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12 rHE ATLANTA GEORGIAN AND NEWS. dATCBLAY. NOVEMRF.lt 3. THE MODERN SAMARITAN By REV. EVERETT DEAN ELLENWOOD, PASTOR UNIVERSALIST CHURCH A MONG all the beautiful and en tirely natural stories with which the Good Teacher dramatised his lessons and thus fastened them upon the,hearts of bis hearers, none is more filled with pathos, more Intense with . meaning or more certain of Immor tality than that one which we have learned to call the story of "the good Samaritan." In every generation Its lessons have been as fresh and as Im mediately applicable as when It fell from the lips of the Savior. Leaving entirely on one aide, for the purposes of present consideration, the unqualified rebuke administered to ra cial prejudice and caste distinction, the story Is replete with suggestion for those Interested In the broad theme of humanltarlanlsm and In the attempt to apply the teachings of Christ to the needs of today. In the unfortunate . traveler on the Jericho road, let us see, then, neither' Jew nor Gentile, but merely a brother man in distress, one "who Is my neighbor." And, in the in* divlduals who, according to tempera mental Inclination, either Ignored or ministered to his need, let us see neither priest, Levlte nor Samaritan, but merely human beings, exemplifying more or less of that humanity which Is of God. And, at the outset, let us endeavor to escape the too common error of the confusion of justice with benevolence. Following the common code of strict legalism we must hold both the priest and the Levlte to be blameless. Nei ther one waa in any way directly re- * sponsible for the condition of the un fortunate traveler. Every one must •assume for himself the risks of the (road, and woe be unto him whose lack of foresight Interrupts his Journey with disaster. In the spirit of that glibly repeated philosophy, that "heaven help him who helps himself," shall we con- dentn the priest and the Levlte for the admirable prudence which will not al low them to tarry, lest the same band of robbers whose completed product lies so pitifully prone beside the high way, should suddenly return and add the would-be rescuers to the list of those who would be rescued? Why should not the world’s ready applause pt the much Vaunted "practical mind’ enshrine and Immortalize the priest and the Levlte? But, while justice and benevolence are distinct human virtues, their com bined possession is Indispensable fot the perfection of* humanity. Lacking either we must forever reflect In sadly distorted fashion the spiritual like ness of Him whom we have learned to call Our Father. Benevolence can not be measured by Justice; neither should Justice be handicapped by be uevolence. but. In co-operation, must they work for-thc salvation of man and the glory of God. Systematic Benevolence. Fortunately the proportion of indi viduals In whom the Instincts of be nevolence are wanting Is small. In this modern age It Is not so much a ques tion of inducing men and women to be come "good Samaritans" as It Is of training them to be wise as well as ready In their benefactions. This Is pre-eminently the age of organization. Mankind advances by rapid strides In the recognition that "order Is heaven’s first law." The claims of human broth erhood need hardly any longer be urged, for the "get together" spirit In creases with each generation. Co-op- eratlon Is the slogan of the hour. In perfectly natural sequence appears, therefore, the Increasingly popular modern Idea of systematized and scien tifically applied charitable relief for the distressed. We are at last learning that when Jesus urged that our be nevolent Impfllses should be so natural and spontaneous that "the right hand might not know what the left hand accomplished," He did not mean that the mind should not direct what the heart inspires. It Is not enough to be filled with an earnest desire to re lieve distress; Ave must fit ourselves, by careful study and by Investigation and by experiment, to be able to apply our benefactlbns so that they shall be not only Immediately but cumulatively effective. And what Is more sane and wholesome than that we should follow the trend of the age and organize for that purpose? One of the most en couraging evidences that our own beautiful city is filled with the splen did modern spirit of progress Is to be found In the Increasing Interest In and co-operation witty the Associated Char ities of Atlanta. The wise minds and great hearts of this city who called this organization Into being are dally permitted to "see of the trfivall of their souls," and If not to be satisfied, to