Wednesday morning, February 22, 1893, we embarked on that grand steamship “Majestic” for Liverpool, England. Our ship steamed out of port at 10 o'clock a. m. Revs. H. T. Johnson, D.D., editor Christian Recorder; W. D. Cook, A. H. Newton, W. H. Davis, I. W. L. Roundtree, A.M.; J. B. Standsberry, D.D., and W. B. Derrick, D.D., came down to the pier to see us off. It was a very sad parting with me, as wife and I were to be gone for four years to labor in the wilds of Africa as missionaries, perhaps never to return. However, we bore up as best we could. We gazed at our friends ashore until they were lost in the distance, then, going to our rooms, quieted down, put all in the hands of a just God, and began to behold the grandeur of the great ocean. At times the ocean was very rough, tossing our great ship as though she had been a mere bubble in the midst of a terrific storm. Often the wind blew so hard that the waves could not rise high, but, oh my, after the winds abated, what giant waves would lash our ship; the angry billows would pile up mountain high as far as the eye could behold; white-crested, they resembled mountains covered with snow. There is nothing that causes the soul to revere and humble before the Almighty more than a careful examination and study of the mighty ocean. I mean nothing in nature.

I have seen many grand—yes, exquisitely grand—and charming scenes, but I must confess that the most soul-inspiring, the most sublime, the most glory-like scene that my eyes ever beheld was sun-rising on the ocean.

“Old Sol” mounted his chariot in all his regal splendor, chasing away the mist as he shed a flood of light upon the placid ocean with becoming dignity to his royalty; each ray reflected upon the ocean with such astonishing brilliancy that one might imagine the mighty waters strewn with diamonds.

We embarked on the steamship Teneriffe Saturday, March 18, at 10 o'clock A. M., for the west coast of Africa. The accommodation on this small vessel was poor compared to that given on the great Majestic. On account of our lateness in securing passage, Bishop Turner, Rev. Vreeland and myself were all packed in one small room, while my wife and a young lady from Liverpool occupied another equally as poorly furnished.

The voyage was long, the ocean rough, and the scenes varied and attractive. After three days' sailing we were all out on the dreadful Bay of Biscay. This is the most boisterous part of the ocean, hence the most dreaded.

On Sunday night a most terrific storm raged all night long on this “ocean graveyard.” The winds blew with such tremendous force that every moment seemed the last. Great excitement prevailed among both crew and passengers. Possibly no man on board was more calm than Bishop Turner. Rev. Vreeland came near being carried overboard by a monster wave that swept over the promenade deck. Brother Vreeland was so thankful for his escape that he came down in our state-room and offered a most earnest prayer. All night and well up in the next day this dreadful storm raged. Very few passengers were able to take their meals.

The following lines were suggested to my mind after we had passed through this most trying ordeal. I give them as I penned them down, feeling sure that they will be of interest to some one who may read them:

Our first call was at Grand Canary Island. This island belongs to Spain, hence the place is largely composed of Spaniards, a dark-complexioned people, and the women are very pretty. The whole island is supposed to be a volcanic eruption that took place possibly thousands of years ago.

Bishop Turner, who is quite a philosopher, declares this to be a fact. One of the most mysterious features connected with this island is the formation of a sand-bed, when the entire place is free from sand otherwise. Some suppose the sand to be brought to the surface by minute insects; others claim the cause due to the winds sweeping over the great Sahara desert, which is only eighty miles away, bringing, so to speak, great showers of sand upon their wings and depositing them at the base of the Canary mountain, where this bed of sand is formed. However, no well-founded solution has as yet been advanced upon this phenomenon of nature. Coming scientists will doubtless find the reason why, and publish it to the world. It was here that Bishop Turner saw the mirage of a ship, or an “optical illusion,” which is caused from an unequal refraction in the lower strata of the atmosphere, and causing remote objects to be doubly inverted, suspended in air, approximated or changed, or as if reflected in water. The object is a novel one and may only be seen once during a lifetime.

A number of savage-looking Spaniards came aboard of our ship with cigars, fruits, canary birds, and many other things to sell.

My wife looks very much like a Spanish lady, which caused these rough-looking Spanish men to give her special notice, which was not at all pleasant to her.

Grand Canary, to say the least, is a beautiful place, and a great health-resort for invalids from Germany, France, England, and Africa.

Our next call was at Goree, a small French town of no particular importance other than its traces of war with Great Britain and other powers in years gone by. Here a number of native Africans came aboard; also many Mohammedans from the Sahara desert took passage for Sierra Leone. I was much amazed at these Mohammedans on account of their peculiar dress. They all wore loose garments carelessly thrown about their persons. The men and women were so nearly dressed alike until it was difficult to tell them apart. They were very devout. Each morning and evening they gave the most profound reverence to God, according to their belief. I found them to be very superstitious and extremely averse to Christianity. Our stay at Goree was short and uneventful.

From Goree we sailed direct to Bathurst, an English town of considerable importance. Here we went ashore, wandered over the town, made some few acquaintances, attended the Wesleyan church, where Bishop Turner preached an eloquent sermon. Oh, the singing was more angelic than human. The great organ pealed forth in solemn tones, carrying the soul back more than eighteen hundred years, to the scene of the crucifixion of our blessed Saviour. It was Good Friday, and an enormous congregation had assembled to celebrate the most memorable event in the history of the world.

I never heard such soul-inspiring singing in all my life, except in the great Metropolitan Church in Washington, D. C.

Having crossed over into the tropics, we found Bathurst very hot indeed. We sailed from Bathurst to Sierra Leone without stopping at any of the small ports by the way, arriving in Freetown, Sierra Leone, April 4, 1893.

On account of a death that occurred on our ship between Liverpool and Bathurst, we were not allowed to disembark until late in the afternoon, and as the night was very dark we remained on board all night and disembarked early next morning. Oh, my! how warm it was. How strange everything appeared.

Thus ended a journey of more than fifteen thousand miles, seven thousand of which was on the bosom of the great Atlantic ocean. I had wandered all through Arkansas, Mississippi, Alabama, Georgia, South Carolina, North Carolina, Virginia, District of Columbia, Maryland, Delaware, Pennsylvania, New Jersey and New York.

When I look back over the immense journey, fraught with dangers on every hand; when I remember how sinful and worthless I have been compared with others of God's servants, and then find myself here on the shores of our fatherland with health and strength, trying to preach the gospel to my dear kinsman, who are bound by the strong cords of heathenism, I can but exclaim in the language of the Psalmist: “Praise the Lord, O, my soul, and forget not all His benefits.” I here, on this, the tenth (10th) day of October, 1893, reconsecrate myself to my Saviour and His great work.

Oh, Lord, have mercy upon my poor soul, and spare my life to accomplish some good among these poor heathen souls.

First we shall present a few facts and pass upon some of the many things that have come under our observation in West Africa, and especially in the Colony of Sierra Leone.

