Earlier text: CHARACTER OF THE LAW REVEALED IN CHRIST'S LIFEIn the “Thanksgiving” number of the Christian Advocate (New York) is the following from the “Editor’s Greeting” to the young people:— “Well, the first reason for congratulating you is that you live in a country where every man is free to enjoy the religion he prefers. Did you ever think what a terrible thing would happen to you if we had a king who should say no man shall have any religion but the Roman Catholic, and every man that professes any other religion shall be sent to prison, or out of the country, or if he speak his sentiments after being forbidden, shall be hanged? What would happen if we had such a king? What would become of you? of your parents? If you were cowards, you would profess to change your religion, and be Roman Catholics. If you were true to your principles, you, if you were old enough to know what you were doing, and your parents would be sent to prison, or suffer other penalties, and if you were not old enough your parents would be torn from you.” “But it would be just as bad if the king were a Methodist, and had power to treat all the Roman Catholics in that way, because do you not see that if the Roman Catholics and the other denominations grew strong enough, they might rise up and destroy that king, and all the Methodists too.” Now this is doubtless all true, at least we will accept Dr. Buckley’s word for it, last paragraph and all. But we can but wonder whether the learned editor stopped to think of the virtual admission or confession that he makes regarding Methodists. The admission is that Methodists stand on Roman Catholic ground. The principle of Roman Catholicism as regards church and state is that the church is supreme, and that the rulers and people of every nation are, or ought to be, subject to her authority, and therefore coercion is justifiable. But the Reformation of the sixteenth century was an emphatic protest against the interference of the civil magistrate with affairs of religion or conscience; the two must be absolutely and forever divorced. This is the doctrine of Christianity. “The head of every man is Christ.” To Christ alone is he responsible for belief or non-belief. Now if the Methodist king, with all power, would compel all to profess or pay homage to the Methodist creed, he in that very thing would stand on Roman Catholic and anti-christian ground. That ruler who was truly Christian would use no power save love and persuasion for the control of opposing religionists. That the Christian Advocate is correct, however, is demonstrated by the parts which different denominations, Methodists included, are playing in endeavoring to compel all to observe or pay homage to the church Sunday sabbath. A true Christian, a genuine Protestant, whatever day he might observe as the Sabbath, or however absolute his power, would never compel or coerce those who might differ with him religiously. Whenever the time came that he did, he would leave Protestant and Christian ground for papal. Is this confessedly the position of the Methodist Church? It seems so from the above quotation. A true Christian ruler would be one who could bear the test of having power to enforce religious dogmas and yet steadfastly and consistently refuse to use such power, because it is contrary to the doctrine of Christ. OUR PUBLIC SCHOOLS.
By W. N. G.
The “little red schoolhouse” is all right with the Catholics when they can get the positions connected with the schools, especially where Catholic teachers are employed. We have just heard of an instance that points which way the wind is blowing. An experienced teacher in the interior of this state, whose health was failing, was advised by a physician to seek a change of climate. Accordingly she sought a position in a hilly county adjoining the ocean coast. Being informed of a vacancy in a certain school, she applied for a position, and was asked what religion she professed. Not being a Catholic, she could not get the place. The public school has been, in the providence of God, a source of great good, but, like all other earthly institutions, it has its vulnerable points, where the enemy of souls may enter and has entered to subvert the good intent and turn the institution into an engine for the furtherance of his own deceptive purpose. It was designed to have these schools strictly secular in their teaching, as this was the only manner in which they could be made acceptable and useful to all classes who are obliged to contribute to their support. But the enemy of true religion finds even in this arrangement an opportunity for propagating anti-religion, which in turn merges into false religion under the guise of science. There is no restriction in teaching the sciences, and it is now the scholarly fad to hold up science as infallible, even in the face of the word of God, who is the Author of all true science. And this inclination has developed into the religio-scientific doctrine of evolution, the holding of which is now deemed a mark of higher erudition. Professors in the higher educational institutions who wish to attract special notice turn to the theory of evolution as the theme that will give them the highest consideration. And many of the lower-grade educators apparently think that imitation of the greater lights is the road to fame. The public school has long been eulogized as the “palladium of our liberties,” and so it has been in the past, and has incurred the bitter enmity of the Romish Church. This church has long been working for a division of the public school funds, in order that her parochial schools may be supported as public schools. At the same time she is endeavoring by every possible means to gain control of the public school itself, and is making remarkable headway. The advantage that has been taken in the public schools to teach anti-religion, or false religion, in the name of science, has given a great impetus to the Roman cry of “godless schools;” and a waning Protestantism is thus lured into an encouragement of Romanism, supposing it to be preferable to avowed infidelity. Wherever the Roman Church can get sufficient influence in the public schools, she aims to turn them into semi-religious schools by securing Catholic teachers and having the Catholic children taught in religion out of regular school hours. Or, if there be not too much opposition, a decided Roman influence is cast in the school proper. This is very easily done, just as other false religious theories are clandestinely introduced. The public schools, burdened on the one hand with infidelity and on the other with the influence of Romanism, to say nothing of being (especially in the large cities) the conservatories of speculative financial schemes, are fast becoming estranged from their beneficent purpose. W. N. G. MAJORITY-RULE NOT ALWAYS LIBERTY.