have what is far better, a renewed con viction of the wisdom of their action and an Increase of *?ea! to continue to work for Its further Justification. And, as for the negligible remnant dt doubt ers who still fondly cling to old Ideals and old methods, a/id have for the new but scant praise and oftentimes naught but criticism, we may comfortingly say of them, In the words of Marcus Aure- REV. E. D. ELLENWOOD. llus, "These things happen to them by reason of their Ignorance." And here a word of suggestion may not be Inopportune to those who have In charge the work of administering the benevolent funds of our various churches and charitable organizations. The value of the Associated Charities to the community can ynly be limited by the use to which it is put by the In dividuals and institutions of the com munity. And, obvious!}', the most com petent use of any Instrumentality Is impossible without an Intelligent un derstanding of the object and methods ef such an • Instrumentality Nearly ail of the open objection to or neg lect and disuse of the Associated Char ities may be traced to an Ignorance of The Objects and Methods of Organized Charity. One of the most common criticisms of modem metheds of charitable relief Is that they constitute an efTort to run benevolence through a machine and dole out charity to the unfortunate by rule and formula and that thereby the natural springs of human sympathy arc dried up in the giver, and that humilia tion and loss of pride settle like sullen clouds upon the heart of the recipient. Such a criticism only reveals the pro found and pitiful Ignorance of the critic. Nothing is farther from the intention or the practice of a charitable organiza tion so scientifically conceived and so efficiently administered as the one which forms a part o? the good fortune of the city of Atlanta than to merely fill the position of a public almoner. N The modern spirit insists upon look ing at everything through the scientific eye. God, the Bible, the most sacred of human relations, life, death and the great hereafter, are all subjected to this keen^nd discriminating scrutiny. Aid ed by this clearer vision, we are discov ering that poverty and human distress are not natural conditions, but abnor malities. While it is unfortunately true even as It was In the days when the Nazarene walked and talked among men, that "the poor we have with us always,” we need to remember that the high prophetic vision of Jesus looked forward to the time when the Kingdom of Heaven shbuld be established among men, and God's will should be done upon earth as It Is done in heaven. One can hardly reoonclle In his mind the Idea of poverty and human suffer ing as Indispensable features In the es tablished kingdom of a perfect God. Considering poverty, then, as a dis ease to be cured rather than an evil to be endured, modern organized charity faces a more splendid and a more stu pendous task than merely the service of administering Immediate and tempo rary relief. Its high mission is none other than that of "bringing in the kingdom of God.” The main difference between the true physician and the quack or Impostor is that the former Is content with noth ing less than the discover}’ and re moval of the cause of his patient’s dis order and the permanent re-establish ment of . normal conditions, while the latter reaps large financial returns and much glory by his skillful alleviation of the symptoms. Both make use of the symptoms, It Is true, but how dif ferent the treatment and results. The one uses them to find the disease and cure his patient; the other employs them to fatten his purse and dupe his unfortunate victim. And the good phy sician realizes, too, that he must be ex ceedingly careful how he administers the frequently needed anodyne, lest he lose all possibility of a future cure. The cry of pain Is more than human ity’s appeal for relief. It Is God's method of announcing the presence of disease. In Identically the same relation which the skilful and conscientious physician bears to sick and suffering human]?, stands the Associated Charities in iia relation to the community. And, ns the physician In his efforts toward a cure employs every known and approved in fluence, enlists the support and com plete co-operation of relatives and loved ones and brings to bear all possible suggestive influence upon the patient himself, so organized charity explores the entire field of possibilities and' brings Into use every discovered aid in the cure of poverty and distress, en deavoring to stimulate and foster seif respect, secure the complete co-opera- tlon of kindred and friends, and not only relieve the Immediate <ji.