Earlier text: GOOD BREEDINGWORKING FOR A SUNDAY LAW.
By W. N. G.
NINE o'clock in the morning of the 21st ult. was the program hour for the second day's meeting of the district Sabbath Observance Convention at San Jose. The Enrollment Committee reported that 110 persons had given in their names as members of the convention. Of these, however, the greater part were women, with about a dozen ministers. But at the opening hour the attendance was very small, and the chairman, M. C. Briggs, D.D., seemed loth to proceed with any portion of the business. A few more were afterward added to the audience, but hardly half of the number reported as members were present on that day. It was particularly difficult to get persons to act on the Ways and Means Committee, whose duty it is to look after the affairs of the district until after the next Legislature shall meet, at which time a persistent effort is to be made to secure the enactment of a Sunday law. Rev. Bunyan Spencer was drafted, much against his will, as also a Mrs. Brown, of Santa Clara. Rev. Dr. Minton positively declined, and then came the admission that, although the convention occupied his church, he had not become a member of the convention. A resolution was introduced by Dr. Evans, requesting the City Council of San Jose to pass an ordinance forbidding the use of bands of music on Sunday upon any street within one block of a church. The resolution was called out by the fact that some of the churches had recently been disturbed by bands of music during their services. The ministers and church people of San Jose, as in some other cities, seem determined to ignore the State law already in force for the purpose of protecting public worship against disturbance. Section 302 of the Penal Code provides as follows:— "Every person who willfully disturbs or disquiets any assemblage of people met for religious worship, by noise, profane discourse, rude or indecent behavior, or by any unnecessary noise either within the place where such meeting is held, or so near as to disturb the order and solemnity of the meeting, is guilty of a misdemeanor." And such misdemeanor, according to section 19, is punishable by "imprisonment in a county jail not exceeding six months, or by a fine not exceeding five hundred dollars, or both." Why do not the disturbed churches avail themselves of the protection here guaranteed not only for Sunday worship, but for worship on any other day? Do they not fear that the recognition of this comprehensive State law would annul their plea for a special Sunday law? There seems to be no other excuse for such action. To some extent this explains the following resolution passed by the convention, which is apparently designed to concentrate all the protection for worship on one day, namely, Sunday:— "The Sabbath was made for man, and God has given it by moral statute. While it is necessary to man as a religious being, yet independent of this, because of the physical, mental, moral, and social benefits resulting from it, it should have a place in the Civil Code of our State, guaranteeing its privileges and benefits to every citizen. Forever opposed to any union of Church and State, denying the right of the State to enforce its religious observance simply because the Sabbath has a religious character, nevertheless we insist that the laws of our State should protect the Sabbath as a day of rest for all and a day for unmolested religious worship to those who wish to so observe it. Therefore," "Be it resolved, That we invite the co-operation of all good citizens in securing a Sabbath law in the State of California which shall protect all our citizens in their right to one rest-day in seven." Of course that one rest-day must be on Sunday. The Penal Code above quoted protects worship on any and every day; but that appears to be too sweeping, so it is quietly laid on the shelf, and a law is sought for the protection of one day. People who choose to worship on any other day are not worthy of protection. But the resolution which called out the most discussion, and indeed the only one which brooked any opposition on its merits, was that regarding Sunday newspapers. It reads as follows:— "Resolved, That it is the sense of this convention that the taking of mail from the post-office on the Sabbath, the reading or purchasing of Sunday newspapers on the Lord's day, or the publishing of church notices or other matters in such papers, are to be discouraged as violations of the fourth commandment." Dr. Calhoun said that he had not given a notice to a Sunday paper in ten years; that the Ministers' Union had often resolved not to have their church notices inserted in the Sunday papers, but in a short time afterward "some fellow" would break over, and like a flock of sheep the others would follow. Dr. R. H. McDonald said he thought we ought to make the best use possible of that which we cannot control; so long as we cannot get rid of the Sunday newspaper, let us use it for all the good purposes possible. He would, as a matter of policy, drop out that resolution from the committee's report. Rev. T. B. Stewart, of San Francisco, grew quite