LIBERTY has not infrequently been defined as consisting in the rule of the majority; or, it has been said, where the people rule there is liberty. The rule of the majority of itself indicates the power of a certain body; but power is not liberty. Suppose the majority bid you drink hemlock, is there liberty for you? Or suppose the majority give away liberty and establish a despot? We might say, with greater truth, that where the minority is protected, although the majority rule, then probably liberty exists. But in this latter case it is the protection, or, in other words, rights beyond the reach of the majority, which constitute liberty—not the power of the majority. There can be no doubt that the majority ruled in the French massacres of the Protestants; was there liberty in France on that account? All despotism, without a standing army, must be supported or acquiesced in by the majority. It could not stand otherwise.—Prof. Francis Lieber, on Civil Liberty and Self-government (London, 1853), page 15. SAYS the New York Observer:— “Some people are afraid of the Bible. That is the plain truth. It is a curious species of timidity, but one which is yet quite prevalent in certain quarters. The Romish Church has never been the real friend of the Scriptures, since its pet theories, man-made in the half light of superstition, can not stand in the clear light of revelation. Romish zealots in England in 1415 passed a law making it treason to read the Bible. All the copies of William Tyndale’s first edition of the New Testament were bought up and burned. With the money thus obtained, however, Tyndale was enabled to publish a better-printed edition in 1530—which also was to a large extent destroyed.” All of which is doubtless true; but are not Protestants following the same path, cringing under the same fear? If not, what mean these unprotestant appeals to civil power for religious institutions? What means the frantic efforts to obtain Sabbath laws? Can not God care for his own? Do not then appeals to law on the part of Protestants show that they are “afraid” that the Bible is on the other side of the Sabbath question, both as to the day of the Sabbath and the methods of supporting and promoting its observance? The Rev. J. Wesley Hill, pastor of a Methodist Episcopal Church in Minneapolis, said, as reported in the Times of that city of the 18th inst.— “I think as a rule that the newspaper is the best index to public sentiment. If the prize fight is dished up in it, to the exclusion of poetry and literature, it is because more people are interested in pugilism than poetry. The newspaper gives you what you look for. If we want a clean type of journalism, the reader must be a clean man.” And this is true. The newspapers give what the public demand. This being the case according to Mr. Hill, what is the condition of our country? It certainly is not Christian; and there is much room for Gospel work. And yet it is proposed by some to reform society through politics in the face of the newspapers which model politics. Verily the state of things is mixed. The remedy, the only remedy, is the Gospel of Christ. Maryland Sunday Prosecutions of Adventists Instigated by Protestants
By Editor
MR. U. P. LONG, of Baltimore, Md., writes us that members of every Seventh-day Adventist Church in Maryland “have been called before the civil magistrate to answer for their faith” in connection with this Sunday question, and that in each case these prosecutions (persecutions) “were instigated not by Catholics, but by Protestants.” He believes that among all the witnesses there was but one Catholic. In Maryland Catholics pose as the champions of religious liberty. We are glad that it is so, and hope the role will be perennial. We can assure them that in religious liberty there is blessing. Kingston Meeting Demands Stronger Sunday Laws
After a meeting in Kingston, N. Y., November 10, in the interest of “the American Christian sabbath,” led by Wilbur F. Crafts, the Christian citizens of Kingston, “representing the various Protestant churches” of that city, passed resolutions demanding that officers of the law “stand firm against all encroachments which would sap our existing sabbath laws.” Such meetings are very common; but if these men knew God and his law, they would never ask for human laws. ONE THOUSAND YEARS A STATE.
