50. Bible drills are entertaining and especially valuable to children old enough to read and commit the lessons to memory. By a simple method the children can figure out the books in the Bible and their classifications. By pursuing the studies, the names of the books will soon be learned and in their regular order.

51. Have the children count the letters in "Old" (3) and "Testament" (9). Place them together (39) and it gives the number of books in the Old Testament.

52. Now multiply these two figures (3 × 9) and the result will give the number of books in the New Testament (27).

53. Add together the two sets of figures (39 plus 27) and you will find the whole number of books in the Bible (66).

54. The figure "6" is found in the number of books in the Bible (66), the number of known authors or writers of the books (36), and the number of years during which the Bible was written (1600).

Thus we have 36 authors, 66 books, 16 centuries.

55. The books of the Old Testament may be divided into five groups: as the Pentateuch (Books of Moses), History, Poetry, Major Prophets and Minor Prophets. Have the children trace the outline of a hand on paper and the thumb and fingers will represent the groups. Thus, the thumb will represent the Pentateuch; the first finger, the History; the second finger, Poetry; the third finger, Major Prophets; and the fourth finger, Minor Prophets.

56. The New Testament may also be divided into five groups and represented by the other hand in the same manner. The five groups are Biography, History, Pauline Epistles (or Paul's Letters), General Epistles (or letters), and Prophesy.

57. The number of books in each group of the Old Testament are: 5 plus 12 plus 5 plus 5 plus 12—equals 39 books. In the New Testament, the five groups are made up of 4 plus 1 plus 13 plus 8 plus 1—equals 27 books.

58. The name of each group with the number of books in the group, may be written on separate cards. The cards are shuffled and the children sort them and place them together in their proper order, forming the Old Testament, then the New Testament.

59. The names of the different books which make up the groups are looked up and written under the name of the group. Take the groups in their regular order. Thus, group one would be Pentateuch, 5 books: Gen´e-sis, Ex´o-dus, Le-vit´i-cus, Num´bers, Deu´ter-on´o-my. The second and fifth groups, where there are twelve books each, may be subdivided into threes and fours for greater ease in committing to memory.

60. If the proper spelling of the names has also been committed to memory, or learned, then a regular spelling-bee may be held and the names of the Bible books used for the test words. The same tests may be made with the spelling of names of persons, places and things mentioned in the Bible.

61. After the books of the Bible, in their order, have been learned, open the Bible and call out the book at which it is open. Name another book and ask which direction (toward the front or back of the Bible) shall the pages be turned to find that book. Many other test questions may be asked, such as: "What book is between Job and Proverbs?" "In which group is Lamentations to be found?" "Between what books is that of Luke?"

62. Arrange the children in a row, or let them take their places in tents as shown on page 60, and then, as in a spelling-bee, ask the preceding or the following questions, or any other Bible questions that would be suited to the age of the children. When one fails to answer he loses his place and the child who gives the correct answer moves forward. The element of play is thus maintained.

The author's intense interest in the safeguarding and saving of the boys and girls from the evils which have wrought the ruin of such countless multitudes, prompts in connection with this introductory word, to call the special attention of the parents to an advertisement which has been placed at the close of this volume.

Through Eye-Gate and Ear-Gate Into the City of Child-Soul

THE OYSTER AND THE CRAB.

CONSCIENCE.

I suppose you have all seen these little animals in your soup, and know that they are called crabs. Now, do you know how the crab comes to be in with the oyster? I will tell you how it is. The oyster lives in the water at the bottom of the bay, and some bright day, when the sun is shining down genial and warm, just the same as in the summer, we open the doors, and sit out on the porch to enjoy the cool of the day; so the oyster opens his shells and lets the cool currents of water move gently through his house. But while lying there with his shells wide open, along comes a great hungry fish. He sees the oyster, but the oyster cannot see him. The oyster cannot see, for he has no eyes. He cannot hear, for he has no ears. Of the five senses which each of us have, hearing, seeing, smelling, tasting and feeling, the oyster can only tell of the presence of his enemy when he feels himself being dragged out of his house, and being quickly swallowed by the fish. But his knowledge of what is happening only comes when it is too late.