warm over the subject, and charged the hoodlumism of his city mainly to the account of the Sunday newspaper. He thought that a minister who did not use all his influence against it should be denounced by his brethren. This called out remonstrance from Rev. Silcox, of Oakland, who thought this was going too far. He said these papers were regularly issued, giving notice as to all other things that were going on in the city, and he thought it proper that they should also tell where the gospel could be heard. Of course he was opposed to the issuance of papers on Sunday, but as long as they were issued, they might be used to give such information. Dr. Minton seconded Mr. Silcox' point; said he did not think the publishers of Sunday papers were worse than other men; that they worked for money. He was opposed to Sunday papers, however, and did not directly give them any notices, but they copied his notices from the Saturday evening papers as news items. Even Rev. N. R. Johnston was opposed to the idea of denouncing brother ministers in regard to the matter, but before he got through he was charged with doing that same thing himself. Said Rev. Stewart, "You are worse than I am, Brother Johnston." The speaker was strong in his utterances against the Sunday paper, and the habit of going to the post-office on that day. He instanced the case of a neighbor of his, a deacon in the Congregationalist Church, who would go to the post-office after his mail on his way home from church. A Mr. Ross was very emphatically opposed to Sunday papers, and stoutly decried their deleterious influence. He had two of them coming to his house, and he seemed to be well posted as to their contents. He urged the necessity of a Sunday law, that these papers might be stopped. We have heard many complaints of the Sunday paper, but never knew that Christian people were obliged to take them if they didn't want to. In fact, one345 speaker expressed the opinion that if one thousand people would stop the Sunday Mercury of that city, it would soon cease to be issued. The Committee of Ways and Means presented propositions, among which were recommendations that ministers present frequently to their congregations the moral statute, "Remember the Sabbath day to keep it holy." That prayers around family altars and in prayer-meetings be offered for better Sabbath observance and a righteous Sunday law in California. That tracts on the religious duty and civil requirements of the Sabbath be put into all homes. That the aid of the religious and secular press be invoked in behalf of this cause. That conventions be held in every county in the State, to work up sentiment. That as soon as possible an efficient field secretary be put into the field to hold public meetings and organize local associations in advocacy of a Sunday law for this State. That all churches, societies, and corporations favorable to this movement be requested to take collections of money to further the work. That a State convention in the interest of a Sunday law be held as soon as the State committee shall deem advisable. Thus are the enemies of religious liberty working in the name of liberty. While they claim to be working under the banner of the Declaration of Independence, which claims that all men are free and equal, their efforts only comprehend the liberty of a class,—those who want to keep Sunday. To compel others to do so, is to take away their liberty. But such is all government interference with religion; such is all religious legislation, of whatever character. THE outlook for farmers in the United States is indeed very bad. It is calculated that the mortgages on farms amounts to the enormous sum of three billion, four hundred, and fifty million dollars ($3,450,000,000) at a rate of interest averaging from 7 to 9 per cent., saying nothing of the costs of commission in obtaining this money. B. F. Butler argues that the debt can never be paid. The United States, with their immense resources, have only paid 57 per cent. of the national debt during the last twenty-five years, at a much lower rate of interest, while the balance might be refunded any time at 3 per cent. interest. But farmers cannot refund this at a lower rate of interest; and statistics show that the profits on farming industries barely average a little more than 4 per cent. He also shows that there can be no material help in the silver bill, or in Senator Stanford's proposition for the government to loan $3,000,000 to the farmers at 2 per cent. But if the mints should coin silver at four and one-half millions a month for one year, and all the mines could produce in that time, it would pay one year's interest on the mortgage debt. The money that is proposed in Senator Stanford's bill would, if placed at once in the hands of the farmers, pay their mortgage debts to the amount of two-thirds of a mill on a dollar, or it would pay the interest on the mortgages for five days. The times are evil. There are many proposed remedies, but all are remediless. The only hope of better times is in the coming of Christ. The Sabbath-School.
By C. H. Jones
SABBATH-SCHOOL LESSONS IN FOREIGN LANGUAGES.
