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CHRISTIAN EFFORT FOR ALL.
By profession of faith and sub
mission to baptism, we join ourselves
to the Lord and the Lord’s people.
So momentous a transtion must be
regarded if right as the beginning of
a new life. We never apprehend its
nature until we see that it binds us to
christain effort, not only for the high
est welfare of mankind in this life
but for that which as reaching unto
the life to come is higher than the
highest, even the eternal salvation of
the soul. To whom is that effort
due ?
1. It is due to all men, because in
all there is the plea of necessity. In
putting our hand to this work, what is
it against which wo have set our
selves'? It is that which now beclouds
the understanding, defiles the heart,
drives the life astray, and sheds bit
terness into the cup of daily experi
ence. It is that which “digs the pit
of hell, rears its walls, and kindles
its flames.” It is sin, accursed sin.
And if sin calls for christain effort
anywhere, it calls for that effort
wherever it exists.
And where does it not exist?
When Europeans under Columbus
first landed on the shores of America*
the Indians in their simplicity, sup
posed that they did not belong to the
human family but had descended
from the skies. Had these strangers,
indeed, in their intercourse with the
aborigines manifested all the person
al and social virtues in unbroken
tenor and absolute spotlessness, a
presumption would have been raised
that they were superior to the broth
erhood of our race; for the nature of
man has never displayed as one of
its attributes such stainless freedom
from evil. On the other hand, no
fraud, or lust, or oppression, or cruel
ty which deformed their conduct to
wards the natives could logically
open the door to the belief to which
the pendulum of Indian opinion
swung, that their visitants were
demons from the underworld and
inferior to the nations of the earth ;
for the human heart whenever it ob
tains unrestrained developments has
its development in unrightousness.
Ho! all ye who claim that man
holds in his own hand the power to
efface from his character every fea
turejof the prevalent depravity; go
ye unto every kingdom and clime of
either hemisphere, stand on every
island that bestuds the Northern or
the Southern seas, suffer society in
every phase and through every rank
to pass in review before you ; and
if you find on the globe a single
spot on which transgression has not
set the mark of its presence and left
the stain of its pollution, return. Re
turn, and we will exult with you that
the chain of universal bondage has
been broken, and that at least one
spot lifts up no cry of need for Chris
tian effort. But no! everywhere
men are children of corruption ami
therefore the children of wrath’
The overflowing deluge of sin has
gone forth into every land, and when
the Holy Spirit comes down as
Noah’s dove, behold the waters are
upon the face of the whole earth and
she finds no rest for the of sole her
foot. Ah, sin is universal, and calling
for Christian effort against it where
ever it exists, calls for that effort
everywhere.
2. Christian effort for the salva
tion of the soul is due to all men be
cause in all there is the plea of a
common nature. If the angels that
fell away from their primitive holi
ness and are now wandering in
the darkness of an exclusion from
the Div uic presence, were at length
permitted to occupy the platform of
probation at our side, a neglect on
our part of this opportunity to at
tempt to renovate the mass of fallen
character w ith which wo are brought
into contact, would be a most dis
graceful and overwhelming impeach
ment of our benevolence. True, the
ties of mutual sympathy of race
would not bind us and them togeth
er. and between them and ns would
be all the barriers of unlikeness which
separate different orders of being-
But their case would come under this
general principle wherever misery is
found, misery which wo may either
remove or abate, the spirit which
professes resemblance to the love of
God must, like that love, acknow
ledge no partiality in the objects of
its solicititudo and uo limit in the
sphere of the operations. Add now
to this wider principle of lovo's im
partiality, the closer, special princi.
pio of lovo’s relationships. Let tho
misery effect a lodgment in tho
bosom of beings who as sharing our
nature are our brethren, and our
hearts then will glow not only’ with
the saint’s but also with the brother’s
tender affection. All the guilty and
all the wretched of the earth are
in this sense brethren to us, appeal
ing to Our piety by a nearer and
dearer bond than the fallen angels ;
and if there is even one of them
whom we exile from our regard and
our effort, we sin grieveously and
shamefully in that we sin against
this fellowship of humanity.