Now, with the little crab, who also lives in the same neighborhood with the oyster, it is quite different. The crab has eyes, and can see the hungry fish that comes to eat him up. He has legs, with which to try and run away; but the fish can swim so much faster than the little crab can run that he is sure to be devoured before the race is half over. So what do you think the little crab does? He crawls along quietly, and creeps into the shell with the oyster, and the oyster and the crab enter into a kind of partnership for mutual protection. After this, when the oyster opens his shells, the little crab uses his eyes very diligently to look around, and watch for the approach of any fish. As soon as he spies any sly fish coming near, he pinches the oyster, and immediately the oyster closes his shells very tightly, and the oyster and the crab are both within, safely protected from the fish.

Now, boys and girls, we are something like the oyster. We are constantly exposed to the danger of being destroyed by sin. We cannot see sin, we cannot hear sin, we cannot perceive it by any of our senses. So God has given us a conscience, which means "to know with God." When you are tempted to do a sinful act, it is conscience that quickly whispers, "Now that is wicked," "If you do that, God will be displeased."

Let me illustrate this thought. One real pleasant day, when the birds are singing, and everything is attractive out of doors, Johnnie thinks how hard it is to be studying his lessons in what he calls a prison of a school-room. He knows that papa and mamma will not give him permission to stay at home; so a little before nine o'clock, as he saunters towards the school, Satan suggests to him to play "hookey," and when he comes to the corner of the street, looking back to be sure that no one sees him, he turns the corner to remain out of school, intending to come home at the regular time for dinner and escape discovery. Just as soon as he turns the corner, and even before that, conscience has seen the danger, and whispers strong and clear, "Johnnie, this is wicked; you will surely get into trouble, and you will make papa and mamma sad, and also displease God." Now, if Johnnie does not turn right back when conscience warns him, he is sure to go on without having any pleasure all that forenoon, because his conscience continues to warn and reprove him.

Or suppose that Willie goes down the street and sees Mr. Brown's dog a little ways off. He looks around quickly for a stone, and immediately conscience says, "Now, Willie, don't hit the poor dog, for the stone will cause him pain, just as it would if some one were to hit you with a stone." But Willie does not listen to conscience. He throws the stone with all his might. It strikes on the pavement, just by the side of the dog, glances and breaks in many pieces the large plate glass in the window of the drug store.

Willie is more frightened than the dog, and without a moment's forethought he runs around the corner, to get out of sight. And after concealing himself for a time in the alley, he steals quietly into the house at the back door. How he dreads to meet his father and mother. Every time the door bell rings he thinks surely that it is the druggist or the policeman. Oh! how this sin pains him; just like the oyster would be hurt if he does not heed the little crab, when he warns him that the fish is coming to destroy him. If Willie had only listened to conscience, what sin and trouble it would have saved him. So, boys and girls, God has given each of us a conscience, and if we want to be saved from sin and suffering, we should always be quick to obey our conscience. Let each of us try and "keep a good conscience."

THE WORM IN THE APPLE.

SIN IN THE HUMAN HEART.

Now, boys and girls, I have here another object. Can you tell me what this is? I expected that you would say that it was an apple, and that is true. But you have not told me the whole truth concerning it. This is not only an apple, but it is a wormy apple. It did not grow as large as the other, and, by looking at the outside, I see that it is defective. It is stunted, like wormy apples quite universally are. You might think that the worm went into this apple because it was not full grown and strong and large, the same as it is sometimes thought that boys who have never improved their advantages, but have failed to become noble and good, therefore sin has entered their hearts. The truth is just the reverse; wickedness first possessed their hearts, and that has been the cause of their failure to improve their opportunities, and to become manly, and noble, and good, and kind. If they had first got the evil and sin out of their hearts, they would surely have stood a much better chance. They would have become Christians, and have grown up more and more like Christ, to be good, and kind, and generous, and useful.

I want to ask you a question concerning this worm. But to be sure that we are not mistaken, let me take a knife and cut this apple in two, and see whether or not there is a worm inside. Just as I said, this is a wormy apple. It has evidently had two worms in it. Here is one of them, and the other has taken its departure. Now, boys and girls, I want to ask you, did this worm eat his way into the apple, or did he eat his way out of the apple? Quite as I anticipated. I expected that you would say that he ate his way into the apple; but the fact is, he ate his way out of the apple. I am sure that you will ask immediately, at least in your minds, how then did he get in, if he ate his way out? I will tell you how it was. Early last spring, just after the apple trees had been in blossom, and when this apple had just begun to form on one of the branches, there came along a bug and stung this apple, and deposited in the inside the germ of the worm. As the summer grew warmer, and the apple grew larger, the germ began to develop, until finally it grew into a worm. When it began to grow strong, it discovered that it was confined in the interior of something, and soon it began to eat, and continued until it ate its way out of the apple. This other worm, which still remained in, had continued to eat in the various portions of the apple, and possibly because of having less bodily vigor had concluded to remain there for a time, but you can see from the inside of the apple that it has done great injury, at the very core or heart, and I suppose that if it had been left to itself, in the course of a few days, or a few weeks at most, it also would have eaten its way out of the apple, in order to escape from its confinement.