AT the last session of the International Association, it was voted to publish the Sabbath-school lessons for the senior classes in the foreign languages in pamphlet form, thus making them uniform with the lessons in English. For the first two quarters of this year, the lessons were published in that form and handled by the Tract Societies, but the sales being so light, and the expense of translating and printing the lessons in this form so heavy, the International Association has already lost over four hundred dollars by the operation. It will, therefore, be absolutely necessary to make some changes at once. Several plans have been suggested, but the most feasible one, and the one which we think will give the best satisfaction, is this:— 1. Publish the lessons as we do in the English, quarterly, without cover, charging five cents per copy, post-paid. 2. Call it a "Quarterly Journal," and have it registered as second-class matter in order to save postage. 3. Take it wholly out of the hands of the Tract Societies, and let the subscriptions be taken and forwarded by the Sabbath-school officers without commission. 4. Print from type, making no plates or matrices. 5. Furnish the European from the American edition, and thus save the expense of plates. In this way all commission will be saved, and the association will receive the full price of the pamphlet. A committee was called together in Battle Creek, Mich., May 19, 1890, to consider this question, and the above plan was unanimously indorsed. Now we propose to give it a thorough trial, and hope to have the hearty co-operation of all those interested in the question. Unless this does succeed in reducing the expense very materially, then we shall be obliged to return to the old plan of publishing the lessons in the foreign periodicals. The lessons for the next quarter in Danish, Swedish, French, and German, will be published at the Review and Herald Office, Battle Creek, Mich., to whom all orders should be addressed. Price, five cents per copy, post-paid. Each school desiring lessons in any of these languages will now order direct from Review and Herald Office, sending the money with the order. C. H. JONES,
Pres. Int. S. S. Assoc. THE Morning Times of Oakland has the following item of interest, as showing that the workers for a State Sunday law are not a unit in their idea of the strictness with which Sunday should be observed:— "Rev. N. R. Johnston, of this city, is out with a letter severely censuring those prominent clergymen and laymen of different evangelical denominations who, in arranging excursions to the great Eastern religious conferences and conventions, did not provide for laying over on Sunday. The same denunciation attended the excursion arranged by Mrs. Edholm and some of the ladies of the Christian Temperance Union, some months ago. On the other hand, are those who are free in expressing the opinion that Brother Johnston is making a hobby of this subject, and is riding it altogether too hard. One of our most prominent evangelical doctors of divinity said, when asked what he thought of Mr. Johnston's criticism: 'Oh, he is away off on that proposition! He says if people can't go East without traveling on Sunday, they should not go. He might as well say if missionaries cannot go to China and India without traveling on Sunday, let them stay at home. There are a few cranks and extremists among the ministers, who wouldn't cross the bay or ride in street-cars to attend religious services even, on Sunday; but they are very few. I think I could count them up on the fingers of one hand. Give most of us credit for being more sensible.'" Notes on the International Lesson.
By William N. Glenn
- AND one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
- And he said unto him, Man, who made me a judge or a divider over you?
- And he said unto them, Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth.
- And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully;
- And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
- And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
- And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
- But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be, which thou hast provided?
- So is he that layeth up treasure for himself, and is not rich toward God.
THE man who appealed to Jesus to settle a business controversy between himself and his brother had a mistaken idea of the mission of the Messiah. The common opinion among the Jews was that the Messiah would assume control of the government, and at once alleviate all their real or fancied wrongs. Many who heard his superior wisdom, and saw his wonderful miracles, were inclined to accept him as the One who should redeem Israel; but when they discovered that there was no temporal advantage to be gained by following him, they cared no more for his teaching. THE man here referred to evidently thought that if the "Master" was the Messiah, he would be a proper referee in all matters. And from the standpoint of the current theory, the applicant's judgment was correct. Had Christ's kingdom been of this world, it would have been proper for him to have decided the case in point; but he peremptorily announced that he did not intend to interfere with the established customs of civil government. He promptly replied, "Man, who made me a judge or a divider over you?" THE inference is that no one had made him such an officer. This is not a contradiction