FROM many points of view one of the most remarkable celebrations in history is to take place next year, when the Kingdom of Hungary will observe its millennium as a state. For 1,000 years, says the New York Tribune, the brave Magyars have maintained their national existence, and they have accomplished feats of which any nation might be proud. “The millennial celebration,” says the Buffalo Commercial, “is to last through the entire year, beginning on January 1, 1896, and ending only on the following December 31. It will be divided into three parts, each commemorating an epoch in the history of the country. The celebration will open with a session of the two Houses of Parliament in the new hall at Budapest, which is about completed at a cost of 16,000,000 florins. Next will come the opening of the Pantheon in the capital city, when hundreds of busts and statues of the national heroes and eminent men and women of the last thousand years will be placed in Hungary’s Valhalla. This will11be followed by the inauguration of the new Museum of Art and History, built at a cost of 3,600,000 florins, the laying of the corner stones of two new bridges to span the Danube at Budapest, and the dedication of three other great public buildings, the Palace of Justice, the Exhibition Hall, and the Museum of Artistic Handiwork. Still further to indicate the beginning of a new era, in the spring two sections of the older part of the city will be remodeled on hygienic principles, and 500 new public schools throughout the country will be opened.” TRAINING THE CHILD OUT OF SELF-LOVE.
By Ruth Grey
At birth man is not only the most helpless of animals but the most destitute of intelligence. For in the beginning of life he possesses neither instinct nor the capability for thought. The intellectual and moral faculties, and all that is spiritual in man's nature, await development and growth. The lower order of these faculties are the first to develop. The first manifestations of love are confined to the narrow limitations of self. But early the little soul throws out its tendrils to cling to the support of outward love and sympathy. It embraces the mother first, because she contributes the most directly to its enjoyment and comfort; and then, as the circle widens, it learns to regard the other near friends with favor, in the degree that they minister to the pleasure of the young autocrat. Love has, as yet, no generous promptings. Possession is the whole law. The child not only clings tenaciously to his own, and makes vigorous protests if required to share with his little friends, but, regardless of their feelings and rights, demands possession of all of theirs in which he delights. A child must be educated out of self-love. The mother who compels the elder child to relinquish its toys to the younger because the younger cries for their possession, perpetrates a grievous wrong upon both—not only to the elder, in whom all generous impulses have been checked by this arbitrary act of injustice, and who relinquishes the toy with indignation and hate, but also to the younger, who receives it and laughs through his tears in triumph over the conquests of his selfish exactions. Teaching an older child the delights of cheerful giving will also quicken a spirit of generous love and gratitude in the younger. Training a child out of self-love is not only the most difficult, but it is the most important point in the mother's work. When a child has been led to feel pleasure in giving, and shares of its own accord with its playmates, a great and lasting victory has been gained, and one in which the mother may well rejoice. Unfortunately, there are individuals who reach maturity without having received this training. Such persons are self-centered, and self-love is the mainspring of all their actions. Every motive and every desire goes forth only to bring some tribute back to self. It brings no blessing to the object upon which it has fastened its tentacles, and, like the bee that revels in the heart of the flower, it extracts all sweets and gives nothing in return. It demands all love's service and sacrifices, and still cries, Give, give, with no thanks for the gift or generous thought to the giver. It does not suffer in sympathy with the suffering, neither can it experience aught of holy joy. In the education of the heart of the child that it may be capable of receiving these higher promptings, much, if not all, rests with the mother. Daniel Webster has said: “If we work upon marble, it will perish; if we work upon brass, time will efface it; if we rear temples, they will crumble into dust; but if we work upon immortal minds, if we imbue them with right principles, with the just fear of God and love of our fellow-men, we engrave on those tablets something which will brighten to all eternity.”