But it is not only in the actual processes of surgery that this great improvement in human art may be noted. The treatment of wounds with respect to their cure by preserving them from bacterial and other poisons has been so greatly improved that it is now regarded almost as a crime to permit suppuration and other horrible processes which were formerly supposed to be the necessary concomitants of healing. The hospital, whether military or civil, was formerly a scene that might well horrify and make sick a visitant. It was putrefaction everywhere. It was stench and poisonous effluvia. The conditions were such as to make sick if not destroy even those who were well. How then could the injured sufferers escape?

It is one of the crowning glories of our time that no such scene now exists in any civilized country. No such will ever exist again, unless science should lose its grip on the human mind and the civilized life subside into barbarism. The surgeon would now be held in ill-repute that should permit to any considerable degree the processes of putrefaction to take place in a wound of which he has had the care. The introduction of antiseptic and aseptic methods has made him a master in this respect. The skillful surgeon bids defiance to the microbes that hover in swarming millions ravenous for admission to every hurt done to the human body. To them a wound is a festival. To them a sore is a royal banquet to which through the invisible realm a proclamation goes forth, "Come ye! Come to the banquet which death is preparing out of life!" All this the modern surgeon disappoints with a smile and a wave of his hand. The invisible swarms of invading animalculae are swept back. Not a single bacterium can any longer enter the most inviting wound while the surgeon stands ready with drawn sword to defend the portals of life.



Great Religious Movements.

DEFENCE ON NEW LINES.

In a period so intensely active and progressive as the nineteenth century has been, in politics, science and literature, it would have been surprising if the church had remained inert, wrapped like a mummy in the cerements of the past. At the beginning of the century, there were voices on all hands loudly proclaiming that it was dead; that it was antiquated and obsolete; that it had lost touch with the life of the time, that it was a relic of exploded superstition; and as a great writer said, had fallen into a godless mechanical condition, standing as the lifeless form of a church, a mere case of theories, like the carcass of a once swift camel, left withering in the thirst of the universal desert. That in certain circles there was ground for such reproach is sufficiently proved. Materialism had crept into its colleges, sapping away their spiritual life and driving young men either into Atheism or into the Roman Catholic Communion. Such activity as it had, was in the evangelical circles only The common people still listened eagerly to Wesley's successors and were intensely in earnest in the Christian life and work. It was at the top that the tree was dying, where the currents of the philosophy of Voltaire struck the branches, and where Hume's scorching radicalism blighted its leaves. In the universities, and the clubs, not in the workshops, was religion scorned and contemned.

There was soon, however, to be a quickening of the dry bones. The spirit of the time—the zeit-geist—began to move in the Church. It was the spirit of investigation, of scientific inquiry, of rigorous test. The older preachers and religious authorities still droned about the duty of defending the faith "once for all" delivered to the saints. In spite of their protests, the younger men would go down into the crypt of the Church, and examine the foundations of the building. They could not be kept back by authoritative assurances that the stones were sound, and were well and truly laid. The hysterical protests against the irreverence of examination fell on deaf ears. The answer was the simple insistance on investigation. The very reluctance to permit it was an indication that it would not bear investigation.

At the opening of the century, this idea, expressed in varying forms, was rapidly becoming prevalent. The citadel of the Church was assaulted, by some with ferocity, and by others with scorn and contempt. The defence was on the old lines of denunciation of the wickedness of the assailants, of vituperative epithets, and of the assumption of special and divine illumination. The issue of the conflict would not have been doubtful, had it been continued with these tactics. The Church would have been relegated to the limbo of superstition and the hide-bound pedantry of ecclesiasticism, if new defenders on new principles had not entered the lists. Reinforcement came from a band of philosophic thinkers of whom Wordsworth and Coleridge were the pioneers. The influence of both these men was underestimated at the time. They appeared weak and ineffective, but the ideas to which they gave expression, entered the minds of stronger men, who applied them with more vigorous force. The Church, Coleridge declared, as Carlyle interprets him, was not dead, but tragically, asleep only. It might be aroused and might again become useful, if only the right paths were opened. Coleridge could not open the paths, he could but vaguely show the depth and volume of the forces pent up in the Church; but he insisted that they were there, that eternal truth was in Christianity, and that out of it must come the light and life of the world. As his little band of hearers listened to him, they saw the first faint gleams of the light which was to illumine the world and make the darkness and degradation of the materialistic philosophy an impossibility to the devout mind. Thus he stood at the beginning of the nineteenth century, as Erasmus stood at the beginning of the sixteenth, perceiving and proclaiming the existence of truths which others were to apply to the needs of the time.