Freetown has a population of 40,000 civilized and semi-civilized people.

The town contains many well-built houses in a good state of repair, though adjoining them there is a string of wooden shanties of various shapes and sizes.

In addition to the numerous well-to-do stores, many of them owned by natives, every African is possessed with the praiseworthy ambition of becoming a householder, and to accomplish this end he will live for years in the strictest economy, until the happy day arrives when he can blossom into a full-fledged landlord. To such an extent does this feeling prevail, that it is looked upon as a reproach for any native in a comparatively well-to-do position not to own one house at least.

The principal part of the town has therefore a clean and bright appearance, enhanced by the broadness of the streets, laid out on a regular plan. The appearance of these is much improved by a pathway of grass on each side, which affords a pleasing relief to the hard, red earth, baked by the all-powerful sun. There is a spacious fruit market close to the wharf. Here, early in the morning, may be seen a wealth of tropical fruits; bunches of plantains, bananas and large size pineapples are jostled by green and brown-skin oranges, while custard apples, avercardo pears, melons, mangoes, guavas, limes and other tropical fruits, besides a profusion of vegetables are scattered about on the clean stalls. On most of these small articles of personal vanity, and cheap mirrors and knives, are exposed in tempting juxtaposition to the necessaries of life, and probably encourage the native servants to make a slight difference in their accounts of their purchases in order to obtain whichever of these luxuries that may excite their envy.

Surely in no tower of Babel could more noise have been made than is heard here on a busy morning, while the gaudy print handkerchiefs and gowns of the women enliven the ever-changing scene. The services of policemen on duty are seldom required to enforce order, everything is conducted good humoredly.

Yet the shouting, gesticulating, gleaming ivories and glistening eyes would lead a stranger to believe that a never ending battle of arms and tongues is proceeding. Close by the market place the Cathedral is situated, with its large windows which, unfortunately, only open in one or two absurd places, and consequently let in too much garish light, and far too little air. The structure is devoid of architectural beauty. The next building of considerable importance is the Wilberforce Memorial Hall, a monument to the honor of that philanthropic gentleman for whom our great Wilberforce University is named. Many of the churches are large and well arranged. The military headquarters are situated on the very top of the great Sierra Leone mountains. The sweet music of the well-disciplined orchestra rolls down the mountain sides in the most soul-inspiring tones. The wharf presents a grand aspect when a number of vessels from all parts of the world are lying in port. The most salubrious breeze sweeps over the gentle waters, which sparkle under the radiance of a tropical sun.

Freetown is a beautiful African town. The sanitary regulations are fairly good; the city hospital is commendable, as is the other benevolent institutions of the colony.

We regard the British Government a godsend in Africa. Thousands of the people, who, had it not been for Great Britain, who are now educated and in easy circumstances, would have been savage heathen. In all of the government departments are progressive, young men employed as clerks, etc., at good salaries. The leading lawyer of the town is a colored man. He has won high honors, not only in his own country but in England as well. The queen's advocate is a native African. Time and again he has filled the high and responsible office of “chief justice” of the colony with honor and dignity.

A brief reference to this religion, its devoted advocates, as seen in West Africa, will be the object of this chapter.

Every reader of Church history doubtless remembers the bloody record of Mohammedan reign in Arabia, Syria, Palestine, Persia, Mesopotamia, Egypt and Asia Minor.

The following account of the terrible enemy to Christianity occurs on page 79 of Dr. Barth's Church history:

Mohammed was originally a merchant, who traveled to neighboring countries for the purpose of traffic, and thus became acquainted with the religious peculiarities of Jews and Christians. Being from a nation descended from Ishmael, the son of Abraham, he easily found, both in Judaism and Christianity, many materials for his own new doctrine.

He taught that, as there is but one God, so Mohammed was his greatest prophet, greater than Moses and Christ; that everything which comes to pass is foreappointed by an inevitable fate; that after death good is rewarded and evil punished. Frequent prayer at certain fixed hours, beneficence to the poor, circumcision, fastings, pilgrimages to Mecca, and abstinence from wine, are the chief rules of his religion. On the other hand, he allows polygamy, made divorces easy, and represented the future state as a perpetual enjoyment of sexual pleasure; hence, it is not surprising that he found so many followers.

In the fortieth year of his age, after having come forward with the assertions that the Angel Gabriel had appeared to him, and had revealed all this to him, he gained over a number of his countrymen, whom he confirmed into the persuasion that his doctrines were from God, by relating to them many pretended miracles of his own, and by appearing to work others, equally pretended.

Nevertheless he met with much opposition, and being expelled from Mecca, in the year 622, he fled to Medina. From this period the Mohammedans date their era, which they called the Hegira, that is, “The flight of their prophet.”

We often hear persons who profess Christianity criticizing ministers of the gospel who put life and enthusiasm in their sermons. “Oh,” they say, “we want more classical love, we want more theory, we want more science and history.” I often think such persons need more of the grace of God. Political speakers, congressmen and legislators pour out their eloquence with such force, such power that great audiences are moved to uproarous applause; men stand to their feet, women dash their handkerchiefs to the air, and even children join the universal ecstasy, but when ministers of the gospel dare show the emotion of the soul while discussing the most vital, the most important subject that ever engaged the human mind, we frequently hear a number of classical “fops,” educational dudes expressing disgust and describing the scene as a “monkey show.” Such soulless mortals are to be pitied.

Preaching not characterized by the Holy Ghost is no preaching. Preaching of a mere theoretical nature is not the preaching that the world most needs to-day. “Cry aloud, spare not, lift up a standard for the people,” God speaks in thunder tones. His chariots shake the earth and sky. He is heard in heaven, on earth and in the grave. God has given us voices to use, and not to hide away; we have no faculty worth saving from God's service; we should put soul, mind and body in the work.

Bishop Turner, one of the ablest preachers and one of the most profound and classical scholars of the age, says: “We learn from one of the Hebrew Talmuds that when the jubilee trumpets were blown, announcing the great year of freedom from debt and freedom to the slave, that the trumpet blast waxed louder and louder, till the sound was heard through the land, and the echo returned the shouts of the people. So God meant for his ministers to proclaim his word louder and louder till the people respond in shouts of salvation.”

“In six days the Lord made the heavens and the earth, and rested the seventh day, therefore the Lord blessed the seventh day and hallowed it.”

We are commanded to “Remember the Sabbath day and keep it holy.” It is to be a day of respite from all secular employment, and wholly devoted to God. But how many pretended Christians take the blessed Sabbath as a day of earthly pleasure; a day to visit, to give big dinners, discuss politics, and buggy driving rather than visit the house of God? Others excuse themselves from church by saying: “We read the celebrated sermon of Dr. Talmage; we read our Bible at home and learn more than if we were to attend the services.” We agree that Dr. Talmage's sermons are grand, we all love to read them, but they are not intended to keep us from church. We have six days to read Dr. Talmage's sermons, and should be more than willing to dedicate one day out of seven to the service of our Heavenly Father, who gives us all we have.

