Earlier text: The Sunday Law and Christian LibertyEVERYTHING TO DO WITH THE CASE.
By Examiner (Baptist)
At a recent criminal trial that attracted great attention, one of the witnesses was confronted with statements previously made by him under oath, quite irreconcilable with the testimony he had given. He calmly declared that they were false, and that he knew he was willfully committing perjury in making them. One of the jurors, struck by his shameless confession, asked him, "Do you belong to the church?" "Yes." "What church?" "First Dutch Reformed." "How long have you belonged to it?" "Fourteen years." At this point the judge interrupted the dialogue with the stern question, "What has that to do with the case?" A very pertinent inquiry, that of the judge. As legal evidence, the questions of the juror were probably what jurists call "irrelevant and incompetent," though they had some tendency to throw light on the character of the witness, which was certainly a relevant matter. But the judge spoke more wisely than he knew. As matters go in these days, what has it to do with the case that a man who has for years been a member of a Christian church is a self-confessed perjurer, an accomplice of swindlers, and a scoundrel generally? Evidently, it ought to have a great deal to do with the case. There was a time when church membership meant something, when it was a pledge of honesty, sobriety, and good citizenship. Not that cases were unknown of dishonesty and bad conduct on the part of church members, but these cases were so infrequent and roused so much genuine surprise and horror in the community, as testified to their exceptional nature. But now the rule is reversed. It causes neither surprise nor horror to read in one's morning paper that the latest embezzler and swindler was a "pillar" in some Christian church, a prominent "worker," a highly respected Sunday-school superintendent. One would be surprised, in fact, if the culprit were not a man of this type, for such are the men who naturally work into places of trust, and have opportunities to be rascals on a large scale if they are so disposed. In these days of time locks, and electric alarms, and skillful detectives, it is only now and then that a burglar can get into the vaults of a bank. It is the trusted cashier or teller that makes way with the funds and hies him to Canada to spend them. Not the known thief, but the supposed honest man, is the real danger in these days. We have shut up or muzzled the wolf that runs at large, but the wolf in sheep's clothing ravages the fold worse than ever. And the reason is that the church has conformed to the world's moral standards, by condoning the type of dishonesty that is most prevalent. There is too slight a separation between the church and the world in this matter of moral ideals. Successful rascality on a large scale rides in carriages, builds churches, endows institutions, sets the pace in society, and wins for itself not merely tolerance but respect, and even admiration and imitation. None but mean-spirited souls can easily think ill of a benefactor. It is no more easy now to rebuke sin in high places than it was ages ago, when in all Judea there was but one Nathan to say to the king who had sinned, "Thou art the man." But it must be done faithfully, wisely, kindly, searchingly, if the church is to be made pure and kept pure; if it is to maintain any distinctive character for righteousness. . . . A revival of truth, of honesty, of brotherly-kindness, of right living, is greatly needed. Moral distinctions need sharpening; the line between the church and the world needs to be clearly marked, that it may be seen of all. Church membership ought to mean something more than the possession of a comfortable income and a certain social position; it ought to mean a Christian character—a soul redeemed by the blood of Christ, and in process of sanctification by his grace. It is said that a parishioner of Dr. Archibald Alexander once came to him for consolation, saying that he found no relief in the discharge of his religious duties. "Do you pray?" inquired the doctor. "Yes," he responded; "I spend whole nights in prayer." "I pray," he answered, "that the Lord would lift the light of his countenance upon me, and grant me peace." "Go and pray God to glorify his name, and convert sinners to himself." The troubled man followed the suggestion, and soon came into a peaceful, joyous experience. There is a lesson for us all right here. Earnest, sincere prayer for others, offered in the name of Jesus, and having in view his glory, is the quickest and most salutary method of scattering the clouds of darkness. So long as we have our minds diverted from Christ and his kingdom in our supplications—even though it be to secure spiritual benefit—we will fail to find the peace we would seek. An upward, hopeful, believing look is everything. Let us remember this in all our supplications.—Selected. HE IS COMING.
By Mary M. Buckland
He is coming! precious Saviour,
In the clouds of glory bright,
With a countless host of angels
To attend him in his might,
As he comes to reap the harvest,
Gather out his chosen ones,
Raise the sleeping saints, immortal,
Take them to his heavenly home. He is coming! precious promise;
We shall see him whom we love;
He will gather all his jewels
To that better home above.