To ascertain precisely in what form the forces of Christianity existed and how they might be applied to nineteenth century life, became early in the nineteenth century the problem on which the best thought of the time was concentrated. Coleridge's unshaken conviction that it was solvable, inspired many with courage. Whately, Arnold, Schleiermacher, Bunsen, Ewald, Newman, Hare, Milman, Thirlwall and many others, approached it from different directions. The spirit of scientific investigation that was in the air was applied with reverent hands, but with unsparing resolve to ascertain the exact truth. The investigation was no longer confined to dogma; a proof text from the Bible was no longer sufficient to close a controversy. The Bible itself must be subjected to investigation. This was indeed going to the foundations. There was a wild outcry against rationalism and iconoclasm, but the search for truth and fact went on. As in a siege, the garrison must sometimes destroy with their own hands outworks which cannot be successfully defended, and may be made a vantage ground for the enemy, so the defenders of Christianity set themselves to the task of finding out how much of the current theology was credible and tenable, and how much might wisely be abandoned, to insure the safety of the remainder. The discoveries of Geology, Astronomy and of Biology could not be denied, yet their testimony was contrary to Christian doctrine. "The world was made in six natural days," said the old Christian preacher. "The world was thousands of years in the making," said the geologist. The preacher appealed to his Bible, the geologist appealed to the rocks. The issue was fairly joined, and in the early years of the century it seemed as if there was no alternative but that of believing the Bible and denying science, or believing science and giving up the Bible; it seemed impossible to believe both. When the scientific theologian ventured to suggest that the word "day," might mean age, or period, there was another outcry that the Bible was being surrendered to the enemy. But it was realized that the message of the Bible to the world was not scientific, and that its usefulness was not impaired by the suggested mode of understanding its record of creation; and gradually the surrender was accepted. It is true that to this day there are some who will not accept it, as there is at least one preacher who insists, on the authority of the Bible, that "the sun do move," but the number diminishes in every generation. A beginning was made in attaining the true view of the Bible which led further and has not yet reached its limits. Having admitted that the Bible was not given to teach science the Church has to decide whether it can admit the theory of evolution and whether its records of history are authoritative. These questions are so fundamental that the strife of Calvinism and Arminianism and the question of the double procession of the Holy Spirit, which seemed vital to our fathers have faded into relative insignificance.

EVANGELICAL ACTIVITY.

While these storms were agitating the upper air, and the thunderous echoes reverberated through the mountains, the work on the plain went rapidly forward. However the scholars and the theologians might decide the questions at issue between them, the working forces were profoundly convinced that the Gospel was the great need of the world, and they put out new energy and applied all the powers of the mind to devising new methods for its propagation. The increased facilities of travel, the improved means of communication and, above all, the power of the printing-press, were all seized and harnessed to service in the dissemination of the Gospel. No characteristic of this century is so prominent as this intense activity and aggressive energy. From every secular movement, the church has taken suggestions for its own advancement. Trade-unionism has suggested Christian Endeavor and the Evangelical Alliance; the public school system has developed the International Lesson system in the Sunday School; the political convention has taught the advantages of great religious conferences; the principles of military organization have been utilized in the Salvation Army. If in some circles religion seems to have been a fight over doctrines and theories, in others it has seemed a ceaseless, untiring struggle for converts. In no century since the first century of the Christian era has the zeal of propagation, with no element of proselytism in it, taken so strong a hold of the followers of Christ. To translate the Bible into every tongue, to carry the Gospel message to every people, and to evangelize the masses at home, prodigious efforts have been put forth, and enormous sums of money have been expended. Mental activity, uncompromising veracity, indefatigable energy, have characterized the Church through the century, and its closing years show no abatement in any of these characteristics. A brief sketch of some of the more prominent of these developments can render the fact only more, obvious.