of his declaration (John 5:22) that the Father "hath committed all judgment unto the Son." He there referred to matters pertaining to his own kingdom, which is not of this world (see John 18:36): "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." For the judgment which has been committed to him, God "hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained." Acts 17:31. THERE is a class of Christians who would fain take Christ by force and make him a king, notwithstanding his plain declarations against such design on his part. One of the most popular societies in our country is the W. C. T. U. In an annual address the president uttered this sentiment: "The Woman's Christian Temperance Union, local, State, national, and world-wide, has one vital, organic thought, one all-absorbing purpose, one undying enthusiasm, and that is that Christ shall be this world's king. Yea, verily, this world's king in its realm of cause and effect; king of its courts, its camps, its commerce; king of its colleges and cloisters; king of its customs and its constitutions." And not only this, but the address further declares that "the kingdom of Christ must enter the realm of law through the gateway of politics." THERE is also the National Reform Association,346 with which the W. C. T. U. is working in conjunction, whose object is the furtherance of a like principle through a religious amendment to the national Constitution. The direct aim of this association is expressed in the following language: "To secure such an amendment to the Constitution of the United States as will declare the nation's allegiance to Jesus Christ, and its acceptance of the moral laws of the Christian religion, and so indicate that this is a Christian nation, and place all the Christian laws, institutions, and usages of our government on an undeniable legal basis in the fundamental law of the land." THAT is just what was done in the reign of the Roman Emperor Constantine,—the nation was declared by law to be a Christian nation, and consequently all the people were nominally Christians. The utter rottenness of such a Christianity was fully illustrated when the church, under such control, developed into a most cruel persecuting power, whose tyranny was broken only (after hundreds of years of unparalleled cruelty) by the interference of the Reformation. "TAKE heed, and beware of covetousness." This advice is especially applicable at the present time, when the pressure of avarice and overreaching in the pursuit of wealth and station is perhaps more general than at any former period of the world's history. The declaration (Col. 3:5) that covetousness is idolatry, shows how every violation of one commandment involves the violation of others also. THE Lord took advantage of the circumstance to teach the multitude a lesson, which he did by means of the parable which follows. The parable teaches the folly of spending all one's energies in accumulating possessions which are only available in this short and uncertain life, while no effort is made to secure an eternal life, with all the happiness that Heaven can bestow. A similar lesson is taught in the sermon on the mount: "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal; for where your treasure is, there will your heart be also." Matt 6:19-21. RURAL HEALTH RETREAT.
By Editor
AT a meeting of the board of directors of this institution, held at the Retreat May 25, it was decided that on account of the increased patronage, the contemplated closing of the Napa branch, and the fact that thereafter Dr. Burke will remain at the Retreat and devote his undivided time and attention to the patients there and to the advancement of the interests of the institution,—for these reasons, another addition to the already numerous and commodious buildings has become an immediate and absolute necessity. But in order to carry out this decision, a considerable outlay of money will have to be made. This, as many of its friends are aware, the Retreat does not possess. And here is an opportunity for any who have money which they wish to invest in a good cause, either as donations or at a low rate of interest, to do so, and thereby aid in the humanitarian work of healing the sick, and teaching them how to live and avoid sickness in the future. The remarkable success which has attended the institution heretofore, proves that it is doing a great and good work. This may be increased in proportion as its accommodations and facilities for treating the sick are increased. The object of the institution is solely to do good. Any who wish to correspond on this subject are invited to address the president of the board, Dr. W. P. Burke, Rural Health Retreat, Crystal Springs, St. Helena, Napa Co., California. Zenana Mission Progress in India