Moreover, persons who merely go to God's house to hear a sermon have but a poor conception of their religious duty. They should go to church to sing, to pray, contribute to the collection, and participate in the various services of the occasion.

Our young people have almost abandoned the morning services. I have gone into numbers of our largest churches for morning services where a young man or lady could scarcely be seen. Where are the young people? Some have gone visiting, some have gone courting, some have gone on excursions, some have gone out for a drive.

Oh! mother, I warn you against allowing your daughters to plunge headlong into sinful pleasure. Bring them to church. Your heart will ache some day when it's too late. Look at the immoral deluge that is sweeping over our land to-day, especially in our great cities. Look, if you please, at the thousands of our fairest young maidens going down under the billows, never to rise again. Put a Bible, hymnal and prayer-book into your daughters' hands instead of a dime novel.

The subject of African migration is one of the living issues of the day. It is now engaging the minds of our greatest men, both in Church and State.

Shall the Afro-American return to his “fatherland”? is a question asked by many who are desirous of getting light on the subject, for say what you please, the American negro, as a whole, is not satisfied with his present treatment, and thousands are anxious to leave the land of their “curse.”

We are conscious of the fact that hundreds of thousands of American negroes had rather remain where they are; they cannot bear the idea of going to a country not ruled by white despots; they cannot think of leaving the cook-pots of negro-hating white people, who will tell those very negroes that all they (the white people) want with negroes is to perform the hard labor and keep their sons and daughters in ease and luxury.

Surely the American negro is the most unconcerned person on earth.

Far more so than the most interior African. Slavery left the American negro, with rare exceptions, entirely divested of moral courage.

What people beneath the sun would daily submit to such indignities as are heaped upon the American negro but a people divested of moral stamina?

We feel safe in saying “the negro has no future in the United States of America.” Many brand such an assertion with falsity and deception, nevertheless, we shall hold our position until our opponents present a more feasible way by which we can throw off the American yoke and enjoy the freedom for which our fathers fought, labored and prayed.

Africa, and especially that portion known as Liberia, lying along the west coast, presents a grand opportunity to the oppressed negro in exile. Liberia is an independent negro government, and despite all opposition she has maintained her position and stands to-day among the recognized nationalities of the world.

Those who best know the odds against which this infant Republic has had to contend only express surprise that she has been able to exist until now.

The lands of Liberia are rich, and crops can be planted and grown at almost any season of the year. The climate is not so dangerous by far as often represented.

Here in Liberia are thousands of acres of virgin soil awaiting the arrival of our people in distant lands, who could soon grow rich and independent if they would embrace it.

The Liberian territory extends more than three hundred miles along the coast of West Africa, and penetrates forty miles back into the interior, taking in and constituting the most fertile and desirable section in West Africa.

The country has been much coveted by European countries for years. Some years ago England fraudulently obtained possession of valuable lands on the east coast— Sulamah, Lavanah and Manoh. In 1893 the French resorted to the most inhuman means and gained possession of the great “Ivy Coast,” and even raised the French ensign at Cape Palmas. However, they were defeated in this last attempt to rob an honest and weak nation, and were driven from Palmas, one of the healthiest and most desirable towns of the Republic.

Again, the Liberians have had infinite trouble with a native tribe known by the name “Greybo.” Possibly no native tribe along the coast is better educated than the Greyboes. For years they have had access to the Episcopal schools at Cape Palmas.

We often see among them Greek, Latin and Hebrew scholars. Several are able preachers, and not a few are teachers and catechists in the Protestant Episcopal Church. But, strange to say, this tribe seems determined to disrespect and violate Liberian laws. It seem that some foreign nationality has conspired with this powerful tribe to destroy, if possible, the very government of Liberia.

The Greyboes acknowledge that their white tutors in school taught them to look with disdain upon the Americo-Liberians, who had been slaves. Such teaching is very unchristianly, but very peculiar to white Americans especially. We might expect such infamous doctrine from a set of pretended Christians just from the hotbeds of American slavery and race caste, etc. However, the gallant Liberians defeated their entrapped foes and forced them to sign the treaty of peace and submission.

Notwithstanding all the perils, privations and national conflicts through which this little “Black Republic” has passed, she still presents an open door for her brethren in the land of oppression. With all the invasions made upon her territory by rival powers, she yet has land sufficient to give ample room for millions of our fellow-men, who are yet wearing the yoke of voluntary bondage in America.

Back from the great St. Paul river are vast tracts of rich lands, uncultivated. The country is high and healthy; the natural scenery is delightful to behold. In Grand Bassa County, up the St. John, Benson and Mechlin rivers, are lands sufficient to furnish homes for hundreds, yes, thousands, of families.

In all of my life, I have never seen a more flattering opening for emigrants.

The government has offered every inducement to encourage migration, which, as all know, is more than other governments are doing.

Those of our people who elect to remain on American soil, in the face of such an opening as we have described, deserve the punishment inflicted upon them by the haughty white American.

Let it be remembered, however, as we have stated elsewhere in this work, that we do not favor the “wholesale deportation” of African-Americans to this country. Great care should be exercised in the selection of emigrants.

As a rule, young and vigorous persons should be selected. Self-reliance, race pride, and a desire for independence, should be distinguishing features and indispensable prerequisites visible in those who are advised to come.

Those of our people who are merely hunting fame and personal promotion on a selfish basis, are unfit for a new and undeveloped country. Centuries of submission have made visible marks of moral and social imperfections on our brethren in exile, and have sorely unfitted many of them for anything but a career of servitude, which they seem to enjoy. Freedom to such a people would be bitter and unappreciated. They, like the ancient Israelites, would soon long for the “flesh-pots of Egypt.”

An indomitable will and courage, an elevated manhood, with a hatred for subserviency will alone be sufficient pillars on which to stand during the rigors of pioneer life.

Hundreds of our people believe that white men only can succeed in national affairs. They maintain that the time has not yet come for negroes to seek and strive for national independence; they claim that the white men should be given full sway, and his system of tyranny and blood-shed should be indorsed. This school of teachers, as a rule, stand at the head of our race in America. Those of them who have the moral courage to condemn the bloody reign which has placed America among the most barbarous nations that ever existed, will oppose any feasible plan to relieve their fellow-men of the tortures of sword and fire. It is painful to note the inconsistency of Mr. Douglass, the leading orator and statesman of the negro race, who, with nervous and burning eloquence, will condemn the Americans, North and South, but will in the very next breath, and with equal zeal, denounce African migration in any general form, which is at present, the only “solution of the race problem.”

What is true of Mr. Douglass is true also of nine-tenths of our leading men.

These distinguished divines and zealous advocates of a quiet submission to American tyranny recommend prayer and patience as the only alternative in the premises.