To prevent that sinning, the fel
lowship of humanity has been made
a strong feeling, or rather a con
geries of strong feelings, that it
may touch the heart in spite of the
estrangement and bitterness to which
we are liable on account of the de
formities of inquity. He whose
hands are crimson with the blood of
murder, he whose coffers groan with
the ill-gotten stores of fraud and op
pression', he whose tongue is volu
ble with slanders of the innocent
forged in hell and adding to darkest
raid-night another and a darker night,
he to whom the tears of wronged’
betrayed and ruined womanhood are
valued offerings at the shrine of las
civious indulgence, he who has cast
himself headlong into the mire of
intemperance, refusing to be washed '
from its filth or to arise from its in
famy ; behold the assemblage 1 If
you look only on the enormity of
their offendings, you will loathe
them ; you will cry, “Away with the
odious throng!” But we pray you
turn to them again. Their outward
man is like unto your outward man-
Kindred blood courses in your veins
and in theirs. The same diversities
of pleasure and of pain, of health
and of disease, of life and of death
await all of you. You spring forth
from one origin and hasten to one
futurity. The essential capacities of
their intellectual nature are precise
ly the essential capacities of your
intellectual nature. The tears which
you shed have fallen from their eyes.
The ardors with which you kindle
have glowed in their bosoms. They
have known all your hopes and all
your fears. Love has breathed on
them the tenderness and fervor which
you confess or cherish without con
fession. You may read their experi
ence (the extrerhes of evil excepted)
in your own- They are your breth
ren. What say you now ? “Alas,
the unhappy throng! I will rescue
them if 1 may; if not, I will warn
them and weep over them.” Thus
the fellowship of humanity proves
stronger than our disgust and wins
Christian efforts for the salvation of
their souls.
3. This effort is due to all men be
cause in all there is the plea of inter
est in Gospel provision and promise.
The death of Christ is the • founda
tion of hope to the race, And for
whom did Christ die! “By the
grace of God, he tasted death for
every man.” He tasted it for Peter
who denied and for Judas who be
trayed him, for the Sanhedrin that
condemned and the soldiery that
slow him, as well as for John who
stood near his cross in tho final
agony, for Joseph who relinquished
to him his own sepulchre, and for
the women of Galileo who enthroned
him in their heart as King oven
when they purposed to embalm him
as Martyr. Ho tasted death for
Stophen, and for Saul consenting to
his death ; for James, and for Herod
who beheaded him to please tho Jews.
He tasted it for atheistical Rome, for
superstitious Athens, for debauched
and prostituted Corinth, for infam
ous Antioch, for blind and persecut -
ing Jerusalem. In a word: “Ho is
the propitiation for our sins, and not
for ours only, but also for tho sins of
the whole world.” Will you still ask
us For whom did Christ die? Answer
us, then, these questions. For whom
does the sun shine from morning to
to evening ? For whom do the
clouds dispense their treasures of
rain ! For whom do tho seasons
revolve in wondrous and beautiful
succession? For whom does the
earth yield up her fruits in punc
tual and profuse yearly bounty ?
Your answer to these questions of
of ours, we give back to you as our
answer to your question. And let
us say in passing, that in so answer
ing you, wo express and feel no
doubt of tho doctrine of election as
as our people hold it. For the pro
position, that “Some men are born
under an assured and unalterable
certainty to be saved,” contains not
a shadow of logical contradiction to
the proposition, that “No men are
are born under an exclusive and in
vincible necessity to be damned.”
“Hope comes to all." Christ was
given because “God so loved the
world ; and therefore it must be “the
world” for which he was given. The
Gospel is ordained to be preached to
every creature, and therefore it must
THE CHRISTIAN INDEX: THURSDAY. NOVEMBER 24. 1892.
be a gospel for every creature. In
view of these things; this is the lan.
guage of Christian benevolence. “I
must labor in what will often prove
a barren field . Satan will withstand
me. Men will set me at naught. My
own heart will plead for inactivity
and ease, to gratify its indolence.
