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Signs of the Times, Vol. 19, No. 8.

Editorial
Earlier text: STUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 1.

ELDER A.'S NEW YEAR'S SERMON.

By Agnes Mertin

BY AGNES MERTIN.

I.

It was the Sabbath before New Year's day, and the attendance had been unusually good at church. The sermon was all that could have been desired, and on the faces of not a few who were resting comfortably in their cushioned pews a self-satisfied expression was plainly seen. Suddenly a little rustle of surprise spread quickly through the congregation. It was just the slightest movement, as though each one were trying a little better to hear that which the pastor was saying, though it was only an announcement for that same evening.
But who ever heard of such a thing as a sermon (for of course that was what it would be) on New Year's eve! What with the sleigh rides, and the parties that had been planned to watch the old year out, and all the preparations that would be made for the next day's festivities—why, surely, the good minister was very unreasonable to expect to call together many of his flock that evening.
Elder A. noticed, and rightly interpreted the expression on the faces of so many of those before him, and gravely added with peculiar emphasis:—
"Those who feel willing to sacrifice a part of the evening, I shall be glad to meet in the south parlor, as before announced, at half past seven." And then with a few words of prayer the congregation was dismissed.
Evening came. Sleigh bells jingled merrily. Everybody seemed to be going somewhere, and everybody looked jolly and gay. A sleigh load of young people, most of them members of the church choir, drove by the church just as the sexton was lighting up.
"Ladies and gentlemen," said one young man, trying with difficulty to stand on his feet as the sleigh was drawn swiftly along the street, "I move that we attend to duty's call first, and go to church; we can continue our ride afterward." A burst of derisive laughter was all that greeted this short speech, and then another one spoke up rather sharply:—
"Nonsense, Fielding; there's no duty in it. There was no sense in the parson's appointing a meeting for to-night. I move, instead, that we keep away, and stick to our original plan for the evening. Let the old people, and those who are bound to be miserable and sad, have a meeting to themselves for once. They can do all the singing that's necessary without our help." Again more laughter, but this time the motion was unanimously accepted.
Behind the little desk in the comfortable church parlor stood Elder A. His countenance had brightened very perceptibly as he came into the room and saw how many were gathered there—many more, indeed, than he had had any reason to expect.
He opened his Bible and slowly read these words: "What shall I render unto the Lord for all his benefits unto me?" Then he spoke of the object of the meeting, giving as one reason his desire that they might for a time consider the goodness of God to them in the past year. It seemed to his congregation that their usually plain-spoken minister was becoming eloquent, so earnest did he become in recounting some of their blessings—the general ones—of health, of prosperity, the word of God, the privilege of worshiping in a free land, and many others, too numerous to mention.
Again he repeated the words of his text, "What shall I render unto the Lord for all his benefits unto me?" following with an appeal, short, but with a fervency that might well have unlocked the heart of the closest.
"How many of you," he asked, "have given a thought in this last week, as you have been enjoying these blessings of God, to the many unfortunate around you? I know that as a church we have rather prided ourselves in looking after the poor who are in our church, but what of those who are not? Do you know, my brothers, my sisters, that there are many in our little city, some of whom I have visited this last week, who, though hunger has not yet driven them to seek that aid given to the pauper, are now suffering, yes, this very night, for the common necessities of life? Shall we not deny ourselves a little of the pleasure of making costly presents and rich dinners for those of our friends who are enjoying like blessings with ourselves, and visit, yes, hunt out, some poorer brother and make glad and warm his heart? God has blessed us abundantly; have we not, each according as God has blessed, a thank offering to present before him to-night? What shall we render to the Lord for all his benefits to us?"
But something was the matter. In spite of the pride felt in their pastor, in spite of the blessings enjoyed, the collection which was taken up was miserably small—only a few dollars. Their souls were satisfied, and their hearts were not moved in pity toward those who had not been similarly blessed. The pastor groaned aloud when, after his congregation had been dismissed, he took up the plate and counted the few pieces of silver it contained. He had the names of ten families whom he knew were actually suffering, and to whom he had promised aid the coming week. He had felt so confident that his church would respond nobly to this call, and now, what should he do?
The sexton turned out the gas and departed, but the pastor heeded it not. His heart was burdened, alike for his own people and for those who were suffering, and he felt that he must be all alone with God. In the dim light which came from the lamp on the street corner, he mechanically turned the leaves of his Bible, and the words, "Rich and increased in goods," came from his lips.
At a late hour he passed out of the church and quietly entered his own home next door.