At the annual meeting of Zenana Bible and Medical Mission lately held in London, it was reported that the missionaries have now access to 2,569 Zenanas in India, 2,379 pupils are in 63 schools belonging to the society, 130 students are being trained in 4 normal schools, while 405 villages are visited. (Lesson 38, June 21, 1890.) 1. UNTO what does the apostle say we have not come? Heb. 12:18-21. 2. Unto what have we come? Verses 22-24. 3. Trace the connection through verses 18-24, and note the contrast. Study note. 4. How are we admonished? Verse 25. 5. Why must we take heed not to refuse?—Ib. 6. When was the voice heard speaking on earth? Verses 18, 19; Ex. 19:18, 19. 7. When he spake on earth, what was the result? Heb. 12:26, first part. 8. What will take place when he speaks again, from heaven? Verse 26, last part. 10. Whose voice is it that will then be heard? 11. What is he now speaking to us from heaven? Ans.—He is speaking peace by his blood, which is still sprinkled before the throne. 12. Then if there was no escape for those who refused to heed his voice when it was heard proclaiming the terror of the law, what hope can there be for those who refuse his gracious call of mercy to the violators of that law? 13. What will the final shaking by his voice signify? Heb. 12:27. 16. Then to what exhortation should we take heed? Heb. 12:28. "BUT ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company [myriads] of angels, to the general assembly and church of the first-born, which are written [margin, "enrolled"] in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel." Heb. 12:22-24. LET us note each of these cases, to see what scene we have presented here before us. The Mount Sion, the heavenly Jerusalem, is the city of the living God,—the place where God sits as judge of all. In the temple in that holy city, he sits upon his throne, between the cherubim. Around about the throne are ten thousand times ten thousand, and thousands of thousands of angels. Rev. 5:11. These are in the temple in heaven—in the heavenly sanctuary. In that sanctuary, where God sits in judgment, are the books of record and the book of life, in which are written the names of the general assembly and church of Christ, the first-born. Around the throne are the elders—men who have been redeemed unto God "out of every kindred, and tongue, and people, and nation;" and who, having been raised from the dead at the crucifixion of Christ (Matt. 27:50-53), were led by him from captivity to heaven, when he ascended to the Father (Eph. 4:8), and were made unto God kings and priests (Rev. 5:9, 10). These representatives of the human family are assistants of Christ in his priestly work as mediator of the new covenant. Thus we have in these verses a view of the heavenly sanctuary, where Christ ministers in behalf of sinners, with his own blood. Now we can see the connection running through verses 18-24. It is a vivid contrast between the old covenant, with its ministration of death, and the new covenant, with its ministration of the spirit of life. In the preceding verses the apostle gives a warning against apostasy, and then, as an encouragement, tells us that we are not directed to Mount Sinai, to trust in the law for righteousness, when it has for us only curses, nor to the old covenant, with its ministration of death, but to the Mount Zion, where we may find the law of the spirit of life in Christ Jesus, the mediator of the new covenant, and may find peace and help "exceeding abundantly above all that we ask or think." HAVING this abundant help so freely offered, it becomes us not to refuse the gracious offers of Him who now speaks peace to us. Those who despised the words spoken by Christ on Mount Sinai could not escape; then how much less can any hope to escape who not only violate the law spoken on earth, but refuse the means of deliverance from that transgression. When he spoke on earth, his voice shook the earth. But when he speaks the second time, his voice will shake not the earth only, but heaven also. The first shaking was only a shaking, but the second shaking means the removal of everything which is not of God, or not anchored to the throne of God, through faith in Christ. Stockholders met May 5, at 3:30 P.M., pursuant to adjournment. Elder Loughborough occupied the chair. Meeting was opened with prayer by Elder E. J. Waggoner. The reports of committees being called for, that on resolutions reported as follows:— WHEREAS, It is admitted by all that the most pressing need of the cause of present truth to-day is efficient laborers; and, WHEREAS, Aside from consecration, intelligence and culture are the most essential conditions of such efficiency; therefore, 1. Resolved, That we regard it a duty, as well as a privilege, for those who have means but are for other reasons unable to avail themselves of the advantages of our educational institutions, to use at least a part of such means in assisting worthy and promising young men and women to obtain that preparation of mind and heart for efficient service which these institutions only can furnish, WHEREAS, The number of laborers engaged in proclaiming the Third Angel's Message is not adequate to the magnitude of that work; and, WHEREAS, There are many young and middle-aged persons who should be encouraged to attend our College, that they may receive such training as will fit them to assume responsibilities in the closing work of the gospel; therefore, 2. Resolved, That we request the California Conference to employ the educational secretary and one additional laborer to devote the entire summer vacation to visiting and laboring in the interest of our educational work, to the end that those who should be actively connected with the work of God, be induced to attend the College as preparatory to active connection with that work. WHEREAS, The present religio-political agitation in this country is affording exceptional opportunities for presenting the truths of the great message; and, WHEREAS, The gracious providences of God have opened ways to the heralds of truth into several347 foreign fields heretofore inaccessible to