten days before he had been released from prison,
having served for three years, in consequence of
being suspected of having something to do with a
murder, of which he now declared he was innocent.
He had heard the gospel in prison. Ding Ngoe
had preached daily to his fellow prisoners. At
first he was vexed with him, then he became
interested, and had determined that when he was
released, he would get to know more about the
‘ Jesus religion,’ ”
Mr. Heywood has been visiting many of the
country stations, and has met with much to cheer
goods. He estimates his loss at 70 dollars, a
heavy sum for a poor Chinese. He declines to
accept any of the compensation money, wishing
his share to form the nucleus of a fund for
erecting a chapel at Fung Ling.
* * *
t An incident related by Mr. Heywood may be
given in his own words. “ On one of my recent
country trips, I met one of our local preachers,
v ho had been holding service some way away
fioiu where I was. He related the following:
Before the service was held a man was seen to
enter the preaching room whom many present did
not know.- This man told the preacher that about
him. Some of the baser sort cried “ Kill him,”
but the mass of the people were very friendly.
He baptized a number of converts, preached often
and administered medicine to the sick who came
to him. As an example of these visits, I give an
extract from one of his letters.
* * *
“It being too late to go inland to Da La, I
stayed in the boat until Sunday morning. Up by
daylight, I was at the first station by 8.30 a.m. I
found a big company of Christians already
assembled. Looking through the church register,
I found over ninety names entered. Of these,
twelve had already been received into full fellow-

ship. The rest were probationers. Seventeen of
these applied for baptism. I examined them, and
finding them all to be good cases, I baptized them
during the morning service. I wish you could
have been present'. Over one hundred earnest
souls, released from the bondage of idolatry,
singing hymns and offering prayer to the only
true God, and our Lord Jesus Christ! The Gospel,
our retirement; to lay ourselves open to misunder-
standing ; to abandon long-cherished aims; and to
pass on the incomplete programme to others.
. This step carries such grave consequences,
that we could not have dared to take it, but for
our confident assurance that it was the only one
possible to us, and entirely justified by the circum-
•even in China, is the power of God unto
A very full and interesting report of the work
in Western Africa has been published by Rev.
William Vivian, who still retains the position of
Superintendent, which he vacates at the Assembly
of 1896. The necessity for this retirement is
deeply regretted by the Missionary Committee, and
by Mr. Vivian himself. Concerning it, he says,
•“ It has demanded considerable courage to face
Mr. Vivian takes a review of the changes in the
personnel of the European Missionaries which
have taken place since 1887, and of the work
which has been done since he was appointed
General Superintendent in 1888. Samaria chapel
has been erected at a cost of over £2,000, and it
is free of debt. At Murray Town, the church
has been enlarged, and a new schoolroom erected.
The debt on Centenary Tabernacle has been
liquidated, and £100 spent on various improve-
ments. The churches at Bananas and-Waterloo

have been renovated, and a new schoolroom
erected at each place. Other improvements have
taken place, the most notable being the completion,
free of debt, of Bethesda chapel, whose outward
walls stood as an eyesore for over thirty years.
* * *
Then the ministerial status and strength of the
District have considerably advanced, and a
desirable rearrangement of Circuits has taken
place, and the Missionary contributions for last
year amounted to £447, the largest sum that had
ever been reported.
* * *
The report glances also at the work in the
Mendi country, and the educational work that had
been carried on in Sierra Leone. There are also
local reports from the different stations, signed by
brethren whose portraits I have the pleasure of
presenting this month to my readers. All who
wish to have full and definite information as to
our work in West Africa, should endeavour to
obtain a copy of this report.
* * *
As Mr. Vivian enters on circuit work at home
after next Assembly, I trust that the same rich
blessing which rested on his labours in West Africa,
may be vouchsafed here.
The Jamaica District Meeting was held on
January 21st. Rev. R. E. Abercrombie, General
Superintendent, was welcomed to the meeting, and
afterwards presided at the sittings. In a brotherly
address he said how impressed he had been by
what he had seen of the work and the country,
and thought it possible that at the end of his five
years’ term, he might decide to live and die
amongst them. Rev. James Roberts was elected
secretary, and Rev. R. H. McLanglin, assistant.
The reports from the circuits were encouraging,
and as stated in last month’s Echo, an increase of
69 members was reported. The ministerial
stations were fixed as last year, and Rev. James
Proudfoot, of Bocas-del-Toro, was appointed repre-
sentative to the Annual Assembly.
ft^UR friends in London are doing all they
can to make the London Missionary
W Anniversary this year a greater success
LOi than ever. Will our friends in the pro-
vinces so time their spring visit to
London as to enable them to attend the Meetings
in Exeter Hall, on Monday, April 26th? This
Annual gathering should not be looked upon as the
Missionary Anniversary of our London Churches,
but as, in the case of all the other Denominations,
the Metropolitan gathering of our Connexion. It
is well to have these Central gatherings ; I hope
that our friends will do their best to attend, and
as God has prospered them, to sustain the Presi-
dent’s list for the Collection,
Two little friends in a northern city put their
wise little heads together, swayed by a kind heart,
and decided to hold a Missionary Bazaar on a
small scale. They thought they might raise at
least £1. They were encouraged by their parents,
and worked cheerfully on. The time was fixed
for the Bazaar, and was held, and the result was
the splendid sum of £5 for the Mission Funds.
We are very much obliged to our young friends
M. and A. Many other young friends might
greatly help the Missionary cause by following the
example of these two Missionary enthusiasts.
Two letters are just to hand from East Africa.
Both, alas, tell the same story—that the condition
of things is much what it has been since November.
Ribe has to be protected by the “ Blue-jackets ”
almost continually, and our friend, Rev. T. H.
Carthew, is living a life of daily strain of the
most painful nature. His hope is in God; friends
pray for him, and for all our Missionaries in East
All will rejoice to hear of the improvement in
the health of our dear friend, Rev. F. Galpin.
Since he arrived in England, his general health
has steadily improved. He has been able to do
some Deputation work since he got home, not only
with comfort to himself, but great pleasure to the
Churches he has served.
The Rev. T. Halliwell, has, ere this, I have no
doubt, safely arrived at his new sphere of work.
He wrote from Colon, saying he had had a
pleasant voyage to that port, and expected in four
days more to be at Bocas itself. The report of
Rev. J. Proudfoot of the progress of the work at
Bocas is most cheering. God is greatly prospering
our work on that Station.
It is with the utmost pleasure that I make
known the fact that we have received a cheque for
£200 for the “ Wenchow Hospital.” To our friend,
Rev. A. J. Walkden, we are deeply indebted for
his share in obtaining the money, and to the
donor, Mr. Dingley, we are profoundly
grateful. This sum will enable the Missionary
Committee to proceed at once with the urgently-
needed work of building and furnishing the
Several other friends had sent and promised

various sums. To all these kind friends we are
very greatly obliged.
Will our friends, the Missionary Secretaries, in
our Churches and Circuits, do their very best in
making the earliest remittances of Missionary
Money to the Treasurer, Mr. Aiderman Hart, and
forwarding statement of their accounts to the
General Missionary Secretary.
* * *
The British Weekly has been making inquiries
as to the length of sermons preached on Sunday,
March Sth. Of the inquiry we may ask cui bono ?
But it may interest my readers to know that the
longest sermons occupied 1 hour and 28 minutes
in delivery, while the shortest sermon was
preached in 5-L minutes. I am confounded to
know that the preacher of this morsel was a
Primitive Methodist minister. Did he do it for a
wager ?
HE Jubilee of the Evangelical Alliance
has to be celebrated in the beginning
of next July. I remember the formation
of this organization, from which was
expected greater things than have been realized.
I think its best use has been in the influence it has
brought to bear in favour of religious liberty.
While Jews are baited abroad and Stundists are
treated with intolerant injustice by Russia, there
is still work to be done in this direction. I do not
think, however, that the Alliance will ever regain
its early prestige.
* * *
Tiie last report of the China Inland Mission
gives its receipts as £33,775 5s. Od. For a society
which has no particular church on which to rest
as a basis for its financial operations, these figures
are certainly remarkable.
* * *
The publication of the life of Cardinal Manning
by his authorised biographer, Mr. Purcell, has
given rise to as much remark as was caused by the
issue of Mr. Froude’s reminiscences of Thomas
Carlyle. The ultra frankness of the biographer
has exhibited the Cardinal in very unpleasing
♦ * *
What interests Methodists most is the insertion
of a letter from Dr. J. H. Rigg, in which he
informs the great upholder of Papal personal
infallibility, that he highly approves of his
educational theories, and is aiming at the same
goal. He also favours His Eminence with his
views of some of his brethren. Price Hughes is
“ a firebrand,” Percy W. Bunting is “ a latitu-
dinarian,” and so on. Dr. Rigg says the publication
of his private letter was “ an outrage.” I think
so too, but it was not the only outrage in the case.
Dr. Rigg’s letter concludes with a statement of
religious experience and aspiration, which would
have been most appropriate if addressed to Dr.
Waller or Dr. Moulton, but seems out of place
when written to a Romish pervert of the narrowest
school. When I select a bandmate, I will not
choose an Ultramontane Papist.
* * *
All fair-minded men must sympathise with
Rev. Thomas Spurgeon. An attempt was made,
under the auspices of his uncle, if not to oust him
from the pastorate of the Metropolitan Tabernacle,
yet to push upon him and the majority of members
Dr. Pierson, of Philadelphia, as a co-pastor. The
tactics of the two Doctors of Divinity were quite
unworthy of Christian men.
* * *
I am glad to say that these tactics were defeated.
Mr. Spurgeon himself nominated Rev. C. B.
Sawday as his colleague, and that gentleman was
chosen by a nearly unanimous vote, to be assistant
for the next twelve months.
* * *
Like the Spurgeons, the Booth family is “ a
house divided against itself.” No one who wishes
well to the cause of Christ can do anything but
regret the strife that has arisen amongst those
earnest workers for the world’s weal, but God can
make the wrath of man to praise Him, and cause
even dissension amongst saints to fall out for the
futherance of the Gospel.
* * #
The eminent Missionary, Rev. Griffith John,
has paid a visit to a number of places in the far
interior of China, and reports that the people are
willing to hear the Gospel. The hostile feeling-
created by the efforts of the Mandarins appears to
have passed away. Our own Missionaries con-
stantly attest that it is the ruling class which
excites and fosters enmity to “ the foreign religion ”
amongst the people of China.
* * *
A remarkable conversion has occurred on the
Congo. A chief who was held in great repute as
a fetishman, assembled the people of his village,
and told them he had become convinced that there
was one, and only one God. With the help of his
son he threw all his fetishes into the water. The
people wondered that father and son were not
struck down dead I Father and son then went to
the Mission station, and asked to be taught the
religion of Christ.

The Mission World gives, from, the American
Board Almanac of Missions for 1896, the following
summary of Protestant Foreign Missions :—
Principal Stations ... ... ... 5,055
Out Stations ... 17,813
Male ... 6,355
Female ... 5,219
Total ... 11,574
Native Laborers 70,033
Communicants 1,157,668
Income, in dollars ... 14,441,807
The figures are presented as the nearest approxi-
mation to the truth that can be secured at present.
Some of the returns did not supply all the data
needful to a perfectly accurate statement.
A farmer in Denmark, who recently died, has
bequeathed to Missionary objects and to small
churches in Copenhagen, what amounts in English
money to £5,500. I am delighted to find that
Danish farmers can make so much money, and that
one of them at least felt a deep interest in
Missionary affairs.
The choice of the Irish Episcopalians, for the
vacant Archbishopric of Armagh and primacy of
all Ireland, has fallen on Dr. Alexander, Bishop of
Derry, the husband of the sainted singer, Cecil
Frances Alexander. The choice is universally
approved, and I should applaud it heartily, save
for reminiscences of recent leanings to High-
Churchism shown by the worthy and eloquent
* * *
Rev. Egerton Young, a well-known Wesleyan
Missionary to the North American Indians,
preached recently in St. Paul’s Church at Bedford,
and the Dean of Ely took part, a short time ago,
in services held in a Congregational church at
Lewisham. I have not heard of any convulsion
of nature taking place in consequence, though
doubtless Ritualists have stood aghast.
* * *
The New Connexion is considering whether
ladies should be admitted to Leaders’ Meetings.
There are 85 circuits in the body, of which 40 have
voted for, and 8 against, their admission. I
presume they have ladies as class leaders. If so,
why should they be kept out of leaders’ meetings ?
Lord Jesu, when we stand afar,
And gaze upon Thy holy Cross,
In love of Thee and scorn of self,
Oh, may we count the world as loss !
'I'jlE ‘ l^ELI^IOU^’ LIFE OF WEpIejIoW.
“ W^^IFENCHOW is the most ‘ jossy ’ (idol)
place I have yet seen in China.”
TnfivWl Such was the comment of one of
| H.B.M. Consuls stationed here. He
-J paq peen jn mOst of the open ports
of China, thus making his judgment one of weight
and value. There can be no doubt that the
‘religious’ side of the Wenchow people’s character
is more developed than is the case in many of the
large cities of China. Nor can the fact be
questioned that with the great majority of the
people their devotions are performed with great
zeal and earnestness.
The term 1 religious,’ however, may not always
be synonymous with those of “ righteousness ”
and purity ! This is true of the term as used
in this sketch of the devotional life of the
Wenchowese. George Eliot has written, “ By
desiring what is perfectly good, even when we
don’t quite know what it is and cannot do what
we would, we are part of the Divine power against
evil,—widening the skirts of light and making
the struggle with darkness narrow.”
In these words is much of truth. They may
surely be taken as a standard—not of the highest
degree—by which the religious of non-christian
countries may be judged whether they are part of
the Divine power against evil or not.
One needs but a brief acquaintance with the
people of this country to come to the conclusion
that the religions of China, especially Buddhism
and Taoism, do not lead them to desire what is
perfectly good; and that with the average Chinese
it is not a case of not being able to do what one
would, but rather the opposite, so far as moral
conduct is concerned.
From the highest official down to the poorest
peasant, ‘ Self ’ is the power that rules their lives.
Hence the corruption and immorality of the
greater portion of the people. This is not
surprising when one knows the foundations upon
which the religious life of the Chinese rests.
Idolatry has so blinded the mental perceptions of
this people and so stunted their moral capacities,
as to make them totally indifferent to right living,
so long as they are exempt from physical suffering
in this present life. Body, not soul, is most
important to the average Chinese; he leaving it to
his relatives and the priests to get his soul out of
‘ Di Nyoh,’—the Taoist-Buddhist purgatory or
hell, to which departed spirits are sent for
determination of their future careers on earth or
otherwise. It may be said, however, that Con-
fucianism is not a system of idolatry, but one that
teaches virtue and order in the social and political
life of the Chinese ; and hence, that the above can-
not be said of its adherents. True, Confucius is not

worshipped as a God. No image of him is ever
set up in any temple, Buddhist or Taoist. Prayer
is never offered to him, nor his aid implored on
any occasion. Such action would bring legal
punishment upon those who ventured to do so.
Still, it must be noted that twice a year, bloody
sacrifices are offered to Confucius in about 2,500
places of worship all over China. For according
io the laws of China there must be a Temple of
Confucius attached to every Prefecture, sub-pre-
fecture, district, and in every market town
throughout the Empire. Wenchow City has its
large temple consisting of three courts, lying in
the orthodox position, from south to north. This
yeai’ the sacrificial days are Friday, March 1st,
and Friday, September 27th.
It is as teacher and pattern that they worship
their sage. The Chinese estimate of him is,—
“No day can pass without an experience of the
benefits derived from Confucius, and his influence
among men is like that of Heaven and earth in the
world.” This influence, so far as Wenchow is
concerned, is most noticeable by its absence. The
adherents of Confucianism consist almost entirely
of the Literati, whose character for arrogance and
meanness is proverbial. They “ desire to walk in
long robes, and love greetings in the markets, and
the highest seats in the synagogues, and the chief
rooms at feasts.” Tlieir lives and attitude towards
their fellow beings may be further described in
the words of Christ—“ Scribes and Pharisees,
hypocrites I Ye shut up the Kingdom of Heaven
against men: for ye neither go in yourselves,
neither suffer ye them that are entering to go in.”
It is not the common people who are anti-foreign,
but the scribes—the literati. It is not the business
man, nor yet the farmer who presents the most
difficulties and the most uncompromising front to
the propagation of Christianity. The most bitter
opposition comes from the literati,—the followers
of Confucius—and those of their school who have
been elevated to official positions. These “ men of
wisdom ” boast of their “ Holy Man ” and his
immortal sayings, but they show no desire to
embody his teachings in their lives. They admire,
but do not desire to attain unto the perfection set
forth by their prophet. Confucianism has lacked
“ the real God-function ” by which the inner life
of man alone can be regenerated. Browning has
truly said:—
“ ’Tis one thing to know, and another to practice,
And thence I conclude that the real God-function
Is to furnish a motive and injunction
For practising what we know already.
And such an injunction and such a motive
Have we in the God in Christ.”
Dr. Ernst Faber, one of the most prominent
students of Chinese literature and thought, has
passed this judgment upon the influence of Confu-
cius :—“ It is a fact that through the influence of
Confucius and his followers, the idea of one true
God still recognisable in the ancient canonical
literature of China, has become obscured and lost
sight of more and more. Thus Confucius is to a
degree responsible for the obstinate idolatry and
superstition of his numerous adherents.”
Such words as these will come as a surprise to
many who have had, to say the least, a great
respect for this eminent Chinese philosopher.
Without entering into any detailed account of
Buddhism or Taoism, the idolatry and superstitions
of Wenchow may be made evident by narrating
some of the ‘ feasts ’ and processions held yearly
within the walls of this city.
The “ Tie Nyiie Tsieh,” or “ The Feast of
Lanterns,” is the first great feast of the year. It
is always held on the 15th day of the first moon in
the new year. This feast is one of the best known
to Westerners. One of the earliest songs I . can
remember learning at school, was one called “ The
Chinese Feast of Lanterns,” its swinging chorus
containing such words as “ cliing, ching,” etc. I
little thought at that time that I should actually
see this feast in a real Chinese city !
The origin of this festival is somewhat obscure.
Chinese scholars say that there is no history of it
in their books.
It is, undoubtedly of great antiquity, and may
have had its origin in paying homage to the first
full moon of the new year.
In Wenchow, the feast extends over three days,
and takes the form of a gorgeous procession—or
rather processions. Four distinct processions, or-
ganized at the South, East, West, and Small South
Gates, respectively, have paraded the streets during
this feast for the past three years.
Great rivalry exists between the processionists
as to who shall have the finest show, and who shall
be judged to be the most expert in the manipula-
tion of the various long dragons. Last year, this
rivalry led to a fight between the East and West
Gate processionists. Fortunately, apart from the
night being made hideous by harsh cries and beat-
ing of gongs, no one was seriously injured. The
general belief of the people is, that residing in the
earth are 36 small spirits, or devils, called by the
Wenchow people “Sie Kiie.” These devils have
the power to bring diseases upon the people,
and to seriously affect the prosperity of trade.
Hence they must be propitiated. To effect this
end, the people have these processions, which they
call “ Lite Tang.” The principal figures in the
procession are, the “ Lias,” or dragons. The lead-
ing dragon is called “ Tang Pa,” and may be from
100 to 150 long. It is carried by some 40 or 50 men.
This dragon is composed of prettily-decorated
lanterns; between each lantern being the paper
figure of some animal. The body of the dragon is
flexible, and can be made to twine in and out at
the will of the bearers. When lit up at night, the