«tif> ss which cries out In pain, but tq restore the individual or the family to a re spectable and self-respecting place in society. The Associated, Charities of Atlanta a credit to the city, and certainly deserves the complete co-operation and support of every individual and every institution In the community. It con stitutes a practical and successful at tempt to apply Christianity to the pressing needs of the modern age, and stand3 as a constant affirmation that the center of religious Interest and re- liglous activity lies not in the sea- washed shores of a far distant Holy Land, and removed from living men by twenty Centuries of time, but that it Is wherever and whenever human suffering cries out fot relief, or human wrong appeals for redress. It rears Itself In the midst of our attention to constantly remind us that every hu man soul Is,a potential Savior, and that it is God’s will that every land should become, In deed and in truth, a Holy Land. WHAT WILL YOUR HARVEST BE? By REV. RICHARD ORME FLINN, PASTOR NORTH AVENUE PRESBYTERIAN CHURCH Text: Gal. 6:7. "Be not deceived. God Is not mocked; for whatsoever a 9 man sowoth that shall he also reap.'' There are several propositions I wish to make today, and the first Is this: Man may be deceived: Indeed, man Is liable to be deceived; nothing more manifests his weakness and his dependence than his liability to de ception. SometimAi he Is deceived through lack of information; some times he Is deceived through fault of calculation; sometimes he Is deceived through failure of expectation; but however It may be, he Is con stantly , deceived. Escape from decep tion Is difficult Indeed. Despite his ef fort man often at least falls a* victim to deception either through Ignorance, or accident or Intent. Yes, moreover, there ars not only times when those about a ipan conspire to misrepresent and delude him, so that he Is deoelved, but, furthermore, there are times when no one is plotting or planning to en trap him, when yet he may yield him self over to a fatal self-deception. Self-deception Is of all deceptions the most dangerous, the most subtle. Any tdate of deception Is dangerous, but self-deception Is pre-eminently danger ous. 1 say any state of deception Is dangerous. A man wtyo Is deceived Is never safe. He can not estimate the post, he can not calculate the present, he can not forecast the future. He Is like an engineer runglnp headlong un der mistaken orders when the operator has blundered, who without a tremor, sitting quietly at his post, flings the throttle wide open and lets his engine go thundering through the night, though he is speeding headlong toward a swift and certain dissolution. Thus a man who is deceived at any moment may suffer the shock of a rude awaken ing. The deceived soul at any Instant may lose Its calm composure us dashes Into the abyss when it Is too late to avert the catastrophe. 'The second proposition then Is this: In some things man can not afford to be deceived. I grant you that there are tlmoa when deception doesn't much matter, as the mistake may be so nat ural that all parties may be deceived alike. In grammar two negatives may amount to an affirmative, so In life it may come to pass that a double mis take may result In safety. Home time ngo I read of an instance Illustrative of this. An engineer was impressed with a sense of danger. He was run ning according to orders; nil was well so far as he could tell. He was a Christian man and so because of this foreboding he gave himself to Inces sant prayer. After awhile all sense of danger left him. Later In tho run In* found that an operator had gone to sleep and had not warned him to take a siding. He had passed the stdfng and gone thundering along a track upon which the other train should have been At the same Instant. While he was praying something happened to the other engine, and between stations It broke down and the delay caused by that accident enabled him to tu^ke the next switch In safety. There was a double mistake, one on the part of the operator, the other on the part of the mechanic. These two mistakes neu tralized each oyier and so It did not matter; all ended well. Again, some mlstnkeH may not much matter because the event with which they are concerned may be variable, the consequence uncertain, and It may not necessarily occur that because? the mistake is made the dreaded accident will occur. But, again, n mistake may not much matter, because even If the consequence Is certain. It is not .significant. The consequences arc not sufficient to be important. A Fatal Mistake But I renffltm the fact that there