II.

Back of Elder A.'s house, and almost within arm's reach of the south side of the church, was a small building containing only one room. It had originally been built for the church woodhouse, but it was soon found to be much too small a place in which to store the yearly supply of fuel, and another and larger one had been built behind it. At a small expense the little woodhouse had been fitted up for dwelling purposes and rented.
This was the home of Uncle Bemus, an industrious old colored man, who, though somewhere along in his seventies, was still quite spry and able to do a good deal of work. He was a very earnest Christian, always prompt in lending his presence to every meeting. But New Year's eve found him suffering from an attack of rheumatism, and, instead of going to the church, he early rolled himself up between the coarse woolen blankets of his bed.
When the south parlor was lighted for evening service, the light coming through the frosted window glass of the church and into his little room, lent a soft radiance that was very interesting and comforting to the old man. He could almost imagine that he was in his usual place in the church after all. He listened to the hymn that was sung, the old familiar tune of which he had sung so many times in his younger days, and when the pastor began to speak, and Uncle Bemus found that he could hear quite distinctly all that was said, his joy found vent in a very audible, "Thank de good Lawd, I kin hear!"
While Elder A. was recounting the blessings of God, a responsive chord was struck in at least one heart, and the old man's comments made aloud to himself were many and frequent.
"Blessin's!" he exclaimed, "I don't know of anybody what has more than I has every day ob my life." And the longer the minister talked, the more the old man considered his blessings, until it seemed to him that his room was full of the blessing and light of God. The words, "What shall I render unto my God?" seemed printed on the wall before him. He kept repeating them over and over.
"Who eber thought ob giving anything to de great Lawd?" he exclaimed. "But dat's Bible, shore 'nuff. And it's God's minister what just spoke 'em, and invitin' eberybody what had any blessin's to be bringin' an offerin' unto de Lawd."
And now all was quiet, and the soft light was gone from the old man's room. In the church was Elder A., almost disheartened, pleading with God; near by, separated only by the two walls, was the simple old colored man, and he, too, was pleading with the Father.
Uncle Bemus had only one child living, now a stout matron well along in years, and with a large family. Many years before, with her husband she had emigrated to the far West, and it had long been the dream of the old man to once more see "Rosalin and her chillun." Carefully he had saved every cent not actually needed for his own maintenance, until now his hoarded pile of money was nearly sufficient for his Western trip.
As the words, which he now rendered, "What shall I give?" rang so persistently in his mind, he thought of his "visit money," as he called it. All thoughts of bodily pain gone, he clambered out of bed, lighted a candle, and partially dressed himself. Then, drawing from its hiding place his bag of savings, he emptied it on his bed. There was almost sixty dollars, part of it in paper money, the most of it in silver,—all representing his savings for years.
Till late in the night the old man knelt there by his bed, talking first with himself, and then with the Lord. The thought of those who were suffering while he was enjoying so many blessings at last decided him, and with peaceful heart and countenance he again sought rest.

III.

New Year's morning dawned clear and beautiful. Elder A. had arisen with a determination to make known his want to a few business men of the city, men who had no connection whatever with religion, but whom he knew to be charitably inclined. He was just preparing to go out, when he heard a knock on his study door. Opening it, there stood Uncle Bemus holding tightly his precious bag. With a cheerful "Good-morning," he limped directly to the study table and turned the contents of his bag upon it.
"There, Brudder A.," he exclaimed triumphantly pointing to the money, "there's my offerin' to de Lawd foh his benefits to me! 'Taint too late?" he queried, as he noticed the perplexed look on the minister's face.
"Too late?—No, indeed, Uncle Bemus. But where did you get this? Isn't this what you have been saving for so long so that you might go to your daughter?"
"Yes, brudder, but de Lawd's poor needs it wus. I lub my Lawd what has done so much fur me, an' I want him to hab this. And," he continued more slowly as he moved toward the door, "some day—I know I'll see Rosalin—yes, some day."
The tears came to the eyes of the minister as he saw how his prayer had been answered, and realized what a sacrifice the faithful old man had made. As he watched him hobbling back to his home, these words involuntarily came to his lips, "Ye have done it unto Me."