sight is really a pretty one. Following on this,
come three or four more dragons, called “ Kwang
Lise.” These are big monsters, the heads of which
are hideous and fantastic. These, again, are ma-
nipulated by a number of men, who make the
dragons perform remarkable evolutions in their
endeavours to secure a certain pearl, which is
temptingly waived before their eyes. Following
on this is the“Ngii Tang,” representing a monster
fish, which, when lit up at night, sparkles with in-
numerable coloured tints. Birds are represented
in the “ Pah Nyrn Tang.” One of the sights which
startled me when I first saw this procession, was,
groups of children perched upon platforms, each
of which were carried by about a dozen men. The
little ones were dressed in what might be called
foreign robes. Their faces were painted; one of
them being completely black. In their hands they
carried a small sword or wand. I thought for a
moment that I was back in my native town watch-
ing one of the circus processions passing along its
streets. This part of the procession is called “ De
Koh.” The fifth part of the procession is called
“ Mo Koh,” and is made up of children with
powdered faces, riding on horse-back. Then come
men carrying poles, in which are as many as four
large lanterns, called by the Chinese, “ Lang Kao
Tang.” At the end of the procession comes the
“ Shie Ding,”—a large brazier, containing burning
incense. This is the only thing in the whole pro-
cession which is worshipped by the people as it
passes by them. As this incense brazier is carried
along the streets, women and children bow down
before it, and mutter some prayer.
Later on, the evening of the last day of the
festival, there is a horrible uproar, caused by the
beating of gongs, supplemented by the loud cries
of hundreds of Chinese voices. This is to inform
the 36 devils that they must go back into the earth
again until the next year. For during the whole
feast, they are supposed to have been so attracted
by the dragon, as to have kept them company
during their perambulations through the streets.
Over 1,000 dollars are yearly expended on
“ The Feast of Lanterns,” the money being raised
by subscription. Many shops and places of busi-
ness give a certain number of cash every day during
the year towards this fund, the sum varying from
1 to 50 cash. At the Chinese new year, sub-
scriptions are asked from everybody, the city being
divided into districts, each district having its own
guild, which looks after collecting the money.
The rich give their dollars, and the poor their cash,
about 40 of which is equal to our English penny.
It is in connection with this idolatrous festival,
that most of the persecutions against the native
Christians have their origin. For the Christians
refuse to give subscriptions which are used for
idolatrous purposes.
In one or two districts, we trust permanent
peace has been obtained by meeting the people
fair and square on this matter of subscriptions
towards idolatrous worship. The same sum of
money which the Christians before their con-
version used to give towards this festival, they now
give towards meeting the expenses of maintaining
ferry boats, or the improvement of roads, etc., in
the near neighbourhood of their villages. By
this course, evidence is given to the unbelievers
that it is not a question of cash, but of principle
and conscientious scruples. We forget not the
words of Christ:—
“Render therefore unto Csesar the things which are
Csesar’s; and unto God the things that are God’s.”
Could not Christ have saved Lazarus from
dying? Could not Christ save you or me from
perplexity, or from temptation, or from doubt ?
Surely these are questions which have their lower
and higher answers. He could, because the power
of life and death was in Him. But the power to
use the power depended on other things. It
depended on the necessity which lay behind all
things in Jesus to do the absolutely best thing, not
the second best thing, but the absolutely best of
The difference between drudgery and joyful
work is made by hope. It is the most blessed of
taskmasters. He who works with hope before him
knows not fatigue and feels not pain. He who
works without it is a slave lashed to his toil by an
inexorable and tyrannical necessity. The farmer
plies his hoe in one furrow, his boy toils in the
next one. The work is an almost unendurable
burden to the boy, who is without foresight; it is
no burden to the father, for hope stands before him
and points to a vision of autumnal glory with
waving grain and well-filled storehouses. Hope
makes the difference between the nurse and the
mother. The one toils in menial tasks because her
daily bread depends upon her daily fidelity. The
other looks forward, sees the girl budding into a
beautiful womanhood, the boy into a refined man-
hood, and gladly endures. Blessed is the Christian
who works cheered by the sure hope of his Master’s
final victory. He cares little for the tears now,
for he can look forward to the hour when he shall
come to the harvest home, bringing his sheaves
with him. He bears easily the noise and the
wounding of the battle, for he hears prophetically
the music of victory, and knows that he follows a
Captain who has never known defeat, and that the
joy of victory, like the joy of harvest, shall more
than compensate for all life’s weary toil and all
earth’s strife and conflict.

“ It is a time of much rain.”—Ezra x., 13.
^-!|r-!|jHE Sunday on which I had to preach
, anniversary services at Old Bank proved
a rainy day and nobody could turn out
‘ for service. It was a great disappoint-
ment, as it interfered entirely with my plans of
work for the future, but there was no help for it.
At Bocas they had fine weather in the evening
and were able to hold a night service. Monday
continued raining. Tuesday was finer, and I was
able to get out a little. Wednesday night I
preached. Thursday went over to Bocas and on
to Bogue’s Mouth in another launch with Mr.
Proudfoot, in company with the Judge and some
lawyers, who were going to investigate a matter
before the Courts. We left them to transact their
business while we went around the village to
invite people to a service at night. They finished
their business early and went back in the launch,
leaving us to follow the next day in an open boat.
We had a very good service (considering the short
notice) which I had the pleasure of conducting.
It was night when we got back on Friday, and on
Saturday I again went to Old Bank to be ready for
the anniversary service postponed from the week
before. This time we had fine weather ; and a
new American organ, which had been ordered
some months before, just came in time to be got
over and placed in the church ready for the
Sunday service. This gave great satisfaction. I
preached in the morning, Mr. Proudfoot in the
afternoon, and before he had time to get over to
Bocas, the rain came down heavily again and put a
stop to our night service.
On Monday night, however, we were able to get
through with the children’s meeting, which passed
off very nicely. Mr. Proudfoot, however, was not
able to attend, owing to the state of his health.
On Tuesday night I preached again, and on
Wednesday night gave a lantern exhibition,
chiefly of Scripture views. On Thursday, Mr.
Proudfoot, Mr. Jesse, and myself again went in
the launch to the big lagoon. We called at the
same place, Robalo, where I announced for
service on Friday night, and then went on to
Chiriqui Cito, which place we reached at eight
o’clock at night, quite unexpected by Mr. Hein,
who, with his German overseer, had retired for
the night. ’They got up and gave us some supper
and then we hung our hammocks in the store-
room, or general shop, and passed a comfortable
night. We were up by four next morning, having
projected a long journey, but it was wet and dark
and we could not get off before six. Mr. Hein
again, with great kindness, placed the launch at
our disposal, and we proceeded to Cric-a-mola,
some 10 or 12 miles distant, hoping to be able to
get across the bar and up the river some miles to
Snyder Bros.’ other plantation, where Mr. Proud-
foot is beginning Mission work. We could not do
this, however, and had to content ourselves by
staying at the mouth of the river for breakfast in
a good Christian dwelling, after which we left
Mr. Proudfoot to go up the river in a boat to the
place where he was expected to hold service on
Sunday, and we started back to reach Robalo in
time for night service. On our way we called at
Chiriqui Grande, where the people seemed hungry
for a religious service. It would have suited my
feelings much better to have remained there for a
meeting, but I was suffering from a large gumboil
which gave me great pain, and made me feel quite
sick; so after looking round the place and
making inquiries, I promised to take into consider-
ation the matter of making some provision for
services in the future, and reluctantly left them.
After calling in at Chiriqui Cito for a few minutes
to make definite arrangements about the return
journey on the morrow, we went off to Robalo. I
had a cup of hot tea, and my gumboil burst just as
I was going to service on board the same lighter,
and gave me instant relief. We had a fine service
with about fifty people, and I felt that the Word
was not spoken in vain. We arranged for another
service at noon on Saturday, when the men would
have knocked off work.
A good night’s rest fitted us for duty, and in the
morning we again went up the line, that Mr. Jesse,
our leading man at Old Bank, might see what we
proposed to do. The line had been extended
some distance, and we went to the terminus,
where we found the building of houses and stores
progressing. We invited the people down for
service and returned. Numbers of parrots or
paroquets were to be seen on the way, also macaws,
magnificent birds of the parrot family, and the
time-keeper who accompanied us shot a beautiful
bird with a very large bill, called a “ Toucan,”
which he gave me, and which another of the men
kindly skinned and stuffed for me. We saw india-
rubber trees, (caoutcha or coucha as they are
called here, not caoutchouc) but it was not seed-
time, so I could not get any seed.
At one o’clock we had our service, and at
three o’clock Mr. Hein rejoined us by the
â– launch, which we had sent for him. He had a
a little business to transact, and then we proceeded
to Bocas, reaching there at eight o’clock p.m.
I preached there twice on the Sunday, and
conducted the Sunday school in the afternoon.
We had a fine day and a fine time altogether.
On Monday night I gave the lantern exhibition,
but the rain came just at the time the people
should have turned out, and we had only a scanty

attendance. I gave part of the exhibition that
night and repeated it the following night, letting
those in free who had paid the night before ; but
it was not well known, and the attendance was
again poor. My ship came in just as the enter-
tainment closed, and it was to leave at five p.m.
the following evening, it took me all my time to
get my things together and get ready.
On the Tuesday morning I had to go quite early
to Old Bank to bury a poor man who had been
accidentally drowned the morning before.
I left Bocas on Wednesday night about six.
Mr. Proudfoot was to come from Cric-a-mola on
one of the banana steamers, but did not get up to
say goodbye. We reached Colon by six o’clock on
Thursday morn-
ing, and left per
the “ Atrata ” on
Friday evening
at 5. We had
a pleasant return-
passage, and got
to Jamaica by
two o’clock on
Sunday after-
noon. I held
service, by in-
vitation of the
captain, on board
ship at half-past
ten o’clock, and
on arrival at
Kingston, after
seeing Mr. Gri-
ffiths and family,
came up home,
after an absence
of six weeks.
I have already
stated that the
openings for
av o r k i n the
Lagoon, Avhere
there a are fully
1,000 Jamaica
men, and where
go, and where the planters will facilitate our
work in every possible way, are so numerous and so
promising, and the demand is so urgent, that it
will be a sin and a shame if Ave do not go in. The
Lagoon Avork, as distinct from the work at Bocas,
would be almost immediately self-supporting for a
young man of the right stamp—earnest, ready,
educated, sensible—who should work under the
direction of the superintendent at Bocas; and
Avith a Avell selected place , of residence, an active
life, plenty of sea-air, he would probably have
much better health than anybody at Bocas. The
superintendent should also, for many reasons,
exchange with him regularly. Indeed, Bocas
Avould be a kind of head-quarters, and there would
the people are eager for us to
be easy means of communication between Bocas
and the Lagoon. If we do our duty, we shall get
ourselves established in three or four places at
once, and form a strong Mission that need fear no
amount of competition or opposition. The pro-
prietors aid our work, and the men will contribute
liberally, for their means, in supportof it. There is
no reason why we should not have a large, important
and self-sustaining Mission in a very short time.
jli$tfORy op oUr jly^-sooK-
2Vo. zr.
1,000 to
this in-
fHE Com-
m i 11 e e
decided what
hymns to omit,
and having
agreed to certain
curtailments and
rearrangemen t s,
had next to
engage in the
construction of
the new book.
HYMNS should
the neAv Hymnal
contain ?
determined that
it should contain
elusive or exclu-
sive of chants
and canticles ?
and as there was
a margin of 200
at the discretion
of the Committee, to Avhich end of the scale should
Ave incline ? By members of the Committee
unfavourable to a bulky volume, the Assembly’s
decision was thought to refer to the entire
collection, and there Avas a general feeling that it
Avas not advisable to construe the liberty given by
the Assembly in the largest sense. The hymn-
book as published, contains 980 hymns and 61
chants, canticles, select portions of scripture, and
ancient hymns of the church. I do not wish to be
so absurdly optimistic as to say that had the book
been smaller, it Avould have been too small, and
that had it been larger it would have been over
large. I think, notwithstanding, that it will be
generally admitted that the book is sufficiently
copious for all purposes. In size it hits the happy

medium, like Spenser’s hero, who was “ neither
exceeding short, nor yet unseemly long.”
What should its arrangement be ? Clearly
a new arrangement was required. In our hymnals
there was no unity. We had Mr. Wesley’s Hymn
Book with additional hymns, a new Supplement,
and a separate “ Book of Chants and Supplemental
Hymns.” “ Heaps upon heaps,” supplement on
supplement! How could this chaos be reduced to
order ? How could unity be evolved from this
multiplicity. The old headings could not en-
compass all the hymns that modern worship
demands. It was obviously best to build from the
foundation. We must not try to put the new
wine into old bottles. A new topical arrangement
was resolved on, and one which follows the natural
order of thought in matters of religion. This, of
course, destroyed the old landmarks. We no
longer open with
0, for a thousand tongues to sing,
and the numbering of hymns or pages that has
long been “ familiar to men’s mouth’s as household
words ” is entirely changed. This, however, is
only “ the small dust of the balance ” against the
advantage of a logical arrangement of all the
hymns. For the arrangement adopted, I claim no
severe originality. The same sectional division
of topics, substantially at least, has been adopted
by other recent hymnologists. For this uniformity
I have the availing plea that
Error and mistake are infinite,
But truth has hut one way of being in the right.
Should we prefix scripture texts to the
hymns ? Mottoes, when appropriate, give
additional interest to a hymn when read. Even
in prose works, the interest of chapters is enhanced
by the prefixing of suitable extracts from other
authors. Some hymns have obviously, or con-
fessedly, been suggested by certain passages of
scripture. Appending the passage was only giving
the text with the sermon. This, too, might help
preachers to choose the most suitable hymns to be
sung with their discourse, especially if an index of
the passages was also given. On the whole, it
seemed desirable that scripture headings should be
given to the hymns, and very great care was
exercised in the selection of the most appropriate
Should the names of authors be given ? No
discussion was needed to settle this point. Had
the Parliamentary usage been followed, when the
Speaker put the question, every member would
have said aye I
Should the dates of publication be given ?
Until recently, to do this would have been super-
fluous. People sang hymns not knowing or caring
who composed them, or when they were composed.
So late as in 1867, I read an article which
eulogised the Wesley hymns as superior to all
others, and instanced, in supposed proof of it, the
There is a fountain filled with blood,
which everybody ought to know was written by
William Cowper!
Much more recently, I saw in a publication of
one of the Methodist bodies, the hymn
Thou art, 0 God, the life and light
Of all this wondrous world we see,
ascribed to Thomas More, the Lord Chancellor
whom Henry VIII, of peculiar memory, beheaded
because he did not believe in the royal supremacy.
It was really written by Thomas Moore, the
modern poet, who died in 1852. Hymnology has
not yet become one of the exact sciences, but it is
now a popular study; and such blunders will, by-
and-bye, be thought inexcusable. The genesis of
hymns is now thought a question of interest.
People like to know who wrote- them and when
they were written. Exact dates are not always
ascertainable, though some information can usually
be given. It was resolved to give the dates when
possible, and the source of the hymn when it was
not. A glance at the hymn-book will show that
in the vast majority of cases the date of publication
has been ascertained. The dates given are
reliable. In a few cases doubt is permissible, but
these are only few. As a rule, the dates are in-
dubitably corre.ct.
op EVE.
Author of “ The Nareshorough Victory."
never seemed to strike any of the Newburns
that they were doing wrong when they cut
(T off John Lister and his wife. They knew
y Eve had left a daughter, but they asked no
questions about the child, and felt no interest
in her. They were great people at Gontersall and
the neighbourhood; they were accustomed to have
their own way, and made short work of anybody
who thwarted them. Steve Newburn and his wife
were called “old fashioned,” which meant rough-
ness and the want of education. They both went
to work in early life, and kept up their industrious
habits. They rose with the sun, or before it,
and never found the day too long. Fresh schemes
occupied their attention ; for in business affairs
they believed in progress, and readily adopted new
methods which promised to bring in greater
profits. Extension went on. The mills grew,
and Gontersall grew at the same time, because
fresh workers came to live in the place.
Steve’s two sons, Peter and Roger, were his

right hand men. They were almost as rough as
their father, though they had a better schooling
than he—education it could scarcely be called,
because there was no real culture about it.
“ Figures,” said Steve, “ figures, figures, them’s
what they want.” They studied figures, and
learnt to write a good, clear hand, but no time
was wasted on any pursuit which appeared to be
The young men
style of living
which sup-
plied all their
father’s needs.
They liked
company, and
refused to
devote them-
selves from
morning till
night to the
mill and its
affairs. Steve
expos tulated
in his rough
fashion, and
they began to
practice dupli-
city. “ If the
old man will
not be reason-
able,” they
said to each
other, “ we
must find some
other way of
killing the dog
without hang-
ing it.” This
meant decep-
tion. They
made excuses
for absenting
t h e m s elv e s,
and pretended
to be following
their business
when they
were seeking
All the daughters were married, and with the
•exception of Eve, they had married “ among the
. mills.” They felt themselves to be a credit to
their family. They might have husbands who
loved the glass, or who sought for recreation
.among company not worthy of them ; but still, the
mills were the mills, and those who had a position
felt complacent when they remembered the fact.
They had names which might have reminded them
«of their Puritan ancestry, Leah, Rachel, and
were not satisfied with the
â– no â– mis'td.kiZ. .
Rebecca, but the opportunity was neglected, and
they drifted into a worldly kind of life, and
studiously avoided Mount Horeb, the chapel where
their forefathers had worshipped God.
There were changes at the old sanctuary, too.
The minister who befriended John Lister, became
too old for the work, and retired to spend his last
years in a neighbouring town, where some of his
children were settled,
called Barklands.
The next minister was
was a

scholarly man, and
it was thought,
by those who
knew him,
his stay at
would not be
lengthy. For
a few years,
he might
remain there,
then he would
be called up
higher, to
occupy a
res po n s i bl e
position in his
d enomination.
That may have
been his own
opinion too;
if so, be was
doomed to dis-
ap p ointment.
Year after
year he con-
tinued to oc-
cupy the old
pulpit, and to
exercise the
pastoral office
at Mo u n t
In some
respects Ralph
Barklands was
an enthusiast.
He had faith
i n li a m a n
nature, and it
man oi" woman in
was his opinion that the worst
the world might be saved if brought under the
right influence. A brother minister, to whom he
explained this view, recommended him to test it
on Steve Newburn.
“ You will seek some poor publican or sinner,”
said the minister, “just the sort of person who
drew near to the Saviour to hear Him. Find a
Pharisee or a Sadducee, and change him if you can.”
This was a startling proposal. Many good
people besides Ralph Barklands fancy spiritual

destitution is always outside the churches, and
that the lost are only those who have fallen into
gross sin ; they do not know that the hardest
tasks of all may be found in the ranks of the self-
righteous. In his way, Steve Newburn was a
Pharisee, a very secular one, but a Pharisee.
When he looked at the mills he felt as if his
salvation was sure. Esther Newburn was like
him ; she could tell the hours she had worked,
what she had made, and what she had saved, as if
these things were treasure laid up in heaven.
The man on whom Ralph Barklands fixed his
eye was Booth Day, and he resolved, if possible to
save him from the second death. Booth was lazy,
he was drunken, he told lies, he was a confirmed
beggar (he called it borrowing), he was suspected
of theft. He was a black sheep, and no mistake,
but the minister of Mount Horeb regarded him
as the one out of a hundred, who had wandered
away, and who must be brought back again.
Booth was willing to be experimented upon; he
had ceased to hope for the return of his wife, whom
he regarded as dead; if she was not at hand to
work for him, he felt that any philanthropist was
better than nobody, better also than the outspoken
people of Gontersall, who called him hard names.
John Lister did not visit his native place. He
had no desire to bring trouble on his kinsfolk, and
he knew enough about the Newburn temper to
believe the threat of his father-in-law would be
carried out, and the Listers would be cleared
away “ lock, stock and barrel,” if he ventured to
show himself there. “ Monopoly is a dreadful
thing,” he thought, “ whether it be the result of
bad law or bad custom. Nobody could live at
Gontersall, if the Newburns wanted to ostracise
them, and it would be difficult for a marked man
to find employment in Mill Valley.”
But this forbearance on John Lister’s part had
no practical good results, so far as his kith and
kin were concerned; one by one the Listers went
away, chiefly to America, where they found good
openings for their skill and steadiness. It might
be in consequence of pressure put upon them, or
it might be their own free choice, they did not
say, but ten years after Eve Newburn married the
man she loved, the last of the Listers departed.
Traditions and legends soon gather about a
name at places like Gontersall. The wonderful
abilities of the mill hand, who had gone to college
and become a minister, were exaggerated as the
years passed on ; the kindness and devotion of “ th’
maister’s dowter,” who chose comparative poverty
for the sake of love, became the theme of many
an admiring girl in the years which followed Eve’s
untimely death. “ She was that bonny, yo’
nivver seed nowt like her, and she taiched i’ th’
Sunday Schooil. She wor a good ’un.” Thus the
rough and humble toilers in the valley spoke.
Another would add, “ When she died, nob’dy
went to th’ funeral, but some o’ th’ hands ’at wor
related to John Lister, him she married. Th’
maister’s foaks took noa noatice, and didn’t wear
black. They nivver spaik about her.”
That Eve had left a child was known, and it
was supposed the child was still living ; but Stow-
chester was a long way off. Nobody from
Gontersall ever went there, and John had no
correspondents in his native village. But several
people had been to Crickton, when they visited
Blackpool, and they had noticed how carefully Eve’s
grave had been kept; they had seen the doctor
too, and had heard him speak about the child, as
“ that daughter of Eve.”
DIVINITY doth shape our ends.” Often
in my life have I been brought to think
of this, and, looking before and after,
have felt, though reluctant enough
to believe in the importance or signi-
ficance of sb infinitesimally small an atom as
oneself, that the doctrine of a special Providence
is in some sort natural to man. All piety points
that way, all logic points the other; one has in
one’s darkness and limitation a trembling faith,
and can at least with the voices say, “ If it be the
will of the highest.”—Carlyle.
The fate of the country does not depend on
what kind of paper you drop into the ballot-box
once a year, but on what kind of man you drop
from your chamber into the street every morning.
When you get into a tight place, and everything
goes against you till it seems as if you could not
hold on a minute longer, never give up then, for
that’s just the place and time that the tide’ll turn.
—Harriet Reedier Stowe.
Ask God to show you your duty, and then do
that duty well; and from that point you mount
to the very peak of vision.—Edward Everett Hale.
No man can hinder our private addresses to
God; every man can build a chapel in his breast,
himself the priest, his heart the sacrifice, and the
earth he treads on the altar.—Jeremy Taylor.