—The Voice. ASBESTOS is a wonderful substance. The name comes from a Greek word meaning inconsumable. Fire will not burn it; acids will not gnaw it; weather will not corrode it. It is the paradox of minerals, for it is quarried just like marble. The fibers of which it is composed are soft as silk and fine and feathery enough to float on water. Yet in the mines they are so compressed that they are hard and crystalline like stone. Although the substance has been known for ages in the form of mountain cork or mountain leather, comparatively little has been learned as to its geological history and formation. A legend tells how the Emperor Charlemagne, being possessed of a tablecloth woven of asbestos, was accustomed to surprise his guests by gathering it up after the meal and casting it into the fire, withdrawing it later cleansed, but unconsumed. Yet, although the marvelous attributes of asbestos have been known for so long, they were turned to little practical use until about twenty years ago. Since that time the manufacture of the material has grown until it can take its place with any of the industries of this country. Indeed, so rapid has been its progress and development that there is almost no literature on the subject, and, to the popular mind, it is still one of those inexplicable things. Up to the late seventies, nearly all the asbestos used to come from the Italian Alps and from Syria, but one day explorers discovered a rich deposit in the eastern township of Quebec. Companies were formed, and, in 1879, the mines were opened. Remarkable as it may seem, however, although the Canadians started factories, in the operation of which they were substantially backed by English capital, it was an American concern, with headquarters in New York, that developed the industry most rapidly. The company has now grown so large that it has branches in nearly all of the large cities of the country, and the machinery used is specially made and peculiarly adapted to the manufacture of asbestos articles. There are also a large number of factories in England. The veins of chrysolite, as the Canadian asbestos is called, are from two to four inches in thickness, and are separated by thin layers of hornblende crystals. The nearer to the surface the veins run, the coarser are the fibers and the less valuable. The mining is done by the most improved machinery. Holes are drilled in long rows into the sides of the cliffs by means of steam drills. They are then loaded with dynamite and exploded simultaneously in such a way that a whole ledge of the rock falls at once. Then the workmen break out as much of the pure asbestos as possible, load it into tubs or trucks, which are hoisted out and run along to the “cobhouse.” Here scores of boys are kept busily employed crumbling, or “cobbling,” the pieces of rock away from the asbestos and throwing the good fiber to one side, where it is placed in sacks for shipment to the factory. The greatest work in connection with the mining of asbestos is in disposing of the waste rock and the refuse of the quarry. Only about one-twenty-fifth of the material quarried is real asbestos, and the rocky parts have to be carried to the dumps at a great expense. As the asbestos comes from the mine, it is of a greenish hue, and the edges are furred with loose fibers. The more nearly white asbestos is, the better its grade. The length of fiber is also of great importance, the longest being the most valuable. From the mines the asbestos is taken to the manufactories in the United States.—Selected. THE VOICE OF THE HELPLESS.
By Carlotta Perry
I hear a wail from the woodland,
A cry from the forests dim,
A sound of woe from the sweet hedge-row,
From the willows and reeds that rim
The sedgy pools; from the meadow grass
I hear the fitful cry, alas! It drowns the throb of music,
The laughter of childhood sweet,
It seems to rise to the very skies,
As I walk the crowded street;
When I wait on God in the house of prayer,
I hear the sad wail even there. ’Tis the cry of the orphaned nestlings,
’Tis the wail of the bird that sings
His song of grace in the archer’s face,
’Tis the flutter of broken wings,
’Tis the voice of helplessness—the cry
Of many a woodland tragedy. O lovely, unthinking maiden,
The wing that adorns your hat
Has the radiance rare that God placed there,
But I see in place of that
A mockery, pitiful, deep, and sad,
Of all things happy, and gay, and glad! O mother, you clasp your darling
Close to your loving breast;
Think of that other, that tender mother,
Brooding upon her nest!
In the little chirp from the field and wood,
Does no sound touch your motherhood? That little dead bird on your bonnet,
Is it worth the cruel wrong?
The beauty you wear so proudly there
Is the price of a silenced song;
The humming-bird on your velvet dress
Mocks your womanly tenderness. I hear a cry from the woodland,
A voice from the forests dim,
A sound of woe from the sweet hedge-row,
From the willows and reeds that rim
The sedgy pool; from the meadow grass
I hear the pitiful sound, alas! Can you not hear it, my sister,
Above the heartless behest
Of fashion that stands, with cruel hand,
Despoiling the songful nest?