HOMELY ILLUSTRATIONS.

By Rusticus

OUR Saviour was all the time turning the attention of his hearers to familiar things and drawing spiritual lessons from them. We all can do this if we keep our eyes open and our hearts in sympathy with the truth. I find two illustrations in my scrapbook which I think will be new to my readers and may interest and edify them.
A tyro in farm work attempted to mow a patch of mustard. He swung the scythe with all his might, keeping its blade at right angles to the tall, strong plants. He worked hard and accomplished little. An experienced farmer said to him, "Let me show you how." He took the scythe, held it loosely in his hands, and swung it with an upward movement, so that it cut the plants, not at right angles, but with a long slope. The work was easy and rapid. The largest stalks, that it was hard to cut at all in the way that tyro tried, fell fast, and, as it seemed, almost with a touch, before the scythe when the old farmer swung it. "You see," he said, "the sloping cut is the easiest, and the straighter you whack at them the harder it is to bring them." As I listened to that lesson in mowing, I thought there are other things in this world besides mustard plants for which the sloping cut is the best. Many a young minister goes to work like that tyro. He swings his scythe with all his might at the sin and sinners around him. He thinks that his "cuts direct" must bring them down. But he finds, to his surprise and chagrin, that his sturdy blows produce but little effect. He learns after a while that the sloping cut is best. Our Saviour met the caviler and the skeptic in this way. What a sloping cut was that when he asked the Pharisees about John the Baptist! and that again when he said to those who brought a guilty woman to him, "He that is without sin among you, let him first cast a stone at her!" In dealing with this wicked world we need a great deal of sanctified common sense, of zeal that is according to knowledge. It is foolish to hammer on cold iron when we have the means of heating it. It is bad generalship to attack an enemy in front when you can outflank him.
I was crossing a rapid stream in a ferry-boat some years ago. I noticed that as soon as we left the shore the ferryman headed his boat, not for the opposite landing, but for a point nearly a mile above it, and that he kept it headed so all the way across. I said to him, "Why don't you steer for the place that you want to go to?" "If I did," he replied, "we should land far below it. The current is working against us all the time, and, unless we work up the stream as well as across, we shall not get straight over. In other words, we have to steer diagonally in order to go straight." And is it not so with all of us in our efforts to be just with our fellow-men—to give to each his due? We make these efforts while we are afloat on a swift and strong current. Depravity, with its abnormal development of selfishness, is pressing against us all the while. The moment that we look at another, and try to feel and act rightly toward him, this current seizes our spirits, perverts our judgment, excites our prejudices and passions, and almost unconsciously drifts us into injustice when we are trying to be just. How shall we resist this tendency of our fallen nature? We are to aim at more than justice. We are to "love our enemies, to do good to them that hate us." This is the gospel plan for overcoming the downward drift of depravity, and for enabling us, in spite of that drift, to "do justly."—Rusticus, in the Occident.

ACROSTIC.

By Occident

HAPPY NEW YEAR! joyous greeting; And the words, though lightly spoken, Prophesy a future meeting, Perfect in its bond unbroken. Yonder where the bright immortals Never leave their home of rest, Earth's redeemed, at heaven's portals, Wait to greet each coming guest. Years may bring their weight of sorrow, Ere shall dawn that glorious day, And the sun of that blest morrow Rise to shine with cloudless ray. Trust me then, with faith unswerving, On the Saviour's precious word, And with zeal his cause still serving, Let us wait our coming Lord, Lest we lose the rich reward. —Occident.

GLADSTONE'S CARE OF HIS BODY.