Now, boys and girls, this worm represents sin in the human heart, or wickedness possibly presents the thought better, and when you see a boy or girl doing wrong, they are simply giving outward expression to the wickedness which exists in their hearts. Boys are bad, not so much because the influences by which they are surrounded are bad, but because their hearts are sinful, and wicked, and bad. But I am sure that you will want to know how wickedness gets into the human heart. I will tell you how it is. Way back in the spring-time of the history of the human race, way back in the Garden of Eden, soon after God had created Adam and Eve, Satan came and inspired in the hearts of these first people the desire to disobey God. God told Adam and Eve that they should not eat of the fruit of the forbidden tree, and that when they did they would die, that is, they would be separated from God. Satan came and told them that they would not die, but that when they ate of the fruit of this tree they would become very wise. They believed Satan rather than God, and they did that which was wicked and wrong. And so throughout all the generations since, there has been that willingness to believe Satan and to do what he wants us to do, rather than to believe God and do what God would have us to do.

Boys and girls who find themselves inclined to disobey their father or mother, to be disrespectful to those who are older than they, to do wrong on the Sabbath, to remain away from the Sunday-school and church, and to enjoy the beautiful spring-day, by strolling through the fields or wandering through the woods, do so, not alone because the day is pleasant or because of the opportunities from which others turn away, but because there is wickedness in their hearts. So when boys quarrel and fight, or steal, or do any other thing that is wrong, it is not so much the influences by which they are surrounded, the temptation from without, but the wickedness and the evil and the sinfulness which there is in the human heart, eating its way out through their heart into their lives, and deforming their lives, which otherwise would be upright, honorable and manly and Christ-like. I trust that when you are tempted to do wrong you will recognize the fact that there is evil in your heart, and that you will go to Jesus and earnestly pray Him to take away this evil out of your heart, and to give you a new, clean heart. Just the same as with these apples, if you had the privilege of choosing, I am sure you would prefer the large one, which has not been spoiled because of the destructive worm inside, so I trust you will choose to have the good heart, which God can give you, rather than the heart that has wickedness and sin within. If you will go to God in prayer and ask Him, He will give you a good heart, a true heart, one that has no sin and no wickedness within.

WAYSIDE WEEDS AND GARDEN FLOWERS.

NEGLECTED VERSUS CHRISTIAN CHILDREN.

As you see, I have here two bouquets. This, which I now hold in my hand, is indeed very beautiful. Here are some lovely roses, some tulips, some peonies. Here is a dahlia and heliotrope. Here are some tube roses, and a great variety of other flowers, which together constitute a very beautiful bouquet.

Now, here is another bouquet. I see you smile, but indeed it is a bouquet. I spent a great deal of time gathering these flowers, at which you laugh. I sought them in such places as would afford the best varieties of these several kinds.

Now, boys and girls, I want to ask you where these flowers grew? I will hold up this beautiful bouquet and ask the question. I know what will be your answer; you will say that I bought it from a man who keeps a hot-house, or that I gathered them in some flower garden which was very carefully tended; and such, indeed, is the case.

Now, I will hold up this other bouquet. Can you tell me where I gathered these? I did not think that you would have much difficulty in determining. I gathered them along the roadside, in the fields and in the woods. These flowers are what the farmer calls "weeds." Here is a rose with a single leaf that grew in a neglected corner, along the outskirts of a woods. It is a genuine rose, but it is by no means pretty, or at all to be compared with those in the other bouquet.

I will tell you why there is such a difference in the appearance of these two bouquets. One grew in the garden, where it was protected by a fence from being tramped upon. The weeds that grew about it were all pulled out of the ground, and the stalk upon which this flower grew was given a fair chance, so that it might grow successfully. The roots of the plants were carefully nourished, and whenever there was not sufficient rain the flowers were all watered, and thus the plants and flowers grew to their greatest perfection and beauty.