Above that voice have you never heard
The voice of the helpless, hunted bird? In military stables horses are known to have pretended to be lame in order to avoid going to a military exercise. A chimpanzee had been fed on cake when sick; after his recovery he often feigned coughing in order to procure dainties. The cuckoo, as is well known, lays its eggs in another bird’s nest, and, to make the deception surer, it takes away one of the other bird’s eggs. Animals are conscious of their deceit, as shown by the fact that they try to act secretly and noiselessly; they show a sense of guilt if detected; they take precautions in advance to avoid discovery; in some cases they manifest regret and repentance. Thus, bees which steal hesitate often before and after their exploits, as if they feared punishment. A naturalist describes how his monkey committed theft. While he pretended to sleep, the animal regarded him with hesitation, and stopped every time his master moved or seemed on the point of awakening.—Public Opinion. THE OPEN DOOR OF KOREA.
By C. C. Vinton
BY C. C. VINTON, M.D., SEOUL, KOREA. A few remarks upon the advantages enjoyed by a missionary in Korea may be especially welcome just now to those who have been accustomed to think of Korea as the far-off Hermit Kingdom, yesterday guarded at every loophole against the intrusion of a single foreign idea, to-day brought miraculously in contact with the blessings of civilization through the good office of a recently transformed neighbor. Ten years and some few months have passed since missionaries first gained a foothold in this exclusive land. In that time they have taken many steps toward an understanding of its people, customs, and institutions. One fact, early perceived, and more fully realized with fuller knowledge, is that this spirit of seclusion is not a characteristic of the people themselves, but is part of the subtle scheme by which China has held them for centuries in her toils. As the child shuns the garret because it has been told there are goblins there, so the confiding Korean has learned from generation to generation to dread contact with those outer barbarians whom his protector, the Chinaman, told him knew only guile. Once when, three hundred years ago, a horde of such barbarians actually gained an entrance and overran his land, he found it quite as the Chinaman had said. Now the Korean, when left to himself, is not by any means an exclusive individual, as his Chinese neighbor seems naturally to be. His dislike of foreigners is based really upon ignorance, and whatever grounds have been thought to exist for the opposite view may be readily explained by his failure to understand the foreigner, and the foreigner's failure to understand him. Simple and childlike in all but the mark of sin the evil one has stamped upon him, the native Korean is ready to sit at the feet of whoever will instruct him. At China's feet he has sat thus long because she has constrained him by force and persuaded him by arts. She has told him that her knowledge, her faith, and her customs are all-sufficient, and all others false and bad; and he has believed her because he had no means of knowing otherwise, except to let in the very evils against whose entrance she persistently warned him. In these more recent years the missionary has come to be able in some degree to put himself in the place of his neighbor. He understands somewhat better the modes of thought, the ambitions, the various pursuits and employments, the family life, and the superstitions of those around him. If he has not come to feel as they do, he can at least appreciate in many respects their feelings; and, on the other hand, they, if they do not appreciate his, have lost no small measure of their distrust for him. They have gotten to understand how large a measure of humanity is common to mankind, and so have joined in seeking a possible plane of mutual intercourse. It is due, perhaps, to this gradually changing attitude most of all, that the door has been opened so widely of late to admit the Christian preacher. That such is the case no one doubts who is cognizant of the facts. The missionaries' ability to present the Gospel acceptably and the native's willingness to receive it have increased many fold within a few years. Korea's door was from the outset said to stand wide open; and it did. From the day when Dr. Allen first opened that door at the point of his lancet, the missionary has gone freely in and out. He has been forbidden to preach publicly, never privately. He has conducted educational enterprises in government employ as well as under the home board. He has freely treated and conversed with patients of high and of low degree alike. He has enjoyed perfect freedom of travel and of quiet intercourse with the people. Many in official circles have listened to the explanation of Christian truth, as well as those of lesser degree; and many of the people heard gladly and praised the doctrine, and made little objection, and—failed to believe. It was as the seed that fell upon stony places. The door was indeed open, but few regarded him that entered. The door may be no wider open to-day, but they that are within give better heed. The formal prohibition of public preaching is not removed, but it has long become a dead letter, so that foreign missionaries and native evangelists discourse freely to few or many, by the roadside, in the hostelry, or in established chapels. The schools now number their pupils by scores instead of by singles, and hours of Bible study replace those formerly given of necessity to heathen classics. Patients refuse less often the surgeon's knife, recognizing that his dependence is on God. Where preaching before was barren, inquirers are wont to appear. Scattered literature begins to fructuate in readers seeking further light. A better soil has been reached. Korea not only admits, but welcomes. The nation is in expectation. They look for the changing of all that is past. They are not more wedded to their old religious ideas than to those of daily social observance. The nation never had a religion—only a superstition. With scholars it is the following12of the precepts of Confucius; with the common people, the propitiation of local spirits. Shall ever a more favorable season occur for the wide uprooting of these beliefs and the presentation of Christian truth? What is to hinder?—Chiefly the lack of workers.—Condensed from Missionary Review. AN EXTRAVAGANT OLD ROMAN.
