Marching all united in our faith so strong,
Looking backward never as we march along;
Echo earth and heaven with our "Battle Song,"
"Conq'ring 'neath the banner of our Lord."

Charging on the legions which oppose our way,
When by sin surrounded we will "watch and pray,"
Darkest night of terror soon will change to day,
"Conq'ring 'neath the banner of our Lord."

One in Jesus ever, armed with sword and shield,
Word of God has spoken-every foe shall yield;
Following where he leads us, we will win the field,
"Conq'ring 'neath the banner of the Lord."

Chorus.

Forward to forward to! onward to the conquest of the world for Jesus! Forward to forward to! we'll conquer 'neath the banner of our Lord.

Daniel, the Christian Baker.

A FEW years ago there came to Kolhapur, seeking after the truth, a bairagi, wearing long hair and clothed largely in ashes. He was the brother of one of our Christian teachers, Shiddharam Piraji, and had come to Kolhapur to accept Christ. After his bap. tism Mr. Seiler gave him work as a household servant for several years. During this time he was faithful in his work and was telling others of Christ as he had opportunity. It entered his mind, as it does that of nearly all the Christians, that it would be better if he were released from manual labor, so that he could devote all his time to teaching and preaching. He was advised to hold on to the work he had, being told that probably his preaching would have more influence where he preached as he had opportunity and was receiving no pay for it.

The trouble which was frequently experienced in Kolhapur in reference to bread led Mrs. Seiler to think that, if Daniel could be trained as a baker, he would be able to make a good living by his bakery, and thus become entirely independent of mission assistance. So she began to teach him how to make various kinds of American cakes and biscuits, and sent him to Belgaum, where he learned how to make bread. He at first began by building a small oven in the house in which he was living, near Mr. Seiler's bungalow. He immediately met with great success in the sale of cake, etc., and succeeded in stopping all opposition. From the first he took a firm stand in reference to Sunday work, and this has caused him much trouble from some of his customers, who demanded that he give them fresh bread on Sunday, as

previous bakers had done. Some professing Christians have even gone so far as to threaten to cease patronizing him, and bring in another baker and ruin his trade; but in spite of all this he has gone for. ward, leading a consistent life, endeavoring, as the way opened, to teach others of Christ.

Realizing that the house he was in was mission property, and that he would only be allowed to occupy it temporarily, two years ago, with the permission of the mission, he built on one side of the mission compound a large nice house for his bakery, at an expense of three hundred rupees or more. To do this he had to sell his wife's jewelry and borrow over one hundred rupees. This indebtedness he however paid off last year, and this year has been able to put a needed addition to the house. During the vacation of the Boys' School in Sangli he for part of the time gave work to two of the boys, at the cost of some trouble to himself, in order that he might help on the work. He would be very glad to employ Christian men and women in his bakery, but so far he has been unable to do so. Formerly the bakers paid no regard to the price of wheat in the bazaar, but regulated the price of bread according to the extent of competition they met with. Now Daniel increases or diminishes the number of loaves of bread to the rupee, according to the rate which he has to pay for his grain. We have never had a baker in Kolhapur who gave such universal satisfaction and whose bread averaged as good as Daniel's; and as vet there is now no competition nearer than Miraj, thirty miles away.

At the present time the experiment is a success. Daniel has a good house of his own, a fair income from his bakery, and is in a position to give work to Christians whenever any such necessity arises. He has a nice wife and four children, and is supporting a younger brother who is attending the mission high school. Let him be remembered in your prayersthat prosperity may continue with him, and that he may so let his light shine that others through him may be led to Christ.-From the "Indian Notes" of the Kolhapur Mission.

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First Girl.

What Children Can Do.

O, WHAT can little children do

To make this great world glad? For pain and sin are everywhere, And many a life is sad.

Second Girl.

Our hearts must bloom with charity Whenever sorrow lowers,

For how could human dys be sweet Without the little flowers?

Third Girl.

O, what can little children do

To make this great world bright? For many a soul in shadow sits, And longs to see the light.

Fourth Girl.