Truly everywhere the eternal fact begins again
to be recognised that there is a godlike element in
human affairs; that God not only made us, and
beholds us, but is in us and around us, that the age
of miracles as it ever was now is. . . . He that
has an eye and a heart can even now say, “ Why
should I falter ? Light has come into the world,
to such as love light so as light must be loved,
with a boundless all-doing, all-enduring love.”
What are we set on earth for ? Say, to toil;
Nor seek to leave thy tending of the vines
For all the heat o’ the day, till it declines,
And Death’s mild curfew shall from work assoil.
God did anoint thee with His odorous oil,
To wrestle, not to reign ; and He assigns
All thy tears over, like pure crystallines,
For younger fellow-workers of the soil
To wear for amulets. So others shall
'Take patience, labour, to their heart and hand,
From thy hand and thy heart and thy brave cheer,
And God’s grace fructify through thee to all.
The least flower with a brimming cup may stand,
And share its dew-drop with another near.
E. B. Browning.
Be true, little girl, be true;
Truth is a jewel rare
And pure as the mountain dew;
Cultivate truth with care.
If you would have God love you,
Be true, little girl, be true.
Be true, little boy, be true;
Truth is a manly thing,
The path of duty pursue
Now in your early spring.
If you would have God love you,
Be true, little boy, be true.
The outspokenness of the Queen to the African
chiefs on the subject of the drink question in
Africa has delighted the temperance party. That
her Majesty should have called the traffic “ this
great curse,” has fired them all with enthusiasm.
Sir Wilfrid Lawson says, if the Queen calls it a
“curse” he may be forgiven for using strong
language. I expect the words of the Sovereign
will be interwoven into many a temperance sermon
and teetotal speech this winter. I am- glad that
Mr. Chamberlain has worked this business so well,
and that her Majesty has promised to confirm the
engagements into which her Minister has entered
with these native potentates. No wonder our
sable visitors left our shores in good spirits, and
the advice “ Keep nicely ” given by King Khama
will have reference to the attitude of the
Government on this burning question as to other
questions. Let us hope the temperance party will,
in their relations to the question, “ keep nicely ”
together at election times, and not turn-tail, as
many of them did last July, and vote for the
brewer and the publican. King Khama would not
call that keeping “nicely.” I call it very nasty.
A writer in the London Echo asks, “ Are clubs
a curse ? ” and says in reply, “ There is much to
be said on both sides. I have heard Radical M.P.’s
lament the popularity of these institutions in their
own boroughs, because they absorb the energy
which used to find vent in the old political associa-
tions, and because the majority of the members
take but a very small interest in the questions of
the day; on the other hand, I have known earnest
and intelligent workmen spend their whole leisure
in building up a strong club, confident that they
were doing good work. It is said that at the East
End the parsons heartily hate the clubs, and that
the better class of married working-women share
this feeling.
“ The figures cited from the balance-sheets are
certainly striking. At one large club £6 8s. was
spent on literature in a quarter, and £1,331 for
refreshments. At another £2 10s. was spent on
literature and £677 on drink. These figures look
black, but it is likely enough that most of the
drink bill would be spent in drink if there were no
clubs, and there is this radical difference between
the public-house and the club, that no club man
need spend anything for the good of the house, no
matter how long he remains.”
There are differences of character which, spring-
ing from constitutional peculiarities or early
education, grace will modify, but never altogether
eradicate on this side of the grave. Such are
those Bunyan’s pictures, all painted, no doubt,
from life; as well Greatheart, the giant killer, a
hero of a hundred battles, as Mr. Feeblemind,
who started at his own shadow and trembled at
the falling of a leaf. There are also differences
among Christians, which imply no defect; just as
there are in countenances which are very unlike,
and yet, be the collection dark or fair, the hair of
golden colour, or like the raven’s wing, are very
beautiful. We do not expect, or even wish, all
good men to be alike, any more than we would
have all the members of a family alike, all flowers
alike—none but roses in the garden, or daisies in
the field ; the Church of Christ, like the meadows
below, or the star-spangled heavens above, owing
its beauty in part to that variety in unity which
marks all the works of God, and mars none of

^TT^HE name of Wilberforce is venerated,
because it was borne by the great and
&°°d mau w^° laboured so long and
v successfully to put down the slave trade.
His name was William, but he had a son, Samuel,
who was a great preacher, an eloquent orator, a
wit, a scholar, a courtier, and a statesman.
Although everybody knew he was great, many
thought he was slippery or subtle, and he bore the
ugly nickname of “ Soapy Sam.” He was a very
High-Churchman, yet declared himself hostile to
the Church of Rome; and the fact that brothers,
brothers-in-law, and his own daughter all became
Roman Catholics was a great grief to him. From
High-Churchism to Popery the descent is easy.
I give this month a few anecdotes of this great
The men that move the world are hard workers.
Listless dreamers, or indolent men do not rouse
other men to action. This is what Samuel Wilber-
force did. He not only worked hard himself, but
he set others to work. His enthusiasm and activity
were contagious. Sir John Falstaff said he was
not only witty himself but the cause of wit in
other men; so Samuel Wilberforce was not only
industrious himself, but others became industrious
through his influence and example. Though in
many things I do not think as the Bishop thought,
yet I must commend his indefatigable toils in his
Master’s cause. He imitated Jesus, who said, “1
must work the works of Him that sent me while
it is day, the night cometh when no man can
Some of my young friends know that a metrical
version of the Psalms was produced by two writers
named Tate and Brady. It is extensively used in
the Church of England. The Psalms are called
“ the Psalter.”
Bishop Wilberforce was honoured by the Dry-
salter’s Company of London, who elected him as
one of their members. When he was about to be
received he was driving with Lady Burdett-Coutts
in her carriage. She said, “Perhaps you do not
know what drysalter means ”—“ Oh, yes I do,” he
replied, “It is Tate and Brady.” He cannot have
admired their version of the Psalms. Like many
more, he thought their psalter poor and dry.
When Samuel Wilberforce was chosen Bishop of
Oxford, he paid a visit to his predecessor and slept
a night or two in the palace. During the first
night he was waked from his sleep by shouting
and tumult outside, as if a troop of wild Indians
had broken into the Palace grounds. In alarm,
he asked Bishop Bagot what it meant ? “ 0,”
he said, “it is our public-house closing, and the
labourers going home.” Actually in the palace
garden there was a licensed house. Samuel Wilber-
force was never a teetotaller, though his son Basil
is an out-and-out one, but when he was made
bishop he soon put an end to this abomination.
The question is agitated amongst us whether a
publican is entitled to compensation if his license
be not renewed. To those who think he is, I
commend the following anecdote. Samuel Wilber-
force held frequent Confirmations, and they were
conducted in a deeply religious spirit. This did
not suit everybody, and a publican ventured to
make a claim. He wrote to the bishop saying
that before his day Confirmations were rare and
always took place in the forenoon. This gave
opportunity for people attending a festival and
ball always held at his house on the evening of
Confirmation days. The young women who had
been Confirmed came in their white Confirmation
dresses, which made the dance doubly attractive.
The Bishop had spoiled all this, and the publican
thought he ought to make him some compensation.
The Bishop did not quite see it. No more do I.
The Bishop’s death was awfully sudden. He
was riding with Earl Granville in the country.
“Are you ever tired by a long ride? ” asked the
peer, “ Never on such a horse as this,” replied the
prelate, and then began to tell a tale of his
' horsemanship, to the amusement of his noble
friend. As they rode over a smooth stretch of
turf, the Earl was a little in advance of the
Bishop. Hearing a thud, he turned round and
found the Bishop lying motionless on the ground.
He never spoke or moved again. He had been
killed on the spot. “ He had always dreaded a
long illness, or gradual decay. Death came to him
as he would have wished it to come.”
The author of the famous hymn, “ There is a
green hill far away,” knew Bishop Wilberforce
and highly esteemed him. She wrote a poem on
his death, commencing :—
The whole land wears the garb of grief
For that great wealth departed,
Her peerless prelate, statesman, chief,
Large-souled and tender-hearted.

No. II.
Processions and Festivals.
JigK'pN tlie 3rd Moon, generally on the 3rd day,
is the “ Nyang Vaih.” This term means
>|5 “To welcome the god,” to meet him in
----- the form of a procession. The official
name of the god thus honoured is “ Chung Zing
Yoa.” How he came to be deified by the Chinese
may be of interest to many. About 700 years
ago, there lived in the district of Bing Yie, about
40 miles from Wenchow, a scholar of the name of
Ling. His wisdom was not superior to the general
average of the literati, but, through some spiritual
medium, he was the means of giving warning of
a grave danger threatening the people.
One day he heard a voice which gave the
startling information that a certain well used by
most of the people had had poisoned medicine
put in, and that it would be certain death to drink
of its waters. Mr. Ling at once made this known
to the people, constituting himself guardian of
their welfare. The people, alas ! were very
sceptical, and laughed at the foolish words of the
scholar, and would have drawn water from the
well as usual. He prayed them to allow him to
prove the truth of his warning. To do this, he
threw himself into the well, with the result that
his body almost immediately bore evidences of
virulent poisoning.
Thus, by the sacrifice of his own life, he saved
the lives of many. The people were very grateful,
and they considered his virtue to be so great that I
they made representations to the throne, with the
result that the Emperor deified him, and
commanded that all the residents in the Wenchow
Prefecture should henceforth name the scholar as
Ue Nyiie Sa. The meaning of this name is
“ Commander-in-Chief of Wenchow,” not of the
soldiers, but of the spirits. There are three
temples in Wenchow, in which are images of
“Chung Zing Yoa.” From these temples the idol
is carried forth and paraded through the streets
for six or seven days, each evening finding a new
resting place in some other temple. The residents
of the streets through which the idol passes, put
tables outside their houses on which is food such
as rejoices the hearts of the Chinese. Wealthy
families put flowers, silver ornaments, jade-stones,
etc., on their tables as offerings to the god as he
passes by. Even the literati pay reverence to this
idol, because he is one of their class. My Chinese
teacher, speaking of this idol, asked me if we in
England deify those who may give their lives for
others. I replied that we loved to keep such men
in remembrance as examples of unselfishness, but
that we only rendered worship to One who gave
His life for the salvation of all men, and who
before His propitiatory sacrifice had the right to
be called the Son of God. What is the reason of
this yearly procession to meet this god ? will be
asked. He is supposed to have power over the
evil spirits which bring disaster to the crops of the
farmer and diseases upon the people generally.
Pleased with the reverence rendered to him by the
people, Chung Zing Yoa drives away the wicked
spirits, and ensures peace and prosperity. A few
years ago, the people of Wenchow were ex-
periencing hard times—so far as trade was

concerned—and thought to save the expense of the
annual procession. The year had not far advanced
when a great epidemic came upon the people,
carrying off great numbers. “ The god is angry,”
said the populace, “ because the usual procession
has not been held in his honour.” So they at once
organized a procession and carried the idol through
the city, in the belief that he would at once be
propitiated and drive away the evil spirits who
had caused the sickness to come upon them. This
year (1895), because of the war with Japan, the
Taotai—the governor of Wenchow—has intimated
that it is his wish that no procession be held owing
to the expense of such a festival. “ All spare
money,” says he, “ ought to go towards the war
fund.” The people, however, are in great fear
lest the anger of the god should again be visited
upon them. To allay this fear, the Taotai has
expressed the opinion that “ he does not think the
god will be angry this year! ! ” If it should
so happen that he is displeased, then this knowing
mandarin is quite willing for them to have the
procession to propitiate the deity.
Ts’ing Ming, or Pure Brightness, is another
important festival. Ts’ing Ming means “ A clear,
bright day,” and is specially the solar term which
falls about the 5th of April, and is the occasion
upon which the Chinese annually worship at the
tomb of their ancestors. On this day, two large
idols are carried through the streets. One is
called Fu Zing ’Oa, being the god of the Fu, or
Prefecture. The Prefecture of Wenchow embraces
five cities and their districts, viz.:—Wenchow,
Ngoh Ts’ing, Ji Yiie, Bing Yie and T’a Jung.
Also some islands lying off the coast called Nyoo
Wha. Thus the Fu Zing ’Oa has a big constituency
to look after. The other idol is called Yue Zing
‘Oa, and is the god of the wall and moat of
Wenchow city, and of the Wenchow Magistracy.
The Zing ’Oa is the tutelar deity of every
Chinese city.
The Prefect, Magistrate, and lesser officials
generally take part in these processions. The idols
are slowly carried in sedan-chairs through the
streets of the city, and finally through the “ Three
Horn Gate ” to a place without the city walls
where people are buried who have no sons to
observe the ancestral rites at their tombs. To
have no sons to offer sacrifices at his tomb is one
of the greatest calamities which can possibly fall
to the lot of a Chinaman after departing this life,
owing to the belief that future bliss is the result of
pious offerings of children and grandchildren.
Hence, the officials and others take out these
idols to the place where these sonless ones are
buried. Arrived there, the idols are put down
and the people offer the usual sacrifices and
worship, including offerings to the spirits, other-
wise they would cause serious trouble. Thus is
furnished an evidence that Confucius has promoted
the worship of spirits without really intending it.
After the sacrifices have been offered, the idols are
carried back to the city temple, and are supposed
to be very hungry after their journey. Hence,
some of the people cry out, “ Give Zing ’Oa
something to eat! ” A man then advances with a
nice piece of fat pork and invites the idol to eat.
Finding that the idol does not attempt to take
hold of the offering, the man cries out, “ Zing ’Oa
z’ Chili poa ba!” “Zing ’Oa has eaten to
repletion! ”
When it is known that this is done in all
seriousness, it needs very little more to help one
to a fair comprehension of the religious darkness
in which the Wenchowese live.
Passing over many idolatrous festivals, of which
I will give an account in my next article, I will
finish the present sketch by relating briefly “ The
Spirits’ Festival,” which always takes place on the
15th day of the 7th Moon. During the whole of
the 7th Moon, priests chant prayers for the dead
in the temple of O-N, which is situated inside the
East Gate on an elevation overlooking the City.
The 15th day of the Moon, however, is the
important day, as this is the day on which the
spirits-of the departed re-visit the scenes of their
earthly abode. On this occasion, the spirits want
cash and not eatables. To meet this want the
children of the departed, generally the sons, take
paper cash and offer it at the graves. It is a
common sight to see during the 7th Moon
innumerable ribbons of paper cash fluttering in
the breeze by the roadside, though more particularly
on the hillsides where most of the people are
buried. In connection with this festival, paper
garments are also given to those who were un-
fortunate enough to depart this life through the
medium of drowning in any of the numerous
rivers or canals.
In Wenchow there are from ten to fifteen
temples which are specially visited on the day of
the Spirits’ Festival. Paper money is taken along
by the devotees and given to the priests who burn
it before the idols. As a great quantity of paper
money is brought by various people, there would
seem to be the risk that some of the spirits would
not receive the amount intended for them. This
danger is safeguarded in two ways : 1st, by the
worshippers handing to the priests a slip of paper
along with the cash, on which is written their
bequest as follows :—“ I give this money to my
father, or mother, or grand-parent,” as the case
may be. The 2nd precaution is that taken by the
priests themselves, who pray to “ The Three Pure
Ones,” beseeching them to see to a just division of
the money among the spirits, as they alone know
the language of spirits, and they alone can find
each spirit to whom money had been bequeathed.
Who are The Three Pure Ones ? They are the
Buddhist Trinity, and are also known as “ The

Three Precious Ones.” The first in the Trinity is
Shakyamuni, or Lord Buddha. The second person
is Amida Buddha, the 0 Me Du Vaih of the
Chinese, being their favourite Buddha, the mere
repetition of whose name, if uttered sufficiently
often, is
supposed to
cure dis-
eases This
name is also
used in
e veryday
life in var-
ious ways.
For ex-
ample :—
When a lay-
man styles
a priest
“ Whu Zie ”
— “s eIf-
ta u g h t
man,”— the
ly replies,
“0 Me Du
V a i h , ’ ’
mean i n g
that if he is
a priest, the
layman is a
Buddha. I
had a per-
sonal exam-
ple of the
use of this
name some
months ago.
I was at the
City Dis-
pensary see-
ing a few
patient s
during Dr.
Hogg’s ab-
sence, when
one of them
came up to
me, made an
o b e i s ance,
and said, “0
Me Du
Naili!” By
t h i s he
wished to
convey his appreciation of any service rendered him
by recognising in me at the present time a possible
Amida Buddha ! ! The third in the Trinity is
Maitreya Buddha—the Merciful One, expected to
open a new era about 3,000 years hence. This
idol is known as The Laughing Buddha of Chinese
temples. These Three Precious Ones are the
Almoners to the departed spirits, who would other-
wise make serious trouble if they were not
remembered by their descendants.
This atten-
tion to the
needs of the
ghosts of
a n c e s t ors
for seven
does not be-
long to very
times. It
was intro-
duced in
China about
A.D. 733,
by Amdgha,
known by
the Chinese
as Pa i h
K’ung, the
B u d d h i st
who gave a
great im-
petus to his
T’ang Dy-
By ‘
festivals is
the religious
life of the
W e nchow-
ese nurtur-
ed. That
the people
should be in
gross dark-
ness and
is cause for
little sur-
prise. We
that as a
Mission we
are doing
much to bring light and spiritual liberty to them.
Our hearts are full of hope despite the great
enemy we have to fight.
I have stood on the summit of a mountain in
Si Chi' as the moon has just been breaking. The

picture presented to the eye, as the dim red light
lit up the tops of the neighbouring hills, was in
many respects a weird one. Still the old words
came back to me, and I sang quietly to myself:—
“ Hail! smiling morn,
That tips the hills with dawn.”
The strain had something of freshness to me
because of the new meaning which the then
experience gave to the words. Darkness and light
were strongly blended. A combat was going on
in which the combatants co-mingled. The darkness
seemed impenetrable, and appeared as though it
must be the victor. Nay ! Was not the dim light
evidence of the overpowering force of darkness ? For
down in the valley and even high on the hillsides,
the darkness was darkness, appearing to the eye as
though it might be felt. But slowly, yet with
ever increasing rapidity, the light gained supremacy,
chasing the darkness down the hillsides, and even
continuing the pursuit into the very strongholds of
the deep ravine, until with a glorious majesty
there arose above the hilltops the “ orb of day,”
the physical light of the world; and the places
that were the abode of darkness, and to all
appearance, of death, now resounded with joyous
notes of praise, warbled forth from a thousand
voices, which truly sounded as the Te Deum, sung
in honour of a mighty victory. And so shall it be
with the darkness and superstition which enshroud
this land of China. The Sun of Righteousness is
rising and dispersing ignorance and sin, which are
the strongest allies of Idolatry, and we may repeat
the words:—
“ The world swings out toward the light,
And skies are growing clearer,
The grey of dawn is on the hills,
The golden glow grows nearer.”
f; HAVE been favoured with the perusal of a
* long and interesting letter from Miss
Hornby, to a dear friend in Liverpool.
----- After describing her voyage, and how she
was met at Shanghai, &c., she speaks of her arrival
at Ningpo, where she met with a cordial welcome.
* * *
“ We took breakfast at Mrs. Wilson’s,
after which, several of us went to an English
service at a Presbyterian Church. I cannot express
the feeling that came o’er my soul, as I sat for the
first time at a church in the land of China. Many
petitions went up to God during that service.
After the service, we crossed the river to Dr.
Swallow’s, which is my home, and a very happy
one, for Christ dwells in our midst. I had a few
minutes’ chat with the Doctor, then one of the in-
mates of the Hospital came to say that the boat
was waiting at the door for Church. We have to
cross the river to some of our Churches. Our
house is situated by the river, so we have only to
go out at our back door, and down a few steps,
then into the boat. When Mrs. Swallow and I
put in an appearance, we were surrounded by
hospital patients. How my heart went out to these
poor heathens who had never heard of Jesus before
coming into the Hospital. As on we sailed, many
eager questions were asked of Mrs. Swallow as to
whether I had had a peaceful journey, whether I
had left father and mother, brothers and sisters,
how many days I had been on the water, whether
I had been sick, and how old I was ! They were
smiling all the time, which made me feel quite at
home with them.”
* * *
After describing the service, which was in Chinese,
Miss Hornby continues: “ After the sermon, the
speaker called on me to say a few words, which I
did ; one of the members, who knows English, acting
as interpreter. At the close, I was warmly greeted
by all the members. In the afternoon, I visited
the Hospital. There was a most pitiable case. An
opium smoker had come 200 miles to be
cured, but had come too late. He was dying
from the effects of his habit, and had to be sent
home again, to die.”
* * *
Miss Hornby soon got to work amongst the
Hospital patients, and was much encouraged by
learning how some of them found spiritual healing,
as well as bodily curing, within its walls. She
talked, sang, and employed to purpose, the medical
training she had received in London.
* * *
A week after her arrival, Miss Hornby received
a letter from two of the Hospital Students, asking
her to teach them English, as they want to become
doctors. She consented, and now gives them a
lesson every day, beginning the study with prayer.
They are very eager to learn.
* * *
Mrs. Hornby asks for prayer on her behalf, that
she may be guided as to the best way of working
amongst the Chinese girls. “ They are totally
neglected,” she says. “ We have no means to com-
mence a work among them, and they are left to
themselves. The boys are well looked after. We
have splendid schools, and they have all the
attention that can be offered, but not near so much
as one would like for the thousands upon thousands
of children here in China.”
* * *
In a letter to the Missionary Secretary, from
Rev. W. E. Soothill, he speaks of calling in from
their stations all the local preachers for a fortnight’s