Well, we admire their faith, but question the logic of their position or argument. We might, with equal propriety, recommend that Africa be Christianized by recalling all the missionaries and taking away all the Bibles. What man with common sense would get and pray for God to redeem Africa, or any other that only those of our race, who, by geographical limitations, are free from the infernal slave system of America, herald forth the doctrine of patience and resistless submission. Well, perhaps a few Southern negroes, who have either been paid or influenced to decry freedom for their brethren, can be found here and there, but they constitute a very small minority of the great mass of suffering humanity in the Southland.

Strange to say, but the greater part of our leading men, especially those of the East, oppose even missionary operation in Africa. Every effort has been made to make Bishop Turner's labors in Africa a failure.

The work has not only been criticised but abused in very severe terms. Undue measures have been established and operated to abuse the public mind, for the express object of disgracing and impoverishing the cause.

Why such vituperations, such high-handed treachery, such malicious designs have been resorted to, we cannot account for, unless from a hatred for Africa.

But it is my candid belief that our people are throwing away grand opportunities, for which they will lament, but too late.

God will not respect the petitions of such recreants of their most sacred interests.

We must act as well as pray. When Providence opens to us a door, we must not be too cowardly to enter into that door.

Israel was not freed in Egypt, but was commanded to cross the Red Sea, pass through the wilderness, conquer the enemy, and find freedom in Canaan.

Such a history is of peculiar significance to us as a race to-day. We may treat these suggestions with contempt; we may spurn with indignation the very idea of such a thing; but, heathen land, without agents to carry on the work?

Why, common sense would at once say, get up off your knees, put your hands into your pockets, and help to pay the expense of a thousand missionaries to carry the light to Africa.

Now, our dear deluded brethren are down praying for God to open an effectual door through which they can pass to escape the awful calamity that has befallen the race, when common sense says to these great apostles, “Behold! an open door in Africa. See that wide open gate in Liberia. Hear your brethren calling you from across the sea.” But these doctors of the law seem to regard it the voice of Satan, and run away, with their ears, stopped crying: “How can we leave these white folks?” “How can we stand the genial rays of freedom's light?” “How can we leave this gloomy prison?” “How can we bear the idea of having a negro president, negro judges, negro senate, etc.?” “How can we live in a land where negroes are not burned, flayed and disjointed?”

Such is the evident course of their reasoning. Poor philosophers, poor logicians, poor race leaders, and worse gospel trumpeters.

Bishop Turner, Dr. C. S. Smith, Prof. W. H. Councill, A.M., with a number of others, take quite a different position, and say: “Let us go up and possess the land. We realize the profound ignorance of our people when they are induced to remain in bondage, surrounded with death, when freedom's fair land lies just over the sea. We are also confronted with a cold, illogical personal selfishness on the part of those of our race leaders, who, on account of their own more favorable situation, advise their bleeding kinsmen to continue to wear the galling yoke of bondage, for we cannot more appropriately title the present condition of Afro-Americans. It must be obvious to the casual observer, mark well the ‘signs of the times’.”

Europeans are flocking to Africa, and not a few to Liberia, in quest of wealth. The natural resources of the country place it at the front column, from a commercial and mercantile point of view. Steamships are hugging the African coast by the hundreds. Traders soon grow vastly rich by exchanging rotgut whisky for golddust, ivory, cam-wood, fibre, kola nuts, palm kernels, palm oil, etc.

The country abounds with tropical fruits of every variety; valuable animals roam the forests of Liberia without fear of molestation.

Nature has done everything necessary for the happiness of those who dwell in this free land.

Again, we repeat it, that we oppose wholesale emigration. We favor a gradual influx of industrious negroes from abroad to continue a healthy state of the country, that each succeeding exodus may have less difficulties against them. But to empty the ten million American negroes into this country within five, ten, or a dozen years, would be a dire calamity to the country.

Education is an essential element in ministerial qualification. However, let us first examine the term in its literal sense.

Education—“act or process of drawing out, etc.; tuition, nurture, teaching, breeding”; such is the definition of Mr. Webster.

Edūco, ere, duxi ductum—to lead out or forth.

It will be observed that the English, Greek and Latin definitions all have similar meanings, in the development of the moral, mental and industrial faculties, which vary according to the law of intuition. That is to say, that the developing process must be governed by the intuitive resources for development. There are persons who can never be educated, from the fact they have no intutive endowments, and cannot therefore comprehend the difficult problems involved in what we denominate an education. In other words, they have nothing “to draw out”; while there are others whose minds have been so heavily charged with natural ability or intuition that they scarcely need peruse the long and tedious list of books recommended in the curriculums of colleges to enable them to grapple with the most intricate subjects. Such a person was the late Henry Highland Garnett, one of the ablest orators that the race has ever produced.

Such persons are rare exceptions, and even they should pursue some definite and high branch of study, otherwise they will be superficial, having an overflowing vocabulary with no logic, profundity and precision. As Bishop Turner once said, “A diarrhoea of words and constipation of thoughts.”

Education does not consist of merely completing a college course and obtaining a diploma, but it embraces a development of all the higher senses or qualities of man. The subject rightfully should be considered under three heads, intellectual, moral and industrial. Here let us consider the mind which is the seat of thought, the intellectual or rational faculty in man, the understanding, the entire spiritual nature, soul, etc.

Mr. Webster, the great American lexicographer, is very confused and unsatisfactory in his discrimination between the soul, the mind, and the spirit. In fact, he virtually makes the three to mean the same thing.

From his explanation we get but little information, so far as the real difference or distinction of these three correlative terms.

But let us say, that the mind is the essential faculty of man, so far as time and things are concerned, and is a reciprocal treasure, both receiving and imparting knowledge. Of course it must receive before it can impart. Now, the mind must deal with the things of nature. The mind has been able to tell the difference between a star and a planet; it has devised plans to measure the distance to far-off worlds; it conceived the great law of gravitation and directs the electric currents; it has invented an instrument (spectrum) for reading light, by which means we learn some of the properties of the sun's composition; it has comprehended the great sun-storms or fiery tornadoes sweeping over the sun's disc; it has found the composition of water and described the minute animalcula that inhabit it; the mind has produced many grand and wonderful things, but the mind can never comprehend the spirituality of man nor the infinitude of God.

To prove this assertion, we have only to quote ancient history, or heathen mythology, which would consume more space than we had alloted for this chapter; however, we shall adduce a few instances.

“Cadmus, one of the earliest of the Greek demigods. He was the reputed inventor of letters, and his alphabet consisted of sixteen letters. It was Cadmus who slew the Boestian dragon and sowed its teeth in the ground, from each of which sprang an armed man.”

“Cneph, in Egyptian mythology, was the creator of the universe, a god of great power, wisdom, and excellence.”