Falsehood and avarice, and pride,
and dishonesty, and ambition, and
licentiousness, and hatred, yea every
form of sin with every weapon of
opposition, will rise up against me.
But shall I abandon souls to their
sindoing! Shall I falter when the
hour of conflict comes? Never-
Where the blood of Christ has gone
before me, I will go. Where the
power of the Spirit has gone before
me, I will go. Where the light of
precept and of promise in the word of
God has gone before me, I will go. •
Even so, brother beloved in the
Lord, go, and go quickly, go
to all men! And may He who has
promised to be with his people “all
the days’” even unto the end of the
world, go with you, saving you, and
saving others through you 1
The “Illustrated American has an
anecdote about Bev. Daniel Wilson,
Bishop of Calcutta, which we must
be allowed to take with some grains
of allowance, if we take it at all.
The story runs to this effect: Preach
ing against dishonesty, especially in
horseflesh, as one of the great En
glish failings in India, he said, “Nor
are we, servants of the altar, free
from yielding to this temptation.”
And pointing to the occupant of the
reading desk below him, he went on,
“There is my dear and venerable
brother, the Archdeacon, sitting
down there ; he is an instance of it.
He once sold me a horse; it was
unsound ; ‘I was a stranger, and he
took me in.’ ”
Our ground of disbelief or of
doubt may be stated briefly, “I was
a stranger and ye took me in,” is
Scripture language ; language which
the Saviour represents as issuing
from his own lips; as issuing from
them amid the glories and terrors of
his judgment sjat; as addressed by
way of approval then and there to
those on his right hand, and applaud
ing the hospitality with which they
received strangers who were his into
their homes as though it were a re
ception of himself. Now, to wrest
this language from so sacred and so
solemn a connection ; to pervert its
meaning as if it conveyed a charge
of fraud and swindling ; and thus to
drag it through the mire of human
vices;—this may be wit, but it is
impiety also, and Bishop Wilson
could hardly have been guilty of it.
He was an evangelical divine, a god
ly man, one breathing a reverent
spirit and manifesting a deep sense
of the sanctity hedging all things
divine ; and these facts forbid us to
believe that the author of “The Evi
dences of Christianity” would help
to throw around tho language of
Scripture such alien and degrading
associations of idea, and that he
would do this even when discharg
ing the highest functions of “a legate
of the skies.” We incline, therefore,
to think, either that the Bishop was
not in this case the preache, or else
that the reporter of the sermon un
consciously ascribed the phraseology
of his own profaner nature to the
Bishop.
Statistics show that one-half of
tho inmates in tho insane asylums of
our country are sufferers from in
herited mental unsoundness. Anda
movement is on foot among a cer
tain school of physicians in New
York,to secure legislation prohibiting
the marriages which transmit insan
ity. State control in this matter
seems impracticable: tho question
may be more hopefully dealt with in
the sphere of Christian ethics for the
family and the individual. Perhaps
this paragraph has some one reader,
who needs to consider this subject
as a point of personal duty but has
given no thought to it in that light.
We advise, we might say entreat, all
such persons to weigh the matter
conscientously and earnestly.
Three years ago there w ore only
eight training schools for Indians,
located in civilized communities;
there are no# twenty. This shows
that our Government is awakening
more to a practical sense of its pol
itical and cival obligations toward
that people. Are our churches
awaking, in an equal degree, to a
sense of their religious obligations
toward them? What answer to this
question is returned by the funds
contributed to our home Board for
the prosecution of Indian missions?
How many years has it been since
you individually cast a specific offer
ing into the treasury of that cause?
Don't withhold from it this your
also.
THE BASIS OF MISSIONS.