THE outrageous absurdities of Elagabalus equaled or surpassed those of Caligula and Nero. He fed the officers of his place with the brains of pheasants and thrushes, the eggs of partridges, and the heads of parrots. Among the dishes served at his own table were peas mashed with grains of gold, beans fricasseed with morsels of amber, and rice mixed with pearls. His meals were frequently composed of twenty-two services. Turning roofs threw flowers with such profusion on the guests that they were nearly smothered. At the seaside he never ate fish, but when far inland he caused the roe of the rarest to be distributed among his suite. He was the first Roman who ever wore a complete dress of silk. His shoes glittered with rubies and emeralds, and his chariots were of gold, inlaid with precious stones.—Quarterly Review. A touching story is told of the late Prince Napoleon. He had joined the English army, and was one day at the head of a squad riding horseback outside the camp. It was a dangerous situation. One of the company said:— “We had better return. If we don’t hasten, we may fall into the hands of the enemy.” “O,” said the Prince, “let us stay here ten minutes and drink our coffee!” Before the ten minutes had passed, a company of Zulus came upon them, and in the skirmish the prince lost his life. His mother, when informed of the facts, in her anguish said:— “That was his greatest mistake from babyhood. He never wanted to go to bed at night in time, nor rise in the morning. He was ever pleading for ten minutes more. When too sleepy to speak, he would lift up his two little hands and spread out ten fingers, indicating that he wanted ten minutes more. On this account I sometimes called him ‘Mr. Ten Minutes.’” How many have lost not only their lives, but their souls, by this sin of procrastination! When God calls, we should promptly obey.—Episcopal Recorder. THE MACEDONIAN CRY.
By Mrs. M. C. Proudfit
A FORM with a gesture of pleading
Is seen in a vision of night;
“Come over, come over and help us!
O, show us the pathway of light! “No news of salvation has reached us,
No light has shined in on our gloom,
No rest for the weary been told us;
There's nothing beyond the dark tomb. “With hearts overburdened with sorrow,
And lives that with care are oppressed,
Forever we look through the darkness
And long for a place where there's rest. “Come over, come over, and tell us,
Encompassed with care and with strife,
With burdens too heavy to carry,
Is this all? Is this all of life? “Is there naught that will lighten our burdens,
And give to this life more of bliss?