Then all sorrow will be ended,
Days of watching all be o'er,
Prayer be turned to endless praises,
For we then shall sin no more. He is coming! are we ready?
Is our armor girded on,
And our lamps trimmed, brightly burning,
Waiting for our Lord to come?
Oh! it will be joy to meet him,
When that shining host shall come,
If we hear the words of welcome,
If we hear the glad, "Well done." Chinese Sunday-School Gambling
By N. Y. Christian Advocate
A NUMBER of Chinamen, members of the North Congregational Church Sunday-school of Bridgeport, were arrested Sunday evening, August 18, in a gambling den. They set up in defense that they had been to Sunday-school and went to the laundry to complete their devotion. Ah Moon testified that it was not the Chinese gambling game, fan-tan, but an innocent one in which only a supper was at stake. The game was interspersed with prayers for success. He testified that they cast their specie into a wooden box, cards were then dealt, and after a brief prayer by one of the number chosen by lot to offer it, the game proceeded. These Chinese had not been in the Sunday-school long enough to be cured of "tricks that are vain, and the ways that are dark." The jury deliberated two hours, and the aggregate fines, which were promptly paid, amounted to one hundred dollars. But let not Christian workers among the Chinese be discouraged; we could tell a more profane gambling tale than that of Christian students in a Christian college, which took place within the last three years. "The heart is deceitful above all things, and desperately wicked." THE CLOSE OF THE VOLUME.
By Editor
THE year of 1889 will soon be numbered with the past. In many respects it has been an eventful year; not so much, perhaps, in what has actually eventuated, or occurred, as in the progress which has been made in great movements, and the spread of far-reaching principles, which are rapidly urging on the world to its final crisis. Famine, flood, and disease have wasted different portions of the Old World, notably China. War has threatened, as it has for years, the nations of Europe. Greater preparations have been made, armaments have been increased, and the preliminary growls of the conflict have been heard from the war dogs of the nations. But God in his mercy still holds the winds of strife. Revolution threatens every nation in Europe. The people have been ground down underneath ruinous taxation and lordly despots too long already, and when the hitherto suppressed forces of revolution are once broken from their fetters, it will be only a merciful Providence which will prevent scenes which will sink into insignificance the horrors of the French revolution. Great disasters have marked the year in our own land. The fearful blizzards in Minnesota and Dakota of last winter were succeeded by terrible droughts through sections of the prairie States last summer. But these things have not affected the general prosperity of the country. Great fires in the West and East have destroyed millions of dollars' worth of property and some lives. The busy valley of the Conemaugh, in Western Pennsylvania, in which was the city of Johnstown, was desolated by flood, and thousands upon thousands perished in the mad waters. Other parts of the country have been visited by similar disasters. In the religious world the tendency has been as ever toward the things of this life rather than toward things above. While many godly men and women in all Christian denominations, in all countries, have labored zealously, faithfully, self-denyingly, as far as they had light, for the Master's sake, the great mass have become more worldly. Worldly methods have been adopted, worldly influences bear sway, worldly principles control the life. Worse than all, the church has cast off Christ and his power, and is endeavoring to unite with the world. The movement for a "civil Sabbath" (as if such a thing could be) is becoming worldwide. The church acknowledges in the action she is taking that she has no longer the power of Christ to enforce these things on the hearts and consciences of man, so she leaves him to whom her vows have been plighted and unites with the world. The only thing thus far which has hindered has been the jealousy of sects, and the unwillingness of the world. But through compromise, these difficulties will soon be obviated. As an ally in this work, we have the Roman Catholic Church. She knows that every step in this direction places more power in her hand; that in wielding a political religion the daughters cannot hope to cope with the mother. While that church is weak and humiliated just at present as regards the Italian Government, it was never stronger in influence among the politicians of earth, and especially among representative governments. Rome controls votes and thus controls rulers, while they hate her. And Rome has expressed her willingness to unite with Sunday-law advocates for the legislation of Sunday. Why shouldn't she? Is it not her own? All these matters the SIGNS has endeavored faithfully to keep before its readers. They are the dark side of the picture. There is a brighter, better side. God's truth is shining from his holy word as never before. All the delusions of the last days are clearly revealed therein. None need to be deceived. Christ, our Advocate, our Helper, our Redeemer, still pleads for a gainsaying world. His light and truth have gone out to the nations of earth, and they will go till every nation has been warned of coming judgments, and pointed to the sure Refuge from all danger, the Living Rock, the Incarnate Word. The SIGNS will endeavor to present the truth of God as it is in Jesus throughout the year to come. Its mission is to preach the word, to enlighten those in darkness, to confirm those who are walking the narrow way. To do this acceptably to God, we must have his help. We ask the prayers of our readers that we may; that we may so teach God's truth that souls may be saved from error and sin. We also ask them to help us in circulating these precious truths to the world, in bringing them before others. We shall appreciate these favors, and with their help and prayers we shall by God's grace make the SIGNS of 1890 better than ever before. Permit us, dear readers, to appeal to you to make this new year just before you the best of your lives; not in your own strength, not by your own resolve, but in the strength of Him in whom all fullness dwells. If you do this, it will be indeed a HAPPY NEW YEAR to you, and such we earnestly wish it may be. SUNDAY LAWS AND CHURCH AND STATE.