One of Georgia’s mest useful min
isters has asked us to write some edi
torial articles on this subject. Os
course the supreme authority for all
preaching of the gospel is in our
Lords last commission. On the
mountain in Galilee the risen Jesus
met his disciples by appointment and
said to them: “All authority
hath been given unto me in heaven
and on earth. Go ye therefore, and
make disciples of all the nations,
baptizing them into the name of the
Father and of the Sou and of the
Holy Spirit; teaching them to ob
serve all things whatsoever I com
manded you : and 10, I am with you
alw'ay, even unto the end of the
world.” (Matt. 28: 18-29.) This
was probably the occasion referred
to by Paul, when he re-appeared to
above five hundred brethren at once.’’
(1 Cor. 15; 6.) Later, in Jerusalem
He repeated the command to the
eleven, saying “that repentance and
remission of sins should be preached
in his name unto the nations.”
(Luke 24: 47). The same interview j
is recorded in Acts 1: 8. We do not
refer to Mark 16: 15, 16, because of
the almost certain unauthentic char
acter of the last twelve verses of that
gospel.
This commission of Jesus was cer
tainly unique and daring. What grand
consciousness of power and authori
ty ! Surely he was a blasphemous
impostor, or he was the divine One,
the King, the Prince of life ! Hanna,
in his excellent “Life of Christ,” says
that “when Jesus said, Go, make dis
ciples of all the nations, he announc
ed in the simplest and least osten
tatious way the most original, the
broadest, the sublimest enterprise
that ever human beings had been
called upon to accomplish.” When
he sent his disciples upon their mis
sion, he gave the world the most
comprehensive and powerful factor
ever known among men. Christiani
ty was a radical and revolutionary
force injected in human thought and
history. Jesus claimed original au
thority. His gospel was the comple
ment of the old dispensation. He
and his cross were the fulfillment of
prophetic past. He was “the end of
the law.” In one sense Christianity
was an evolution out of Judaism;
the gospel out of the law. Yet
Jesus taught truth such as the world
had not heard,truth far transcending
in its ex »el’enp and scope tho highest
heights reached in Moses and the
prophets. Over against the best that
had been taught before he pnt his
own sublime “verily I say unto you,’’
as supreme and final law.
His fundamental doctrine was a
protest against all existing teaching.
His positive'enunciation of the uni
versal necessity of tho new birth of
the Spirit amazed not Nicodemus
alone. The Jew learned, that, not
by carnal descent from Abraham,
but by the being “born again,” even
the chosen people must enter the
kingdom of God. Jesus aimed to
save humanity by regeneration of
heart, rather than by ritual. Thus
he placed the minimum value on ex
ternals, while emphasizing the in
ward and the spiritual. Then his
religion was professedly nonethnic ;
it was unique in its designed univer
sality—not for Jew, but for the race.
All this was so strange. No mar
vel it was revolutionary, Because of
the attitude assumed by Christ and
his gospel to all existing creeds and
cults, one of the earliest charges
against Christians was that they were
the “enemies of all mankind.” And
the apostles were reported as turn
ing tho world upside down. Had
Jesus been content to be one among
tho “Lords many of earth ; had he
projected his gospel as one among
tho many* religions of men, the
world, perhaps, would not have so
seriously objected, nor met his
heralds with so persistent opposition.
But Christianity was designedly and
professedly universal and antagonis
tic to all other systems of religion.
The lifting up of the banner of tho
cross was everywhere the challenge
to all others ; the open declaration
of war against all other systems of
faith. It's avowal was no comprom
ise with any. Its demand was un
conditional surrender.
We can scarcely realize to-day the
effect such an attitude was calculat
ed to produce upon a world long
trained in the narrow creeds, con
cepts and cults of ethnic religious
systems. Where it did not awaken
violence, it excited to scorn and ridi
cule. Celsos, sneered: “A man
must be out of his mind to think
that Greeks and Barbarians, Romans
and Scythians, can ever have one
religion!” Worldly reason and
philosophy alike regarded the plea
of tho gospel as utterly chimerical
and wholly impracticable. Hence,
by virtue of its essential character
and purpose, Christianity became a
radical and revolutionary force. The
command to disciple all the nations,
and bring all men into the unity of
the faith at the feet of the one Lord
Christ, was in its very boldness and
grandeur of design, itself no mean
evidence of the superhuman origin
of its author. We shall follow this
line of thought further in a subse
quent article.