“Cybele, the mother of gods, hence called Magna Mater. She was the wife of Saturn. She is sometimes referred to as Ceres, Rhea, Ops, and Vesta. She is represented as riding in a chariot drawn by lions. In one hand she holds a sceptre and in the other a key. On her head is a castellated crown, to notify that she was the first to protect castles and walls with towers.”

“Gabriel, in Jewish mythology, is the prince of fire and thunder, and the angel of death to the people of God.”

“Mercury, the son of Jupiter and Maia, was the messenger of the gods and the conductor of the souls of the dead to Hades. He was the supposed inventor of weights and measures, and presided over the orators and merchants. Mercury was accounted a most cunning thief, for he stole the bow and quiver of Apollo, the girdle of Venus, the trident of Neptune, the tools of Vulcan, and the sword of Mars, and he was therefore called the god of thieves.”

“Nemesis, the goddess of vengeance or justice, was one of the infernal deities. Her mother was Nox. She was supposed to be constantly traveling about the earth in search of wickedness, which she punished with the greatest severity. The Romans always sacrificed to this goddess before they went to war, because they wished to signify that they never took up arms but in the cause of justice.”

Minerva, the goddess of wisdom, war, and the liberal arts, is said to have sprung from the head of Jupiter, fully armed for battle. She was a great benefactress of mankind and patroness of the fine arts. She was the titular deity of the city of Athens. She is also known by the names Pallas, Parthenos, Tritonia, and Glaucopis. She was very generally worshipped by the ancients, and her temple at Athens, the Parthenon, still remains. She is represented in statues and pictures as wearing a golden helmet encircled with an olive branch and a breastplate. In her right hand she carries a lance, and by her side is the famous aegis or shield, covered with the skin of Amalthea, the great goat which nourished Jupiter; and for the base of the shield is the head of Medusa. An owl, the emblem of meditation, is on her left, and a cock, the emblem of courage, on her right.

“The Elgin marbles in the British Museum were brought from the Parthenon, her temple at Athens. Pandora, according to Hesiod, was the first mortal female. Vulcan made her of clay and gave her life. Venus gave her beauty, and the art of captivating was bestowed upon her by the three Graces. She was taught singing by Apollo, and Mercury taught her oratory. Jupiter gave her a box, the famous ‘Pandora's box,’ which she was told to give to her husband, Epimetheus, brother of Prometheus. As soon as he opened it there issued from it numberless diseases and evils which were soon spread over the world, and from that moment they have afflicted the human race. It is said that Hope alone remained in the box.

“Among the Egyptians the soul of the departed was described as making long and perilous journeys in the under world. Instructions were given by which it could vanquish the frightful monsters that constantly assailed it before reaching the first heaven. That passed, it entered upon a series of transmigrations, becoming successively a hawk, lotus flower, heron, crane, serpent, and crocodile, all being emblems of deity. Meanwhile it maintained a mysterious connection with its mummied body, and was at liberty to come and go from the grave during the daytime, in any form it chose.

“At last the body, carefully preserved from decay, joined the soul in its travels and they went on together in new dangers and ordeals. The most dreadful of all encounters was the trial in the great Hall of Justice before Osiris and his forty-two ancestors, where the heart was weighed in the infallible scales of truth, and its fate irrevocably fixed.

“The accepted soul was identified with Osiris and set on a series of ecstatic journeys in the boat of the sun, the final glory being a blissful and eternal rest. The rejected soul was sent back to the earth in the form of a pig or some unclean animal, to suffer degradation and torture.

“As suggestive of Egyptian morals, it is interesting to find in the soul's defense before Osiris such sentences as these: ‘I have not been idle; I have not been intoxicated; I have not told secrets; I have not told falsehoods; I have not defrauded; I have not slandered; I have not caused tears; I have given food to the hungry, drink to the thirsty, and clothes to the naked.’”—Barnes's Ancient History.

We have not space to deal with the vague notions of the Greeks and Romans respecting the souls of the deceased. I think what we have presented is sufficient to prove the inability of the mind to fathom the great mystery connected to our spirituality and to the infinitude of Almighty God, hence the need of a moral or spiritual education. I prefer to use the term spiritual education, from the fact that it better implies our meaning.

Some years ago the learned Bishop Turner stated in the columns of his paper (Southern Recorder) that there was no such thing. A prelate of our church took grave exceptions to the statement and answered in a series of elaborate articles, which I regarded foreign to the subject at issue.

I agree with Bishop Turner and repeat his statement: “There is no moral religion.” Morality, we grant, is a part of religion, but it is not a religion, or rather, a Christian religion of itself. Just here is where we often blunder; we call Mr. So-and-So a good moral Christian, because he happens to pay his debts, go to church, don't get drunk, don't tell lies, etc., so far as we know; yet Mr. So-and-So has never made an open profession of conversion; he knows nothing of heart-felt religion and is just as ignorant of salvation and the operation of the Holy Ghost as the heathen philosophers were of the true God.

Intellectual education, or book learning, is an important factor in the great work of the church, but is not a substitute for regeneration.

A man may acquire all the learning that books can give, or the mind is capable of receiving, and yet be a miserable fool to the spiritual department of the kingdom of grace.

We have experienced great difficulty in getting data and facts regarding the origin and development of the African M. E. Church on the shores of Africa. We are pleased, however, to give publicity to what have been obtained from time to time.

The A. M. E. Church was organized in Sierra Leone by Rev. John R. Frederick, in 1886, in the city of Freetown. Zion Church, which formerly belonged to the Lady Huntington connection, was the first legal transfer to our connection and is, therefore, the mother church of our connection in the Colony of Sierra Leone, West Africa.

Brother Frederick experienced great difficulty in properly getting the church and her interests before the people. Support was hardly expected, other than from abroad, which was very meagre. However, the work continued to grow until very soon additional workers were needed. From Zion, in Freetown, sprang up several missions interiorwards. At the first Annual Conference held by Bishop H. M. Turner, D.D., in November, 1891, the following missions were reported:

Thus it is seen that November 3, 1891, we had a membership in the Sierra Leone Conference of 323 full members, eight thousand dollars' worth of church property, one thousand dollars' worth of school property and four traveling preachers, J. R. Frederick, H. M. Steady, D. B. Roach, M. Newland.

At this conference the work received new life. Rev. G. A Decker, an experienced, well-educated minister of the Wesleyan Church, was received into the connection, and entered upon active ministerial duties, to the great delight of all. Brother Frederick, whose labors and drawbacks had been great, felt that God had smiled upon his efforts; the members rejoiced that their eyes were permitted to behold a Bishop of the African Methodist Episcopal Church. The church was put on a permanent basis, and many friends were made for the struggling church work.

Bishop Turner enjoyed fairly good health during the conference session, but was afterwards seized by African fever, which lasted him until he had gotten out on the mighty deep. Rev. T. R. Geda, who accompanied the Bishop to Africa from the United States of America, was of great value at this conference. His sermons, songs and various efforts met the hearty approval of all.