By Ellet Joseph Waggoner
A GENTLEMAN in Iowa Falls, Iowa, sends us the following kind and candid letter, to which we take pleasure in replying. The question upon which it touches is a live one at the present time, and the SIGNS OF THE TIMES designs to give the different phases of it quite full discussion in future numbers:— "EDITOR SIGNS OF THE TIMES—Dear Sir and Brother: Some kind friend has mailed to me several copies of your excellent paper, and I have carefully perused every number. I am much pleased with its vigorous and brainy articles, which flash at me from its columns, and, being an old editor, I admire the make-up and press-work of the paper. "I notice that you are especially antagonistic to the proposed 'Sunday laws,' and that you fear a union of Church and State is foreshadowed by the passage of such laws. I had not thought much about this feature of the matter, and while I am in the 'formative' state of mind regarding it, I wish to be enlightened on a few points, if you deem them to be of sufficient force to need replies. "In the first place, are not all human laws based on the divine law? Second, does not every law passed by men seek to enforce a law that has been proclaimed by God to man; for instance— "We have on our statute-book a law against larceny, being a reflection of the commandment, 'Thou shalt not steal.' We have a law against perjury, which is a reflection of the law, 'Thou shalt not bear false witness,' etc. We have a law against the violation of marriage vows, being a reflection of the commandment, 'Thou shalt not commit adultery.' We have laws compelling children to obey and to provide for (if necessary) their parents, being a reflection of the commandment, 'Honor thy father and thy mother,' etc. We might go on and illustrate further, showing that God's laws as given to us in the Book are but the patterns from which we copy our human laws for the government of man. Now is there any commandment that is above this, 'Thou shalt keep the Sabbath-day holy,' so far as its effect on man's physical, mental, and moral being is concerned? Is it not absolutely certain that Sabbath desecration means decay of men, families, communities, and nations? Is not the observance of the Sabbath a necessity, vitally so, of man's moral life? "If this is true, then would it be any more a step towards the union of Church and State to copy this commandment of God into our human statutes and enforce it, than it is to copy other commandments and enforce them?" "Here is where I want light. I am with you entirely on the question of a union of Church and State in America, but I am intensely in favor of a union of God and State. I am not for creeds, but I am for the Bible, and I hold that this government owes all its grandeur to the God of the Bible, and that our human laws should aim to produce in the citizens of this country obedience to the laws of God." Inasmuch as we can scarcely make a beginning to canvass the whole field in this article, we will confine our reply solely to the points noted in the letter. Fortunately, these touch the very heart of the matter. In the first place, to the question, "Are not all human laws based on the divine law?" we must answer, No. And why not?—Because the divine law is entirely beyond the scope of human laws. The idea that human laws are based upon, and are an enforcement of, the divine law, is an outgrowth of a misconception of the true nature of the moral law. We take it for granted that our brother accepts the statement that the moral law is summarily contained in the ten commandments. The decalogue comprehends all human duty, being an expression of the will of God, a transcript of his character. These propositions may be clearly proved by Scripture, but it is probably not necessary to take the space to do it here. Now the inspired apostle, speaking of this same decalogue, says, "The law is spiritual." Rom. 7:14. Comparatively few give enough thought to the law of God to consider the full force of this. It means that nothing that is not spiritual is obedience to the divine law. It means that mere outward physical conformity to the precepts of the decalogue, has really nothing to do with the law. This is shown by our Saviour in his sermon on the mount. In that he said: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment." Matt. 5:21, 22. Through the apostle John he also said, "Whosoever hateth his brother is a murderer." 1 John 3:15. What do we learn from this? Is it that Christ has given us rules of life that are higher than the ten commandments?