MR. GLADSTONE is perhaps the most distinguished person of this age, and well he may be. He has one of the most superb bodies ever given to man, and he takes the very best care of it. His chest and all the vital organs are large. His health is excellent. At the age of eighty-two he seems possessed of most of his physical powers to almost as high a degree as at fifty. If he feels overworked at all, which is seldom, he goes to bed and stays there till well. This is a great panacea with him.
First among his mental qualities one may reckon power of going to sleep, for this is a mental power as much as that of memory. No matter what cares press upon him, he dismisses them all the moment he touches the bed. If this is not an element of greatness, it certainly contributes to it in a most marked manner. Many men who have only achieved mediocre greatness would have achieved it in a higher degree if they had cultivated this power of sleeping as Mr. Gladstone has.
Next come his habits of exercise. His large lungs require a great deal of fresh air, and he takes vigorous exercise out-of-doors, but not to exhaustion, either with his ax or in other ways. A cold bath every morning seems to him a delight, as it is to so many Englishmen.
He masticates his food thoroughly, and this is one secret of his splendid digestion. His stomach is never upset, which few can say.
His mental work is done without much friction. His mind is orderly in its workings, and he knows how to get the best out of it as well as out of his subordinates, whether in a Liberal cabinet or in his office stenographers.
Smoking he detests, and he has always abstained from very strong or fiery stimulants, using only very moderately light wines, more probably from habit than from any real good they do him.
Finally comes his memory, which, according to Mr. Stead, is "almost terrible." It makes it very bad sometimes for those who attempt to dispute his recollection of a fact. This combination of memory with great reasoning power is very rare indeed. Here you have the analysis of the qualities which make Gladstone great and keep him young.
They are, first, a splendid healthy physique; secondly, rational care of it, and especially his power of throwing off care and sleeping well after exacting work; and, third, system and order in his work.
So far as others can possess themselves of the same bodily and mental conditions, they too may have equally good results in their lives.—Herald of Health.

THAT BOY.

His name is not Solomon. There are many things he does not know. Remember that he is only a boy. You were one once. Call to mind what you thought, and how you felt. Give that boy a chance. Keep near to him in sympathy. Be his chum. Do not make too many cast-iron laws. Rule with a velvet hand. Help him have “a good time.” Answer his foolish questions. Be patient with his pranks. Laugh at his jokes. Sweat over his conundrums. Limber up your dignity with a game of ball or a half-day’s fishing. You can win his heart utterly; and hold him steady in the path that leads higher up. That boy has a soul, and a destiny reaching high above the mountain peaks. He is worth a million times his weight in gold.—Golden Censer.

Health and Temperance.

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”—1 Cor. 10:31.

A TEMPERANCE DRINK.

By Christian at Work

THOSE who are fond of expatiating upon the merits of lager beer as a "temperance drink, would have had a beautiful illustration of their theory presented to them if they had been with the writer of this paragraph not long ago as he stood early one morning watching the proceedings in the Tombs Police Court, in this city. The police had raided a "stale beer dive" on Mulberry Street the night before, and had brought their "catch" into court. There were between thirty and forty prisoners in the gang, nearly all middle-aged women. And such hideous-looking creatures—shoeless, hatless, ragged, filthy, haggard, and woebegone! Some of them had evidently been fighting, for their faces were marked with great blotches of dried blood. As their names were called, they shuffled up one by one before the bar in a listless, stupid way, apparently caring little what fate was in store for them. They had no defense to offer to the charges brought against them, and were hustled along before the judge as fast as he could pronounce sentence—from thirty days to three months each "on the island." And yet these poor wretches had been subsisting upon the dregs of beer, the "leavings" in the beer kegs found along the street. On the theory that beer is a healthful beverage, these "leavings" ought to be the very elixir of life, the quintessence of all that is healthful, nutritious, and wholesome in the product of the brewery. But what were the facts in this case?—Christian at Work.

WHISKY AND RACE DIFFICULTIES.

WHILE there is no election on hand, while we may reasonably expect a hearing for the truth, we wish to reënforce this presentation of fact by condensing into one word the chief cause of all "race troubles;" of nearly all crimes committed by negroes and against them; of the negro's poverty; of his failure to secure the respect of respectable people, and of his disorderly habits. The word is "whisky." The negro who gets into trouble with a white man is generally drunk. If he is not, the white man is. They (the negroes) spend every day for whisky money enough to endow a university and to found a hundred schools. And if this money is not in some way saved for schools, the equivalent of it will have to be invested in police clubs and militia rifles. That is "the negro problem."—
St. Louis Republic (Dem.), Sept. 21, 1889.