missionaries; and, WHEREAS, These new openings occasion a demand for more and better-educated workers; therefore, 3. Resolved, That we recognize the obligation of our committing ourselves more heartily and zealously to the interests of education; and that we hereby promise to do all we can by our influence and money to assist our colleges in the preparation of workers for the great harvest-field. WHEREAS, It is the distinctive aim of our schools to render all possible assistance in the direction of fitting up men and women for active service in advancing the cause of truth; and, WHEREAS, The presence in said schools of vicious and depraved students necessitates a dividing, and therefore a weakening of effort on the part of those in charge; and since, furthermore, the presence of such endanger the morals of the well-disposed boys and girls; therefore, 4. Resolved, That we regard the College as in no sense reformatory, and that we insist that parents shall not send to our College such children as are not disposed to submit to proper authority. WHEREAS, The facilities for prosecuting the domestic and manual industries at the Students' Home are entirely inadequate, and in many respects improperly arranged; therefore, 5. Resolved, That we request the College trustees to remedy these evils as far as means and expediency will warrant. On motion these resolutions were taken up one by one, fully discussed, and unanimously adopted. The Committee on Nominations then recommended the following persons for Trustees of the College: R. S. Owen, J. N. Loughborough, W. C. Grainger, C. H. Jones, N. C. McClure, E. J. Waggoner, and Joseph Leininger. Ballots were distributed and the vote was taken, which resulted in the election of the candidates recommended. The treasurer's report was next called for, read, and approved. The following is a summary of said report:— Total resources................................................$55,443 37
" liabilities.....................................................34,180 69
Net worth April 1, 1890......................................21,262 68
" " " 1, 1889............................................$22,490 73
Received from sale of shares..................................320 00
" " " donations........................................397 98—$23,208 61
Net loss during the year ending April 1, 1890..........$1,945 95 On motion the meeting adjourned sine die.
J. N. LOUGHBOROUGH, Pres.
W. C. GRAINGER, Sec. THE seventh annual meeting of the stockholders of this institution was held, according to published notice, Monday, April 21, 1890, at the south College building in Healdsburg, Cal., at 9 o'clock A.M. Elder W. C. White, the president of the board, being absent, Elder J. N. Loughborough was called to the chair. On calling the roll it was ascertained that a good majority of the stock was represented in person or by proxy. An adjournment was then taken to the vestry of the Seventh-day Adventist Church, where the business of the meeting was resumed. On motion of Elder Wm. Ings, the chairman was authorized to appoint the usual committees. The following were appointed: On Nominations—Wm. Ings, C. H. Jones, and James Creamer. On Resolutions—R. S. Owen, G. W. Rine, and E. J. Waggoner. On motion of R. S. Owen, the treasurer's report was laid over until the next meeting. Adjournment was then taken, to meet again at the same place May 5, 1890, at 3:30 P.M. This adjournment was taken, that a general educational meeting might be held in Oakland, Cal., Sunday, April 27, 1890, before completing the business of this meeting, as the Oakland meeting was expected to influence the stockholders in laying plans for the College during the ensuing year. AN EVENING WITH A BIBLE-WOMAN.
By Mrs. S. B. Capron
THE following from the Advance shows one of the methods used in getting the knowledge of the word of God before the natives of Hindustani:— "Come to M.'s house first," said the Bible-woman in the early morning, "and I will meet you there and will have the other three houses ready." I was going through this Bible-woman's list of pupils, who were reading and learning to read. They were mothers and wives, all Hindu women in their own homes. As I drove up to the lane that led from the street, I saw, standing on the broad stone doorstep of a low, tiled-roof, mud house, my expectant, faithful fellow-worker. How often have I thought as I entered these houses prepared for me, a welcome visitor, "Come, for all things are now ready." The house-mother comes forward with two fragrant yellow limes as her greeting. She leads the way through the long entry, and we come to the open court surrounded by a wide veranda, into which open the family rooms. Here is my chair, possibly borrowed, and here are the women who are to be my audience. The Bible-woman sits near me, an eager observer of all that is going on, and of me especially. It is good to her to sit by and listen, and as she has reported all her visits to me, she often carries on her face the wonder as to how I shall meet the needs of the occasion. There are seven women present. The house-mother does the honors, is attentive, but does not care to learn to read. Her son's wife is reading in the Bible which she herself has brought, and turns to the words last read with the Bible-woman. I tell her to read to me what comes next, which is the parable of the rich fool. This she does, slowly and distinctly. All are listening, and I ask them to notice the words