study. He had done this with such improving
effects, that he had resolved that another fortnight
should be spent in a similar way. Mr. Soothill
continues :
* Zr vjr
“ A year ago, I proposed a scheme of self-support
to one of our country churches. They were to pay
all local expenses, including travelling expenses of
lay preachers, we sending one Itinerant per month.
The plan has
worked so
well, that
after paying
everyth ing,
they have
eight dollars
in hand at the
end of the
year, which is
now in my
hands as the
nucleus for a
scheme of
“ It is hard
for you to
realise the
that face us in
an attempt of
this sort. But
you will credit
me, when
say, that
know of
this. We have
prayed, and
worked, to
bring it about,
and the be-
ginning of its
fills us with
deep grati-
tude.” Mr.
Soothill hopes
that the
scheme will
be adopted by
a number of the churches in the course of the
* * *
Mr. Soot hill speaks of the generosity of the
native brother, who suffered so terribly under the
persecution of Fung Ling. “ The brother,” he
says, “ is a comparatively poor man, and it will take
him several years of self-denial, to re-furnish his
home as before. His wife, too, is as devoted as
The ancient spirit is not dead,
Old times, we trust, are living here.
* * *
I am sorry that I cannot report an improved
condition of things in the region of Mombasa. Rev.
T. II. Carthew
is constantly
harrassed with
rumours of
â– war, and the
u n a v o idable
have caused
all the dis-
turbance, is
still untaken,
and I fear the
Mission cause
will be dread-
fully hindered
by the social
condition s.
To show the
interrupt i o ns
to which our
are liable, I
give an ex-
tract from a
letter of Mr.
Carthew, ad-
dressed to the
* * *
“ About sun-
set, on Wed-
nesday, Dr.
Hinde turned
up with the
pleasant in-
formation that
I might expect
between 400
and 500 men
in less than an hour. We looked in the direction of
Jomvu, but could see no sign of any expedition.
What was to be done ? 500 is no small family to
water, much less to feed. We waited, and waited, until
eight o’clock, and no expedition. We now sent off
two men to ascertain if anything could be seen in
the way. In about half-an-hour they returned

and announced that Europeans were coming. The
Consul-General and Lieutenant Wake came in
about nine o’clock ; Dr. Macdonald and Lieutenant
Lockhart about ten ; General Hatch about 10.30,
Captains Harrison and Scott about eleven. Vice-
Consul MacClermon-who had lost his way-arrived
at 3 a.m. I cannot help smiling at the scenes which
passed that night, but really it was an awful time
for me. I had not a wink of sleep the whole
night, and to look after their comfort, inwardly
and outwardly, was no small concern, I can assure
you. There will soon be a famine with me if with
no one else. I am about cleared out of every-
* * *
Must we not all pray that, instead of supplying
the temporal wants of European officers and
Administrators, Mr. Carthew may be quite at
liberty to minister to the spiritual wants of the
natives ! Meantime, I am glad to say, that he can
write, “ Do not be alarmed at anything you may
hear about my health. I am not ill at all.”
E storm cloud still hangs menacingly over
our Ribe Station. In a letter recently to
hand, Rev. T. H. Carthew writes thus:—
“ I am sorry that again I have to report
great local excitement and unrest. I am
utterly tired of doing this, and I think you must
be weary of receiving such news........My dear
Sir, it is impossible for me to describe to you the
excitement of our people. They hear the guns
going, fear takes hold of them, and they come
running to me for protection. It would hardly be
fitting for me to tell you all our people here say
and believe; they declare that I have a special
dispensation of grace .... and beg me not to
allow the rebels to enter Ribe, and want to know
why I do not drive them out of the district ? ”
* * *
Ou a friend’s position is not only one of great
peril, but one of exhausting anxiety. What with
war without, and fear within, our good brother
Carthew has a very heavy burden to bear. This,
he is doing bravely, for he says : “ I don’t want you
or the Committee to be alarmed.”
* * *
There is a theory that everything in this life is
dottble. It often appears so in the matter of trials.
Mr. Carthew goes on to say: “ And now I must
state another trouble. The whole district is again
swarming with locusts. Twice, when I have been
on my donkey, I have hardly been able to keep
the saddle. When I dismounted, I found 25 of
them (locusts) about my person, in my pockets,
down my back .... almost all over me. Our
coca-nuts are almost bare, I never dreamt such
destruction was possible by locusts. Our people
are hopeless. . . . God only knows what lies be-
fore us; in Him, I, at any rate, put my trust.”
* * *
This is a sad picture ! If any of our friends want
to see what a terrible scourge that of the over-
spreading of the locusts is, let them turn to the
book of Joel, especially chapters i. and ii., and of
the latter, read verses 1-11.
* * *
But, sad as all this is, it does not stand alone.
“ Our people,” continues Mr. Carthew, “ at Gan-
joni, are houseless.” Their homes, as we explained
in some former “ Notes,” have been burned down.
From then, till now, the poor people have been
hiding in the “bush.” Naturally, they wish to
get back into their village, and, if possible, to re-
build their homes. This they cannot do of them-
selves ! Mr. Carthew asks what he is to do ? And
well he may. The answer will be determined
largely by the response which our friends in the
Churches and Circuits give. The case is such as
speaks for itself! Will our friends take the whole
matter to heart, and send liberal help ? Nothing
could be more urgent. Let us remember in this
connection the words of the Master:—“ Inasmuch
as ye did it unto one of the least of these, ye did
it unto Me.”
Our friend, Rev. T. Halliwell, did not get to
“ Bocas ” quite as early as was expected. We are
pleased to say that he has arrived, and has addressed
himself very earnestly to his work. He has com-
menced a “ Christian Endeavour Society,” and at
the time of writing, about a month ago, had
enrolled about 50 Members, “ mostly adults.” He
has met with a warm welcome, and, we believe, a
bright future awaits our friend.
* * *
Rev. J. Proudfoot may be expected home on
furlough in a very short time. He has worked
hard, and God has given him much success.
He will, I hope, while he is in the home country,
render good service as Missionary deputation.
The story of Bocas-del-Toro is worth the telling.
It is well known to many, if not to all, that our
esteemed friend, Rev. W. Vivian, is not in a posi-
tion to return to his place in West Africa, in con-
sequence of the delicate state of Mrs. Vivian’s
health. The Missionary Committee, in consequence,
is wishful for some able, vigorous, and fairly young
minister, to offer to go out and take up the im-
portant work which Mr. Vivian has been compelled
to lay down. Who will offer ? The Government
can always get men for work in trying climates;

are Christian Missions to languish for lack of
brave and godly men ? No; we cannot believe it
will be so. The Missionary Spirit is not dead, as
we have splendid proof, in the ranks of our
younger ministers. The position of Superinten-
dent of our West African Mission is one requiring
some experience of affairs, as well as holy enthu-
siasm. Will my brothers in the prime of their
manhood take West Africa to heart, and let the
General Secretary hear from them ? The people
themselves are crying out for a head ! Who will
go for us ?
We have had many letters from our friend, Bev.
R. R. Abercrombie. It will be good news to all to
know that in the matter of health our friends Mr.
and he, we regret to say, was not as well as he had
been, when he last wrote.
* * *
There is one little matter which I should like
to place before our friends at home. Dr. Hogg, in
a very recent letter, says : “ I have been busy
lately with my medical pupil, teaching him anatomy
and physiology. I am greatly hampered for want
of good plates, or models of these subjects. It is
difficult giving much idea of the geography of the
human frame off a few small wood-cuts. I wonder
if some one would make the Mission a present of
some anatomical coloured plates and diagrams,
either mounted, or otherwise ? They would be a
great boon I ” I have wondered, also, if some
friend would make the Mission a present of these
and Mrs. Abercrombie are very well indeed ; quite
as well as when in England, almost better from
their own reports. Mr. Abercrombie is very
diligently making himself acquainted both
with the Missionaries and their Stations. I am
sure he will be more than pleased to have a letter
from any of his friends in England.
The Chinese New Year has just commenced, and
all our Missionaries have commenced it full of
hope. All are in good health, except Dr. Swallow,
needful things; I have a notion they will, and
hence this appeal.
* * *
In the Doctor’s last letter, a most interesting
one, he says, what he greatly needs, is: “ 1.—A
good set of osteology, particularly a skull; 2.—A
set of anatomical and physiological plates, or
* * *
There is a “ Medical Mannikin,” or, life-size
model of all the organs of the body, with operations,
which would be of great use.

As a cheaper equivalent, there is published (by
the same firm), a series of moveable atlases of the
human body, in eleven parts, at 7s. 6d. each ; also,
Illustrated Dissections, containing 73 coloured
plates, published at £2 2s. Od. Will some of our
well-to-do friends take these things to heart, and
enable us to strengthen the hands of our good
friend, Dr. Hogg?
Through Rev. Geo. Turner, the Young People’s
Society of Christian Endeavour, connected with
Hanover Chapel, Sheffield, have sent 13s. towards
the relief of our distressed members in Eastern
Africa. The gift is very welcome. We thank
these young people and inquire
Who follows in their train ?
HAVE much pleasure in giving the following
«I extract from the British Weekly, of March
2= 20th:—“The Methodist Free Churches are to
•jl be congratulated on the fact that the degree of
<^5* D.C.L. has been conferred upon the Rev.
David Brook, of Redland Grove, Bristol, by the
University of Oxford. Dr. Brook has hitherto
enjoyed the unique distinction of being the only
Nonconformist Minister who had won the Oxford
B.C.L., which distinction is emphasised by the
higher degree.” Earnestly do I wish that Dr.
Brook may live long to enjoy the honour, which, I
am sure, he will bear meekly.
Very grave charges against Mr. Booth-Tucker
have been made by Rev. W. J. Gillespie, an Irish
Presbyterian Missionary, labouring in India. He
charges him with publishing statistics as to the
Salvation Army which are utterly false. Other
Missionaries make similar statements. Mr. Dyer,
the much-respected Editor of the Bombay Guardian,
“sums up the case emphatically against the truth-
fulness of Mr. Tucker, and the accuracy of his facts.”
The situation iB a very serious one.
* * *
A number of Ministers have formed a Circle of
Prayer for the first day of every month. The
circular that has been issued is signed, amongst
others, by the President of the Methodist New Con-
nexion and the President of the Bible Christians.
No Free Methodist name is attached to it.
The subject of prayer is, “ The fuller manifestation
of the grace and energy of the Spirit of God.”
For this we may well pray every day of the week
and month.
* * *
A number of our own and other Methodist
Circuits are petitioning Parliament for Sunday
Closing of Public Houses. “ Constant dropping
will wear away a stone,” but this stone is very
hard and impervious.
* * *
In the London Temperance Hospital there
were 1,066 patients last year. In only two
cases was alcohol used in the treatment. Even as
a medicine we may hope that the deadly drug,
alcohol, will soon be regarded as unnecessary.
Other agents will beneficially take its place.
* # *
The Anti-Semitic Agitation on the Continent
of Europe has, it is said, nearly doubled the
Jewish population in London, while the resident
Jews in New York, number about a quarter of a
million. These changes impose a duty on the
Church of Christ. These immigrants should have
the Gospel preached to them. “To the Jew first.”
* * *
The cause of Missions has sustained a great loss
by the death of Sir Charles Aitchison, who for a
number of years, was Lieutenant-Governor of the
Punjaub. Since he retired from active service, he
has been President of the Church of England
Zenana Missionary Society. His original destina-
tion was the ministry of the Free Church of
Scotland, but he served his generation most
efficiently in another capacity. He was a single-
minded, devoted Christian. He rests from his
labours, and his works follow him.
* * *
According to the Sunday at Home, while
Johannesburg has 60,000 European residents, there
is only Church accommodation for 5,000 persons.
It is not surprising therefore to read “ Only by the
few is the Sabbath observed at Johannesburgh.
The Stockbroker plies his craft; the theatres and
pleasure gardens are open as on week days.” Nor
can we wonder that the unhappy blacks who
labour at the mines are deteriorated by their
contact with the whites. A mine agent said,
“ They come to us as niggers, they leave us as
devils.” Such representations suggest many
reflections, amongst others this, if we secularize the
Sabbath, have we any reason to think the moral
condition of the people would be improved ? Our
latter end would be worse than the first. Let him
that readeth understand.
« * *
The condition of Armenia is a standing disgrace
to European statecraft and diplomacy. It is little
wonder that some begin to think of Oliver Crom-
well and the Massacres in Piedmont. An English

fleet at Constantinople would soon have settled
the business, if the representative man of
Puritanism could have been at the helm of our
national affairs. The present sovereigns of Europe
are not of God’s type of rulers, for Paul says,
“ They bear not the sword in vain.”
* * *
Vice is regulated by state enactment in the
republic of Switzerland. Surely in this matter
the voice of the people is not the voice of God.
No form of government can in itself secure right
legislation. A brave fight, however, is being made
by the friends of Social purity to secure the repeal
of the obnoxious regulations. The President of
the Republic, unhappily, is in favour of the status
*. * *
Sixty-two natives were baptized recently at a
service held in Lovedale, Central Africa. Seventy
years ago there was not a single Christian in the
valley where Lovedale stands.
LE'fl'ERg FROM CflipU,
No. I.
^TggONG before this letter reaches you the
'"a'I r'Z news of Mr. Galpin’s leaving China, and
reasons for his departure from
—-—' Ningpo, will be familiar to you all. I
need not say how we all sympathize with our
dear friend in his recent illness. It was a source
of much anxiety to all the missionaries in Ningpo.
When it became known that Mr. Galpin would be
compelled to return home, there were many
expressions of sincere regret. Many of the friends
went so far as to express the hope that after a
speedy recovery, which we all have prayed for, he
might be permitted to return once more. There
was no one who stood so high in the estimation of
his missionary brethren as our dear colleague.
Young and old alike regarded him as one of their
very best friends. He was the first they would
go to in any difficulty, and on all matters relating
to our work his advice was sought in the first
instance. His knowledge of the language, and
his power over the people in their own native
dialect, gave him a position amongst his brethren
in which he occupied the first place. He led the
way easily in everything relating to the Chinese.
So that, whether he stood before a native audience,
or whether he got up to address the foreigners
upon occasions when we gathered together, his
very presence attracted our attention, and everyone
listened to each word he spake. The privilege of
living with a man like Mr. Galpin was one to be
highly prized. I was fully conscious of this when
I came to China twelve months ago, and I resolved
to put myself entirely in his hands, that I might
reap the benefit of his long and ripe experience.
I soon found that Dr. Galpin was to be trusted
on every point on which he ventured to express
an opinion, and that whenever he offered his
advice the best thing I could do was to follow it.
Consequently, it was not long before he gained my
confidence on all points relative to the language
and the climate, the two great obstacles which
meet the new comer and rise up before him all
along his career.
I am quite satisfied that it is owing to his kind
attention and oversight that I have been able to
pass through the first year free from any serious
illness. And now, being furnished with hints
which he has let fall from time to time, I have no
fears to entertain regarding the future, but may
just go on proving, as occasion arises, the value of
his advice, and putting to test that which I have
been able to gather from his experience. With
regard to the language, of course, Mr. Galpin’s
counsel has been of immeasurable service to me.
But, perhaps, to his vocabulary of the Ningpo
dialect, and to the unspeakable advantage gained
in being permitted to make a copy of it, 1 shall
have greatest cause for thankfulness in the days
to come. Though it is a large work, my teacher
and I set to and secured a copy which we are
using now, and which I look upon with pardonable
pride as a monument of my first year’s labour. I
am just beginning to reap the fruit of this under-
taking in my study of the Classical New
Testament. Until recently, Chinese written
characters loomed before me as nothing but a mass
of hieroglyphics.
Now, thanks to this Vocabulary and the assist-
ance of my teacher, who, by the way, was with
Mr. Galpin when he made this book, Chinese
written characters are assuming form and meaning,
and I begin to find the study the most fascinating
ever I took in hand.
Mr. Galpin’s removal has taken place at a most
interesting, and to me, a very critical point, just
when I was beginning to read and pray, and even
venturing to talk to the people in their own tongue.
It has left a gap, which when I look at it sometimes,
suggests despair. For how can a man’s first year
fit into the labours of another man’s thirty years ?
This appears to me a most serious problem.
Sometimes it appears as though the whole fabric
would come to pieces. Then comes the reassuring
thought that the work was “ built upon the
foundation of the Apostles and Prophets, Jesus
Christ Himself being the chief corner stone,” and
so it cannot fail. Though for a time the scaffold-
ing is weakened, the internal structure rises higher
every day. I would fain believe it is so. It will
be so long as our friends support us in their
The thought that we are remembered constantly
in prayer is all sufficient. Let me, in conclusion,