nro mistakes which men can not afford to mako. There ars times when men can not afford to be deceived, and that to which reference is piade In our text Is such a thing as this. A man can net afford to be deceived when he Is deal ing with God. First, It matters If we are deceived when we are thus dealing with God. because the consequences are always serious and always certain. It you nro deceived concerning spiritual things, tt matters because, In the first place, there Is no excuse for It. If you will consider what God teaches you will that the way Is made too plain for you to be Justified In uny delusion. Second, it matters, because If we are deceived, we are deceived deliberately, despite the most solemn warning. Third, It matters because If we are deceived the consequence Is not only certain but Inexorable. There Is another proposition I wish to make; that the one thing concern ing which wo can not be deceived that thing stated In our text, and if you will take the text you will find, in substance, that Its statement amounts to this. God will see to It that every man shall receive the result of his own conduct, w hether that conduct be good, bad or Indifferent. Let me repeat. "Bo not deceived. God Is not mocked, for whatsoever a man soweth that shall he also reap." Thus God Is saying that whatsoever your conduct may be, good, bad or Indifferent, the result of it you must assume. We can not afford to l* deceived concerning the Inexora ble certainty of this. The figure by which this thought Is conveyed to us is significant. It refers us to one of the fixed laws of nature, a law recognized probably more broadly and more fully tnan any other law of nature. The law that like produces like; that what a man plants he must pluck; that what a man puts Into life he must take out of life. Each word of this text is ex ceedingly significant and most emphat ic. Therefore let us consider them. An Inexorable Law. First, whatsoever a twin soweth that shall he also reap. The also Is em phatic. Ho can sow, he shall also reap If he sows. You and I alike are pro foundly conscious of our freedom to act. You know and I know that I can do things and you can do things. Do reultze that when we do the things which we can do that we must take ttye things wiilch come as a conse quence of that free action? Our lib erty is limited to what w-e do. We are free to run away and leave It; also we must reap. Second. That shall he also reap. Nothing different, nothing else. Like produces like. Corn seed produces corn. Cotton seed produces cotton. Likewise mullein seed produces mullein. This tles produce thistles. It Is Inevitable; It Is Inexorable. It never changes—like produces like.* That shall he also reap. Third. That shall bo also reap. Reup- Ing Is different from sowing. There is a great deal mire of IL You would not fling your seed away Into the mire If you were to receive only as much ns you put there. It Is because seed re produces Itself a thousand fold that you can afford, even In times of famine, to husband the handful and plant It In the field. Years ago a mummy was discovered fn an Egyptian tomb. As i they unwrapped the cloth that was; about It they found a few grains of■ wheat. These they took and planted. • The wheat grevf, for, although It had been 'hidden for a thousand years, the germ of life was present still. When the harvest was ripe hey gathered all of the kernels and re .danted them. These were watched, the kernels gath ered and replanted, and It Is stated that there nre now fields of wheat that have sprung from those few seeds that fell from that mummy years ago. And so It Is with deeds. What you do Increases. It Is Illustrated all through life. It Is amazing how quickly the Interest of money will equnl the original capital If you leave It and let It compound. A little money Invested In childhood, If left until you nre old, will be a compe tence. Why? The reaping Is greater than the sowing. It Is a solemn thing when we pause to reflect that Just os what we have been putting Into the ground Is going to Increase'a thousand fold. so also that which we have been putting Into life during all the past Is going to Increase likewise a thousand fold. We may sow to the wind—oh, the sadness of Itl Some of us have done it, but If we do we must reap the whirlwind—for some of us It Is not far ahead. Fourth. Whatsoever a man soweth that shall he also reap. Oh, of course, I know that others will reap It with him; some of us might wish that wo the ruin wrought by a reckless boy. Ife reaps the destitution that springs from the dissipation of a besotted husband. The friends, the community, the church, the