O, we must lift our lamps of love, And let them gleam afar,

For how could night be beautiful Without each little star?

Fifth Girl.

O, what can little children do

To bring some comfort sweet For weary roads, where men must climb With toiling way worn feet?

Sixth Girl.

Our lives must ripple clear and fresh,
That thirsty souls may sing;
Could robin pipe so merrily
Without the sunny spring?

All Voices.

All this may little children do,

This heavenly world to bless,

For God sends forth all loving souls

To deeds of tenderness,

That this great earth may bloom and sing,

Like his dear home above;

But all the work would fail and cease
Without the children's love.

Adapted by C. H. Cabriel.

The Story of a Protestant Church in Brazil. AN interesting church of seventy members has been gathered within the last few years in a Brazilian village two or three hundred miles southwest from the capital, Rio de Janeiro. The solitary Protestant in this Roman Catholic place, a man called Antonio, was one day reading his Bible in his own house when a neighbor came in, a man noted for a quarrelsome temper. Antonio persuaded his visitor to listen to a passage from one of the gospels. When he stopped reading his neighbor bade him go on. "That is a book," he said, "I ought to have heard long ago, and then I should have been a different man." He sat listening for hours; he returned in a few days and listened to the Bible through a whole day.

Mr. Chamberlain and Mr. Symonton, of the American Presbyterian Mission, soon after visited Antonio in the course of a mission tour, and he sent them to see this inquirer. When they went to his house he kept asking them questions the whole day about the Gospel; and he told them that he had been like a man in a dense Brazilian forest, where the darkness was intense and a terrible tempest was raging, and he had to give himself up for lost, till that day when he first heard the Bible read, when the heavens seemed to open and the darkness cleared away and he had great joy.

An intimate friend of this man, Henrique by name, hearing that he was turning Protestant, said he was bad enough before, but now he was going entirely to the devil. So he went to expostulate with him, and said, "What is all this I hear about your becoming a Protestant?" The other answered, "I don't know what a Protestant is, but I will tell you what I have heard read in a book called the Bible." The complete change in the man's manner, from passionate quarreling to calmness and gentleness, so impressed Henrique that he determined to know more about this wonderful book; so he went to the priest to inquire about it. When the priest told him it was the word of God he said, "How is it, then, that I have never heard it before? Nor did my father, I suppose, for he never taught me! I will get one and read it." At this the padre laughed, for he knew he could not read. "Then," he said, "I will learn to read." And the padre laughed still more.

But Henrique was determined, and, though he was even then advanced in years, he went at once and engaged a man to come and live with him and teach him and his sons to read. First the old man and then, one by one, his whole family gave their hearts to God and from these three Christian houses the light spread, till now there is an earnest Protestant church where there used to be popish darkness.

"Our friend Henrique," writes a missionary who visited the place two or three months ago, "who once, when he heard of the missionaries, declared that if they came inside his gate he would set his dogs at them, is now an elder of the church, and known by all to be a man who walks with God. It would be difficult to find a more charming old Christian. His prayer that Sunday evening at family worship in his crowded room I shall never forget-it was such a fervent pouring forth of thanks to God for the gift of our Saviour, and such an earnest petition for the presence of his Holy Spirit."-The Presbyterian.

HE is dead whose hand is not open wide
To help the needs of a human brother;
He doubles the length of his lifelong ride
Who gives his fortunate place to another;
And a thousand million lives are his
Who carries the world in his sympathies;
To deny, is to die.

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Poetry Letter from Ceylon.

(The following bit of nonsense-verse is a part of one of Bishop Brooks's letters from India printed in the Century.)

O THIS beautiful island of Ceylon,

With the cocoanut trees on the shore,
It is shaped like a pear with the peel on,
And Kandy lies in at the core.

And Kandy is sweet (you ask Gertie !)
Even when it is spelt with a K,
And the people are cheerful and dirty,
And dress in a comical way.

Here comes a particular dandy,

With two earrings and half of a shirt,
He's considered the swell of all Kandy,
And the rest of him's covered with dirt.

And here comes the belle of the city,
With rings on her delicate toes,
And eyes that are painted and pretty,
And a jewel that shakes in her nose.