Is there nothing beyond life's dark border
When done with the sorrows of this? “O, if there be over the border
A home where the weary find rest,
Then teach us, come over and teach us,
The way to the home of the blest!” All of our churches, especially on this coast, who desire their regular weekly services announced in this column, may have it done by reporting through the proper officers. San Francisco.—Church at 914 Laguna Street. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 9:45 A.M. Prayer meeting Wednesday 7:30 P.M. Missionary meeting Thursday 7:30 P.M. Seats free. Oakland.—Church at corner of Twelfth and Brush Streets. Regular preaching services or Bible study, Sunday at 7:30 P.M. and Sabbath at 11 A.M. Sabbath school at 9:30 A.M. Sabbath. Prayer and missionary meeting Wednesday at 7:30 P.M. All are cordially invited. Chicago, Illinois.—Church on Forty-sixth Street between Michigan and Wabash Avenues. Sabbath school 9:30 A.M.; preaching service 11 A.M. Prayer meeting 8:30 P.M. every Sabbath, also Tuesday evening 7 P.M. Missionary meeting Thursday evening 7 P.M. All are cordially invited. Los Angeles.—Church at 145 Carr Street, between Main and Hill Streets. Sabbath school on Sabbath at 9:45 A.M., and preaching service at 11 A.M. Prayer meeting Tuesday evening. Missionary meeting Thursday evening. All are welcome. 926 Hill Street. BELLE P. BAKER, Clerk. East Portland, Oregon.—Church at corner of Eleventh and East Everett Streets. Services every Sabbath 11:30 A.M. Sabbath school 10 A.M. Missionary meeting evening after Sabbath 7 P.M. Prayer meeting every Wednesday evening 7 o’clock. All welcome. Seats free. Washington, D.C.—Church on Eighth Street between F and G Streets, N.E. Regular preaching service at 11 A.M. Sabbaths. Sabbath school, 9:45 A.M. Sunday, 7:30 P.M., Bible study. Prayer meeting Friday at 7:30 P.M. All are welcome. H. W. HERRELL, Clerk. St. Paul, Minn.—Church on Greenbriar Avenue, between Jenks and Clausen Streets. Regular preaching services on Sabbath at 11 A.M. Sabbath school at 9:45 A.M. Prayer meeting Tuesday evening at 7:45. All are cordially invited. NETTIE McSTAY, Clerk. Kansas City, Mo.—Church on corner of Twelfth and Woodland Ave. Sabbath school at 10 A.M. and preaching service at 11 A.M. Missionary meeting Tuesday, 7:45 P.M. All are cordially invited. Detroit, Mich.—Church at 424 Trumbull Ave., between Perry and Bagg Streets. Preaching Sabbath 10 A.M. Sabbath school 11:15 A.M. Prayer meeting Wednesday 7:30 P.M. Preaching Sunday 7:30 P.M. H. M. KENYON, Pastor. Sacramento.—Church on G Street between Eighteenth and Nineteenth Streets. Regular services: Sabbath school at 10 A.M., preaching service at 11 A.M., Sunday at 7:30 P.M. Prayer and missionary meeting Wednesday evening at 7:30. Seats free. All are cordially invited. Pasadena.—Church at corner of Summit Ave. and Mountain Street. Sabbath services every Sabbath at 11:30 A.M. Sabbath school 10 A.M. Prayer meeting every Sunday evening 7:30. Missionary meeting Tuesday 7:30 P.M. All are cordially invited. Box 261. O. S. SMYTH, Clerk. Boston, Mass.—Church worships at United Fellowship Hall, 1371 Washington Street. Regular services: Sabbath school at 10 A.M., preaching at 11 A.M. All are welcome. George B. Wheeler, pastor. Residence at 45 Waverley Street, Everett, Mass. Louisville, Kentucky.—Church worships at Markers’ Hall, corner Seventeenth and Main Streets. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 10 A.M. All are welcome. J. W. COLLIE, Pastor. Residence, 2217 West Broadway. Cleveland, Ohio.—Church at 249 Cedar Ave., between Sterling and Hayward. Regular services as follows: Sabbath school at 10 A.M. (sun time). Preaching at 11 o’clock, also on Sunday evening at 7:30. Prayer meeting at 7:30 Wednesday evening. WILLARD H. SAXBY, Pastor. St. Joseph, Missouri.—Church on corner Fifteenth and Locust Streets. Sabbath school at 10 A.M. Church services at 11 A.M. Prayer and teachers’ meetings, Wednesday evening 7:30. All are cordially invited to attend. MRS. HARRIET W. TALBERT, Clerk. San Diego.—Church corner of Eighteenth and G Streets. Regular services at 11 A.M., Sabbath. Sabbath school at 9:45 A.M. Prayer meeting, Wednesday, 7:30 P.M. Missionary meeting, Sunday, 7 P.M. MARY J. DIMOCK, Clerk. National City, Box 156. Stockton, Cal.—Church at corner of Miner Avenue and Stanislaus Street. Services every Sabbath (Saturday) at 11 A.M. Sabbath school at 10 A.M. Prayer and teachers’ meetings at 2:30 P.M. every Wednesday. H. S. GUILFORD, Elder. Providence, R. I.