urge all my friends to take every opportunity of
listening to Mr. Galpin, for I know that lie has
gone home prepared, as soon as health will permit,
in many ways to entertain and to impress both
heart and mind with the importance and
significance of the work of God in China.
tfijg'ToRy o? olTr jlyjvijI-BooK-
2Vo. r.
OMEN’S work, it is said, is never done.
This might equally be said of the
work of hymn-book makers. Many
questions cropped up besides those
already mentioned. Should a list of authors and
translators be given ; an index of first lines and of
subjects ? Should an index be prepared of hymns
suitable for special occasions? These, amongst
other questions, called for consideration,
book will show how they were settled.
I do not profess to have tabulated the precise
order in which questions arose for discussion and
settlement, for amidst all the discussions—or shall
I say conversations—the main question loomed
most largely before us. That question was, what
hymns shall be inserted in addition to those
retained from the old hymn-book and the chant
book. That was indeed the question of questions.
If there was any embarassment in answering it,
it was the embarassment of riches. As a matter of
fact, far more hymns were actually chosen than
could be used, and we had to proceed again to the
work of elimination.
We had abundant scope for choice. First of all,
many original hymns were sent us. Some of our
own brethren favored us with productions of their
own pen. I regret we could use so few of them.
Even when a prize was offered by the Free
Methodist Temperance League for the best
original hymn on Temperance, the adjudicators
reluctantly reported that, in their judgment, none
of the hymns were of such merit as to entitle them
to a reward.
In the new book there are only five hymns by
Free Methodist writers ; one by Rev. Alfred Jones,
“ The voices of the spring, O Lord,”
one by Rev. Alfred Winfield,
“ When buds appeal’ in early spring; ”
and three by Rev. E. Boaden,
“ Thou God of glory, truth and love,”
for a bazaar opening, and two for Temperance
“ Here, Lord, assembled in Thy name,”
“ Behold, 0 Lord, our God.”
The latter hymn also appears in the new Sunday
School hymn-book. Possibly more of Mr. Win-
field’s hymns might have been inserted had not
his undue modesty restrained him from forwarding
his compositions. It was only when our choice
had already been made that I, having learnt that
the hymns in “ Harvest Gladness ” were original
compositions, obtained Mr. Winfield’s consent to
bring his writings before the Committee.
Certainly Mr. Winfield has developed a poetic vein
which in its quality equals, and in its quantity far
exceeds that of any of his brethren. A little
work containing all his hymns and poetical pieces
ought to sell, and would be sure to sell if Free
Methodists encouraged literature produced by their
own brethren.
Of hymns already published the Committee
could choose from a boundless store. The most
recent and the most complete Hymnals passed
under their review. All the following hymn
books were searched Baptist Hymnal (Marlbro);
Baptist Hymns (Haddon) ; Berwick Hymn Book ;
Bible Christian Hymn Book; Biblical Liturgy
Hymns (D. Thomas); Book of Praise (Lord Sel-
borne); Congregational Hymns (W. G. Horder);
Congregational Union Hymn Book; Congre-
gational Union Hymn Book, New; Congregational
Psalmist Hymnal (Dr. Allen); Christian Year,
(Keble’s) ; Church Hymns; Church of England
Hymn Book; Christian Hymns (Stopford Brooke) ;
Common Praise; Hymnary; Hymns Ancient
and Modern; Hymns of Consecration and
Faith; Hymnal Companion; Hymns for the
Church Catholic ; Home Hymn Book ; Methodist
New Connexion Hymn Book; Our Own Hymn
Book (C. H. Spurgeon); Parish Hymn Book;
People’s Hymnal; Primitive Methodist Hymnal,
New ; Sacred Sdngs and Solos ; Songs of Spiritual
Thought; Universal Hymn Book; Wesleyan
Hymn Book; Wesleyan Mission Hymn Book;
Westminster Abbey Hymn Book.
In addition to these, which had to be searched
by the Committee as a whole, search was also
made by some or other of the members in Fox’s
and Martineau’s Hymn Books, Lynch’s “ Rivulet,”
Miss Winkworth’s “ Lyra Germanica,” Whittier’s
Poems, 0. W. Holmes’ Poems, and Kelly’s Hymns
of the Present Century. The “ Autocrat of the
Breakfast Table ” may not seem a very likely sub-
ject to supply hymns for our collection, but he does
produce some beautiful sacred poetry, and the
hymn in our old supplement,
“ Lord of all, being throned afar,”
attributed to W. Holmes, is really from his pen.
Search did not reveal anything else suitable, but
this is retained.
The admirable Congregational Hymnal prepared
by Dr. G. S. Barrett, appeared when the Committee
had nearly finished its labours. Had it come out
earlier, possibly its riches would have been more
serviceable to us. It is a most tasteful, elegant,

and copious collection. It was duly searched, but
our choice had already largely been made. There
are a few hymns in it which I often wish had
been included in our collection. I may specify,
Mr. T. H. Gill’s
“ Lift thy song among the nations,”
which we might have culled from other sources,
and Ebenezer Elliott’s spirit-stirring,
“ When wilt Thou save the people ? ”
which I, at least, never saw till I met with it in
Dr. Barrett’s Hymnal. Sung to the tune
“ Commonwealth,” it is as rousing as the
a jstfoKy poi^ i3oy^.
EORGE BELLAMY was a big, ordinary
specimen of the genus schoolboy, one of
that innumerable company of fellows who
develope a clever knack for getting into
everybody’s way, especially when they
are very busy, and a perfect genius for kicking off
their shoe toes, and bursting through the
knees of their trousers, and generally getting out at
He was not a clever fellow with his books
by any means, and term after term stubbornly
held to his place at the fag end of the form. His
form master tried his level best to teach his young
ideas how to shoot, but somehow they hung fire,
and would not go off; and he at last gave over
pulling and tugging at the trigger, saying that it
was of no earthly use to waste time in trying to
fire an empty gun. That however, was rather
hard upon Master Georgey, for as we shall see, he
was anything but an empty gun. All that he
needed was to be properly handled, wisely primed,
and pointed in the right direction, and then, when
the time came, he would go off with a bang, and to
some purpose.
At home, he was generally looked upon as a
noisy encumbrance, a kind of supernumerary in
the family houseboat, a piece of the family luggage
well labelled with “ Not wanted on the voyage,”
and Sarah Jane, the housemaid, especially, as she
daily groaned and grumbled over his dirty boots,
not only wished that he were stowed in the hold,
but at the bottom of the deep, blue sea.
And so poor Georgey came in for many a bad
“ quarter of an hour ” as the French say, for he
got caned by his master, fagged by hi-s senior
schoolmates, flogged by his father, scolded by his
mother, snubbed, of course, by his sisters, bullied
by his brothers, and scorned by all the world and
his wife.
And the most aggravating part of the whole
thing was, that Master Georgey himself took it all
in such good part, never dreaming but that it was
all right and proper ! He held out his hand to be
1 caned, and looked his master straight in the face
with those honest eyes of his, and then went back
to his place, and jogged on at the old pace.
When his father blew him up, and ordered him to
quicken his pace, he would quietly say, “ Yes, sir,”
and go on his way; and when his mother scolded
him, he would put his arms around her neck, and
give her what Homer would call “ a resounding-
kiss,” and somehow she would forthwith forget
her anger, and take him on an ever-welcome
excursion to the larder. Like the philosophical
Frenchman, he took for his motto this wise saying,
“ When you havn’t what you like, like what you
have.” But all this was extremely tantalizing,
especially to his brothers.
“ What is the use of bullying our Georgey ? ”
said Fred, “ for he doesn’t take the least bit of
notice. He’s got a hide as thick as that of the
rhino at the Zoo. If he would cheek me back, or
lash out now and again, I wouldn’t mind, because
then I could give him a jolly good hiding. But
instead of that, he just smiles at me, and makes
me as savage as a bear.”
“Yes,” said Susie, sarcastically, “your school-
boy slang needs a few simple illustrations to make
it clear, and you do it beautifully, and from the
very life ! ‘ Savage as a bear,’ indeed I Yes, and
just as amiable and loving ! ”
“ Don’t you be so wonderfully cheeky, Miss
Pert,” he retorted.
“ No, I never need to cheek you,” she replied,
with a toss of the head. “ I don’t care to bring
my coals to Newcastle.”
“ What are you hinting at now ? ” he angrily
“ Well, simply this, that you have got a huge
monopoly of the family cheek, that’s all! ”
And so they haggled and squabbled, and
Georgey went his way much as usual.
It was now Christmas Day. School had broken
up for the holidays, and for five awful weeks the
children were at home, much to their father’s
disgust, and their patient mother’s despair. Foi-
they romped, and raced, and squabbled, and
turned the whole place topsy-turvy, until the
maddened pater sternly declared, with all the
emphasis of deep conviction, that a moderate
tornado, or a fair average earthquake would be a
soothing and welcome change.
Yes, it was Christmas Day for certain, and in
real dead earnest! Mrs. B. was in the tropical
cooking regions, making mince pies, basting the
perspiring turkey, and keeping a watchful eye on
the pudding, and nearly worriting herself and poor
Sarah Jane into a fever, “ as the manner of some
For Uncle Tom was coming! The wonderful
Uncle Tom who had been away at the diamond
fields in South Africa ! He was now en route for

England with lots of precious pieces of crystal
carbon in his pocket, and had cabled from Madeira
that all being well, he would be with them to
dinner on Christmas Day.
And so the parlour was decked with holly by
the girls : the dining room was ready set for the
feast, and as the boys were continually getting in
the way, they were sent out to whet their appetites
for dinner with a bracing walk. But as soon as
they had turned the corner, Fred, Teddy, and Tom
left poor Georgey. They were not going to be
seen walking with that duffer ! And especially on
Christmas Day! So Georgey, left to himself,
wandered aimlessly along, thinking only of the
big feast in store, and of the jolly games to follow.
Suddenly he was shaken out of his reverie by a
hearty, “ Merry ’Xmas, my lad ! ”
And he heartily replied, “ A merry ’Xmas to you,
“ Is this the way to Regent Street ? ”
“ Yes, sir, we live there, I’ll show you the way.”
“ Oh, that’s all right then, my lad,” said the
gentleman, “ I enquired of a parcel of boys round
the corner there, and they jeered at me most
impudently. Can you tell me where Mr. —? ”
But just at that moment there was a loud shriek
from the neighbourhood of a pond just off the road,
and without waiting to complete his sentence, the
stranger ran down the street, leapt over the low
fence at the bottom, and rushed away to the pond,
with Georgey closely following at his heels.
When they got there they saw a terrible sight.
There had been a severe frost, and the deep clay-
pit was covered with a sheet of ice. But it was
thin, and the warm morning sun had made it
treacherous, and before them they saw three boys
struggling desperately in the water.
Georgey Bellamy in a moment, recognised in
the three drowning boys, his own brothers, and he
kindled into a hero. lie might be a duffer at his
books, but he was as brave as a lion, and so, with-
out a thought of self, he whipped off his coat, and
to the astonishment and delight of the stranger,
before he could say “ Jack Robinson,” took a
header into the broken water, grabbed little Teddy,
who was just sinking, and dragged him to the side,
and the stranger, rushing in, hauled him safely on
to the bank.
The water was bitterly cold and chilled him to
the marrow, his hands and face were cut by the
sharp edges of the ice, and were bleeding in a
dozen places, but Georgey bravely faced the water
once again, and dragged out his brother Fred, and
then, taking a deep breath, he dived after poor
Tom, and found him at the bottom of the pond.
Fighting his way to the surface, he tried to swim
with his senseless burden to the side, but he was
utterly spun out, and with an appealing look for
help, began to sink. In a moment, the stranger
leapt into the water, and dragged him to the
shore senseless, but still tightly gripping Tom by
the collar, and so saving him from a watery grave.
When the four dripping lads were carried home,
two of them senseless, followed by the drenched
stranger, who turned out to be no other than the
wonderful Uncle Tom, there was quite a scene 1
Mrs. B. dropped her ladle and fainted, Sarah Jane
went off into wild hysterics, and so the perspiring
turkey got badly singed, and the saucepan with
the big plum-pudding boiling and bubbling in it
nearly ran dry, and when Mrs. B. came round,
and the doctor had assured her that the boys were
recovering and would soon be all right, Mr. B. got
mad, and hotly vowed that he would flog Georgey
within an inch of his life, whatever that careful
and accurate measurement may mean, for he was
sure, from past experience, that it was that young
scoundrel who had led them into this danger.
But when, to his profound astonishment,
Uncle Tom explained matters, he burst into tears
and going to the boy’s bed, kissed him and said,
“ God bless you, my own brave boy, for you have
been a little hero,” and Georgey began to howl!
Of course, if we are to follow the usual line of
such stories, Georgey ought to slowly die of
consumption. But Georgey Bellamy was not a
stray angel, but a perennially hungry boy with a
most magnificent twist, and so he didn’t. On the
contrary, he came down to the late dinner, after
Sarah Jane had smuggled into his hand a big
mince pie, and ate a huge slice from the breast,
the breast, mind you, of the big turkey, and then
in a most unheroic way, like Oliver Twist,
actually had the cheek to ask for more !
And that same night, as they all sat round the
blazing hearth, Uncle Tom told of his adventures
in South Africa, of the pleasant voyage home, and
of the rude insolence of three nameless boys upon
that blessed Christmas morning. Whereupon,
strange to say, three boys, wrapped up in blankets,
hung their heads for very shame. But he didn’t
split upon them, so Freddy whispered to Tom,
“ He’s a reg’lar brick for not telling, isn’t he ? ”
And Tom gave him back a look which carried
with it a whole world of grateful meaning.
Then Uncle Tom went on to speak of George’s
bravery, and his mother hugged her little hero
through her blinding tears, and his father repeated
his hearty “ God bless you, my boy ! ” The girls
smiled upon him as though he were a prince, and
the three boys mentally vowed they would never
call him a duffer again, and Sarah Jane, when she
brought in the big Christmas log, stooped and
kissed him, and for once in his life, Georgey was
supremely happy.
And from that day he was an entirely new boy.
Hitherto, everybody had so carefully drummed
into him that he was a duffer, that he had actually


come to believe it himself! And so he had
ceased to struggle, for ambition was benumbed, if
not dead.
But his mother’s kiss, his father’s “ God bless
you,” and above all, his uncle’s praise, spurred
him up, and to the astonishment of everybody,
when school commenced again, he shot right to
the front, and as the story of his heroism had
leaked out, there was not a single fellow in his
form that envied him his position, but on the
contrary, every boy in the school rejoiced in his
success, for they were all proud of him.
It is true that he didn’t take very kindly to
Latin, it was not in his line, but when he got to
the study of mechanics and engineering, his mind
somehow seemed to take fire, and he drew, and
studied, and worked in the shop with great and
growing enthusiasm. “ Ne sutor ultra crepidam—
let the cobbler stick to his last,” said Uncle Tom.
“ God intended George to be an engineer, and if
you put him to anything else you will spoil him.
Let him go on, and I will see him through.”
And so, bending all the energy of his mind to
the mastery of his profession, George threw him-
self into his work, rose rapidly step by step,
gained prize after prize, and to-day holds a
splendid position as chief engineer of some of the
largest mines in Africa, and every second year pays
a visit to the old country at Christmastide, to the
immense delight of his father and mother, and
needless to say, of his three brothers also, who
have not forgotten the lesson of that memorable
Christmas Day when he saved them from death.
And let every little fellow who reads the Echo
also learn that lesson. The big duffer may after
all, prove to be a great genius in the bud, like the
giant oak sleeping in an acorn, and only waiting
to be developed. The big, lumpy, and ungainly
boy whom you fellows teaze, and jeer, and jostle
on the playground, may, when occasion serves,
suddenly expand into the full dimensions of a
great and noble hero, and become one of the
grandest of fellows, who will some proud day
bring the greatest honour to the old School, have
his name strung on the long, bead roll of the
nation’s great and noble, and lend an additional
lustre to the fame of this dear old land of the
The difference there is betwixt honour and
honesty seems to be chiefly the motive ; the mere
honest man does that from duty which the man of
honour does for the sake of character.
Hope is a flatterer, but the most upright of all
parasites; for she frequents the poor man’s hut
as well as the palace of his superior.
'THh'T dhiJqjI'I'er o? eVe.
Author of “ The Naresborough Victory."
PF this were a story of Adah Lister’s childhood,
there would be no difficulty in finding-
materials. When John Lister died, a manu-
script volume was found in his desk, con-
taining a full account of his daughter’s
development from her earliest years. The father
had set himself this task, and had performed it
faithfully, as a labour of love. Adah knew
nothing about it, even when she began to take an
interest in his pursuits, and when she was his
constant companion. It was an unexpected
legacy which he left her, and she was able to read
there what her loving parent had seen, as curtain
after curtain, which hid the soul at first, were
drawn aside by time and experience, and the part
of her which was most divine showed itself.
But this is not the story of that childhood.
Only a short reference can be made to the life at
Stowchester, where John Lister remained the
loving and beloved pastor until his daughter
was fifteen years old ; then the end came, and
Adah was left fatherless, as well as motherless.
John was never very strong. In all probability
the change to Stowchester prolonged his life, but
he never recovered from the shock of that fatal
winter at Crichton. He faded away slowly, surely,
and with full consciousness of the fate before him.
He was not a great sufferer, and was kept from his
duties a very short time. The book in which he
wrote the daily history of Adah was completed to
within a day of his death. The only gaps in it were
caused by her occasional visits to the Margraves.
Her father desired that she should mix with other
young people, and have the benefit of intercourse
with a kind, motherly lady, Mrs. Margrave; there-
fore, several times a year she spent a week there,
leaving the Manse at Stowchester very quiet and
very dull during hei’ absence. John Lister felt it
and said nothing; Louisa Day felt it, and became
eloquent about the privation. Louisa was house-
keeper ; she had used her opportunities well, and
was as unlike the rough servant of the old
Crichton days as could be imagined. Her manner
of speech was changed. Rose was her first model,
and then Adah. Rose stayed five years, and
married a shopkeeper at Stowchester. Louisa was
in no danger of infecting Adah with Gontersall
pronunciation by that time. Nobody knew how
she strove to improve herself; but when the heart
is helper in the toil our tasks seem light.
Adah never went to school. John Lister was
fully competent to teach her, and he took that
additional duty upon him with great joy. The

best text books were procured, and he kept himself
quite abreast of the educational movements of his
time. The experiment might have been a failure
if the child had cared less for learning, or had
shown less aptitude for it. The danger, however,
was in the opposite direction ; it was necessary to
check, not to stimulate, and the father’s fear was
lest his daughter should work too hard.
The Margraves lived only a mile away, at the
other end of long, straggling Stowchester, and
there Adah
went nearly
every day,
and played
in the Manse
orchard, if
the weather
were fit.
and she were
the same age,
and were
bosom fri-
ends. Sidney
was two
years older,
the other
were young-
er. Florence
had no taste
for learning,
and she was
amazed at
Adah’s pro-
gress. She
was a sweet
girl, and
drew with
great a c-
curacy ; hei’
lessons and
tasks were
irksome to
her, but with
the brush
and pencil
she excelled,
and was
happy when transferring to paper or canvas
the woodland scenery around her home.
Sidney was different; he was one of those
boys, of whom there are more than scoffers think,
who intend, from the dawn of intelligence, to
become ministers of the gospel. His studies at
the Grammar School were similar to those which
Adah pursued at home. They talked about then-
work, and there were times when the girl was able
to render him assistance. He was never ashamed
of this. The quiet, thoughtful girl whom he had
known all his life, as it seemed to him, was
different from anybody else. She and her father
were so much together, that Sidney would not
have been surprised if she had been able to write
sermons, or even to preach them.
John Lister had no secrets from his college
friend, Herbert Margrave. The old times were
discussed between them, the conduct of the
Newburns, and the position which John had
occupied at
G o n t e rsall.
Another sub-
ject they
spoke about
sometimes —
Lister’s fail-
ing health.
tried to cheer
him, but that
was u n-
“ The end
is not far off,”
said John,
“ and the
only thing
which gives
me any
anxiety is
Adah. I am
insured, as
you know,
but not for a
large sum.
There will
be a few
hundreds. If
it had pleased
God to give
me five years
more of life,
Adah would
have been in
a position to
do something
for herself.”
“ If any-
thing happen
to you,” replied Margrave, “ Adah will come to
us. She shall be our own child. But we must
expect the best. You may live to be an old man.
Who can tell ? ”
John Lister smiled and shook his head. “ You
will be her guardian,” he continued, “ and I can
trust you implicity. If it had pleased God that I
should live, I intended her to go to Girton. We
could have managed it with a little squeezing.
There are some scholarships available for boys or

girls born in the parish of Crichton. I intend her
to compete for one. They are for any college at
“ She shall do it,” exclaimed Margrave, impul-
“Then there is Louisa,” John Lister said.
“ She will never consent to be separated from Adah.”
Another time, when the conversation took the
same turn, reference was made to the Newburns.
Margrave expressed his opinion about them in
strong language, but, to his astonishment, he found
his friend inclined to speak on their behalf.
“ They were bitterly disappointed when dear
Eve married me,” he remarked. “ You do not
understand the Mill Valley and the prejudices
which flourish there. The Listers were always
poor. I was poor, very poor. It must have
seemed to them a dreadful condescension when
their daughter married me. There is a small
cottage near Mount Horeb, where my father and
mother lived at the time. It is mine.
Strangers occupy it now; for my parents died
before Eve left me. If you were to see that
cottage, and compare it with the mansions in the
Mill Valley, you would understand something of
the antipathy with which the Newburns have
regarded me. My people were “hands.” I
had been a “ hand.”
“ What does all this mean ? ” Margrave asked,
half amused.
“ It means this,” said John, “ I should like you
to communicate with Adah’s grandfather when I
am dead. Perhaps he would like to take her.
You would still be her guardian, you know, and if
the childseemed unhappy, you could take her away.”
“ Is the grandmother living ? ” Margrave asked.
“Yes, they are both very old, but the Newburns
live to a great age. Most of them, at least.”
He broke down at that point, He was thinking
about the grave in Beersheba burial ground, at
The end came sooner than Margrave expected;
sooner than anybody expected, unless it was John
himself. One night, he bade Adah farewell, even
more tenderly than usual.- “ Whatever happens,
my dear, and wherever you go,” he said, “ be
faithful to Jesus. Say nothing, do nothing which
will grieve Him.”
It was an odd custom the father had; he spoke
a benediction over his daughter every night,
blessing her in the words of Scripture. She was
used to it, and the habit seemed natural to her.
She always responded with “ Amen.”
John Lister died in his sleep.
His body was taken to Crichton, and placed in
the grave where all that was mortal of Eve had
lain for fifteen years. There was great excitement
among the Beersheba people. Dr. Budd was at
the funeral, and he asked Margrave very anxiously
about “ that daughter of Eve.”
Summer tints are unvaried; that is, though there
is an abundance of flowers, for the most part they
are scattered; and, looking over a wood or meadow at
a distance, there is a decided sameness of greenery.
The trees are uniform; but for the contour it
would not be an easy matter to classify them ;
they lack the characteristic tints of the spring, and
are heavily massed, so great is their luxuriance.
Autumn singles them out, assigns to each a
respective colour, the great variety is entrancing,
and the senses are gratified. All the flowers of
Autumn are sunny—hawkbits, ragwort, marigolds,
the buttercups of summer, live until the frost, and
make a brave show; there is broom, and furze
bushes start to bloom anew ; these grow in masses
and are showy, so that in her declining days Nature
is the most beautiful—she has saved her best till
the last.
The hopeful, blessed side of it is, that the
feeblest beginnings of trust in Jesus Christ, and
the first tottering steps that try to tread in His,
bring- us into the lig-ht. It does not need that we
have reached our goal; it is enough that oui- faces
are turned to it, and our hearts desire to attain it;
then we may be sure that the dominion of the
darkness over us is broken. To follow, though it
be afar off, and with unequal steps, fills our path
with increasing brightness, and even though evil
and ignorance and sorrow may thrust their black-
ness in upon our day, they are melting in their
growing glory, and already we may give thanks
“ unto the Father who hath made us meet to be
partakers of the inheritance of the saints in light,
who hath delivered us from the powers of dark-
ness, and hath translated us into the kingdom of
His dear Son.”
Whate’er God wills is best;
It matters not that we
The kindness of His dealings
May sometimes fail to see.
What, though we can’t discern
How all things work for good,
As in the Holy Scriptures
’Tis promised that they should.
What, though with oui- weak vision
We fail His path to see,
Yet, surely we can trust Him,
To all eternity.
IV. J. K.