Sunday-school libraries have been
a mark for the shaft of many an un
friendly archer; and there is nothing
fresh in Mr. John Habberton’s inci
dental sneer at them in the Novem
ber “Godey’s.” He travels out of
his way as a reviewer to strike a
blow at the “feebleness which, for
some inexplicable reason, is suppos
ed to be appropriate for Sunday
reading.” Os course, there can be
no reason but an inexplicable one
for “a fact that is false,” as is the
case here; for Sunday reading has
been burdened with no feebleness
because it was deemed appropriate,
but only when it has been found
unavoidable. It happens to this
reading just as to reading of every
other kind: that it bears the burden
of whatever feebleness may succeed
or running the guantlet of publishers
and getting into print. We have
too, writers many who seem to have
resolved that the Sunday reading
shall have no monopoly of the fee
bleness, and who lay their own pens
under constant tribute to make the
resolution an accomplished fact. Nor
does it appear to us a matter of
doubt, whether competent and im
partial critics, after examening “Hon
ey and Gall,” the “ complete novel’
of Mr. Habberton’s w hich was press
ed into service as ballast for the
October “Godey’s,” will not, with
a very near approach to unanimity,
place his name high on the list of
these writers. Surely, there is noth
ing in the “other worldliness” of
unfashionable and unpopular evan
gelical religion feebler than the four
fools in this story toying and trifling
on the verge of adultery, with the
questionable moral, as they did not
fall into it, that we may all safely
indulge this trifling and toying.
The Freeman’s Journal, Catholic,
thus expresses its great gratification
at the course pursued by the United
States government in regard to the
loan of Columbus relics which Pope
Leo XIII, proposes to make to the
Columbus Exposition.
“But our chief cause for elation,
and we use that word advisedly, is
in tho splendid recognition accorded
to our glorious Pontiff Leo XIII,
and through him to all of his illus
trious line and the faith represented
in them, by our Government.”
The obsequiousness of the U. S.
government, and the presumption of
the Catholics are alike conspicuous,
and deserve tho contempt of all
lovers of truth, of religious liberty,
and of absolute independence of
church and state. There is, pos
itively, no reason why the govern
ment should bestow- marked recog.
nition upon Catholics more than
upon any other religious denomina
tion. In its correspondence with
the Pope, through Secretary Foster,
the U. S. government has given an
apparent recognition of his temporal
pow-cr. The whole proceeding is
very much to the disgust of Baptists
and Protestant Americans.
The Baptist Courier, Greenville
S. C. has, in its issue of Nov-. 10th a
timely, outspoken article on the
Chicago University. It is strong,
and sound on the influence of South
ern civilization upon the negro, and
in the hope that that civilization,
“will persist yet many centuries.”
Co-education of the two races w-ill
keep southern white students away,
and the cost of tuition, 1400 pr. ses
sion of nine months, will debar many,
both white and black, from Univer
sity privileges. The $6,000,000, en
dowment, and the cry for “more,”
merely means a numerous faculty in
black gowns, big buildings and
splendid equipments, for rich young
men. All right. Let our boys stay,
and study at home. Let Southern
Baptists endow and patronize their
small colleges.
It will be better in the end for
tho Students, and for the denomina
tion.
The Empire of Austria is trying
to prevent her people from emigrat
ing. Now if Italy and Ireland shall
also take similar preventive steps,
the United States should cable a vote
of thanks. We are informed that
the large majority of the turbulent
mine workers and other chronic
strikers of Pennsyluania are Hun
garians, Italians and Poles, and near
ly all Catholics, an undesirable popu
lation.
A GREAT MOTIVE.