BIBLE REVISION.

One of the most important events of the century to the English speaking world is the Revision of the Bible. Its full effect is not yet felt, as the book which was the product of the Revisers' labors is but slowly winning its way into use in the Church and the home. Like its predecessor, the Authorized Version now in general use, it has to encounter the prejudice which comes from long familiarity with the book in use and from the veneration for the phraseology in which the precious truths, are expressed. Yet from the beginning of the century the need of an improved translation was felt and several persons, undertook to supply it, but with very objectionable results. The principal bases of the need were serious. One was that many words and phrases have in the nineteenth century a meaning entirely different from the one they had in the early part of the seventeenth century when the Authorized Version was issued. One case in point is Mark vi. 22, in which Salome asks that the head of John the Baptist be given her "by and by in a charger." In 1611 the expression by and by meant immediately or forthwith, and was a correct translation, while with us it means a somewhat indefinite future and is therefore an incorrect translation. With the noun, too, the meaning has changed. Our idea of a charger is of a war-horse, not of a dish, which the original conveys. A second reason for the revision was that there were in the libraries in this century several manuscripts of the original, much older than those to which the translators of the Authorized Version had access when they undertook their work. A third reason was that a notable advance had been made in scholarship in the interval, and learned men were much better acquainted with the Hebrew and Greek idiom than were any of the scholars of the King James period. For these three, among other reasons, a revision was necessary, that the unlearned reader might have, as nearly as was possible, the exact equivalent in English of the words of the Bible writers. The project, after being widely discussed for several years, finally took shape in England in 1870, when the Convocation of Canterbury appointed two committees to undertake the work. The ablest scholars in Hebrew and Greek literature in the country were assigned to the committees, of which one was engaged on the Old, and the other on the New Testament. They were empowered to call to their aid similar committees in America, who might work simultaneously with them. Stringent instructions were given to them to avoid making changes where they were not clearly needed for the accuracy of translation, and to preserve the idiom of the Authorized Version. Only with these safeguards and with not a little reluctance, the commission was issued. One hundred and one scholars on both sides of the Atlantic took part in the work. The committees commenced their labors early in 1871. On May 17, 1881, the Revised New Testament was issued, and on May 21, 1885, the Revised Old Testament was in the hands of the public. All that scholarship, strenuous labor and exhaustive research could do to give a faithful translation had been done within the somewhat narrow and conservative limits under which the revisers were commissioned.

BIBLES BY THE MILLION.

With this improvement, there was at the same time a marked impetus in Bible circulation. The nineteenth century has been eminently a Bible-reading and a Bible-studying period. In no previous century have efforts on so gigantic a scale been made to put the Book in the hands of every one who could read it. The price was brought so low by the decrease in the cost of production, that the very poorest could possess a copy. The British and Foreign Bible Society, founded in 1804, and the American Bible Society, founded in 1816, have largely contributed to this result. Both societies were organized to issue the Bible without note or comment, and both have faithfully labored to promote its circulation. In spite of all that has been said against the Book and in spite of the fact that so large a number of persons must have been supplied, the circulation has increased from year to year. In the year ending March, 1896, the American Society alone issued 1,750,000 copies, and the British two and a half million. During its existence the American Society has sent out over sixty-one million copies and the British Society over one hundred and forty millions. The work of translation has kept pace with the demand. At the beginning of the century the Bible had been translated, in whole or in part, into thirty-eight languages. It is now translated into three hundred and eighty-one, and translators are engaged on nearly a hundred others. Nor must it be supposed that the supply was in excess of the demand. There is abundant evidence of the desire of the public to possess the Word of God. One fact alone is a conspicuous proof of this demand. In 1892 the proprietor of the Christian Herald of New York offered an Oxford Teacher's Bible as a premium with his journal. The offer was accepted with such avidity that edition after edition was exhausted, and it has been renewed every year since with increased demand. Through this journal alone, by this means, over three hundred and two thousand copies have been put into the hands of the people during the past five years.