—Not at all. We learn that the sixth commandment means more than that a man should not take his neighbor's life with knife or pistol. We learn that when from the fire and smoke of Sinai God thundered the words, "Thou shalt not kill," he meant that we should not indulge a thought that if allowed to fully develop would result in murder. The sixth commandment reaches to the thoughts and emotions of the soul. That which does not go as deep as this is not obedience. When the apostle says that "the law is spiritual," he cannot mean anything less. The statement is true of the whole law. It is spiritual, and only spiritual. It is not worth while to spend time showing that this does not mean that outward conformity is non-essential if the spirit of the law is kept; for as the greater includes the less, it is manifest that spiritual obedience—the obedience of the heart—involves conformity to the letter of the law. A man who never harbors an evil thought will not lay violent hands on his neighbor. But let it be understood that if a man does cherish anger, hatred, and envy in his heart, he does not keep the sixth commandment in any sense791 whatever. So the man whose mind indulges in lustful thoughts does not in any sense keep the seventh commandment, although so far as any human being knows, he may be a very respectable man. A man may dishonor his parents while supporting them in the finest style. The idea seems to obtain quite generally that there are two parts to each commandment—an outer and an inner—and that if a man "keeps the commandment outwardly," he does very well; that such "obedience" will be set down to his credit in the books on high. This comes from confounding respectability with morality. It is assumed that that which gives a man favor with man will likewise give him favor with God. But we think that what we have already written is sufficient to enable the reader to understand that "the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. 16:7. Seeing is not being. The shadow is not the substance. We might dwell at great length on the nature of the moral law; but what has been said is sufficient to show that "the commandment is exceeding broad." And so it will be seen that the law on our statute-books against larceny is in no respect a repetition of the divine commandment, "Thou shalt not steal." The law against violation of the marriage vows is in no sense a repetition of the precept, "Thou shalt not commit adultery." The civil law against murder is not an enforcement of any part of the divine precept which says, "Thou shalt not kill." The reason is, as already shown, that those commandments are spiritual, and nothing but spiritual life meets in any degree their requirements, while civil government is not spiritual, and is satisfied if men refrain from overt trespass against their fellows. It can require nothing more, and the basis of their requirement is not the moral law, but the natural desire of men for protection. The State is not charged with the duty of making Christians. It was not to civil magistrates that our Saviour gave the commission to preach the gospel to every creature. The apostles went out taking nothing and asking nothing from the Gentiles. Having shown that the laws which are already enacted against murder, theft, etc., are not reflections of the divine law, but are simply the expression of the natural desire of man for self-preservation, and that because the commandment is spiritual the State cannot deal with it, the fourth commandment may quickly be disposed of. That commandment is spiritual, as are the others. It is not mere physical rest that the divine law requires. The Sabbath must be kept holy. He who does not keep the day holy, does not keep the Sabbath, no matter how much he abstains from labor. In fact, the keeping of the Sabbath according to God's appointment is the mark of the highest spiritual attainment. Hear what the Lord says: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord." Isa. 58:13, 14. This is true Sabbath-keeping. It is divine worship and spiritual attainment so high that the majority have no conception of it. Much less can the State enforce it. The matter seems to us so plain that we cannot but think that our brother now sees it as we do; yet we know that there are many phases that we have not touched, and we shall be most happy to consider any further questions that may be asked. We can in this article no more than call attention to the fact that for the State to attempt to enforce the moral law would be a union of Church and State. As a matter of fact, no civil government has ever yet made laws requiring obedience to anything which God has commanded. When the State has legislated concerning religious observances, it has always required something different from the Scripture precept. But the union of Church and State consists in the State enforcing what it or its advisers conceive to be the divine requirements. This is all that was done during the ages of papal supremacy, which furnishes the most perfect example of Church and State union. A State law designed to enforce the fourth commandment, or anybody's conception of the fourth commandment, is to that extent a union of Church and State. Dr. Schaff ("Progress of Religious Freedom," p. 82) says, "Some features of a union of Church and State remain in some States even to this day." If the law is a dead letter, the union is only nominal, but the fact remains the same. This is a subject of vast and growing importance, and we hope to hear from our brother again. PETER’S DENIAL OF CHRIST; WHAT LED TO IT.