And the dear little girls and their brothers,
And the babies so jolly and fat,

Astride on the hips of their mothers

And as black as a gentleman's hat.

And the queer little heaps of old women,
And the shaven Buddhistical priests.
And the lake which the worshipers swim in,
And the wagons with curious beasts.

The tongue they talk mostly is Tamil,

Which sounds you can hardly tell how;
It is half like the scream of a camel,
And half like the grunt of a sow.

Four Little Widows.

A HELPER in Pundita Ramabai's Widows' Home at Poona overheard the following conversation between four of these children, for, though called widows, they are only from ten to twelve years of age.

We are sure our young friends will be sorry to hear how sadly they had suffered, and be thankful that these are now in a happy home, and receiving a good education under a kind and clever Indian Christian lady; but they must remember that thousands of these little widows are being as cruelly treated still. Will they not pray that God will raise up friends for them?

The lady had been asleep and was awakened by the voices of these children, and this is what she heard them say:

Vitto. "I was a mere baby when I was married. We do not look like wives, do we? Yet, people call me a widow,' 'unlucky,' and say I have killed my husband."

Chanda. "I am also a widow, because my parents say so; but what is the meaning of it I do not understand. They say I shall have to suffer much as I grow older. No one will love me because I killed and swallowed my husband; but I never saw him; I do not know who he was. Since I am come to this school all the teachers love me: they try to make

me happy, and they never say unkind words to me or think I am unlucky."

Vitto. "Prya, tell us something about yourself.” Prya. "What shall I say? I can say one thing, that is, I was miserable, sad, and now I am happy." Sundri. "Prya, let us hear your history, and I will tell mine."

Prya. "My father knew I would be a widow, but he purposely gave me in marriage." All the girls. Prya, Prya, do not say so? How could he know what was in the future?"

Vitto. "Well, sometimes parents do it for the sake of money. Do you know the story of one girl who was here in the school, and was obliged to leave it for her ignorant people's sake? The poor thing was married when she was five years old. She was given to a man of fifty for one hundred rupees. She went to her mother-in-law's house. Within a year the miserable man died, leaving behind him a widow six years old! Don't you think her parents must have had sense enough to know that such a small child given to an old man would become a widow? But they want money, or they do it when they are tired of their daughter." [All looked very solemn and sad.]

Chanda. "And also you must have heard of her sufferings; her mother-in-law, brother-in-law, and sister-in-law made her work the whole day. The poor girl was abused all the time, and was pinched and thrashed if she made a slight mistake, and was even burnt on her hands, feet, and face with a redhot iron. When she was ten or twelve years old the cruel people shaved her head and disfigured her."

Sundri. "Did they really shave her? Then her intense sufferings must have begun at an early age."

Chanda. "Yes, it did commence. Once she told me that she used to work and cook from five in the morning till ten or twelve at night. She had no bed to sleep on, a coarse dress, and got food only once a day; often she was starved and tired, but no one noticed her. She shed bitter tears as she told about it." Prya. "You will get thousands of cases like that. I will tell you my history. My mother died when I was nine months old; one of her friends took care of me after her death. When I was only two years and six months old my father wanted me to be married. Then he asked a fortune teller [a Hindu custom], who said that if I were to be married now I should be a widow. I ought not to be married till I was ten. But my father gave me in marriage to a little boy, who died six months after, when I was three. My mother's friend took care of me till I was six years old, then my father brought me to Bombay. I lived with him four years, cooked for myself, and was very unhappy. My father was a strict Hindu, and did not love me because I was a widow. My mother's uncle, seeing my miserable state, put me in this school. My father did not like it, so came to Poona to fetch me out, but was taken ill. I went to

see him; he said he wanted to see my head shaved and disfigured [after which the intense suffering always begins]. I began to cry; he would have done it, and ruined me, but he died soon, and I was free.' Vitto. "I will not call myself a widow, because my husband did not die a natural death; he fell into a well and died."

The others. "We also are not widows, though our husbands fell sick and died; we did not see them, so after our studies are over, if we wish, we shall marry again."