state, renp the awful results of- a foolish life, but he reaps It likewise who sows, and It Is all coming back to him: for the boy that has broken his mother's heart, though he will not stop now to do It. there will lenty of leisure In eternity to think, so for the son who has wasted his father’s substance and brought his gray hairs In sorrow to the grave; and the husband that has ruined a home and brought children Into life and then cursed them by Ills course of conduct, and blasted the hopes of a trusting and REV. RICHARD ORME FLINN. loyal woman. Yes, all these will have all eternity to think about w*hat they have done. Each, each, will reap what he has sown, and the time will come when he will not seek to lay the blame on others, ns he does today; but hls poor blasted soul will at lost feel all the bitterness and blackness of his own cursed career. Yes, he will then him self reap what others have hnd to bear ns a result of hls planting, and then he will know the eternal remorse which hls own sin has begotten. A Terrible Certainty. Fifth. Whatsoever a man soweth that shall he also reap. I repeat, It Is In exorable; there 1h no escape. "Reaping must occur. It Is because, unconscious and unconfessed, there Is In the tnlnds of many of us a feeling that in some way wo shall escape that wo ever dare to do the things we allow ourselves to do. It Is because we hope that by some means we may elude this law of life that we so carelessly drift on, neglect* Ing to embrace the offer of solvation and foolishly and thoughtlessly sowing the seeds of thistles when we ought to pause and let us consider the pledge or the certainty that We shall also reap what we have sown. The first thought presented by the text to emphasize the certainty of our reaping Is the analogy of nature; the fact that In all the centuries since this old world has been rolling on around sun this law invariably has been operative. Tho laws that have been legislated by potentates and powers In numerable have waxed old and tyeen forgotten. The very powers that Im posed them have themselves passed from the scene, but unvarying through all the slow and tedious passage of the years, this law has never ceased to operate. And now the text tells us Just i fas this law Is true concerning that j which is sown In the field also God demands that the same principle shall ■ apply to our life. We must assume the : responsibility of our own actions at • last, no mntter what those actions have | been, whether good, bad or Indifferent. This is the fixed decree of God. But this is not the strongest appeal of our text. We know that the time is coming when the laws of nature are go ing to cease. May It not be possible _ that the same God who established these laws for nature will annul this j law for souls and make It possible for jus to escape? No. Listen! The great fact above all facts which emphasizes and which makes certain the consum mation and enforcement of this law Is God Himself. In the middle of the text stands God! Be not deceived, God! Not nature, but God! Be not deceived. God Is not mocked, whatsoever a man sowoth that shall he also reap. The guarantee that hls pledge will be kept, that we must be responsible for what wc have done and said and seen. Is God Himself. Often, because of superior wisdom, a man may elude this nppar ently fixed law of sequence, and may reap what he has not sown. For In stance, a man may mock a man and get from him that to which he Is not en titled, either because the man tvhom he mocks Is Ignorant or because he Is Im potent or because he Is Indifferent .and does not resist. I say. you may elude this law In dealing with man and get w hat you are not entitled to, because of the other’s Ignorance, or Impotence, or Indifference. A man may elude the fixed laws of nature, and, having plunt- ed, ho may pull up and destroy the harvest. He may choose to have noth ing rather than to have what he planned, and he may succeed In eluding the law' of nature by destroying the crop and so not reap what he planted. Listen! A man canot mock God. God Is not Ignorant, you cannot deceive Him. He Is omniscient. God Is not Impotent. You canot force Him. You cannot brow beat Him—He is omnipo tent. God Is not Indifferent, and on this point He w'arns us not to be de ceived for He will not Ignore, He will not condone. He will not change. God Is Just, and God hath said that He will deal with every man according to the deeds done In the body, and there Is no respecter of persons with Him. Moreover you cannot elude God. You cannot uproot what you have sown. What you have sown Is past, that which lies behind you, the lost