Whisky and Crime

Chief Crowley, of San Francisco police force, in speaking of criminals, says that whisky's at the bottom of most small offenses and crimes of violence.

BECOMING A CHRISTIAN IN AFRICA.

By Rev. William H. Sanders

BY REV. WILLIAM H. SANDERS, OF BIHE, WEST AFRICA.
KANJALA is a young woman born and brought up in Kamondogo. Her name signifies "a little hunger," it being the diminutive formed from onjala, "hunger." Most names of persons among the Ovimbundu have significance. Chimuku means "rat," and this is a common name for a boy. Twins are usually named Jamba, "elephant," and Geve, "hippopotamus." Chiyuvila means "newly made beer." Probably when one so named was born, beer had just been made. Since Kanjala's name means "a little hunger," it is probable that she was born in October or November, a time when food is less abundant than it is during most of the year.
Often when not busy in the field with her mother, nor at the village pounding corn in the family mortar, nor doing other work which falls to the girl's lot, she would come to the mission compound to gaze at the newly arrived white people. Their strange looks and queer ways were of unfailing interest. Staring is not held to be in good taste even among the Ovimbundu. Exceptions, however, are allowed. Gazing at a chieftain, or at cattle, or at white people is said to be entirely proper. So this pastime indulged in by Kanjala was legitimate.
When a school for girls had been established, she in time began to attend. The session each day was short, but yet its length and regularity made it obnoxious to her mother. Nor did the scholar find the occupation altogether delightful. Early in the morning work had to be done at home.
Then followed several hours of labor in the cornfield. The care of a field of from three to six acres is a small matter in a land of horses and plows, seed droppers and cultivators, shellers and grinders. In Africa a field of this size affords the owners much hard work. After digging, planting, or cultivating from eight till two with a hoe whose handle was but fifteen inches long, it was no small thing to come and study an hour or two; nor is it surprising that some inducement to attendance, such as sewing patchwork during part of the time, the dress to belong to the scholar when finished, had to be offered. Progress in learning to read was of course slow. But the art of reading was only a part of the lesson. The matter read was Scripture. The chief aim was to teach the truths of the Bible and win the scholars to Christ. Beginning to pray in public is sometimes the first indication given of a purpose to be a Christian. It is looked upon as an avowal of that purpose. So it was an encouragement and joy when Kanjala, among others, began to take part in the prayer meetings held with them by their teacher. From that time Kanjala was looked upon as one who in due time would seek by baptism to unite with God's people.
One day, when about sixteen, she came with a companion to seek advice. When greeted and asked about their errand, the companion became speaker. Kanjala had, she said, before "accepting the words" been engaged to marry a man named Suse. Since determining to be a Christian she wished to break the engagement. This her mother would not allow; yet one of the teachings from the word is that we may not marry unbelievers. What now ought she to do? It was a serious question for her to answer.
It must be borne in mind that a man becoming engaged to a girl makes a present to her brother, uncle, or other relative having authority in the family. He also from that time provides her apparel. When the engagement has continued a year, he may have thus expended from sixteen to twenty yards of cotton cloth. This must be restored if the woman breaks the engagement. To the women and girls it is no small matter to get together that amount of cloth at once. Nor do brothers or uncles furnish it with cheerfulness. So, aside from her mother's aversion to Christianity, this matter of returning the engagement gift and the cloths received since that time stood in the way.
The case lay clearly in Kanjala's mind, so no advice was given. She was only shown that it was a case of obeying God or her mother, and was told that the decision must be made by herself. She had always been easily lead by those near her. Knowing this disposition and the strong pressure to which she would be subjected, it was without surprise, though with keen disappointment, that news of her marriage was received. That she did not feel easy about it was evident.
Neither school nor Sunday services were longer attended. Later she came to the station occasionally. Cordial greetings were always given, to assure her of friendly feelings. As the months went on the Christians reported that Suse at times spoke favorably of the "teaching" or "the words."
A few months ago Suse was traveling to the coast as carrier for a missionary. In the same party were two Christian young men from Bailundu. Evangelistic services were held for the carriers, in which the native Christians usually took part. Sometimes they related their experiences in becoming Christians. Either these testimonies or some other remarks seem to have met Suse's need. He announced himself a Christian, and that he purposed identifying himself with the Christian community as soon as he should return to Bihé. "This teaching is not new to me," he said; "my wife told me the same things. I believed then, but dreaded the opposition sure to be made by friends should I profess to be a Christian."
Though in Bailundu and Bihé no Christian has had to suffer by sword or fire, yet there and all through heathendom the convert endures much that is painful. Professing Christ often means, in America, pleasing the whole circle of relatives and acquaintances. In heathen lands displeasing all one's kindred and friends is the very least it means.
On reaching home again Suse promptly began attending school. To be able to read, so as to have access to the pages of God's word, is the ambition of each convert. Neither he nor his wife is a member of the church; but when God has begun a good work in any heart, he does not abandon it. So it is confidently expected that in due time they will come into it, and that they will be one of the families which are to be in that region as a city set on a hill.—Missionary Herald.