f-|r3jHIS month I present my young readers
lAfBu with some anecdotes of the early life of
Samuel Johnson, often spoken of as “ the
----- great lexicographer.” This big word
means “ maker of dictionaries.” We owe very
much to such men, and I don’t wonder that a pious
man of letters was once heard to thank God for
dictionary makers. But Samuel Johnson was
much more than that. He was a great essayist, a
good poet, an admirable biographer, and a very
kind-hearted man. For many years he held with-
out dispute or rivalry the first place in England
among literary men.
When Samuel was three years old he happened
to tread on a poor little duckling, and killed it.
It was one of a brood of eleven, and the following-
lines were written on the subject :—
Here lies good Master Duck,
Whom Samuel Johnson trod on;
If it had lived, it had been good luck
For then we’d had an odd one.
His father told the neighbours little Samuel had
written the verse, but he had done it himself. I
don’t blame parents for praising their children,
but they should not do it at the expense of truth.
Samuel had many physical infirmities, and one
of them was near-sightedness. Like many others,
he did not like his infirmities to be noticed. When
a very little boy he was going home from school.
The servant not having come for him that day he
was going alone. Having to cross the kennel he
had to get down on his hands and knees to
measure its width with his eye. His school
mistress thinking he might miss his way, or be run
over, followed him to see to his safety. When he
happened to find this out, he ran back in a rage
and hit her with all his might. Poor little boy, he
knew his infirmities, but he did not want others
to show that they knew them, so he spurned the
help that was kindly given. Independence may
be wise and it may be foolish.
For many generations there was a singular
superstition in England. It was believed that the
disease of scrofula could be cured by the royal
touch. Hence the complaint is often called the
King’s-evil. As a piece of gold was given with
the touch, the ceremony cost the country some-
thing. In the days of Charles the Second, the
expense was nearly £10,000 per year. Samuel
Johnson was a sufferer, and he was taken for
Queen Anne to touch him, but it did him no good.
He remembered her as “ a lady in diamonds, with
a long black hood.” I am glad to say that the
present reigning family never sanctioned the foolish
superstition. Touching for the King’s-evil died
out with Queen Anne.
The law now takes care that schoolmasters do not
treat their pupils cruelly. Indeed, when moderate
and needful punishment is inflicted, the mother
often makes an outcry and sometimes masters and
mistresses, who have only maintained discipline,
have to defend themselves in a court of law.
When Samuel Johnson was a boy, masters could
do as they liked. One of his schoolmasters never
distinguished between ignorance and negligence.
If he happened to ask a question which a boy
had never been taught to answer, he flogged him
severely because he could not answer. It was
almost as bad in my boyhood. It is better now.
The children of to-day live in a happy time.
Samuel went to college, but a friend who had
promised help failed him, and his father was too
poor to keep him there, so he left when he had
been at Oxford for three years. It seems he had
to endure hardness. Someone noticed that his
shoes were very bad and felt he dared not offer
him money to buy new ones, so he procured a pair
and laid them at Samuel’s door, but when he saw
them, he kicked them away. Long afterwards he
“ Slow rises worth, by poverty depressed.”
But I think he carried the pride of poverty too
After Samuel left college, he lived at home two
years, sometimes helping his father, who was a
bookseller by trade. Once however, when his
father wanted him to go to Uttoxeter market, he
refused. His disobedience preyed upon his mind,
and when he had become a famous man, and was
on a visit to his native place, he went into the
market place and stood bareheaded for a while
amidst the jeers of the passers-by, as a kind of
penance for his disobedience so many years before.
“ Children obey your parents in the Lord, for this
is right.”

8 EARLY thirty years ago, when I was
i labouring in the great metropolis, I was
waited upon by a young local preacher,
who was much esteemed in the Circuit
with which we were both connected,
London Fourth. He had felt impressed with the
duty of offering himself for Foreign Missionary
work. Africa was on his heart. I encouraged
him in his design, and at once wrote to the
Missionary Secretary, Rev. S. S. Barton. It was
at a time when Missionaries were wanted, and
offers were few. So far as our own Stations were
concerned, Africa was supplied, but volunteers for
China had been sought, but not found, My letter
reached Mr. Barton at a very opportune time.
He had felt depressed by the lack of Missionary
labourers and the apparent lack of Missionary zeal.
He told me he had just been lifting up his heart
to God in the matter, when my letter was put into
his hands, which seemed almost an instantaneous
answer to his prayer. Dr. Livingstone’s wish was
to labour in China, the providence of God directed
his steps to Africa. The contrary was the case
with Mr. Galpin. He thought of labouring in
Africa, but China was his appointed field. He was
perfectly willing to go. “ Here am I, Lord,
send me,” was his mental attitude. His circuit
readily recommended him. His examination was
satisfactory, and he was duly appointed to Ningpo
—his name first appearing on the Minutes of
Assembly for 1867. Some difficulties had to be
overcome ere he left England. He was willing to
part with country and kindred for Jesus’ sake, but
all liis kindred were not willing to give him up,
but “ he had vowed to the Lord, and he could not
go back.”
I am not writing the life of Mr. Galpin, so I
will not enter on domestic incidents; yet I may
say that, ere he left England, he was united in
marriage to a young lady, a member of our
churches, whom he had long known, who accom-
panied him to China, where, after too brief a
course, she died.
Prior to his departure, a farewell meeting was
held in Grange Road Chapel, Bermondsey. The
meeting was held on September 16th, 1867, and
the report published at the time says, “ it was very
enthusiastic throughout.” The Missionary Secre-
tary was not present, but the Connexional element
was supplied by Mr. Joseph Chipchase, a member
of the Foreign Missionary Committee, a clear-
headed man, whose “ silver tongue ” and choice
diction, made him a popular speaker, and who had
long held a prominent place in the counsels of the
body. My colleague, at the time, was Rev. R.
Brewin, who, although he has never been a
Missionary, is a most zealous upholder of the
Missionary cause. These two brethren, with
myself, were the speakers on the occasion. Of
course, our theme was Mr. Galpin and Missions.
In saying farewell, Mr. Galpin gave an account of
his call to Mission work. The speaking being
ended, presentations were made to Mr. and Mrs.
Galpin; the most notable being an address
beautifully engrossed on vellum, and signed by
eiglity-seven of Mr. Galpin’s fellow-employes in
the service of the London, Brighton, and South
Coast Railway Company. A handsome writing-
desk accompanied the address. Two days later,
“ The pastures are clothed with
flocks.” .
Psalm 65, 13.

on September 18th, he and his wife sailed from
London by the “ Lahloo.” I went to Blackwall
to wish him a good voyage and bid him God-
speed. I knew the advertised time of sailing, but
I was told ships were never punctual, so for once
I was not so. When I arrived, the ship was in
motion, and I could only wave my adieus. I was
much chagrined. It was one of the very few
instances in my lengthened ministry, in which I
was late for an engagement.
The voyage was favourable, and on January 2nd,
1868, the good ship landed its passengers at
Shanghai, where Mr and Mrs. Galpin enjoyed the
hospitality of Rev.
W. Muirhead, an
esteemed Mission-
ary connected with
the London Mis-
sionary Society.
Proceeding, in a
few days, to Ning-
po, they were cor-
dially welcomed by
all the Missionaries
labouring there.
Pioneer work had
been done ere Mr.
Galpin’s arrival. A
small society had
been gathered, and
there seemed pros-
pects of good suc-
cess. But Mr.
Galpin was wanted,
and it soon proved
that the burden of
the Mission would
devolve upon him.
Mr. Galpin is about
to write on his early
years at Ningpo,
and when he has
done this, I hope
we shall heai’ of
his later years.
Probably he will
not enlarge on some things in his environments
which were anything but helpful. Nor shall
I; suffice it to say, that there came a time
when, although Mr. and Mrs. Galpin were
not alone, they were worse than alone. Still they
.About ten years after his first appointment, Mr.
Galpin appeared at Exeter Hall Missionary
Meeting, having come to England for a well-
earned holiday. I was present on the occasion.
Arthur Mursell spoke, and was in excellent form.
Alexander Macaulay, President that year of the
Wesleyan Conference, made a characteristic speech,
and Mr. Galpin, who received a cheering welcome,
displayed in his address a measure of that incisive-
ness and philosophic insight, which he has since
shown in a higher degree. His speech can still
be read with pleasure and advantage.
One remarkable conversion which he narrated,
proved Christ’s power to save to the uttermost, and
was in itself sufficient to show that Missionaries
are in their right place “in the land of Sinim.”
Mr. Galpin stayed about 18 months in England.
He had married a second time when in China, but
this union “Could not continue by reason of
death.” His wife’s health failed, and she sought
her native shores, but she died amongst her friends
in Scotland. On
his return to China
in 1879, Mr. Galpin
was accompanied
by a lady whom
he had married, the
daughter of “ a
brothei’ beloved,”
who has long been
a tower of strength
in Lever Street
Circuit, M a n-
chester, and whose
“ bow still abides
in strengt h,”
though he has
reached a patri-
archal age. This
lady has proved in
all senses a help-
meet to Mr. Galpin.
Eleven or twelve
years of hard and
successful toil fol-
lowed, and in 1889,
Mr. Galpin again
paid a visit to his
native land. He
might have asked
to remain here, as
his wife and
children could not
return with him.
His labours in China, however, were invaluable, if
not indispensable, and at the request of the Foreign
Missionary Committee, he undertook to go out
alone to China for other five years. What he did
in that time, or the portion of it he was able to
remain, is at least partly known to many of my
readers. I trust a connected narrative of all his
labours in China will be given by-and-bye from
his own pen.
I do not suppose he will return to China, but by
sermons, speeches, writings, and counsels, he may
yet render the cause he loves a great amount of
I do not express any estimate of his intellectual

calibre and religious character. Let that be done
by those who shall outlive him. He has given
nearly thirty years’ service to Mission work in
China, yet his eye has not waxed dim, neither has
his natural strength abated, so I trust he has many
years before him of happy and useful labour at
I will only say, in conclusion, that in my
judgment, our Connexion has been admirably
served by our pi-esent staff of Missionaries to
China. The reports which they send home from
time to time exhibit mental strength, religious
fervour, and spiritual success. Yet I apprehend
that the palm of tact, knowledge, and efficiency
would be awarded by themselves to their senior
brother, whose portrait I have the pleasure of
presenting to my readers, the Rev. Frederick
EDI'l'O^L plO'l'E^.
N a letter from Rev. R. Woolfenden to the
Missionary Secretary, dated Ningpo,
January 22nd, 1896, the writer refers to
the great loss the Mission has sustained by
the departure to England of Rev. F. Galpin. He
continues :
* * *
“ It may be we shall never meet him in China,
and I pray God to lay it upon the heart of some
of our young men. Our Church ought to have
someone constantly in readiness for this great work,
so that it should suffer nothing from the removal
of the old landmarks, if I may be permitted thus
to refer to such a splendid Missionary as Mr.
Galpin has proved himself to be.
* * *
“ You will be glad to hear, that since Mr. Galpin
went away, I have paid a visit to the new Station,
which we visited together last April. On this
occasion, I had the great joy of baptizing twenty
persons. We have every reason to regard this new
opening as the most hopeful feature in connection
with our work.
* * *
“ The last meeting of our Y.P.S.C.E., was led by
the boy in the training school who is supported
by the Railton Road Sunday School, a youth of
seventeen, who delivered a neat little maiden
address, from Matt, v., 13-14. We expect great
things of him bye-and-bye.”
In a letter to the Missionary Secretary, dated
Wenchow, January 29th, 1896, Rev. J. W.
Heywood writes:
* * *
“ You may be interested in having an account of
our visit to Cragg Head, the Station, which is
only about five miles from Fung Ling, the large
village where there has been such bitter persecu-
tion. Mr. Soothill and I decided that it would be
better to visit the district together, as it was a
little uncertain what sort of reception we should
meet with.
“ Our journey from the City to Cragg Head was a
bitterly cold one. We were almost half-frozen by
the time our five hours’ boat journey was finished.
Then came another five hours’ tramp, accompanied
by a persistent downpour of rain and snow. We
met very few Chinese on our journey, for cold and
rain generally make them keep within doors. We
arrived at Cragg Head an hour after sunset, our
arrival being known to a very few people. At
the preaching room, a large ancestral hall, we
found a small body of devoted Christians awaiting
our arrival.
* * *
“ Sunday’s Services reminded one of the Anni-
versary Services held at home. . . . Before the
morning service began, a list of thirteen names was
given to us. These were probationers who were
desirous of receiving baptism. These persons,
nine men and four women, were examined, and all
proved highly satisfactory cases, with the exception
of one old man, who was asked to wait another
month or two.
* * *
“ Mr. Soothill took the morning service, and
preached from the words, “ I must work the works
of Him that sent me while it is day,” and after
the sermon, the twelve candidates were publicly
baptized, and the Lord’s Supper partaken of by the
members of the Church. After a brief interval for
the noon meal, the afternoon service was held. I
preached from the words, “ Ye are my witnesses.”
The hall was again filled with eager listeners. . .
It was 10.30 p.m. before we were left alone.
* * *
“ Since the settlement of the Fung Ling case, the
Wenchow magistrate has issued a proclamation.
Here is a rough translation : “ I put out this procla-
mation to inform you of a matter. At the present
time, China and foreign countries are mutually trad-
ing, so that foreigners are living in every province,
also, those who are preaching the doctrine and
holding services. The Emperor has granted them
permission to do so, so that unbelievers and
believers ought to be at peace. I am newly come

to Wenchow as an official, and I am afraid of the
country places with which I am unacquainted, so
that I again issue a proclamation to inform you,
whoever you may be, that to assemble to service
and preach the gospel is certainly to advise men to
become good. Believers, and unbelievers, are all
the people of China, whom I shall equally protect.
You must mutually preserve peace, and not have
doubts, or be unwilling to listen to my words.
This is important, for I have specially put out
this proclamation to inform you.”
In a recent letter, Rev. R. E. Abercrombie
describes the condition of the churches in the
District as encouraging. “ The state of the
churches,” he
says, “ nu-
merically and
spiritually, so
far as I have
seen, it is
cheering, and
the prospect
good. The
people are
very poo r,
they cannot
raise large
o f
regularly and
liberally.” I
present my
readers this
month with a
cut of one of our Jamaica chapels.
Viotokia and Tasmania District reports an
increase of 65 full members, with 46 on trial.
The other District, New South Wales and Queens-
land, reports a small decrease of members, with
forty-six on trial.
The Mendi Mission reports 70 full members and
490 on trial. As Mr. Vivian retires from the
Superintendency of the District at next Assembly,
the Missionary Secretary has invited offers to
succeed him in this onerous post. Another
European Missionary is wanted, and offers for this
position are also invited.
Jealousy is the fear or apprehension of superi-
ority ; envy our uneasiness under it.

QEjlE^L JVH£j5I0jU^y
HE Missionary Anniversary, held in
London, April 26th and 27th, has been
very enthusiastic and successful from
every standpoint. The meetings, held
in Exeter Hall, were both well attended.
London friends took the chair at both meetings.
Mr. John Akers was the afternoon chairman, and
Mr. Knight the evening chairman; each acquitted
himself well. The speaking was good and rousing.
The Choir of 500 voices at the evening meeting
was a most attractive feature; they not only sang
with great
heartiness but
•with great
precision. We
hope t li i s
Choir will
become a
p e r m anent
The London
friends threw
a great deal
of skill and
into this
a n d are
worthy of the
The full
returns of our
China Sta-
tions are not
yet to hand.
In a letter,
received a few days ago, Rev. W. E. Soothill says
of Wenchow: “Despite the war, internal
tumult, massacre, riot, and pestilence, the like
of which we have never known before, we have
had God’s blessing on our work during the
year, and cannot be thankful enough for
it.” There will be a good increase on the year.
Seven more Stations have been established, and
four or five more will most likely have been
opened before these “ Notes ” are in the hands of
our readers. All these extra Stations will not cost
us, Mr. Soothill thinks, more than £10 a year,
beyond our present outlay. Several of the Stations
are beginning to be self-supporting.
We have received a most interesting letter from