Here we have a lapse of two years before another episicopal visit is made to this distant work. During this time Brothers Frederick, Decker, Roach, Steady, Newland and Sclienker are hard at work toward the great interior. Soon we see two other missions spring up, with an increase of interest all along the line.

April 3, 1893, Bishop Turner arrived at Freetown, Sierra Leone, with Rev. G. G. Vreeland, A. L. Ridgel and Mrs. Fannie M. Ridgel, as missionaries from America.

Rev. J. R. Frederick, P. E., tendered a most cordial welcome to all, and expressed himself as being more than hopeful for the future prosperity of the church.

The conference session was pleasant and the reports were far in advance of the previous conference. While we are unable to give figures and definite facts as reported at this conference, owing to the non-publication of the minutes, yet we feel safe in saying that a grand work had been done. Since the last conference Rev. A. L. Ridgel was added to the work and assigned to Payne's Mission, where, after experiencing much difficulty and stubborn opposition, he accomplished a good work. Mrs. Ridgel gave general satisfaction as a teacher.

The appointments at this conference were as follows:

Zion, Rev. J. R. Frederick; East End, George D. Decker; Payne Mission, A. L. Ridgel; Magbelly, Joseph Coker; Scarcies, D. B. Roach; Educational Work, H. M. Steady; —, M. Newland; Evangelist, H. Russell.

We feel safe in saying that our church property in Sierra Leone will amount to $15,500, with a membership of 700, besides probationers. Rev. H. M. Steady, a well educated young man, has charge of the educational work, and has been wonderfully successful along that line. This grand work has been accomplished with but little foreign aid. Notably among those who stood by the work was the late Bishop Daniel A Payne and the Sisters of the Mite Society.

There is great hope for our church in Sierra Leone. Native kings have come all the way to Freetown to invite Rev. Frederick to their kingdoms. They seem to love the A. M. E. Church. Zion, the mother church, has a liberal and loyal membership. They contribute more for missionary purposes than any church of the connection. Brother Frederick is a noble church worker and is much beloved by all his membership.

We wish we could give a more elaborate and definite account of our Sierra Leone work, but it is utterly impossible to do so under the circumstances.

Somehow our people do not believe in written history. When we began this work we begged the late Sister Sarah Gorham for a biographical sketch of her life. Sister Gorham thought we were hasty in trying to write the history of our church work in Africa, and we never got a line from her. Very soon she passed away, rich in experience, boundless in graces, and not a page of authentic history.

We also begged several of our Sierra Leone ministers for a sketch of their lives, which was treated with indifference, hence we cannot give a vast amount of valuable matter that we had hoped to give.

There must be an awakening along this line. Too many valuable lives pass unnoticed. As a race struggling for recognition we cannot afford it.

We will now briefly notice our Liberian work, which, like that of Sierra Leone, has but little from which to draw information.

Rev. S.F. Flegler is the honored founder of this work. He came out some time in 1878, under the authority of Bishop John M. Brown, and began operations on the St. Paul river, where we now have the following missions: Brewerville, Arthington, Johnsonville, Royaville, White Plain, Cape Mount, and Eliza Turner Mission.

Brother Flegler was associated in the work with Rev. S. J. Campbell, who has since withdrawn from the A. M. E. connection. Rev. Flegler remained in Liberia three years planting and advancing African Methodism under many difficulties that would have made an ordinary man succumb. However, he bore up manfully and acquitted himself like a man of God. Among the zealous, persistent, and indefatigable coadjutors in those dark and inauspicious days was Rev. C. Irons, who is no less devoted and active now, though advanced in age and greatly reduced in physical strength.

Rev. Hagin came to take up the work where Rev. Flegler left off, and succeeded in organizing in Grand Bassa, where we now have the following stations: Lower Buchanan, Upper Buchanan, Center Buchanan, Edina, Hartford, Little Bassa. Rev. Hagin was soon called from the work, which virtually left the church without a leader. Very soon we see the Rev. S. J. Campbell at the helm marshaling the little band of African Methodists.

Dark clouds overspread the connectional sky, opposition pressed hard upon them, scornful fingers were pointed at them, enemies rage, but the little bark that Allen launched survived the waves and kept up her sails.

At present the work is in a most hopeful condition. We have at present in the Liberia Annual Conference seventeen missions and circuits, twelve traveling preachers, and one industrial mission school.

If the connection will succor this little plant soon abundant fruits will be gathered from West Africa.

We shall not enter into minute details in this brief delineation of the life of Bishop Turner, who is such a familiar character to even the ordinary reader of American history. We do not mean to impress the reader that the history of our subject is confined to the narrow limits of the American continent, for the life, labor, and genius of Bishop Turner has gone forth to help make up the history of the world.

The birth, education, and early history of Bishop Turner has been beautifully given in “Men of Mark,” a book written by Dr. W. J. Simmons, of Kentucky.

We shall, however, notice the leading events in the life of our distinguished prelate.

First, let us see him as chaplain of the United States army, commissioned by the illustrious Lincoln to go on the field amidst the smoke and fire of contending armies and do service for his country, his God, and his race. Did he shrink, and say, I can't go? No. Such words never fall from the lips of Bishop Turner.

He regards no sacrifice too great, no peril too dangerous, no enemy too hostile when duty calls. He has answered to every emergency during his eventful life. The race has found him a leader, indeed. Braver than Douglass, more heroic than Payne, superior to Langston, Bruce, Lynch, and Bassett in intellect and moral courage, he easily takes a place at the head of the race column.

After the brave Union soldiers had whipped the slave-dealing rebels of the South, when four million poor, homeless, ignorant, and depraved negroes were turned loose to die, when the reconstruction period opened, we see Elder Turner, as he was then known, among the first to espouse the cause of his fellow-men, whose wounds were yet bleeding and whose hearts were aching over the very thoughts of the cruel bondage through which they had passed.

He was active, brave, and honest as a politician; he was fearless and eloquent on the legislative floor; he made his opponents fear and honor him as but very few men could do.

Second, let us notice Dr. Turner as a preacher, organizer, etc., during the early history of African Methodism in the State of Georgia. He was the leading spirit in all the great movements of the church, he received thousands* *Forty thousand. of members into the connection, erected numbers of places of worship, and is to-day regarded the “founder of African Methodism in Georgia.” He was once Presiding Elder for the entire State of Georgia, where to-day we have four Annual Conferences, hundreds of traveling ministers, and thousands of members. Georgia is prolific for African Methodism. As a preacher, Dr. Turner had but few if any equals; as an organizer, he was the very embodiment of success.

His whole soul went out for his God, his church, and his race.