NOT LOST.

The look of sympathy, the gentle word, Spoken so low that only angels heard, The secret art of pure self-sacrifice, Unseen by men, but marked by angels' eyes, These are not lost.
The sacred music of a tender strain, Wrung from a poet's heart by grief and pain, And chanted timidly, with doubt and fear, To busy crowds, who scarcely pause to hear, It is not lost.
The silent tears that fall at dead of night Over soiled robes which once were pure and white, The prayers that rise like incense from the soul, Longing for Christ to make it clean and whole, These are not lost.
The happy dreams that gladdened all our youth, When dreams had less of self and more of truth; The childlike faith, so tranquil and so sweet, Which sat like Mary at the Master's feet, These are not lost.
The kindly plans devised for others' good, So seldom guessed, so little understood, The quiet, steadfast love that strove to win Some wanderer from the woful ways of sin, These are not lost.
Not lost, O Lord, for in thy city bright Our eyes shall see the past by clearer light; And things long hidden from our gaze below, Thou wilt reveal, and we shall surely know They were not lost.
—Selected.

THE DEPARTURE OF MISSIONARIES.

By Mrs. A. B. Simpson

THE International Missionary Alliance has just sent out a new party of missionaries to a most important and novel field.
This society has been in existence about five years, and its board of management consists of thirty ministers and Christian workers, representing the various evangelical denominations. Its head offices are in New York City, corner of Broadway and 45th Street. It has now about one hundred and fifty missionaries in various countries. About twenty-five went out to the Kongo last May, and two other parties to India in July and August, consisting of sixteen persons. October 9 another party of fourteen sailed for Liverpool on their way to the Soudan, Northern Africa. Their field is the largest single country in Africa, with a population of about ninety millions, stretching from Khartoom, on the Red Sea, to Sierra Leone, on the Atlantic Ocean, a strip four thousand miles long by one thousand miles wide. This densely populated region is wholly unevangelized.
The first missionary party sailed two years ago under the leadership of Mr. Kingman to this field from New York. Others have since followed. The present reënforcement will increase the working force to twenty. Their base of operations is Freetown, Sierra Leone, and their line of advance is up the Rokelle River, which they have already ascended nearly one hundred miles and planted a number of stations. The present party will occupy about eight stations.
The chairman of the Soudan committee under the Alliance is Mr. George S. Fisher, of Kansas.—Mrs. A. B. Simpson, in African News.

WORK AMONG THE COPTS.

THE United Presbyterian mission in Egypt is having remarkable success among the Copts, the influence extending far beyond its own organized work. A letter from Rev. Mr. Alexander in the United Presbyterian reports that at Assiout, where he had long been stationed, the Copts themselves had held nightly meetings for over three years in their cathedral church. They seem to have been, in externals at least, thoroughly reformed, for they have abolished the confessional, and have removed the pictures of the Virgin and the saints.
All this has been done under the leadership of the reformed Coptic priests; but these priests are not competent to lead in the further reformation of the church, or in the unfolding of the Scriptures. They are untrained, and most of them extremely ignorant. At Assiout the leaders in the Coptic church have asked the United Presbyterian mission for one of its licentiates to become their religious teacher, providing his support, and promising him freedom of utterance.
In other places in Upper Egypt the Copts have held meetings similar to those at Assiout. Three Coptic young men have been placed by their parents in the training college of the United Presbyterian mission, with the avowed purpose of preparing them for service in the old church. This certainly is a remarkable movement, and one of great promise for the future.—Christian at Work.