years, are out of your reach and In God’s keeping. And listen, they are locked so that none but God Himself can break the seal. What you have said or thought or done are In The Books; you cannot change the record. You cannot reach the page. It has passed Into the pres ence of God and cannot by any man be obliterated. No legislation can ex punge that record. It Is made and God know’s It and God has It. What Is the conclusion, then? This, that life is a tremendously serious af fair, entirely too serious for careless ness. entirely too serious for drifting, entirely too serious for delay. Life is a tremendously serious affair, and we must deal with these great eternal facts and prepare for the consequences. There are three propositions now I would like to make. First, what we put Into the present we must take out of the future. Today you jnay determine w'hat tomorrow* will mean to you. Nay, more—today you must determine your tomorrow. What you do today will de termine what you will do and what you will have tomorrow. You can make tomorrow what you will, but having made it you can never unmake It. It has passed beyond you when the day has gone; therefore, bew'are w'hat you mako It. Second, what you desire to .take out you must put In today. Have you nny desire concerning the future? Then prepare for it by today’s planting. This Is a glorious thought as well as a seri ous thought. What do you want to be In the future? Have you any de sires, young man, for physical prefer- ment? If you will go about it today you may be strong tomorrow If Provi dence permits. All things being equal, there is little danger of failure. I have rend that Sandow, reputed to be the strongest man in the world, when a youth was undeveloped and weak. Go ing with hls father to see some of the statues of Michael Angelo, hls soul was fired with enthusiasm at the splen did proportions there displayed, and he determined then and there that he would develop hls body to the highest possible point. Ho began at once to exercise with this In view', and you know the result. He became as marvel ous a representation of physical per fection In flesh os was ever made in stone. What Do You Want? Are your aspirations for the future along lines of financial preferment? Do you want to be rich? My dear friends, I do not see why any young man with reasonable sense and with health should not be rich today. I really do not. There Is no place In the world whero It Is ear'er legitimately to make money than in the South, and at this time you may be rich if you want to be. Others have been—you may be. But If you are to be rich tomorrow you must husband yoi .• resources today and wisely Invest them. You cannot lounge around today and have the luxury of your own palatial home tomorrow. You must sweat today If you want to rest tomorrow. You must put In today what you want to take out tomorrow*. Do you w*ant to bo intellectual—a leader of thought? With due diligence you may become such an Intellectual* leader. It Is perfectly marvelous how* the brain develops when a man gives himself over to patient and heroic study. If God leads you along thnt line and ypu work to the best of your ability today you may have a splendid equipment Intellectually tomorrow. I repeat. What you desire* tomorrow you must put In today, but you may put It In today, thank God, and have It tomorrow. But listen! What are these things of tho flesh? In a little while the strongest frame grows weak. Money? another’s part—may c in dpate a t? Wh fortune It amount to? As we stand before the great ocean of the unknown and real ize that each succeeding generation knows more in Its childhood than the past generation knew* In their maturity; that the average man of tho last times may have more knowledge than the formers seers and sages—what does mere Intellectual attainment amount to? What Is Worth While? Nay, there Is but one great attain ment that Is of supreme worth; there Is but one thing that can fully recom pense us for the most lavish outlay of life and effort, and that Is spiritual at tainment. Yes, spiritual strength, spir itual wealth and spiritual wisdom alone are worthy of our unwearied quest. These, If attained, will never be lost. These, If secured, will never decrease In value or Importance; and these alone can fully satisfy. Moreover these best things none need fall to win. Though there may be uncertainty about your attaining wealth or wisdom or physical prowess, there Is no uncertainty about your attaining to spiritual pre-emi nence If you lay your whole self out In a life effort for this. But, mind, you must plant for this if you are to attain this as a harvest. And you must plant for It now. You can not drift on. giv ing your time and attention to the ac cumulation of money, or to the gaining of mere human learning, and hope thus somehow, because of an inoffensive lifo and a negative kind of goodness, to win a spiritual rew*ard. Your effort In buri. ness may make you rich; your dili gence In study may make you an emi nent specialist; your care and culture may yield you p social distinction, and yet you may be—a lost soul!