Third, we see our subject at Philadelphia, at the head of the “Book Concern,” one of the most difficult departments of the connection. Possibly the Christian Recorder was never so extensively circulated as when Dr. Turner was manager. This was mainly due to his prestige and influence throughout the connection. No man in the A. M. E. Church has so great influence over the masses of our church membership and race as Bishop Turner. He says just what he pleases, and everybody rushes to hear what he has to say. He was very successful as manager of our “Book Concern,” from which position be was elected to the high, sacred, and responsible office of Bishop, in the city of St. Louis, Mo., May, 1880.

As a Bishop, he is the most interesting man on the bench. Educationally, he is not the superior of Bishops Tanner and Lee; as an orator, he is not the equal of Bishop Ward†, †Bishop Ward, the great orator, passed away June 10, 1894. the most eloquent orator of the church; as a revivalist, he is not the superior of Bishop Grant; but as a parliamentarian, organizer, church extender, writer, lecturer, and author he is in advance of any man within our church circles. More people, white and colored, seek his company, ask for his opinion on church and race issues, than any man of the race. While he is greatly beloved, most sought, most idolized by his friends, he is also the most berated, most criticised, and most hated by his enemies. Bishop Turner, however, has but few enemies among the progressive and race-loving people. His opposition comes from those who are narrow, deceitful, and treacherous.

As an editor, Bishop Turner is first-class. His name at the masthead of an organ is a true signal of success.

This fact was more than demonstrated during his editorial management of the Southern Christian Recorder. That paper was rapidly gaining grounds, and was destined to be the great mouth-piece for the Southern division of the church.

The late Dr. M. E. Bryant kept the paper prominently before the public until his untimely demise, when alas! it began to wane, and to-day is more of an air-castle than a real church organ.

That wonderful book, “Methodist Polity,” alone would immortalize Bishop Turner. It is by far the most valuable production given the church. What book within our church limits met such a warm and universal reception.

What publication has brought the same amount of revenue to the church coffers? What book can fill its place? None. “Methodist Polity” is a work that even Bishop Turner's persecutors must bow before and acknowledge its greatness.

We are not unmindful of the other splendid works produced by our ministers, such as “Apology for African Methodism,” by the scholarly Bishop Turner; “Digest of Theology,” by the erudite Dr. Embry; “Divine Lagos,” by the classical Dr. Johnson; “Relation of Baptized Children to the Church,” by the profound Dr. Coppin; but even these authors will give Bishop Turner the palm.

One of the most important chapters in the history of Bishop Turner's life was his visit to Africa, and organizing the Sierra Leone and Liberia Annual Conferences. For years the church had manifested a desire to organize work on the shores of our fatherland; as an expression of that desire Rev. J. R. Frederick had been duly commissioned and sent to Sierre Leone to organize there and elsewhere in the country. The late Bishop R. H. Cain* *Bishop R. H. Cain was a great man. was preparing to visit Africa, but was called from labor to reward before he could execute his desires; hence it was left for him, who had contributed to all the measures of the church to mount the high seas and organize two Annual Conferences in Africa. Bishop Turner's presence in Africa was hailed with shouts of ecstatic joy; his success was a signal one; he at once received one of the ablest men of the Wesleyan Church into our connection, which of itself gave new impetus to the work.

During this episcopal visit Bishop Turner wrote a series of letters which were published in the Christian Recorder. These letters furnished more information on Africa than had ever been known by the church before. His letters at once became famous; men and women, white and black, church members and sinners, all rushed for Bishop Turner's letters.

The energetic Dr. Smith, of the S. S. U., compiled and published the entire series in pamphlet form and has sold hundreds and thousands of them.

Bishop Turner is regarded by the English and African people as being the greatest man of the race.

This fact was evidenced in part when the Liberia College conferred upon him the degree of D.C.L.

The Bishop enjoyed reasonable health during his first African trip. When we consider the immense amount of work that he accomplished with but little help, we are astonished. He was accompanied by Rev. T. R. Geda, who did not survive until the Bishop reached the shores of America.

The organization of African Methodism in Africa constitutes a very important chapter in the history of our great connection and will stand as an ever lasting monument to the memory of Bishop H. M. Turner.

We are sorry to note, however, the woful indifference our church has manifested toward the distant branch of her own planting in Africa.

But God who rules the destiny of nations will protect, succor and advance our church in Africa until she can stand alone and take her place among the great denominations of the world.

While Bishop Turner is great in learning; great in heroism; he also has a great big, warm heart that cannot harbor deceit, hatred and kindred sins. A greater humanitarian never breathed the breath of life.

He is free from pomposity, self-importance, so peculiar to men of high standing in Church and State. No one need fear to approach Bishop Turner. He accords every right and honor upon those who stubbornly oppose his cause; to crush an unfortunate brother is too small a thing for this great man to do. His hand is always extended toward the weak and fallen. If obedience to the Golden Rule: “Do unto all men as you would have them do unto you,” make men great of heart, warm with love, exemplary and noble, Bishop Turner is one of the noblest men of the world. Who will charge Bishop Turner with being despotic, even when despotism might be excusable? Who will dare charge our subject with usurpation, or anything along that line? Instead of being guilty of the foregoing crimes, he is guilty of unmeasured indulgence, often using prayer, patience, advice, exhortation, to save an offending brother, when the discipline would appear to be the only means of adjustment. Along this line of Christian dealings, many have attempted to brand Bishop Turner with recklessness as to the moral interest of the church. Such allegations fall to the ground for want of scriptural support. What man can be too forgiving? Our very nature is revengeful. We crave to retaliate every personal insult, and nothing but God's spirit can control our wicked passions.

In these particular graces Bishop Turner seems to have excelled.

Externally, Bishop Turner is a rough man. Unpretentious, always in a hurry, but never leaving before the time; plain of speech, piercing voice, somewhat tremulous; large in stature, presenting at once the appearance of a master intellect, a brave leader, a mighty champion for the right. Short acquaintance, however, does not develop the many admirable elements or graces in the make-up of Bishop Turner. The longer the acquaintance, the more familiar and intimate the life and dealings with this great man, the greater will be the love and reverence for him.

It has been our good pleasure to attend him on three continents—America, England and Africa. He retains his individuality everywhere. He is strictly himself. I have seen him in America amidst his persecuted race, pouring out an avalanche of denunciations upon those who were guilty of their (his race's) innocent blood. I have seen him amongst the crowned heads of England pleading for the same oppressed people; and whether in negro-hating America, or strolling through the graveyard-like Westminster Abbey, or investigating the mysteries of the British Museum, or trudging beneath the tropical sun of Africa among his heathen brethren, he is the same common, plain, persevering, polemic Bishop Turner.

Bishop Turner is to the A. M. E. Church what Julius Caesar was to the Roman Empire. Caesar carried the Roman ensign where none but him could have carried it. He swung up the brazen eagle where none but Caesar could have defended it. He gave to Rome territory, dominion and wealth as no other man did. Returned to Rome amidst pomp and splendor, to see all that mighty Empire rejoice over his splendid triumphs. But alas! Jealousy, hatred, murder began brewing in the hearts of those who claimed to be his friends, and soon we see mighty Caesar losing his life blood at the foot of Pompey's statue in the Roman Senate, caused by a thrust from the swords of Cassius and Brutus.