—Church worships at Library Hall, room 6 Olneyville Square. Regular services: Sabbath school at 1:30 P.M.; Bible study and social service at 3 P.M.; prayer meeting every Friday evening at 7:30. All are welcome. WM. H. WARFIELD, Clerk. 86 Bush Street, Providence. Salt Lake City.—Church, room No. 30 East Fourth South Street. Sabbath school at 10 A.M.; services Sabbath at 11 A.M. and Sunday at 7:45 P.M.; prayer meeting at 7:45 Wednesday evening; missionary meeting 7:45 Saturday evening. All are cordially invited. J. M. WILLOUGHBY. Residence, Water Street, Waterloo, Salt Lake City. Philadelphia, Pa.—Church worships at hall, 1722 N. Broad Street. Regular services: Sabbath school, 9:30 A.M.; preaching, Sabbath, 10:30 A.M., Sunday, 7:30 P.M. All are welcome. E. A. MERRELL, Pastor. Residence 1737 Edgely St., north of Diamond. Tacoma, Wash.—Church corner Sixteenth and K Streets. Sabbath service, 11 A.M.; Sabbath school, 10 A.M.; Sunday evening, 7:30; prayer and missionary meeting Wednesday evening 7:30. All are cordially invited. F. H. SMITH, Elder. Omaha, Neb.—Church corner Eighteenth and Cummings Streets. Sabbath school at 10:15 A.M.; preaching at 11 A.M., and on Sunday at 3 P.M. J. H. ROGERS, Pastor. Residence cor. Twenty-seventh and Seward Streets. Brooklyn, N. Y.—Church meets at Wurzler’s Hall, 315 Washington Street, near city post office. Regular services: Sabbath school, 10 A.M.; preaching, 11 A.M. All are cordially invited. GOVERNMENT DEFENSE OF MISSIONARIES.
A great deal of nonsense has appeared in the secular press of this country since the riots in Chentu and Kucheng as to the duty of the United States Government to demand redress for injury done to person and property of missionaries. Even such rubbish has found place in influential newspapers as that affording protection to missionaries and missionary property is propagating religion by the sword. So far as missionaries are concerned, they go to these foreign fields fully aware that they are liable to be harmed by such outbreaks. We are not aware that the missionaries from America ever asked government aid or protection in the prosecution of their calling. If they obtain it, it is on the basis that they are American citizens. It might be possible that they would advance their influence more by not demanding redress at all. Native Christian Chinese have over and over refused indemnity proffered by the authorities for injuries to person and property. They gained greatly in influence as religionists among the people thereby. There may be occasions when missionaries might choose to do likewise. The missionaries in Uganda gained great triumphs while absolutely unprotected to any degree by the British Government. The Gospel can win its way without patronage of any political powers. But no state can afford to see its subjects unprotected. This, regardless of their calling, whether missionary, merchant, or bicyclist reporter. The British Government in one instance spent millions to defend a single one of its subjects—and he a Jew! The person and property of the citizen of any country must be held to be absolutely inviolate in every other country. Thus missionaries as citizens or subjects must be protected by their governments, not for missionary interests, but for the prestige of the government. Whatever the missionary may choose to do or not to do in the case, when wronged or harmed, the government has no alternative. It must protect an American citizen, though he be a Jew, Moslem, or Buddhist propagandist, or whatever else, in any part of the globe. A government that does not do that, or attempt to do it, is not worth owning.—Missionary Review. Then what about a government that will not protect its citizens at home when state laws deprive them of rights nominally guaranteed by the national Constitution? What about a government that will spend thousands of dollars to protect one citizen (Martin Kosta) in a foreign land (Austria) in his civil rights, but will not so much as interfere by judicial decision to protect scores of citizens of home states when deprived by state laws of the rights of conscience in religious matters? Where is the consistency of calling upon a government to procure redress for its citizens who in their capacity of missionaries are insulted and injured by heathen in foreign countries, when it allows professed Christians and state governments to insult and injure (under pretext of state law) other citizen missionaries at home? Generosity and Courtesy Toward Inferiors
“As THE sword of the best-tempered metal is most flexible, so the truly generous are most courteous and pliant in their behavior to their inferiors.”