By M. C. W.
PROBABLY in the life of no Scripture character is the instability of human resolution and determination shown as it is in the life of Simon surnamed Peter, one of the disciples of our Lord. That he loved his Lord ardently and impetuously there can be no doubt. He would have given his life for him. He had been the first to boldly confess Jesus as the Christ on more than one occasion. When Jesus was apprehended in the garden of Gethsemane, Peter drew his sword and would have laid down his life in defense of the Master. There was, however, an element of selfishness in Peter’s character which the apostle did not realize. He believed in the ultimate triumph of Christ, but he wanted that triumph to be brought about in his way. So when, as recorded in Matthew 16, Jesus foretold his time of humiliation, his betrayal and death, Peter rebuked him therefor, saying, "Be it far from thee, Lord; this shall not be unto thee." It would seem from a superficial view that the words of Peter were prompted by his love for Christ. He doubtless thought so himself. But through all the superficiality the Master saw the selfishness, which Peter did not. Christ’s humiliation meant the humiliation of his followers. His crucifixion meant to them public disgrace; and Peter was not willing to endure this. Whether he realized it or not, that was his motive. It was this selfishness which prompted these words which our Saviour rebuked: "Get thee behind me, Satan; thou art an offense unto me; for thou savorest not the things that be of God, but those that be of men." It was a cutting reproof, but it was just what the bold, impetuous, unreflecting disciple needed; it was what would confirm his faith in the Master in after days, though not heeded at the time. That it was not then heeded by Peter is evident from subsequent events. At the last supper, when the lesson of humility had been taught the disciples, especially the sons of Zebedee (Luke 22:24–26 compared with Mark 10:35–42), Jesus again shows his tender regard for Peter: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren." Luke 22:31, 32. But the bold disciple was not yet convinced. He replied, "Lord, I am ready to go with thee, both into prison, and to death." It was doubtless true, if it could have been in Peter’s way. But it was not this bravery which Jesus was impugning. There is a courage which stands unblanched before the greatest physical danger, which will quail and shrink before some moral test. Peter referred to the one, Jesus to the other. He knew that Peter was morally weak, that while he might face physical danger, he would shrink before that test which would probe his selfish motives. Jesus showed this in his words to the disciple, that Satan desired him to sift him as wheat. The enemy would not come where Peter felt so guarded, but he would assail him, as he does all, in the weaker points. Jesus wished the breach left open in the wall of Peter’s heart to be built up. Peter persisted in not seeing the danger.792 Then Jesus gives him another proof of his divine presence, which the apostle would remember in after days. After Peter had vehemently stated, "Although all shall be offended, yet will not I," Jesus says, "Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice." Is not this enough, this solemn asseveration of the Master?—No, Peter thinks that he knows his own heart best. He again declares, "more vehemently," "If I should die with thee, I will not deny thee in any wise." Mark 14:29–31. And the vehement words were echoed by the rest. Oh, how little they knew of the human heart! How many times is the history of Peter enacted over in the lives of poor mortals now, who think that they know more than God. Jesus then goes to Gethsemane, taking the disciples with him who had been specially reproved on that night, that he might show his love for them, that they might be better prepared by prayer for the conflict, and that he might have their companionship in his darkest hours of trial. But those who had said that they could drink of his cup and be baptized with his baptism were sleeping, and even ardent Peter could not watch one hour with the Master, whose soul was passing through the agony of death. "Watch and pray," he tells them, and then mournfully shows the cause of their weakness,—"The spirit truly is ready, but the flesh is weak." He was treading the wine-press alone, and not even his disciples were with him. The soldiers come after that hour of triumph, led on by servants of the priests. Peter, true to his physical bravery, smites the foremost one and cuts off his right ear. Jesus heals the wound made by his rash follower, and commands Peter to put up his sword. Peter’s way was not God’s way yet. Instead of accepting with all his heart the admonitions of Christ, Peter becomes offended, and with the others forsakes his Lord. But the impulse to flee is soon overcome on the part of Peter and evidently John. They returned, and it is said of the latter that he "went in with Jesus into the palace of the high priest." John 18:15. He identified himself with Christ. His overpowering love for the Master would not suffer him to do otherwise, and doubtless his acquaintance with the high priest helped him in this matter. But however it was, he kept close to his Lord, and thereby prevented any possibility of denying him. Not so with Peter. Jesus would not let him have his own way; the disciple is offended. He follows his Lord, partly