Miss Hornby, who went to Ningpo last autumn.
She says: “ I love my new sphere of labour in
this corner of our Master’s vineyard.” Miss
Hornby spends a part of each day in teaching the
natives to sing. This is a most Christly work.
She gives an interesting story of a little converted
China boy, who told his father, “ that when he got
him a wife, he did not need to get one with little
feet.” Cruel customs are yielding before the
march of Christ’s spirit. The following touching
incident is also given in Miss Hornby’s letter : “ A
fortnight ago there was a very bad case brought to
the hospital. A little boy was brought who had
three fingers shot off one hand, the thumb almost off.
I was dressing it one night, and doing all I could
to make him comfortable, when he took hold of my
hand and stroked it down his face. The boy’s
mother, who was standing near, a very determined
character, was greatly touched by this tender act
on the part of her own son; it touched a tender,
but latent chord, in her heart, which may one day
respond to the tender love of Christ. Truly the
work of Christ is not to destroy, but to fulfil.”
As Churches we have great cause for thankful-
ness to Almighty God for His grace on our work
in China.
Rev. J. Proudfoot writes from Chiriqui Plan-
tation. He says, “ My visit here is in connection
with the new Church to be built.” Two ladies
are to lay the foundation stones, Mrs. C. Snyder,
and Niebergall; and the ceremony was fixed for
middle of April, so that the work will now. be
in a somewhat advanced stage of progress. A new
Chapel at Nancy’s Cay was fixed to be opened last
Good Friday. Our friends will see, from these
statements, that this Mission is in a vigorous state.
Halliwell, Mr. Proudfoot says,
Speaking of Mr.
“ His presence and earnestness are having a good
effect on the people at Bocas. Both Sunday and
week night services have increased congregations;
this is a great me.”
* * *
Mr. Halliwell, writing under date of Good
Friday, speaks very enthusiastically of his work.
Like all earnest and energetic men, he is full of
wants ! He says he has written to England for a
powerful oil lantern, and would be glad if some
friend or friends would send him some good slides.
He means soon to commence open-air work, and

after each Open-air Service, to have a lantern
Service the night following. His health has
continued very good. We may hope for Mr.
Halliwell a long term of very useful service.
# # #
Mr. Proudfoot expects to start for home about
the middle of May.
In reply to many applications, I remind Local
Secretaries that Missionary boxes, cards, and
labels are supplied from the Book Room. Your
minister can get them in his book parcel, or you
can apply direct to Rev. A. Crombie, 119, Salisbury
Square. Will all our circuits lay their plans
early ? This is the only way to secure success.
^7 HE Methodist Recorder supplies, annually,
' ’ a forecast of the numerical returns. As
the figures are supplied by the Super-
intendent Ministers they may be relied
on as accurate. A decrease of 2,275
members and 774 Junior members in the Home
District will be reported to the Conference;
Ten districts show an increase, and twenty-four
a decrease. There is an increase of 1260 members
on trial. With one exception, the decrease is the
largest that has been reported for twenty-five
* * *
The Primitive Methodists will report in the
Home Districts an increase of one hundred and
thirty-three members on the year. It is expected
that the Colonial returns, when complete, will
raise the increase, but in any case it will be small.
* * #
Dr. Marshall Randles, it is thought probable,
will be the new President of the Wesleyan Confer-
ence. Rev. Geo. Turner, it is thought certain, will
be the new President of our Annual Assembly.
Methodist Union in Australia again hangs fire.
In the Nev' South Wales Conference a resolution
in favour of Union was defeated by an amendment
which declared it inexpedient to proceed further
in the matter. Eventually the question was referred
fothe Districts, Circuits, and Congregations. InNew
Zealand, however, Methodist Union has been con-
summated between the Wesleyans, Bible Christians,
and United Methodist Free Churches. The
Primitives remain outside.
There seems a probability that the Local
Preachers of the Methodist New Connexion may
soon be made eligible for admission to the Local
Preachers’ Mutual Aid Association. This is a kind
of Methodist Union in which we can all heaitily
* ~ * *
Rev. H. Price Hughes thinks that to the
Wesleyan body the national aspect of the educa-
tion question should be regarded as much more
important than the question as it refers to their
own Day Schools. In proof of this, he shews that
while they have 1,000,000 children in their
Sunday Schools they have only 100,000 scholars in
their Day Schools, and the number of their Day
Schools is annually diminishing.
* * *
Professor Banks recently read a paper on “ St.
Paul ” to the Leeds Nonconformist Association.
He rebuked as specious and unsound the cry “ Back
to Christ.” He said some contended for a special
sacredness attaching to the words of our Lord, but
none at all to apostolical teachers. He contended
that the fourth gospel was as authoritative as the
other three, and the epistles as truly the teaching
of Christ as his own words in the gospels. Prof.
Banks’ words were weighty, and I think wise.
* * *
Mr. Gladstone has written for an American work
an article which is much admired, on “ The value
of Scripture Studies to the laity.” He refers to the
higher critics, and does not display a suitable
submission. Hence he is stigmatised by Dr.
Robertson Nicoll, who says it would almost be im-
possible to exaggerate Mr. Gladstone’s ignorance
on the subject. I have noticed, long ere now, the
contemptuous tone in which this able Editor refers
to Mr. Gladstone’s writings on Holy Scripture.
Despite his sneers, the public welcomes the “grand
old man’s ” defence of “the impregnable rock.”
* « *
A penny History of Methodism has to appear
shortly from the pen of Rev. Samuel Chadwick, of
* * *•
The Committee appointed to consider the
condition of Free Methodism in the Eastern
Counties, have discovered that we are by no means
as strong there as we were twenty years ago. Rev.
Geo. Turner, who has acted as Secretary, declares
that if we would maintain our ground in the
| several districts, larger grants must be made to
carry on the work.
* * *
A journalist, who has observed the above state-
ment, says : “ that instead of making ten grants of
£50 each, we ought to let nine places go and spend
£500 in establishing one strong cause.” This

seems to me an extraordinary way of holding our
ground. Whatever may be the right solution, this
writer, I am sure, has not arrived at it.
* * *
The Society for the Propagation of the Gospel
has issued its 194th report. It has 769 Missionaries,
of whom 133 are natives of Asia and Africa. Its
lay teachers number 2,900. Its income for last
year was £118,000.
* * *
The Paris Figaro contends that the English
Missionaries in Madagascar should be required to
teach in French. It intimates that in English
Colonies, French Missionaries are tolerated on
condition that their instruction is given in English.
This is news to me. I apprehend that French
Missionaries find it expedient to preach in English
where English is paramount. It would be a
needless labour to teach French were it would
never be generally spoken.
* * *
It is said that on the day that King Prempeh
was taken prisoner, “ many thousands of people
were freed from a thraldom worse than slavery.”
That may be so, but English supremacy in Eastern
Africa has left domestic slavery untouched. “ Lord,
how long ? ”
* * *
The Mission World has the following paragraph:
“ It is no exaggeration to say that the recent
persecutions of Christians in Armenia is more
terrible in its extent than any persecutions of
Christians which have taken place since Christianity
began. Never before have so many Christians lost
their lives in any persecution. And still the
gruesome slaughter continues, while the Christian
world forms a ring around Turkey, and says,
‘ Hands off, let no one interfere.’ ”
* * *
Rev. Dr. Rigg, of Westminster Training College,
and Rev. James Chapman, of Southlands, have
suffered utter defeat in the Wesleyan Committee,
called together by the President, to consider the
Government Education Bill. I cannot always
endorse the action of Price Hughes, but all Non-
conformists must applaud his stand on the
Education Bill.
* * *
The Wesleyans have suffered a severe loss by the
death of one of their most distinguished Mission-
aries—Rev. David Hill, of China. Mr. Hill, who
was a man of great ability and devotedness, was
also possessed of an ample fortune, which he freely
used in his Master’s cause.
Dr. James Spurgeon has severed his connection
with the Pastor’s College, of which he has been
President since the death of his lamented brother.
This retirement is the natural sequence to the
variance which has existed between him and the
Metropolitan Tabernacle, in relation to its choice
of his nephew as Pastor.
" H ejJiplEjSE ^'i'roNqjIold OF
T almost seems superfluous to write “ a
Stronghold of Idolatry,” when the nation
mentioned is the “ Land of the Celestials.”
Perhaps more than any other country, and
certainly more than any race which claims to be
ranked under the genus, Civilised, China is
regarded by the Western mind as being the most
abject worshipper of wood, mud and stone. And
this, despite its sages, its philosophy, and its
countless Literati. If ever there were a strong
case in favour of evolution—or, as one of our pro-
minent scholars has now named it, “ Ascent of
Man ”—it is surely to be found in the condition
of Western nations, compared with this immense
empire, which rejoices in the pedantic name of
“ The Middle Kingdom.”
While Western nations have been passing-
through innumerable stages of progress; while
they have been battling with the forces of dark-
ness, oppression and ignorance, emerging from
each conflict with greater glory and redoubled
strength; the Chinese nation has remained
practically stationary in her conservatism. Her
children’s mental and moral strength has been
dependent upon nourishment supplied 3,000 years
ago, by one or two of her truly stalwart sons.
What the China of to-day might have been, had
her children in those early days been apt scholars
of their teachers, making the learning of their
masters but the stepping stones to further know-
ledge and light, instead of reading “ Finis,” and
passively accepting, with arrogant pride, that “ all
knowledge ” had been revealed unto them, is im-
possible to estimate.
The thesis of the Westerner is, “There is no
limit to knowledge and progress.” That of the
Celestial has been, and still is, that “ both progress
and knowledge have their limitations, their
boundaries being far from extensive ! ”
Hence the manifest stagnation of all that truly
makes for progress, either mental or moral, which
one finds on arrival in this country.
Still, the intercourse with other nations which
China has been forced to cultivate during the
present century, has made many breaches in her
hitherto strong ramparts of exclusiveness. A
greater force than political intrigue, however, has

been steadily at work during the present century,
one which does not manifest itself in spasmodic
assaults, but in the quiet, persistent work of
undermining; a work which will prove as
effectual to throw down flat the walls of prejudice,
ignorance, superstition, idolatry, and mental
lethargy, as did the march of the Children of
Israel around the walls of Jericho.
This force is Protestant Missionary Enterprise,
which is bringing home to the hearts and minds of
the people a truer and wider conception of the
saying of their own great teacher, Confucius, “ All
within the four seas are brethren.”
That much has still to be done, may be realized
by the inspection of one of the many strongholds
of Idolatry in this land, which, during my
•itinerations I have seen three or four times.
The last occasion was on Friday, the 19th of May,
1894. I was visiting fourteen stations in the large
district of Si Cli’i. I had left Plum Torrent in the
early morning in order to get to a new station,
called Bah Jii, or White Wells, where I wanted to
spend some four or five hours before moving on to
another village, called Da Nyah Koe, where I was
due to spend the night. I was received very
cordially in this new place, and found a small, but
devoted band of Christians. After spending a
very cheering, very happy time in White Wells,
I left at 3 p.m. for the village of Da Nyah Koe,
which was some 15 li (five miles) distant.
The scenery was magnificent. My route lay
between groups of very high hills, the grotesque
shapes of some suggesting many comparisons with
well-known objects. Through the gorges of these
hills, numerous mountain streams made music as i
they rushed on to join the wide Nd Ch’i, or South
Creek, which ultimately loses itself in the Wen-
chow River. Mountain firs made contrast to the
more delicate palm trees of the lowlands, while the
stork and egret, standing in the rice fields, added
to the freshness and beauty of the landscape. The
old lines would force their presence upon me :
“ Where every prospect pleases
And only man is vile.”
Before evening closed in, I repeated the second
line with far greater sorrow than I used to sing it
in the Homeland. For, in the midst of these
wondrous works of the Creator, was a shrine
raised to a false deity. Crossing a mountain
stream, there was presented to view one of the
many fantastically shaped hills—or, to be more
accurate, immense rocks. “ There,” said the
native preacher who was accompanying me, “ is
Doe z Nga.” A name meaning, “A crag like a
Taoist’s head.”
I at once knew it to be the famous temple in
which was the shrine to WhuKungDa Zi’, a deity
who is believed to possess exceptional powers, and
hence is in great favour with the Chinese.
Had not the preacher spoken, I should soon
have known that I was in the vicinity of a large
and important temple. For, perched in the
crevices of a rock fronting the entrance to Doe z
Nga, was a host of small idols.
At the entrance to the temple, was sitting a
group of men, who hailed me as I would have
passed on my way. They were very polite in
their invitations to sit and rest, but what led me
to accede to their requests, was the sight of a man
who was evidently being treated for an ulcerated
leg. As I sat down besides them, one of their
number, after the usual salutations, asked me if I
had any medicine to cure bad legs. As the native
doctor was just at that moment applying a plaister,
the reply had to be “Chinesey,” “ I would not
dare to presume to have better medicine than the
honourable and skilled doctor.” This reply drew
from the native medicine man a vigorous protesta-
tion that his knowledge was very small and
insignificant, etc. So, changing from the Chinese
method to the English, I said that I thought I had
some good medicine with me, which I should be
glad to give after the evening service at Da Nyah
Koe, this village being some three-quarters of a
mile away. This led to a conversation about the
Doctrine, three or four of the priests standing by
and listening.
At the invitation of the Abbot, I went into the
temple to inspect its appointments. The temple
is a large, natural cave, very lofty and very wide.
The outer court was presided over by several
gilded idols enclosed within a glass case. Women
only worshipped these images, as they were
especially the dispensers of blessings often much
desired by them.
Passing to the second and inmost court, the
chief shrine presented itself to view. Whu Kung
Da Zi sat in all the glory which gilt and paint
could make possible. As I looked up at this
figure, with its troop of lesser images on either
side, the eyes of this man-made god seemed to
return my gaze in such a manner as to make me
feel strange for a moment or two. I realised how
easy it was for the superstitious and ignorant
Chinese to believe that in coming before such an
image, they were in the presence of one who could
dispense either good or evil. Several priests were
chanting prayers to this deity,' and at certain
intervals would prostrate themselves before him.
This duty, however, did not prevent them from
watching me, and even now and again exchanging
remarks about the foreigner.
(To be Continued).
An interesting letter from Rev. W. ^Gr. Howe
will appear next month. It came too late for this
: month’s Echo.

John H. Bower.
(historically illustrated.)
T has sometimes pleased God in the evolution
and execution of the designs of His
providential government, not merely to wake
J up some great thought in a thousand minds
at once, but to make one fit and capacious
brain the depository and vehicle of some pregnant
idea. Indeed, it has been maintained by some,
that this is uniformly God’s method of working in
the world; that it has always been by the selection of
some single individual, of the necessary capacity
and resolution, who, by the force of his magnetic
personality, has gathered his little bands of allies
about him, and managed to infect them with his
own aggressive enthusiasm, that God has sought to
accomplish His purposes of mercy towards the
world. And for this view of the matter, a great
deal can certainly be said. Be this, however, as it
may, there can be no doubt that it has been by the
persistive power of an idea that has first found
lodgment and hospitality in the brain or heart of
a single individual, that some of the grandest
humanitarian movements have been launched and
Of this we could not have a more striking illustra-
tion than that supplied by the history of the Anti-
Slavery Agitation, whether in England in relation
to Jamaica, or upon the larger area of the United
States of America. With the former, the name of
Thomas Clarkson will ever be indissolubly associated;
for it was, undoubtedly, to him that the anti-
slavery agitation in England owed its initiative,
and from whom it received its first strong impulse.
The circumstances connected with his espousal and
championship of the cause of Slavery Emancipa-
tion were very simple, and, as an object lesson in
God’s Providence, exceedingly instructive. The

Vice-Chancellor of Cambridge of that day proposed,
we are told, as the subject for a Latin Prize Essay,
the question, “ May one Man lawfully make another
Man his Slave ? ” Clarkson, who was then a young
Bachelor of Arts, and had won a similar prize the
preceding year, had the privilege of competing
again. He resolved that he would win the second
if he could, and knowing little or nothing of the
subject, was at a loss for books. It so happened
(by accident, as we in our shortsightedness would
be disposed to put it), that in a friend’s house, he
lighted on a newspaper advertising a History of
Guinea. He hastened to London, bought the book,
read it, and there found a picture of the pitiless
cruelties and enormities of the Slave Traffic,
especially of what was called the “ Middle Passage,”
that filled his soul with horror. And the more he
read and investigated, the darker and more re-
pellent grew the shades of the picture. “ All my
pleasure was damped,” he wrote afterwards, “ by
the facts which were now continually before me.
It was but one gloomy subject from morning till
night. In the daytime I was uneasy, in the night
I had little rest; I sometimes never closed my
eyelids for grief.” It was under the impulsion of
such thoughts and feelings as these, that he wrote
his essay ; and, difficult as it was, he managed to
put his burning indignation into good Latin; in
fact, he seemed to set the dry stubble on fire, with
his fervid eloquence; and so the prize was won.
As he journeyed shortly afterwards to London, the
subject still seemed as a fire in his bones, and en-
grossed his thoughts. “ Coming in sight of Wade’s
Mill, in Hertfordshire,” he tells us in his narrative,
“ I sat down disconsolate on the turf by the road-
side, and held my horse. Here a thought came into
my mind, that if the contents of the Essay were true,
it icas time some person should see these calamities to
an end.” That was the root-idea of slavery emanci-
pation in England in relation to Jamaica. And,
as all readers of that remarkable agitation know,
Clarkson, with the earnest co-operation of
Wilberforce, Sharpe, Buxton, and Zachary Macaulay,
did see the evil thing to an end, and rejoiced with
an exceeding joy, when the English statute-book
was purged of its pro-slavery legislation, and there
was inscribed in its stead the epoch-making edict,
that “ when, and wherever, a slave touches British
soil, he is free.”
But, in the case of the American anti-slavery
struggle, we have, perhaps, a still more impressive
illustration of this persistive power of a true idea,
when once it has taken root in a congenial soil;
inasmuch as the theatre upon which the stirring
drama was enacted was much larger than the
English one, and the period of the struggle more
protracted. And, as in the one case, so it was in
the other ; it was chiefly through the burning into
the brain of a single individual of the idea that for
one man to profess to hold property in another,
and make him his slave, was to commit high
treason against both God and man. That indi-
vidual was William Lloyd Garrison ; a name that
England, as well as America, will not willingly let
die ; for there can be no question, that it was by
his hand that the first staggering blow was dealt
out to the huge iniquity—“ the sum of all villainies,”
as Wesley truly characterised it—which, for so
long a period had stained the ’scutcheon, and
marred the reputation of the so-called “ Land of
the Free.”
What manner of spirit Garrison was of, and how
deeply both heart and brain had got impressed with
the colossal iniquity of the Slave Traffic, may be
gathered from the words addressed by him to
personified Oppression:—
“ I swear, while life-blood warms my throbbing veins,
Still to oppose and thwart with heart and hand
Thy brutalising sway—till Afric’s chains
Are burst, and Freedom rules the rescued land,
Trampling Oppression, and his iron rod :—
Such is the vow I take—so help me God ! ”
Garrison was only a comparative youth when he
thus flung down the gauntlet in the face of the
whole slave-holding oligarchy of the South, and
their sympathisers and abettors in the Northern
portion of the United States. This he did,
principally through the pages of the Liberator, of
which he had become Editor at the age of 25, and
which, he conducted for the period of 34 years :
launching forth, from time to time, the thunder-
bolts of his red-hot rhetoric against the towers and
bastions of the slave-holding institution. The
usual fate of all reformers of social and moral
abuses was his. The vilest and most absurd
calumnies were diligently circulated with regard
to his motives and practices ; and, even in England,
theological acrimony prompted some so-called
“ leading divines ” to pour vials of wrath upon his
head, because of his passionate indignation against
those who plied him with the argument that slavery
was a “ Divine Institution ; ” Garrison made the
memorable and cutting rejoinder, “ Then your God
is my devil! ” Even threats of assassination were
made against him ; a price was put upon his head
by the Legislature of Georgia, and for two months
he was actually in prison. It was of this
period that he uttered the beautiful words, “ The
happiest portion of my life was that which I spent
in prison for my anti-slavery sentiments ! ”
Happily, Lloyd Garrison was permitted to see
and reap the harvest of the seed that he had sown
with such an unsleeping and determined assiduity;
a privilege not always permitted to the originators
and pioneers of great reforming movements. With
the co-operation of other noble men and women,
by whom he had been joined as time went on, his
great idea was at length realised, and by the pro-
clamation of Abraham Lincoln, which at once
emancipated three millions of slaves, the death-

blow was given to the system against which
he hacl fought so long and courageously, and,
as it seemed, against such hopeless odds. In
Garrison’s case, and also in that of Clarkson,
we see meeting and beautifully blending, the
three desiderata, which, in the estimation
of Dr. George Macdonald, are necessary to
the constitution of the truly great and heroic moral
reformer. “ The individual conscience that hates
evil, the individual faith that loves and obeys God;
and the individual heart, with its kiss of charity.”
It was for more of such men—men of holy daring
and sanctified audacity—that the poet yearned and
prayed, when he wrote :—
“ A glorious gift is prudence,
And they are useful friends
Who never make beginning
Till they can see the ends.
But give us now and then a man,
That we may crown him king,
Just to scorn the consequence,
And just to do the thing.”
op OLTR flyjVtji-BOOX-
JVo. VI.—(Conclusion).
KN my last paper I mentioned the sources from
which were drawn the hymns inserted in the
new hymn-book, which were not to be found
__k in the old collection.
Anyone who has the slightest acquaintance
with hymnology will at once perceive that the
Hymnals and Hymnists enumerated, represent
widely different schools of thought. From the
organ of ultra-Ritualism, the People’s Hymnal,
with its Mariolatry and angel worship, to the hymn-
book of W. J. Fox, the “ Publicola ” of the Weekly
Despatch, is about as far as the east is from the
West. We looked not only at the most opposite
points of the compass, but at all the intermediate
ones. Evangelical Churchmanship was represented
by the Hymnal Companion and other excellent
Hymnals; Evangelical Arminianism by the different
Methodist Collections ; Strict Calvinism, by “ Our
own Hymn-book,” Mr. Spurgeon’s compilation ; a
milder Calvinism by many Hymnals ; Anglicanism
by “ Hymns Ancient and Modern ; ” and non-
doctrinal religion by Stopford Brooke’s “ Christian
Hymns.” No one, I hope, will blame us for search-
ing in so wide a field. It is a most delightful thing
that hymns for the Church universal have been
produced by writers whose creeds were wide as the
poles asunder. We all sing with delight Father
Faber’s hymns, though he was a pervert to
Romanism; and John Page Hopps, though a
Unitarian, presents ethical aspects of Christianity,
which the most orthodox must regard as true and
We could not in every case insert hymns, with-
out making slight emendations. Some of Faber’s
hymns, for example, have a Romish tincture, which
must be removed, ere they are suitable for Protestant
psalmody. We were not always able to secure the
consent of the Publishers for the necessary altera-
tions, and one or two of his hymns had to be laid
aside in consequence.
H. F. Lyte was sound as a bell in doctrine.
Yet his line
“ Angels, help us to adore Him,”
seemed to savour strongly of the doctrine of the
invocation of angels, so we changed it to
“ Angels in the height adore Him,”
using the words in the indicative mood. Some
may think the emendation hypercritical, but in
these days of Ritualism it is well to see, that not
even the smell of Romanism is upon our garments.
In Lyte’s beautiful “ Abide with me,” we thought
it best to alter
“ Hold Thou Thy cross before my dying eyes.”
The line suggests the monk, with his crucifix, stand-
ing at the bed of the dying, but I do not profess to
think we made a happy emendation when we said,
“ Reveal Thyself before my closing eyes,”
Perhaps we were not so careful in every case.
When we let Baring-Gould’s line stand
“ With the Cross of Jesus going on before,”
we did not mean a material cross. As some now
use a wooden cross in singing this “ processional ”
hymn, we might have acted judiciously had we made
an alteration here.
Our slight emendations were not all made on
doctrinal grounds. Some of them were for
rhythmical reasons. I will give an example.
Mrs. Charles’ beautiful hymn, suggested by the
cruse of oil not failing, commenced in our copy
“ Is thy cruse of comfort wasting,
Rise and share it with another,
And through all the years of famine,
It shall serve thee and thy brother.’
The hymn is properly marked All the
verses, save the first, were in that measure, but the
ending of the second and fourth lines of the first
verse, in double syllables, made it unrhythmical.
It would have made a jar in singing.
After repeated efforts at mending it, this was
“ Is thy cruse of comfort wasting,
Let thy friend a sharer be,
And through all the years of famine,
It will serve both him and thee.”
This was adopted, but as Mrs. Charles was at the
time a living writer, it was needful to secure her
consent to the alteration.
I heard nothing of it further, but in the book’it
appears in another form. It reads thus :