Now, these other flowers which I gathered in the fields and along the roadside and in the woods, have had a hard time of it. In their growth they had to contend with other weeds. They have been tramped upon by the cattle. They have been scorched by the sun. And year after year they have grown in these neglected quarters with great difficulty, consequently they are stunted and have never attained any perfection or beauty.

Do you know that these very beautiful flowers in this bouquet at one time grew just the same as the flowers in the other bouquet? But they were removed from the roadside, and from the fields and from the woods, and placed by themselves where they could be properly cared for and cultivated, and they grew more beautiful from year to year, until we have this present satisfactory result.

Boys and girls are very much like flowers. Those who are neglected, who are permitted to walk the streets, to stroll along the roads and over the fields, to go along the streams fishing on Sunday, instead of being in Sunday-school and in church, those who are permitted to run out at nights and play with all kinds of company—these are the boys and girls who are like the flowers which grow by the roadside. Nothing very beautiful, or very good, or very perfect can reasonably be expected from them.

This beautiful bouquet represents those boys and girls who have Christian fathers and mothers, who surround them by influences which are well calculated to make them pure in thought and upright in life, so that they may grow up to be good Christian men and women. These flowers represent the boys and girls who grow up in the Sunday-school and in the Church, who give their hearts to the Lord Jesus Christ, and grow up into His likeness, and into His image, and into His stature, and become noble Christian men and women.

When parents permit their children to run wild, they cannot expect them to grow up Christians. It is only by culture and education and Christian influences that they can be improved, so as to become honorable and upright.

Nearly all the products of the field have been improved by cultivation, just the same as these flowers have been improved. Wheat in its native state, as it may still be found in France and Italy along the shores of the Mediterranean, was a stunted and straggling plant, with a small and inferior seed, but after long years of patient and continued cultivation, it has grown to its present plump and prolific proportions. All the beautiful fruits which now grow in our orchards were at one time unsightly and undesirable. The apple was small and sour, and unpalatable; but by pruning and grafting and fertilizing, it has grown to be not only beautiful to the eye, but delicious to the taste. The acrid and unwholesome berries, which formerly grew on the mountain ash, have been developed into the sweet and juicy pear. By cultivation, the acrid and bitter sloe has grown into the beautiful plum. The same is also true of the potato, the turnip and the cabbage.

Boys and girls can only be developed into useful men and women by the influence of the week-day and Sunday-school, the Christian home and the Church, by reading and studying the Bible and other good books.

When you are restricted or corrected by your parents, you may oftentimes feel very much irritated and may feel rebellious, and may think that you do not have as many privileges or as much freedom as some of the other boys and girls whom you know. But you must remember that all this is done by your parents for your good, and later on in life you will see the value of it all and be very grateful to your parents for what they have done for you.

When I was a boy, in the little village where I lived they organized a cannon company of six or eight boys, who were to accompany the men who went to other villages to listen to political speeches before elections, and then to march in a torch-light procession. I was at that time a boy about twelve years old. I was asked to join. The boys were all to wear red blouses and red caps, and to my thought just then, nothing in the world was so much to be desired as the torch-light procession and the red blouse and cap, and to be permitted to march behind the drum and the fife, hauling the little cannon after us.

I shall never forget how I cried and how ugly I felt toward my father when he would not let me be one of the cannon boys and wear a red blouse and a red cap. He said that at night I ought to be at home and in bed, and not be exposed to possible bad influences, the danger of catching cold and of other bad results which he could clearly see, but which I, at that time, thought were only imaginary.

When I grew to be a man, I saw that my father was right, and later when at intervals I journeyed back to my boyhood home and visited the cemetery, I frequently placed one elbow on the tomb-stone of my father and the other elbow on the tomb-stone of my mother, and with my face buried in my hands thanked God that He had given me Christian parents who were wise and judicious enough not to let me have my own way in all things when I was a boy, but who had restricted me and guided me wisely and well.

So, boys and girls, it will be with you when you have grown to the estate of manhood and womanhood. You will be, oh, so thankful again and again that father and mother have oftentimes denied you things which you have most desired to have.

NUTS.

GOD MEANS THAT WE MUST WORK.

Many people remember that when Adam and Eve were driven out of Eden, God told them that "In the sweat of thy face shalt thou eat bread" (Gen. iii: 19), and also that God drove them out of the garden to "till the ground from whence man was taken." (Gen. iii: 23.) On this account some people suppose that if Adam and Eve had not sinned it would never have been necessary for us to work, but that is a mistake. If you turn to the second chapter of Genesis, in the fifteenth verse, you will find that it says, "The Lord God took the man, and put him into the Garden of Eden to dress it and to keep it." So you see that Adam was required to work, even before the fall. Of course his work was not as severe as it was after he was driven out of Eden and his labor brought him a richer fruitage.