FIELD NOTES.

By Editor

NEAR Douglasville, Georgia, Elder W. A. McCutcheon reports an encouraging series of meetings in a schoolhouse.
A CANVASSERS' institute is being held in this city under the direction of Brother F. L. Mead, general canvassing agent.
MRS. LENA MOREHEAD, Maquoketa, Iowa, would like the address of Mrs. Martha Myers, who formerly lived at that place.
DELEGATES from the churches in Texas are to meet at Oak Hill, January 17, 1893, to consider the school interests of the State.
ELDER J. B. GOODRICH reports eight additions to the church at Blaine, Maine, on the 3d inst., six of whom were baptized.
ELDER N. W. KAUBLE reports a series of meetings in a schoolhouse near Fulton, South Dakota. Among the number who have accepted the light of the truth is a young minister of the Methodist denomination.
ELDER JOHN FULTON left California on the 14th inst. for Colorado Springs, in hopes that a change of climate might recuperate his failing health.
ELDER E. G. OLSEN reports to the Workers' Bulletin very interesting meetings in the northern and western parts of Iowa, and especially in Sioux City.
ELDER H. F. GRAF, who had for some months been laboring in Iowa, has gone to North Dakota to spend some time in the interest of the German work.
WHEN the Pitcairn sails again (probably the second week in January), she will carry to Pitcairn Island a sugar-cane mill and a fruit evaporator, which are donated by Brother C. W. Smouse, of Iowa.
INDIA has long been a prominent and interesting missionary field, having been a scene of labor by several leading denominational societies. The Seventh-day Adventists are now about to give special attention to that field, and the Sabbath school donations for the first six months of 1893 will be devoted to that work.
A YOUNG lady missionary who recently crossed the Atlantic became acquainted on the steamer with an Adventist brother and sister, and remained with them during her brief stay in London. Before leaving for India, she had become thoroughly convinced that the seventh day is the Sabbath of the Lord, and went on her way rejoicing.
THERE will be general rejoicing throughout the field to know that a great outpouring of the Spirit of God is being experienced in the college and publishing house at Battle Creek, Michigan. It is said to have been a spontaneous work, without any special ministerial effort to bring it about. God is no respecter of persons or places. His richest blessings are free for all who will humble themselves before him and hold out their cups in faith to receive them.
ELDERS GREER and DRUMMOND, who have been laboring among the churches of Texas, give, through the Reporter, a very encouraging report of an unusual awakening among the people. On the other hand, they also report that a "spirit of intensity pervades almost every branch of business or worldly enterprise, and this is especially true of the momentous evil—union of Church and State, which is being brought about so rapidly." This being the case, it is but fitting that God's people should be aroused to a spirit of intensity also.

PERSECUTION IN PERSIA.

REV. DR. SHEDD, of Oroomiah, Persia, writes as follows:—
The most stirring event we have had lately is the arrest of Mirza Abraham, a convert from Islam. He was arrested for preaching and confessing Christ. Brought before the authorities, he was terribly beaten, and every indignity heaped upon him. He confessed his Saviour in the midst of all, repeated verses from the Scriptures as they tormented him, told them that they could kill him and shoot him from the cannon's mouth, but they could not take from him his hope in Christ. For three weeks he was in prison here, rejoicing in the Lord, and testifying to his fellow prisoners of the salvation of Christ. He is now in prison at Tabriz, and we know not whether he will be sent to the shah, or put to death, or released.
It is feared that the Mollahs, who are supported by Russia, have so much greater influence that toleration has little chance. The shah himself cannot stand before the demands of the Mollahs, and British prestige has greatly suffered in the last few months. Let there be earnest prayer for Persia, that God may overrule this persecution, and prepare the way for the kingdom of Christ.

WHAT PRAYER COSTS.