“ Is thy cruse of comfort wasting,
Haste its scanty drops to share,
And through all the years of famine,
Thou shalt still have drops to spare.”
This, I presume, is Mrs. Charles’ own emenda-
tion, and I think she has not only improved the
rhythm, but strengthened the thought. As it first
stood, there had to be enough for the liberal soul
through the years of famine. As it now stands, he
shall have enough and to spare. The whole hymn
is inexpressibly beautiful. I can hardly read it
without tears. I must not, however, attempt to
criticise the hymns we have inserted. I am writing
a history, not a review.
I will only add a word or two as to our mode of
selection. Having all been supplied with copies
of the hymn-books to be examined, we proceeded
to search them seriatim. So many books had to
be examined in the interval between sessions.
Each member had to prepare a list of the Hymns
which he recommended for adoption. These lists
had to be sent to one of the brethren (Bev. A.
Jones), who compared them, and prepared a report
on the subject. If a majority had chosen any par-
ticular hymn, that settled the matter so far. The
Committee then proceeded to consider separately
each hymn which had been recommended by a
minority, taking first, those recommended by the
greatest number, and so on, till all had been con-
sidered which anyone had recommended. Those
which all had considered and none had approved,
were ipso facto rejected. The plan worked well.
Long as the book was in preparation, it would have
been much longer if every hymn had been read to
the Committee in Session.
The result of the Committee’s labours has now
for years been before the Connexion, and the
members of the Committee have every reason to
be satisfied with the verdict. No one can imagine
that it will never be superseded, but there is every
reason to believe that it will be used for many
years to come. Isaac Taylor said, that the Hymn-
book is the Methodist Liturgy, and knowing the
importance that we attach to “ the Service of
Song in the House of the Lord,” I thought many
of the readers of the Echo would be interested in
a few brief papers which would show the Hymn-
book in the making.
One of the greatest observers of human things
says—“ Where there is sun there is thought.” All
physiology goes to confirm this. Where is the shady
side of deep valleys, there is cretinism. Where are
cellars and the unsunned sides of narrow streets,
there is the degeneracy and weakness of the human
race; mind and body equally degenerating. Put
the pale withering plant and human being into the
sun, and if not too far gone, each will recover
health and spirit.—F. Nightingale.
tfflA'l' DJlUQjh'EIS OP EVE.
Author of “ The Naresborough Victory."
EVE NEWBURN and his wife seemed to
grow harder with time. They grew
soured too. After all they had done,
they were, to some extent, disappointed.
The mill was all right, they said; trade
was good, profits -were high, but something was
wrong. “ Only man is vile,” they repeated, using
words they had heard somewhere.
Steve was no longer able to take an active part
in the business ; he was ready with his advice, but
he had to stand aside and let his sons superintend
things. This galled him. “ He not only wants to
live for ever, but he wants to be young foi* ever,”
said Peter to Boger. “ He’s tired, and he should
rest,” was the reply. These were unfilial words,
but the Newburns had never been trained in
tenderness. Loving words had not been spoken
in the household ; father and mother had both been
dominated by the idea that young people might be
killed with kindness, and they had guarded
against the risk of committing that crime, as if it
included all the deadly sins.
Perhaps the old people might have enjoyed a
bit of tenderness as their strength failed ; but
their sons and daughters never dreamed that any-
thing soft or winning would be acceptable, or
tolerated even. The school had been hard, and
the scholars practised towards the teachers what
they had learnt of self-repressionand disregard for
mere feeling. Time seemed to add fresh reasons
for pursuing the old course. Steve Newburn
became very suspicious of anything like a
reflection on his faculties, and Esther took her
cue from her husband. “ Does thou think I’m
doting ? ” would be asked savagely by either of
them, if the correctness of their judgment
happened to be brought into question. Or the
remark might take this form, “I dar’ say thou
thinks I’m turning silly wi’ owd age. Am I ? ”
Boger and Peter had an understanding in refer-
ence to their parents, and played into each other’s
hands successfully. Many things were done in
the name of the firm, and many risks were run, of
which the nominal head knew nothing.
Very few young people visited Shaw Clough, as
the house was called. For a wonder, the grand-
children shunned the presence of Steve and Esther.
If compelled to go, they showed their distaste for
the duty, and were speedily recommended by
the grandparents to stay away in future.
The old people changed a little in their attitude
towards the memory of Eve, but not towards John

Lister. Eve was the youngest, and was different
from the others. Perhaps she had been favoured
“ Thou made a cade lamb of her; thou knowes
thou did,” said Steve to Esther.
“ Thou wor no better nor me,” was the reply.
Sometimes they thought it would have made a
great difference if their daughter had remained at
home, “ instead of going to the ends of the earth
wi’ that John Lister.” They never indulged in a
holiday, or they might have gone as far as Crichton,
to see her grave.
It was a greater
struggle than
anybody sus-
pected when they
refused to attend
their daughter’s
f u n e r a 1. If
either of them
had known the
other’s thoughts
at the time, both
would have
gone ; but they
kept up appear-
ances, each
being ashamed to
relent, lest the
other should call
it softness.
They knew
nothing about
John Lister’s
illness. In some
manner, they had
been informed of
his removal to
the South of
England, but
they were not
acquainted with
the name of the
town where he
lived. They sel-
dom gave a
thought to Adah.
There was a
child, but
whether boy or girl they could scarcely tell.
That was the state of affairs when they received
Herbert Margrave’s communication, informing
them that their son-in-law was dead. They were
poor scholars, and their eyesight was failing. By
dint of considerable care, they managed to make
out part of the letter, but the writing was not very
clear, and they were puzzled with many words.
“ John Lister’s dead,” said Steve. “ If he’d
died about sixteen year sin’, I’d ’a thowt better on
Why AiAcn'T’ cUexp
4b Wri+a. cxs
servants in the house who
gat Sowa' Ay
Know/aA LovpV ?
“ Ther’s summat about a lass,” replied Esther.
“ This man, whoever he is, wants her to come
“ She’ll noan come here,” Steve exclaimed, in a
tone of voice which lacked something of the old
dictatorial manner.
“Not here ? ” replied Esther, and Steve could
detect a change in the sound.
They tried again to make out the whole letter,
but Margrave had not acted very considerately, he
had not remembered the age of the persons whom
he was ad-
dressing, and he
had not enjoyed
his task.
“ One o’ th’
childer ’ll ha’ to
read it,” Steve
said impatiently,
meaning Roger
or Peter, or one
of the daughters,
all of whom were
beginning to
shew signs of
Time’s frost in
their hair, but
they were still
“ th’ childer.”
“ Wouldn’t it
be better to make
up our minds
what we’ll do,
afore they see
it ? ” Esther
asked, tentative-
“ I can noan
mak’ it out,”
replied Steve,
with disgust.
“ Why did not
th’ chap get
some’dy to write
as knowed how.
A little lad could
do better nor
There were
iglit have read
the letter with perfect ease, but the old
people were too proud to have that done for them
by anybody in a menial capacity. Steve hit upon
a plan. “ I’ll send for Mister Barklands to come
up,” he said. “ I’ve gotten a pew at th’ chapel,
and I never goa, he may as weel come and do a
bit of summat for his brass.”
“ Tell him I’m noan badly,” said Steve to the
servant. “ I want to talk to him about a bit o’
business. I’m weel enough.”

The message was taken, and the minister
wondered why Steve Newborn wanted him. He
never visited at Shaw Clough, though the New-
burns were pewholders at the chapel. “ Yo’ doant
need to waste time on us,” Steve said, when he
called once, some years before, “ If I want you I’ll
send. Be sure o’ that. Look after them ’at needs
There was no beating about the bush when
Barklands called. “Just read this letter, will
you ? ” was the introduction.
The minister glanced through it, and then read
it aloud. He could tell that the writer had no
fondness for the proposal he was making, but he
read every word, and softened nothing by means
of emphasis or inflection.
“ Read it twice more,” said Steve.
This was done.
“ Happen yo’ll come to-morrow, and write th’
“ If you like.”
“ I like.”
“ Good-day.”
Barklands took his departure, and when he
reached home, he told his wife he should preach,
on the following Sunday, about Daniel in the den
of lions.
There was a long and anxious discussion at
Shaw Clough. Both Steve and his wife knew that
Margrave wanted to keep Adah. He had
informed them he was her guardian, and that she
was not left destitute.
“ If she comes here, she’ll ha’ to work,” said
“ She owt to goa to th’ workhouse,” replied
“ Doant yo’ goa and spoil her, as you spoiled
her mother,” was Esther’s reply.
“ Now, Esther, yo’ know it wor yo’.”
When Barklands called on the following day,
he wrote a letter saying Adah was to come.
I cannot see, with my small human sight,
Why God should lead this way or that;
I only know that He has said, “ Child, this is the
But I can trust.
I know not why my path should be at times
So straightly hedged, so strongly barred before—
I only know God could keep wide the door ;
But I can trust.
I find no answer; often when beset
With questions fierce and subtle on my way,
And often have but strength to faintly pray ;
But I can trust.
I often wonder, as with trembling hand
I cast the seed along the furrowed ground,
If ripened fruit for God there will be found ;
But I can trust.
I cannot know why suddenly the storm
Should rage so fiercely round me in its wrath:
But this I know—God watches all my path;
And I can trust.
I may not draw aside the mystic veil
That hides the unknown future from my sight,
Nor know if for me waits the dark or light;
But I can trust.
I have no power to look across the tide,
To see while here, the land beyond the river ;
But this I know, I shall be God’s forever,
So I can trust.
The mind of a pious and thoughtful artisan
named Albert Thierney was much occupied with
the ways of God, which seemed to him to be full
of inscrutable mysteries. The two questions,
“ How ? ” and “ Why ? ” were constantly in his
thoughts, both as to the events of his own life and
the Government of the world. One day, in visit-
ing a large ribbon manufactory, his attention was
drawn and attracted by a large and extraordinary
piece of machinery. His eye was that of a culti-
vated artisan, and he was immensely interested.
Countless wheels were revolving in intricate
motions, and thousands of threads were twirling
and twisting in all directions. He could not
understand its movements, and closer study only
deepened his interest and increased the mystery.
He was informed that all this work and motion
was connected with a common centre, where there
was a large chest which was kept shut. Anxious
to understand the principle of the machine, he
asked permission to look inside the chest. “ The
master holds the key,” was the reply. The words
came to him like a flash of light. Here was the
answer to all his perplexing thoughts—his anxious
questioning about Providence. “ Yes,” thought
he, “ The Master holds the key; He knows, He
governs, He directs all—God ! That is enough !
what need I more ? “ He hath also established
them for ever ; He hath made a decree which shall
not pass.”
We are always thinking we should be better
with or without such a thing; but if we do not
steal a little content in present circumstances,
there is no hope in any other.

There are two ways in life—the way of self-
pleasing, and the way of self-denial. Many seek
the first, few tread the second. They lead at their
issue directly one way or the other. The first is
the way of death, the second is the way of life.
Again, there are many voices of teachers in the
world, and they speak forth sounding words, but
the test of them lies in their character. Not by
their words, nor by the result they seem to win
shall men be judged by the Son of Man, but by
their character. And lastly, there are many
spiritual fabrics which men are raising. They look
the one very much as good as the other. But the
test lies in their power of endurance. For no
spiritual fabric that is built on anything short of
His own divine word, can endure the strain and
stress which will come upon it before the end.—
Canon Gore.
The more virtuous a man is, the more virtue
does he see in others.
A Quaker was once advising a drunkard to
leave off his habit of drinking intoxicating liquors.
“ Can you tell me how to do it ? ” asked the
“ Yes,” answered the Quaker; “ it is just as easy
as to open thy hand, friend.”
“ Convince me of that, and I will promise upon
my honour to do as you tell me,” replied the
“ Well, my friend, when thou findest any vessel
of intoxicating liquor in thy hand, open the hand
that contains it before it reaches thy mouth, and
thou wilt never be drunk again.”
The toper was so well pleased with the plain
advice that he followed it.
A mountebank amidst a crowd
Thus cried aloud—
“ Walk up, Messieurs, and try the cure
For every evil men endure !
It is a powder which will give
All things for which you strive and live.
To fools it gives intelligence,
And to the guilty innocence.
Honour on rascals it bestows,
And to old women brings young beaux;
Secures old men young pretty wives ;
Makes madmen lead well-tempered lives—
In short, whatever you would gain
It will assist you to attain.
It is a perfect panacea.”
“ The juggler’s table I drew near,
This wondrous powder to behold,
Of which such miracles were told—
It was a little powdered gold ! ”
Thr Fables of Florian.
E belongs to a large family. I presume
that he has relatives in every
neighbourhood where this paper is
taken. There is a tradition that the
original Mr. But was in our Saviour’s congregation
when He delivered His Sermon on the Mount.
The preacher looked at him when He said : “ Why
beholdest thou the mote that is in thy brother’s eye ? ”
Mr. But was a born oculist. He could see the
slightest defect in the vision of his friends and
neighbours without the aid of any magnifying
glass. And so fond was he of reminding the
world of his wonderful gift that whenever anyone
was spoken of as having fine eyes, or of being
clear-sighted, or far-seeing, he was ready with a
“ but.” He would assent to what was stated, and
then tell of the defect which nobody else knew of,
and of which the man himself was not conscious.
All the descendants of the original But inherit
his wonderful powers of vision. They can see
motes in everybody’s eyes except their own. And
they are always ready to tell what they see. We
were talking the other day about our new pastor.
We think that he is a model minister. Someone said :
“ Wasn’t that a splendid sermon Mr. A. preached
last Sunday ? ” “ Yes,” Benjamin replied. “ It
was really eloquent, but it was just five minutes too
long. No minister nowadays ought to preach
more than forty minutes—that is the outside
limit.” Then another member of the company
said: “ Didn’t you admire Miss W.’s solo ? I
thought it was one of the sweetest things that I
had ever heard.” “ Yes, it was very good, but she
spoiled one or two notes. Perhaps the rest of you
did not notice, but my ears are unusually acute,
and 1 can detect the slightest discord.”
Benjamin is an elder in the church, and some
years ago, before his inherited tendency to but
everything was so fully developed, he was clerk of
the session. A lady applied for a certificate of
dismission. He wrote the usual form: “ This is
to certify that Mrs. Jones is a member in good and
regular standing in the Presbyterian Church in
Wyeville.” And then the spirit of his ancestors
came over him with resistful force, and he added,
“ but she is very near-sighted.” He was compelled to
fortress the letter in some way, and the lady’s near-
sightedness was the only defect he could think of.
When Benjamin reads in the nineteenth Psalm,
“ In them hath He set a tabernacle for the sun, which
is as a bridegroom coming out of his chamber,” he has
to stop, and say to himself, if not aloud, “ But
there are spots on the sun.” And when he comes
to the words, “ sweeter also than honey and the
honeycomb,” he has to add, “ But I have known
honey that was bitter.” So always and in every-
thing. Nothing is so good or pure as to be safe
from the spirit of criticism and depreciation. The
man has cultivated the habit of seeing defects.

my early life, the interior of
||i almost unknown. Since Dr.
2' made his remarkable discoveries,
Africa was
y travellers have penetrated to places which
had never been heard of before. This month,
I give some incidents related by Dr. Carl Peters, a
German traveller, who forced his way up the Tana
River (on which Golbanti is situated), to the great
Victoria Lake, and on to Uganda. He encountered
many dangers, and it was only by courage and
perseverance, that he was able to accomplish the
task on which he had set his heart. I fear that
his cruelty was as notable as his courage.
Dr. Peters thinks that Bwana Wasari (Good
Masters) will not be able to manage their men.
“ Very strict and very thorough ” he thinks the
right principle. Even with the best of the
natives who accompanied him, he used the lash
vigorously. This course, he thinks, tends to
“ weave around a leader and his followers an
almost demonical bond, sufficiently strong for all
difficulties.” I have no doubt that African servants
are often very provoking, but I believe the bond
of love would be better than that of force and hate.
The poor African, flogged for every fault, may
well ask, “ Am not I a man, and a brother.” Dr.
Dr. Peters was an intrepid traveller, but not a kind-
hearted man.
When Dr. Peters and his party were in the
vicinity of Witu, where we have now a Mission
Station, they encamped at Mansamarabu. Their
camp looked picturesque. Their tents were
spread in a glorious park, under magnificent
trees. The German flag waved on the right,
and the Sultan of Witu’s on the left. Behind the
tents on the greensward, camels, donkeys, and Dr.
Peter’s Arabian horse, grazed. Before them, the
loads were piled, guarded by Somali soldiers. Be-
hind them, were the houses where their porters
lodged, many of whom had their trim young wives
to wait on them. The expedition did not always
present so peaceful and pretty a scene, which could
not now be repeated, as there is no longer a Sultan
of Witu.
“ Pay me that thou owest me,” is a very proper
request, though, in most countries, it is found ex-
pedient to give a reasonable time for doing it.
In Witu, however, Dr. Peters found a very odd
usage. No credit is given by tradesmen, and the
cash must be paid ere you get the article; or, if
any work is ordered to be done, the artisan or
mechanic demands payment ere he executes the
job. It is clear the Witu people are determined to
make no bad debts. They do not believe, how-
ever, that “ what is sauce for the goose is sauce for
the gander.” When they buy from Europeans
they expect credit for every purchase. “ The legs
of the lame are not equal.”
Dr. Peters had engaged a number of porters.
When he was at Engatani, a proposition was made
to him to sell them as slaves, taking in exchange
five camels for each porter. When Dr. Peters
declined, the man who made the proposal could not
understand why he should refuse so tempting an
offer. It had been so customary to sell poor
Africans, as we sell sheep and goats, that the scruple
of honour or conscience that made Dr. Peters
refuse the bargain, was a great mystery to the
The plain through which the Tana rolls, though
unfruitful, often presents a lively scene, from the
number of animals found on it. Dr. Peters says,
“ There is the antelope in large flocks; there may
be seen each morning the heavy traces of the
elephant and the rhinoceros; there, great companies
of baboons and other apes pursue their gambols,
and bucks of all kinds afford welcome occupation
for the rifle. In the air, pea-hens and other fowl
fly abroad, the wild duck and the wild goose sweep
by, and here are seen the great pelican, vulture,
and eagle.” If my young friends were there, this
would be quite as good as “ walking in the Zoo.”
Dr. Peters, when at Bura, on the Tana, sent
for the Sultan to come and speak to him. He
came, but he and all his followers were drunk,
though it was only eleven o’clock a.m. Dr. Peters
sent him away, asking that a sober messenger might
be sent, so the Sultan’s brother came, but he was
drunk too. He apologised for the Sultan’s con-
dition, but when Dr. Peters told him that he was
in the same state, he declared he was the least in-
toxicated man in the village. Evidently heathen
Africa needs the Temperance Reformation, as it
needs the glorious gospel.