—yes, lost! lost! forever and forever—because > u have planted only for time and have forgotten the life beyond, eternity and God. Just ns you may win wisdom without winning wealth, and Just as you may win w-ealth and wisdom without win ning physical strength, but Instead may lose your health in the winning of them, so also you may be wise and W’ealthy and healthy and not be holy. If you want spiritual things you must plant for them. Are you doing this? How earnestly are you doing this? "I’e not deceived, God Is not mocked, what soever a q?an soweth that shall he al J reap." Third. What we plnnt today we \'i" reap tomorrow*. Thank God. Sat :> himself can not hinder us from : * efvlng tomorrow w’hat we have plant ed today. There Is no power in eat i or hell thnt can prevent your reajdrtr. He who plants for eternity may be certain of hls reward ns God Him self. Again, I say we can not he sure of our money, we can not he sure t our health, we can not be sure of an thing but this, that what we plant t - day for eternity we shall nssur**dlv re ceive, yes, we shall renp It, increased a thousand-fold. Plant, then, for spiritual things, and you shall reap them. God Is your guar antee. DOING THE BEST BY THE ALIEN Terse Comments on the Uniform Preyer Meeting Topic of the Young Peo- pie’s Societies—Christian Endeavor, Baptist Young People's Union, Ep- worth League, etc.—for November 24 le, “Home Missions: The pro gress of Work Among the Immigrants." Num. 15: 13-16, 21-31. By WILLIAM T. ELLIS The religious force* of North America nre only now awakening lo the Importance of one of their greatest problem*; namely, h*»w to merge the vast alien population Into the Cbristlnu life of the new world. Frankly, onlr the most shallow and perfunctory ef fort* bed l**n put forth, until quite re cently. toward the *olutlon of this question. Nor bn* there n» yet appeared nny ade quate, statesman like method of dealing with the immigration flood. Northwest iu such number* n* to give occasion for rlotmi# expression* of hostility to them. Mob law undertook to solv^ , j facet this eubject of Asiatic Im migration. with It* pensions Inflamed and Its Judgments warped. America's most Immediate "yellow peril" Is the peril of yellow Journalism, yellow politics, and yellow pulpit. Most persons on the continent nre proba bly a unit in florin ring that the Astatic* an«l the European can not l>e ntnnlgnmatiil to make good Amerlci this la.tbs belief of they should express through proper tnedlu . but con si derate, large minded and unpreju- " Ini antipathy la worthy |VCOp|*». One of the "white man's burdens" Is the lietterment of the whole world. However much opinion may differ con cerning the desirability of Aslntlc coolie Immigration, there can be only one view nmoug serious-minded persons as to the de sirability and Importance of welcoming stu dents from the East to the education of the West. Even on the low plane of com mercial Kagoclty, It I* desirable that these future rulers of China. Jn|utu and Korea shroutd acquire a sympathy with our Insti tutions and Ideal*, and establish alliances with our people. All the (fond* that diplo macy may weave will not be so strong til binding to us the Orient of the next gener ation ns would tw» the simple fact that we had educated her dominant spirit*. Still more Important, though, is the social and religion* aspect of this opportunity. This is an miequah-d chance to lay the shaping hand of (qiristlanlty upon the Eastern na tions. The most direct, effective and Inex pensive foreign mission work that I’hrlstlau America and Canada can do Is to welcome dents Far East. •tu- tmmlgrntl Ipllng’s r est that A tlon of the right recent exhorta tion in the Northwest that Anglo-Saxon im migration lie encouraged hns set it great many persons to thlnklug. He Is on right track: It Is the inau who says " ami not the one who Is forever crying "Don't" who takes rank as an empire builder. No better service can be rendered ..... Immigrant than to keep high and unsullied the national Ideals, and to rcoulre hliu to live up to them, it la no klmitiena to the foreigner to lower onr standards In taken * F *'* ' * prejud The newly awakened Christian conscious- .tin. of I H»ple s stud) . w church'* horizon. Young people's study classes are taking up the immigration question. Aide tioolui and articles nre tiring written upon It; a body of reliable literature U lielng created. The churches are developing seriously. Actual work for the alien Is lie Ing done on a large scale; and still greater prospects are abend. MOULDINGS Plate rail., chair rail.. GEORGIA PAINT A GLASS CO. 40 Peachtree Street. A t'hrhtlalt greeting to the tw-wlldered. these two countries, lourij mid **-i»*1H\*» tiuuilgraut la a test!