Prya. "Now, Sundri, do tell us your story; let us hear it."

Sundri. "I was married when I was five years old. Now and then I used to go to my mother-inlaw's house, but my mother's house was far away, so I did not go very often. When I was ten my husband died, and I was called widow and unlucky. My mother cried bitterly. My good brother, who used to love me very much, sent me to this school at once, and says he will let me stay till I pass my examination."

The Story of a Converted Hindu.

I WAS born in Rajputana, India, near Ajmere in the state of Jeypore, and was my father's only son, and was brought up in luxury and ease, spending most of my time in idleness and in hunting, for which purpose I kept four dogs and a gun. On the death of my father I inherited considerable property and money, but very soon spent most of it in foolish living. When about forty years old I began to inquire about the way of salvation and called my pundits and sadhus [teachers and religious devotees] to my house feeding them and giving them money. I soon became satisfied that all they cared for was their stomach, and that they were as ignorant of the way of life as I was, and I now became more miserable than ever. Thus passed the first fifty years of my life.

A few days after, as I was sitting in my village, a Christian preacher came. I had heard of the Christian religion, but thought it was only the religion of the Europeans, and gave it no thought. But from this Methodist preacher I learned that Jesus Christ was the Saviour of all men, and that he gave himself a ransom for all. The Lord had mercifully prepared my heart to receive the glad tidings of great joy, and there in my own village I received Jesus as my Saviour. I then said to our preacher, "What hinders me now from being baptized?" He replied, "If you believe with all your heart you may, but I cannot baptize you, I am not ordained. I am going to

513

Ajmere; come with me, and our missionary will baptize you."

So I went to Ajmere with my son Dewla, who also believed on Jesus; and we, together with Dalla and Odai, after being taught more fully ad after much prayer, were baptized. Since that time I have been working for Jesus, and in the neighboring villages have led twenty-two of my caste people to forsake their idols and false gods and to believe on Jesus Christ, the only true Saviour; and I expect many more to be baptized before many days.

me.

I am Christ's and am serving him, and he is with

The Rich Man and Lazarus.

A MISSIONARY in India gives the following as the native reproduction of the parable of the rich mau and Lazarus:

"There was a rich man once who owned lots of buffaloes, wore embroidered cloths, ate sweetened rice every day, and didn't know what want was, and when he died they made a big kerdu for him and sacrificed many buffaloes. All the people on the hills assembled, and there was a big tamasha; but, in spite of it all, he went to hell, for he had never thought of God who gave him all, or asked him to forgive his sins. There was also a poor man who lived on any scraps he could pick up, who was covered with sores, and whose only friends were the dogs. But when he died, though no buffaloes were sacrificed for him and no one even came to bury his corpse, he went to God."

Crying Out After God.

ONE of the most pathetic instances of the yearning of the human being for the divine is that related by Bishop Whipple, of Minnesota.

"Some years ago," he said, "an Indian stood at my door, and as I opened it he knelt at my feet. Of course I bade him not to kneel. He said:

"My father, I knelt only because my heart is warm to a man who pitied the red man. I am a wild man. My home is five hundred miles from here. I knew that all the Indians east of the Mississippi had perished, and I never looked into the faces of my children that my heart was not sad. My father had told me of the Great Spirit, and I have often gone out into the woods and tried to talk with him.'

"Then he said, so sadly, as he looked into my face: "You don't know what I mean. You never stood in the dark, and reached out your hand and could not take hold of anything. And I heard one day that you had brought to the red man a wonder. ful story of the Son of the Great Spirit.'

"That man han sat as a child, and he heard anew the story of the love of Jesus. And when we met again he said, as he laid his hand on his heart: "It is not dark; it laughs all the while.'"

THE General Missionary Committee of the Methodist Episcopal Church will meet at Minneapolis, Minn., on Thursday, November 9.

Rev. Frank S. Dobbins, writing of the Parliament of Religions, says that it was a God-given opportu nity to "size up" the strength of the antagonists of Christianity.