from his love for him, partly out of curiosity, expecting doubtless that Christ would by his divine power scatter his enemies. But Peter would wait for that before he identified himself in that scoffing crowd with "the lowly Man of Nazareth," so he followed, but "followed afar off." Through John’s influence he is admitted. When he came in the damsel seeing him brought in by one who came in with Jesus, says, "Art not thou also one of this man’s disciples?" Peter is taken unawares, and he answers, "I am not." It was the first step. He could not go to Christ after these words, so, instead of making his way to the Master’s side, as did John, he, in what he meant should be an indifferent manner, mingled with the servants and soldiers around the fire, builded on that cold spring night. He stands there warming himself, thinking no doubt of his sore disappointment, instead of watching and praying. He is asked again and again, and again and again he denies, even with cursing and swearing. The Lord heard—he knew it all before. He turns and looks upon Peter, not with anger, but grief, and the disciple's heart is broken. Jesus was divine. Peter knew then how well Christ knew him. Had Peter heeded the first reproof he would not have fallen. Had he believed the second he would probably have resisted. But he would not, and after repeated reproofs he becomes sensitive, and separating himself from Jesus, he "followed afar off." By three evangelists this is told in circumstantial details; it is implied in the other. It reveals the secret of the denial. It made him susceptible to the enemy's temptation; it made Satan's success possible. Had he been close to Jesus, he would have never been asked the question, "Art not thou also one of this man's disciples?" Everybody would have known it; every word and act and look would have proclaimed that he loved the "Man of Sorrows" above all earthly flattery or emoluments. Fellow-Christians, may we not learn a lesson here? When we deny Christ is it not because we have been following "afar off"? Has not reproof made us sensitive in our selfishness, and have we not brooded over this till the Master was far in advance? Are pride, ambition, avarice, pleasure, between us and Christ? Do some need to ask to ascertain if we are Christ's disciples? What assurance then have we that we will not deny the Lord even as did Peter? Let this year, if we have failed to identify ourselves with Christ, mark a new era in our lives. Let us go in "with Jesus," if need be, to the judgment hall, to condemnation, to loss of reputation, to death; at all hazards keep with him, but let us not be found by the adversary following "afar off," or warming ourselves in an indifferent manner in the company of scoffers. The lesson is for us. AFRICA AS A MISSION FIELD.
By S. N. H.
IN speaking of Africa it should be remembered that when the term South Africa is used it signifies an area of 2,300,000 square miles, divided into eight distinct districts, settled more or less by Europeans. The majority of the permanent residents are Dutch, while the English who visit the country come chiefly to add to their wealth and then return to their native land. Cape Colony was the first place that was settled. Cape Town is its capital, lying upon the sea-shore at the foot of Table Mountain, which rises some three miles from the harbor to an elevation of 3,600 feet. The suburbs of Cape Town are romantic in the extreme. I do not know that I have ever seen more beautiful or more tastefully-arranged villages than Wynberg and Claremont. Kimberley is situated at the termination of the government railroad, and is 648 miles north of Cape Town. About four hundred miles still further north is Johansburg, which has lately become a rival to all the other towns in the colony on account of the gold reefs that are found so abundantly there. On September 20 we left Cape Town and took a trip to Kimberley to visit the brethren at that place. It is here that the diamonds are found. After leaving Cape Town we passed through some good country. Much of the soil is devoted to the grape industry. In this section there is usually plenty of rain, the scarcity of which is the great drawback to many places on the continent that would otherwise be fertile. In this vicinity are the cities of Fallington and Worcester. The former is thirty-six miles from the capital, and the latter about seventy-five. After leaving the last-named place, we crossed the Ex River Mountains. On the peaks of these, snow lies during the greater part of the year. As the train winds round and round among these hills, the scenery reminds one much of that in the Sierra Nevadas, while the desert that lies from the Ex River Hills to Kimberley is very similar to the plains east of the Sierras. In some portions there are abundance of sheep and cattle, while the Angora goats are found 400 miles north of Cape Town. There are hardly any towns of much size along the line. At intervals there are stations with a few houses gathered round them. There are, however, back from the railroad at a distance of from ten to thirty miles small villages averaging in size from a few to 1,500 inhabitants. The ride from Cape Town to Kimberley occupies little less than two days. There are fearful dust-storms on these plains during a greater part of the year, and yet this wind that blows the dust is the redeeming feature of the country, as it cleanses the streets, and carries away