A paragraph in Dr. Maclarens no
ble sermon at the recent centennial
missionary meetings in London is
worthy of our attention, especially
just now when we are trying to fol
low the campaign of education by
the gathering of funds for our great
missionary enterprises. The London
Freeman of Oct. 9th contains the
sermon in full and we only regret
that all of our readers cannot see
the whole discourse. The paragraph
to which we refer reads as fol
lows:
“Then here is the one motive as
for all Christian life so, eminently,
for this missionary work. It is a
motive far deeper than compassion
for the soul. It is the parent of
compassion for souls. I say nothing
about more vulgar motives to which
we are always being tempted to ap
peal. Let us brush them away in
order that we may lay our con
sciences open to the full influence
of this one adequate motive as for
life, so for all Christian work. “For
the sake of the Name” and for that
alone let us see to it that we do our
little bit of work whatsoever it may
be. I, for one, profoundly distrust
the appeal to lesser, lower, common
er moves than this; and I
I think that one reason for
the diminution of missionary enthus
iasm, if there be such a diminution
has lain here—that we conjured
with illicit charms, and that we
tried too much to stimulate by mo
tives less divine, less fervid than
the name of the Lord and so you
have tapped the surface and you
have got the drainage from the sur
face, and scanty and hot and, some
times, impure enough have been the
streams that have flowed into our
treasuries. Go down to the heart of
things like an artesian well, down
through the superficial strata, to the
great central resevoir that lies there
in the green sand, and you will get
the water coming up to the surface
abundantly and no need of pipes
and bucket and chattering machinery
in order to draw- it forth. ‘For the
sake of the Name,’ let us stand by
that!”
The observance of Peace Sunday
is earnestly asked by the American
Peace Society.
The Universal Peace Congress,
w hich met at London in 1890, voted
to invite all Christian
ministers throughout the world to
devote one Sunday in the year to
the subject of peace. The last
Sunday before Christmas was finally
fixed upon as perhaps the most
suitable one for universal obser
vance.
In England last year more than
two thousand ministers preached
special sermons on the subject of
peace on this Sunday. Tho day
has not yet been much observed in
this country. But why should i
not be? The United States Govern
ment is taking the lead in trying to
establish peaceful methods of set
tling international difficulties; why
should not the American churches
be foremost in creating a public con
science against the monstrous sys
tem of modern militarism which is
so crushing and blighting one half
of the world? “Blessed are the
peace-makers, for they shall be call
ed the children of God.” We ear
nestly appeal to all preachers of
Christ’s Gospel of peace and love to
set apart at least one service on Sun
day, the 18th of December, for the
consideration of this important sub
ject.
The American Peace Society, Bos
ton., desires a line from every minis
ter who will observe the day.
Presbyterians have always mani
fested a marvelous power of stand
ing apart from each other, when they
fail to see eye to eye on questions
theological or ecclesiastical. But
hero is a statement in tho papers
which seems to argue that they are
breaking even their own record in
this matter. A village on the North
ern Pacific railroad with only fifty
four inhabitants, nevertheless,
boasts of two churches and
they are both Presbyterian!
Now, if the further statement is true
that Berlin, with a population of 1,-
515,600 has no more than 26,000
dwellings—an average of a little
over fifty persons to each dwelling,
it would follow that the number of
people whom the Germans regard as
none too many to stow away in a
single the Presbyterians re
gard as none too few to divide out
into two churches! Surely these
figures must be in some way wrong :
not even Presbyterian (nor yet Bap
tist) divisiveness could go to such
lengths. ,
“Ye shall say unto the goodman
of the house, The Master (the teach
er) saith unto thee,” Luke 22: 11.
That is the ideal of the ministry too
Christ’s words on the lips of his mes-
sengers, as though their lips were
Christ’s and it was Christ’s voice
sounding in the ears. Alas that the
real ministry should so often be sa
utterly unlike it!
ONE HUNDRED NEW MIS
SIONARY.