Now, what do these nuts teach us? I think that most all boys and girls like to eat hickory nuts and butternuts, and chestnuts and filberts, and indeed all kinds of nuts. But did you ever stop to think that God has made it necessary that we should crack the shell before we can eat the kernel that is inside? God has purposed to teach us that labor is necessary before we can eat even of that which He gives us, so on the outside of this desired food he places the shell, in some instances hard and difficult to be broken, in order to teach us that labor is necessary before we can eat of His gifts.

Now the same thing is true with regard to the grain that grows in the field. No one ever saw potatoes grow without being planted and cultivated. Rye and oats and wheat do not grow wild. Weeds will grow without being sown or planted, but grain and vegetables not only have to be planted, but have to be taken care of. Possibly you might think that my statement was not wholly correct, because we go out into the orchard and gather apples and pears and peaches, and other kinds of fruit which have no hard shells on them, and which do not have to be planted in the spring of the year. But do you know that we could not gather this kind of rich fruit from the trees unless trees of these kinds had been cultivated for long centuries, grafted and developed so as to produce the rich fruit which is now placed upon our tables? So you see that even this has cost labor, and if we were to neglect the trees in the orchard, it would only be a few years until they would produce only a very small variety of fruit, and even that would be sour and have an unpleasant taste.

But God means to teach us this lesson also in another way. Man has found it very necessary to use the different kinds of metals, iron and copper, silver and gold. God has not laid these metals on top of the ground, but has made it necessary that we should dig down into the earth and secure these metals at the cost of a great deal of labor. The same is also true with regard to the coal and the oil, and all the rich mineral products which God has blessed us. None of them can be secured without labor.

We are all naturally lazy. I have oftentimes thought that we are all born lazy. Some learn to be industrious with less effort, but all have to be taught to work. God means that we should work. Have you ever thought that God could feed us without our labor if He chose to do so? He could rain down our food from heaven, just the same as He gave manna to the Children of Israel, while they were journeying to the promised land. He could not only feed us, but He could also clothe us from heaven. I am sure that if God gave us our clothing from heaven, He would not make such foolish fashions as wicked people over in Paris invent, and which all the rest of the world seem to think they have to imitate. Not only our food and clothing, but God could also have made it necessary that there should be no preachers. Instead of giving us His Word in the Bible, and then asking us to go into all the world and to preach it to all creatures, He might have used the stars at night, just the same as the printer uses the different kinds of type and prints the letters and words upon the page; so God could have used the stars in order to write His law upon the heavens in a universal language that would be known by all peoples, and so at night, and even in the daytime, people could look up into the heavens and read God's law. Thus it would have been unnecessary ever to have printed Bibles, or to send preachers to preach. The cost of building churches and supporting ministers would thus have been unnecessary, but God does not do things in that way. Lazy people might desire that things were arranged in this way, but God has seen fit to make it very different.

But why do you think that God means that you and I should learn to work? There are two or three good reasons which I can think of. We are so constituted that no one can be in good health for any considerable period without physical exertion, and so you see that if we want to be well—and no one can be happy who is not well—it is necessary that we should learn to work. You will always find that lazy people who eat a great deal suffer many physical ailments. They are always complaining, and I think you will always find that they really are sick, but they could be well if they would only go to work as God meant they should.

Then there is another reason. An idle man is always a dissatisfied man. A boy or girl with nothing to do is sure to be unhappy. If we desire to be happy and contented we must learn to work.

But there is also another reason. Our spiritual well-being also renders it necessary that you and I should have something to do. Work is really one of God's greatest blessings, and we are told that those who are idle tempt Satan to tempt them. I do not believe that an idle person can be a good Christian. An idler is of no use either in the world or in the church. God can make no use of him, and Satan must surely despise him also.

So if you desire to be delivered from sickness and to remain well and strong, if you desire to be contented and happy, if you desire to be good and useful, if you desire to be helpful in the great purpose for which God has created you and placed you upon this earth, you must learn to work, and the best time to learn to work is when we are young. We are to learn to labor with our hands, with our minds, always remembering that whatsoever we do, we are to do all to the glory of God.

Now let us all join in singing,