- TEETH pain. 60c each. Beat teeth S3. Money ess not buy belt Fr- 1*111 LA DKLt'UlA DK.NTAI. ItUOMS. few a* Whitehall St. Nsws and Nstss Most of the Protestant denominations have set a very much higher figure for their foreign missionary appropriation for the ptesent year. They look to the laymen to bring up the umount. The Disciples of Christ, or Christians, are raising j3Go,0tx>,G<X> next year ami are asking for fifty new mis sionaries. Congregittloimllsta bnve undertaken to or ganize n nntiodhl Congregational Brother hood, following In the lend of the l*rc»hy- terlau Brotherhood, the Brotherhood of An drew and 1'htllp, the Brotherhood of fit. Andrew, uml the Wesley Brotherhood of other churches.' The tllscusslon over the Presbyterian Book nf Common Worship hns scaretly closed l*e- fur# the Congregational National Council ablMdnted n commission of nine to prepare u order of common worship. The work of Charles SteUle, secretary of In* department of church nud labor of the 'reshyterlan church, has l*een such a pro- lounced factor in the recent religious life f America that the CnngrcgnHomilist* have decided to appoint nu industrial secretary. An independent church that hns lived wenty-flve years under the one pastorate Is he utti church. u» anniversary was ministry to take up work nmong the new t churches of thp West. Chief Pleasant Porter, of the Creek tin- recently deceased, undoubtedly the most eminent Indian tn America. .... idder of the Presbyterian church In Musko gee. Indian Territory. A remarkable canvass of Toronto has re sulted In n list i»f about 20,000 petitioner* for the union of all Protestant denomina tions. Plans are on foot to Increase tbo list to at least 100,000. SECURED or Money Back Seven Sentence SsrtnQns work. The International Sunday School Asian-la in ha* opened offices in Chicago. This Is V first time that a central headquarter* Im* been estaldlshml. The FugiUh Coagwgathmatlst* have been iperimciiting with « more 4*etitrniixed or ganization. They report favorably upon it. The first Instance of actual Inter-denomi national uniop in India is the appmarbing amalgamation of the Congregational Union with the Presbyterian Synod of South ludla. which embrace* the American Dutch lle- foruied churches and the United Free (’bunch pt Scotland. A unique method of meeting the condi tion* entailed by the dearth <»f candid ate* for thg ministry has been adopted Every day I* n fresh loginning; Every day l* the world made tier.-. —Snsnn Coolldge. ey can conqufer who believe they can.— Triumph and toll nre twins, and sun* the cloud of sorrow; Strike from umnklnd the principle of faith ami men would have no wore history than a flock of sheep.—Bulwer Lyttou. path* l»e*.*t with Pnrkhurst, D. D. . resbytetiau church In niltcdtumry superintendent and got sixty youug ..... One of Its ent to Englami > -audidatca for the CLOTH i MG ON CREDIT FOR MEN AND WOMEN. SPARE 11.00 A WEEK. WE WILL KEEP YOU WELL-DRESSEO. THE FAIR S3 WHITEHALL STREET. POSITIONS CONTRACT given, backed'by 9300,000.00 capital and 18 years' SUCCESS DRAUGHON’S Business Colleges ATLANTA, 122 Peachtree St. pnd JACKSONVILLE. Bookkeeping, Banking, Shorthand, Penmanship, Telegraphy, etc. Indorsed by business men. Also teach by mall. Write, phone, or call for catalogue. 30 Colleges in 17 States TRY IT NEXT TIME TO Cincinnati and Louisville THROUGH SLEEPING AND DINING CARS City Ticket Office, 4 Peachtree You Would Not Aecopt Counterfeit Money—Why Accept Count.rf.lt Good,? Good money Is made by the govern ment In which yon have Implicit faith and confidence. C ood Foods are made by manufacturers who are willing to .take their reputation, on the quality of the material offered to you through the medium nf their advertisement. In thla paper. Counterfeit good, are not advertised. The reu.on for It I* thiy will not bear the cloee ecrutlny to which genuine advertised good, are .objected. Counterfeit money pay, more profit to the counterfeiter. Coun terfeit good, are offered to you for the mo reason. In.i.t on the Genuine—Reject tho Counterfeit. Gas Fixtures!