The receipts of our Missionary Society for the eleven months closing with September 30 were $906,504.89, being $64,347.43 less than for the same months of the previous year. We go to press before receiving the full returns for the twelve months.

The article of Rev. E. G. Wesley, of Providence, R. I., on pages 490 and 491, shows well the necessity of great care in the selection of a wife upon the part of a minister of the Gospel, that she may be a helpmeet to him in any work to which he may be called.

The Congregationalist cries: "Hurrah for Mrs. Trumbull, wife of the city missionary of La Grande, Ore., whose home sheltered thirty Chinese fugitives from a lawless mob, whose Winchester rifle and resolute threat to shoot the first man that entered the house kept the mob at bay!"

Li Hung Chang, the great Viceroy of China, gave as one theme to the students of the Polytechnic Institute at Shanghai: "The Violation of International Law by the United States in Excluding Chinese from the Country while Allowing People from all other Nations to Come in as Usual."

A pastor in Colorado writes: "If the home Christians knew the facts relating to foreign missions, the missionary spirit would revive. Nearly five times as many conversions relatively each year among our missionary churches as at home-that fact is itself a whole missionary address. Give us the facts."

In this city an Italian mission was commenced twelve years ago. Eight years ago the First Italian Church was organized under the auspices of the New York City Mission and Tract Society. It had at its head Rev. Antonio Arrighi, who during the eight years has received three hundred and thirty-seven on profession of faith, and twenty-eight by letter from evangelical churches in Italy.

The Alaska Mission of the American Missionary Association reports gratifying progress: "We are encouraged by seeing slow but unmistakable growth among our Eskimos in the virtues that make toward civilization and godliness-such as intelligence, cleanliness, truthfulness, honesty, and a general appreciation of the value of Christian civilization. ners there has been a marked improvement. Old superstitions are slowly beginuing to give way." We regret to note in the daily papers that one of the missionaries has been killed by a drunken Eskimo.

In man

Dr. Ashmore, of China, believes that "the evangelization of the Chinese is more important than that of any other race, for as far as all human standards are concerned they are so far beyond any other heathen nation that there is no comparison to be made."

Bishop Vincent writes: "Methodism is as much needed in Germany and Scandinavia, and elsewhere in Europe, as it was in the last century when God raised up John Wesley, or in the first century when Paul and John preached the Gospel and planted the Church of Christ."

Rev. George T. Candlin, a Methodist missionary in China, has adopted the Chinese dress, even to the cue, for the sake of his work. He says, Relig

ion is the only unifier. Nothing worth having is founded on unbelief. Without the false religious everything would be worse. Lucifer has no creed. Hell has no religion."

Dr. H. C. Morrison calls upon the Church to rise to a higher plane of spirituality, that it may be qualified for a true insight of the mission work. "Preparing and preaching money sermons is time and labor wellnigh lost. If we but preach Christ in such manner, with such power and demonstration of the Spirit' that the hearers see him and love him as they should, they will give of their means freely."

At the Italy Conference Bishop Vincent received from the Wesleyan Church into the Methodist Episcopal Church Rev. H. S. Lunu, M.D., the editor of the Review of the Churches, published in London, and he was appointed "President of the Chautauqua of Europe." It is understood that Dr. Lunn will establish a European Chautauqua Assembly in Switzerland, in 1894.

Rev. Dr. J. L. Phillips, of India, has lately passed through Italy, and writes: "In Italy I was powerfully impressed with the need of missionary effort. My spirit was so stirred within me that I could take little pleasure in visiting places and objects of historic interest. The land seems wholly given over to Romish idolatry. Outside of India, I have seen no country that pleads so pitifully for the pure Gospel."

Bishop A. G. Haygood writes of the work of the pastor in instructing his people on missions: "We do not teach the people what the Gospel is concerning missions. It is much easier to make an 'appeal' than to instruct the people. Declamation is not teaching. Calling on the people to sustain their 'Confer ence honor' by raising the assessment,' is a very different thing from developing their consciences as to the duty they owe the Son of God. It is easier for the preacher to depend on the appeal; teaching implies study both of the word of God and of the history of Christian missions."