which are oftenest repeated. They soon recognize the words "I" and "my," and are being prepared to answer the question, "What would you advise him to do with his surplus after his store-houses are filled?" It is always interesting to see how practical these women are, and, leaving generalities, one says:— "I would tell him to pay K.'s debt." As K. is one of the group, she is quick to respond to this kindly touch. This encourages others to make suggestions as to a wise disposal of that which will gladden the lives of their neighbors. A swift transfer of responsibility from the rich man of the parable to possibilities lying within their own means, is a lesson to be remembered and enforced by the Bible-woman. It is inspiring to think how this faithful worker is noting the points made which will be used by herself not only, but she will enforce them upon the listeners of to-day. When my reader comes to the words, "This night shall thy soul be required of thee," she instinctively pauses as if she felt that I would say something. We dwell upon this until each one has said something which shall show that this truth of life everlasting has impressed her. Then, emphasizing the word requireth, we set forth the utter misery of soul when he found himself summoned by his Maker, powerless to refuse and unspeakably wretched. The Bible-reading ended, we expressed our satisfaction that our dear woman could read so well, and urged her to read the parable with our explanation to as many as would listen. Just here a young girl comes bounding in. She is one of my school-girls, and seeing my conveyance at the end of the lane, other girls were hovering around it, awaiting my coming. Finding where I am, my little friend runs back to beckon them in, and a cheery row it was. "We have been reading God's blessed word," I say, "and before we go, you shall sing," "Sweeter than honey is the name of Jesus." Then follows a prayer, and the simple service is over. House number two is then announced, and we make our way to it. The Bible-woman has told me that here is a mother-in-law who ridicules the young women who wish to read, and interrupts them on all occasions. I have never been in this house. I soon see the forbidding face away in a corner, but give myself to the welcome of my new-found friends. They have not only provided a chair for me, but on a little table is a brass plate on which are the tokens of good-will. These are permissible only on a first visit. Here are bananas, oranges, limes, pomegranates, two of each, a pot of jessamine buds, with a center of pink oleander, a little paper, unfolded, of cloves, another of brown sugar, another of rock candy, another of raisins, another of dates, a few cardamon seeds, some betel leaf and aveca nut—altogether quite a spread. Here we hear reading from a primer, recitation of Bible verses, and I read the story of the miracle of feeding the five thousand men and women and children. A word to my cross-faced woman about loaves of bread tones her down, and when she is consulted about the condition of the two fishes, she comes nearer, and, wise as any commentator, gives her opinion. We have won her, and how the Bible-woman enjoyed this, and how much she learned by it all, and about the other two houses, must remain untold. "O the hope of Israel, the Saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?"—Mrs. S. B. Capron. BISHOP CREEK, CALIFORNIA.
By E. A. Briggs
For quite a while past I have been laboring in this part of Inyo County, and have been rejoiced to find the good seed taking root in some hearts. Those who oppose the observance of God's law spare neither time nor money in their efforts to pull down and misrepresent our work. Books which have as their only object the injury of Seventh-day Adventism are distributed with bountiful liberality. But those who base their faith on the word of God are moving out into the light. Five men and three women have here taken their stand to observe the commandments of God and the faith of Jesus; and a Sabbath-school and missionary society have been started. May the Lord of the harvest help these dear souls to abide strong and faithful in the way of righteousness. My address will hereafter be, 143 Carr Street, Los Angeles, Cal. E. A. BRIGGS. Protestants in the Turkish Empire
James S. Dennis, in the Church at Home and Abroad, says: "There are 70,000 Protestants in the Turkish Empire, including Egypt. Of this number 15,200 are upon the roll as church-members. At the present time the average additions to the mission churches amount to about 1,500 every year, and we have good reason to expect that this will soon run up into the thousands. Our United Presbyterian brethren in Egypt recently admitted to the church 365 converts in a single year—one for every day of the year." The Mission in Micronesia
The American Board established a mission in Micronesia (embracing the Gilbert, Marshall, Caroline, and Ladrone Islands) in 1852. Its missionaries occupy over thirty islands, stretching 2,500 miles from east to west by 1,200 from north to south. Within 30 years five languages have been reduced to writing. There are now 21 missionaries engaged in the work, besides 68 native helpers. The church-members number 4,644, who support their own native pastors and school. Besides the American Board and the Hawaiian Evangelical Association, which co-operates with it, the only other society working on these islands is the London Missionary Society.