"I want you to spend fifteen minutes every day praying for foreign missions," said the pastor to some young people in his congregation. "But beware how you pray, for I warn you that it is a very costly experiment." "Costly?" they asked in surprise. "Aye, costly," he cried. "When Carey began to pray for the conversion of the world, it cost him himself, and it cost those who prayed with him very much. Brainerd prayed for the dark-skinned savage, and after two years of blessed work it cost him his life.
"Two students of Mr. Moody's summer school began to pray the Lord of the harvest to send forth more servants into his harvest; and, lo, it is going to cost our country five thousand young men and women, who have, in answer to this prayer, pledged themselves to the work! Be sure it is a dangerous thing to pray in earnest for this work; you will find that you cannot pray and withhold your money; nay, that your very life will no longer be your own, when your prayers begin to be answered."—Apostolic Guide.

BIBLE OBJECT LESSONS

AND

SONGS FOR LITTLE ONES.

FOR THE HOME AND SCHOOL. With Illustrations and Special Instruction for MOTHERS AND TEACHERS. BY LILLIE E. AFFOLTER AND F. E. BELDEN.

BOOK 1.

THE LIFE AND WORDS OF CHRIST

The first of a Series of Three Books covering a Three Years' Course of Graded Scriptural Instruction for Children.

"BIBLE OBJECT LESSONS," NO. 1, CONTAINS 160 PAGES, EMBRACING

  • 52 Lessons—one for each Sabbath in the Year.
  • 30 Original Hymns and Songs, Written for the Lessons.
  • 36 Beautiful Full-page Illustrations, with Colored Plate.
  • 52 Original Pen Drawings, showing how to use the Kindergarten Material when Teaching the Lessons.

Sold by Subscription

In the following styles of binding. Orders by mail will be filled postpaid at prices given below. ROYAL EDITION, 8x11½ inches, with Colored Plate. EXTRA CLOTH, panel sides, green and gold, printed on enameled paper, gilt edges . . . . . $3 75 COMMON CLOTH, aluminum and brown, calendered paper, lemon edges . . . . . 2 75 PLAIN EDITION, 1½x10 inches without Colored Plate, plain edges, ink titles . . . . . 2 00 BOARD COVERS, paper sides, $1 50 When the Kindergarten Material (set of three boxes) is ordered with the book in either style of binding, purchaser will receive a beautiful premium "Portfolio of Blackboard Sketches on the life of Christ," to aid mothers, teachers and children in drawing.

Special Kindergarten Material

To Accompany "Bible Object Lessons and Songs for Little Ones."

Book 1.—The Life and Words of Christ.

The material for this book consists of three boxes: (1) Cubes and Triangles; (2) Squares and Oblongs; (3) Miscellaneous Supplies; two Cones and two Domes; ten 1-inch and twenty 2-inch Mounted Orange Sticks, to represent people; thirty-six 2-inch and twenty-four 1-inch Unmounted Green Sticks for Outline and Tree Building; ten Miniature Sheep; and Crumpled Green French Tissue Paper, to represent water.
Boxes 1 and 2 are made of finished cherry, 3x3x3 inches, with locked corners and sliding top. The blocks are of hard maple. Box 3 is of pasteboard with double sides. Price of the three boxes, by mail . . . . . $1 75 Discount to schools when ordered in quantities. Prices on Special Round Kindergarten Tables and Small Chairs on application.

AGENTS WANTED.

Parties in California, Nevada, Oregon, Washington, Idaho, Montana, Arizona and New Mexico, address Oakland House. Those in Massachusetts, Rhode Island, Connecticut, New Jersey, Delaware, Long Island and New York City, address New York House.

PACIFIC PRESS PUB. CO.,

OAKLAND, CAL. Or 43 Bond St., New York.

TRUST GOD.

By S. Rodigast

WHATE'ER my God ordains is right; His will is ever just; Howe'er he order now my cause, I will be still and trust; He is my God; Though dark my road, He holds me that I shall not fall; Wherefore to him I leave it all.
Whate'er my God ordains is right; My Light, my Life is he, Who cannot will me aught but good— I trust him utterly; For well I know, In joy or woe, We soon shall see as sunlight clear How faithful was our Guardian here. —S. Rodigast.
Continue reading: FAITHFULNESS RATHER THAN GREATNESS