But we do not compare the great A. M. E. Church to the wicked Roman Empire; we cannot believe that our good Bishop has such a dreadful foe as Brutus; but we do believe that ere long a mighty host of young African Methodists will arise and vindicate the course of Bishop Turner. Two continents will join in the great acknowledgment of his wonderful deeds—Africa and America. Native Africans with six hundred thousand African Methodists will shout the grand acclaim, Henry McNeal Turner, the dauntless pioneer Bishop, has conquered despite man and devil.

P. S.—Since writing the above Bishop Turner has made his third visit to Africa, looking the very picture of health. He preached and lectured with uncommon power during his stay in Africa. His presence was hailed with extreme delight by all.

May God bless and preserve him yet many years to push forward the work of the church.

The object of this sketch was born in Vicksburg, Miss., U. S. A., June —, 1870. Her father and mother, Jas. M. Worthington and Rachel A. Worthington, were in easy circumstances and could afford to lavish every necessary advantage upon their only child.

Mr. Worthington was educated in Paris, France; hence was highly cultured. He entered politics in Arkansas, and filled some of the most important positions in Chico county.

Mrs. Worthington (now Mrs. Piles) is a woman of extraordinary parts, easily taking a front position among the leading women of Washington, D. C., where she now resides.

Soon after the death of her devoted husband, Mrs. Worthington moved to the State of Mississippi, where Fannie was put in school. After her marriage to Mr. John W. Piles, a gentleman of high standing and education, she moved with her husband to St. Louis, Mo., where Fannie enjoyed the best society, and all the educational advantages of that great city. Some ten years ago the family moved to the “National Capital,” where Miss Worthington continued her studies with great proficiency and rapidity. At the age of eighteen she began as teacher in the public schools of Maryland and New Jersey. As a teacher she has always given satisfaction.

Her information is broad and varied, which is largely due to her studious habits. Of course she has enjoyed superior social advantages which add much to the bulk of information obtained in so few years.

February 7, 1893, she was united in holy wedlock to Rev. A. Lee Ridgel, A.B., in the city of Camden, N. J. On the 22d day of the same month she sailed with her husband and Bishop H. M. Turner, D.D., D.C.L., for Africa. While in England Mrs. Ridgel accompanied the Bishop to London and visited many of the most important places of that great city.

On reaching Africa she at once began teaching a private school which grew to such size that an assistant teacher had to be employed. After one year in Freetown, Sierra Leone, Mrs. Ridgel sailed with her husband for Liberia, where they were hailed with great joy, and she was soon placed at the head of the Edina Female Institute, which position she now fills with ability and acceptation.

Mrs. Ridgel is a noble young woman, of an amiable disposition, a true heroine, a loving wife, and true friend.

Perhaps she is the most important female adjutant to the Missionary Department of the A. M. E. Church.

We have done our best to give our readers an elaborate account of Rev. Vreeland, but alas! nothing was accomplished on that line. Our acquaintance begun in Liverpool, England, March 4th, 1893, where he was awaiting our arrival in order that we all might proceed to Africa together. I found Bro. Vreeland to be a kind-hearted, Christian gentleman. He was the life of the company on our eventful voyage. Elsewhere in this work we mentioned his narrow escape on the dreadful Bay of Biscay.

Rev. Vreeland preached a splendid sermon one Sabbath night just before our arrival in Freetown, Sierra Leone. He did not tarry long at Freetown, but proceeded with the Bishop to assist in the session of the Liberia Conference. I never saw him again after we passed on board the steamship Teneriffe in the harbor at Freetown. Somehow I felt that we would never meet again on earth; I turned away and wept. Soon the Teneriffe steamed out of the port and my dear friend and companion was lost in the distance. On the Bishop's return from Liberia he reported Bro. Vreeland in reasonably good health and expressed a great hope of his future labors and success.

I felt somewhat relieved, but by no means could I dismiss the sad impression of our never meeting again on earth. However, I felt sure that I would precede Vreeland to the Beulah land. The fever seized my poor frame with the fury of a mad lion. Two weeks I wrestled with death, and finally I decided to just throw myself in the hands of God, bid my wife adieu, write a father's dying message to my two sweet babes across the sea and go up and join father and mother in glory. But ah! God said, “No, you must stay a while longer; you must bear scorns, abuses, slanders and sufferings before you go. I shall take Vreeland, he is ripe for harvest.”

Bro. Vreeland fell bravely at his post Oct. 8th, 1893, in Grand Bassa County, Liberia. I can almost see his grave from where I write. It is an humble grave, a poor missionary's last resting place; not a stone slab to mark the point; poor Vreeland sleeps there; poor, yet rich, rich in blessings.

Elder Vreeland was an able preacher. When I say able, I mean able in doctrine, language, thought and research. I soon found out after our acquaintance that he was by far my superior. In fact I was startled at the scope of his information. He was deep, profound and sometimes he bordered on eloquence. However, his voice was not touched with musical sweetness that reaches the soul and fills the whole being with ecstatic joy. He dwelt with the more difficult faculties—the mind and its subdivision. He confounded his hearers with logic, poured out from a born logician. He carried his hearers through the fields of science and then swept through the cosmos like a blazing meteor. History was his delight. He was especially efficient in ancient and medieval history. It was astonishing how accurately he could recount historical events. In Greek and Roman histories he was almost perfect.

Elder Vreeland found a warm place in the hearts of the Liberians. His demise was bemoaned by a host of friends whose devotion was exemplified during his long illness. He suffered awfully. A combination of complaints developed after he took the fever. We have the happy satisfaction to know that he died a Christian. While his life may not have been free from errors, while his critics may hurl hot words of denunciation at many of his actions, yet all must admire and commend his devotion.

Who is free from error? Who is it that can boast of perfection? Whose life can we mention that has not been stained by some voluntary or involuntary sin? Many who derided poor Vreeland, who laid down his life for his church, his race and his God, if He who knows all things would swing back the covering and garb under which they hide, would stand in a thousand times worse condition than Vreeland. I am sure that Vreeland stands a hundred degrees higher in the sight of God and just humanity for the sacrifice of his life than his red-mouthed accusers do, who would find fault of Christ if he was on earth.

Brother Vreeland left New York for Africa by the appointment of Bishop Turner, in December, 1892, but remained in England till we reached there in company with the Bishop. Before his departure for Africa, he was a member at different times of the Ontario, Virginia, New York, New Jersey, and Pittsburg Annual Conferences, and when he left, he carried the smiles and blessings of the late Bishop Payne, with whom he has met in the better land. When he left for Africa he was a member of the Pittsburg Conference.

Peace to his ashes. Let others say what they please, but I write him down as having been a hero, a minister of the Word, a Christian and a martyr.