The Southern Baptist Convention
proposed to put one hundred addi.
tional missionaries into the Foreign
field. The following statement shows
that 12 of this number have been
provided for by certain individuals,
and churches. There are doubtless
others that have undertaken a like
work who are not mentioned in this
list. It will be a good idea for those
individuals and churches intending
to support missionaries to let it be
know n to Dr. Ellis. He can then
make known from time to time the
number provided for, and thus show
the need of the F. M. Board in this
matter. It is just now receiving
special attention, but had been well
nigh over-looked in the anxiety about
the special Centennial fund of $250,-
000.
“The Southern Baptist Convention
is encouraging the support of mis
sionaries by churches and individ
uals. Quite a start has already been
made. , Hon. J. E. Brown of Georgia,
supports Rev. J. A. Brunson, of the
new r Japan mission. Mr. E. L. Wil
kins of S. C., supports Miss Lulu
Whilden in Canton; a lady of the
First church of Baltimore supports
Rev. C. F. Smith in Africa; the Fifth
church of Washibgton maintains W.
D. King, in North China; the First
church of Ashville, North Carolina
takes entire charge <f the mainte
nance of Mrs. G. W. Greene, of
Canton; the First church of Augusta
Ga., is responsible for the support
of Rev. IV. 11. Sears in North China;
certain “brethren in Florida” have
guaranteed the salary of Rev. S. L.
Ginsburg in Brazil: the De Land
ch ufth of Florida, takes entire care
of Rev. E. N. Waine >f Japan;
while certain women of Md., have
pledged annual gifts for the support
of Miss C. J. White, of Canton. The
women of the Birmingham associa
tion, Ala., the First church of Macon,
Ga., and the united support of the
Winchester and David’s Fork church
es of Kentucky, is offered for three
missionaries not yet designated. It
is proposed to support all of the 100
“Centenary year missionaries” in this
way.”—Ex.
The New York courts 'have de
cided that the statute forbidding a
saloon within two hundred feet of
a church, means that the distance
must be counted from the main en
trance of the church to the main en
trance of the saloon! A convenient
interpretation. No wonder the Ex
aminer says: “It is getting to be
understood that in New York fthe
Christian community has no rights
that the rumsellers and their allies
are bound to respect.”
The secular papers are saying that
the Peopls’s Party in Kansas means
the repeal of prohibition in that
State. They claim that this was the
price paid for the Democratic vote
for the fusion electoral ticket. We
cannot believe the story, for the peo
ple of Kansas know too well the
practical benefits of prohibition to
a return to the rule of the rumseller.
Rev. C. W. Pruitt w’ill stop one
month with Rev. R. H. Graves at
Canton, China, before he goes to
Chefoo.
Hr, Herman Hicks
01 Rochester, N. Y.
Deaf for a Year
Caused by
Catarrh In the Head
Catarrh is a Constitutional disease,
and requires a Constitutional Remedy
like Hood's Sarsaparilla to cure it. Read:
“Three yettrs ago, as a result of catarrh, I
entirely lost my hearing and was deaf for mor*
than a year. 1 tiled various things to cure IL
and had several physicians attempt lb but no
Improvement was apparent. I could dletin.
guish no sound, I was Intending putting
myself under tho care of a specialist when
some one suggested that possibly Hood’s Sar
saparhln would do mo some good. I began
taking it without the expectation of any lasting
h l p ’ ,T° 17 ?" r P r,M ' »"d creel joy I found
when I had taken three bottles that my hear.
!"« 'll!’ r< ' ,l, rning. I kept on till 1 had
Liken three more. It Is now over a year and I
I , nm ’roubled but
▼eiy little with tho catarrh. I conilder this 4
remarkable case, and cordially recommend
Hood's Sarsaparilla
Carteis'lrceh ffiur” K*Y?“^“
HOOD'S PILLS are purely vegetable, and de
not purge, pain or gripe, gold by all druggists.
Ast h ma
A, rlca. I" Nature s Hure
Cure for AMhtnn. Cure iiiuarnnirrd nr N*
BG4 Broadway New York.
2f’ ,r Trial < am*. FKEF> by Mnll
KOLA XMFOBTXNQ UO., 11l Via*Bt.,Claciaaati,Okie*