many impurities, which if left would soon breed disease, and thus destroy many of the inhabitants. While in Kimberley we paid a visit to a diamond mine. Through the kindness of Mr. Gardner Williams, the general manager, we were permitted to inspect the "compound" and the "wash" portions, which visitors cannot always have access to. The laws regulating the purchasing of diamonds are very strict; it means seven years' imprisonment to have found on one's person an uncut stone. If a diamond is picked up in the street, the finder must immediately go and have it registered, and then it becomes government property, while he only receives a small per cent. of its value as compensation for his service. The "compound" that we mentioned above is a large inclosure surrounded with an iron fence and containing many sheds. It is here that all the natives in the company's employ are kept during the time that they have contracted to work. They are not permitted to leave the mining area or to have any intercourse with the outer world. The reason of this is that formerly a great many diamonds were stolen by these worthies while at work. They would swallow them when the overseer was not looking, and afterwards sell them to an illicit diamond buyer. These mines employ a large number of hands. In the De Beers, the one that we visited, there were some eighteen hundred Kaffirs at work, and about four hundred convicts; these, with the drivers and whites, make in all somewhere in the neighborhood of three thousand employes. While in the pulsator buildings, where the stones are washed, Mr. Williams, who, by the way, is an old Californian, took up a diamond about the size of the end of a man's little finger, and handed it to us for inspection. Said he, "That stone is probably worth $180, but should a native steal it, he would sell it to an illicit diamond buyer for $25 or $30." The process of separating the diamonds from the soil in which they are found, is simply by means of washing. When the stuff is first taken from the mines it is spread out on large flats, called floors, and there left to be decomposed and pulverized by the action of the air. This done, it is placed in large circular machines, which thoroughly wash and further pulverize it. Then it is spread out on tables, and the "searchers" commence their work. They are armed with an instrument something like a small trowel, and with this they keep working over all the soil till the diamonds have all been extracted. The first searcher only takes out the largest stones, and the next the second size, and so on till they are no larger than the head of a pin. Still there are diamonds left in the soil, and so it is given poor women, who search for these gleanings; but the companies are not as liberal with these as was Boaz of old with Ruth, the Moabitish maiden, who allowed her all the corn that she picked up; they only give a certain per cent. of the value of the stones that are found. As we gazed upon these diamonds, we could not see anything in their appearance that to our unaccustomed eyes would warrant such an enormous value as is set upon them. They are only small whitish stones having a glassy appearance. But so it is, the value can only be estimated by the scarcity of the article. After seeing all that we did, we could but feel thankful that the precious jewel of the grace of God is so free to all, and could but regret that so few appreciate its worth. It is certain that there are only a few who appreciate the value of a diamond, but these few would pay almost any price in order to come into possession of one of value. The most precious gem that this earth contains is the grace of God, and that is free to all who believe in its Bestower. It not only gives to the believer happiness in this life and a passport into the kingdom of heaven, but also everlasting bliss around the throne of God, through all the ceaseless cycles of eternity. The diamonds of this earth bring no true happiness, and often much sorrow, and yet it seems that by this means God brings together people so that he can teach them the value of the precious diamond of heavenly grace. Ten times during the week stage coaches leave Kimberley for the gold-fields of the Transvaal, now being opened up at Johansburg. These coaches are drawn by sixteen horses, which are driven one hour and then changed. Each of these vehicles carries fifteen passengers besides the mails. The inhabitants of Africa are in a perfect frenzy over these gold reefs. Not only are these coaches crowded to their utmost capacity, but there are private conveyances by the score, and every ship from England lands at Natal hundreds more of these fortune-seekers. Among these there are doubtless some whom the Lord loves, and who one day will do his bidding. There are many honest hearts coming here in quest of gold simply because every avenue of self-support in the mother country is closed against them. Our meetings at Kimberley were excellent, although we failed to see that anxiety on the part of many to come near to God that we would have wished. And yet they manifest a deep desire to see the message spread, so that the honest may be gathered out. At present there are steps being taken to build a house of worship in Kimberley. A meeting-house is also much needed in Cape Town. We can see no reason why, with judicious labor, there should not be companies raised up to keep God's commandments in many portions of South Africa.