With the increase in the circulation of the Word of God there has been a costly and thorough effort to gain new light on its pages. Never before have labor and money been expended so lavishly in endeavors to learn from exploration and research, historical facts which would contribute to an intelligent understanding of its history and literature. In 1865 a society called the Palestine Exploration Society was organized for the special purpose of thoroughly examining the Holy Land, investigating and identifying ancient sites and making exact maps of the country. In twenty-seven years the society, though working with the utmost economy, expended $425,000. The result of its labors has been to let a flood of light on the ancient places and the ancient customs of its people, explaining many allusions in the sacred history, poetry and prophecy that were previously dark. The Egypt Exploration Fund has also added materially to our knowledge of that country which is associated with the early history of the Chosen People. But the most valuable aid to Bible study came from the discovery of the Assyrian Royal Library, a series of clay tablets and cylinders covered with cuneiform inscriptions which were deciphered by Mr. George Smith of the British Museum. From these and from the records on the monuments of Egypt historical information has been derived of inestimable value in the study of the Bible.

A GREAT MISSIONARY ERA.

One of the most prominent characteristics of the Church of Christ in this century has been its phenomenal missionary activity. Its zeal in this cause, the devotion and courage of its missionaries and the amount of money expended have had no parallel in the previous history of the Church. Already a beginning had been made when the century dawned. In 1701 King William III. of England had granted a charter to the Society for the Propagation of the Gospel in Foreign Parts. In 1714 Frederick IV. of Denmark established a College of Missions and two Danish missionaries were laboring in India. In 1721 the famous Danish missionary, Hans Egede, began a work in Greenland. In 1732 the Moravian missionaries, Dober and Nitschmann, went to St. Thomas, and in the following year the Moravian Church sent missionaries to Labrador, the West Indies, South America, South Africa and India. But it was not until the last decade of the eighteenth century that the spirit which was to distinguish the next century really manifested itself. In 1792 the devotion and consecration of William Carey led to the formation of the Baptist Missionary Society, and in the following year he sailed for India as its first missionary.

In 1795 the London Missionary Society was organized, a missionary ship was purchased and the first band of missionaries sailed for the South Sea Islands. Two years later, another party sailed for South Africa, among whom were the veterans, Vanderkemp and Kitchener. Two Scottish societies were founded in 1796 and a Dutch Society in 1797. In the closing year of the century the famous Church Missionary Society was formed in the Church of England. Thus the nineteenth century opened with organizations for work in existence and pioneers few in number, but intensely in earnest in several fields of labor.

The first quarter of the century witnessed the advent of new agencies, as well as a multiplication of forces. The American Board of Commissioners for Foreign Missions was organized in 1810, the English Wesleyan Missionary Society in 1814, the American Baptist in 1814, the American Methodist in 1819, the American Protestant Episcopal in 1820, and the Berlin and Paris Missionary Societies in 1824. Thus, in the comparatively short space of thirty-two years, thirteen societies had been organized by the various denominations here and in Europe, each of which was destined to grow to proportions little contemplated by their founders. Since that time the great China Inland Mission and other undenominational societies have been founded and are sending out men and women in large numbers to the heathen world. Besides these, there have been societies of special workers which have done valuable service in aiding the missionary societies, such as the medical missionaries, the Zenana Missionaries and the university and students' volunteer movements. Statistics recently compiled show that the number of central stations in heathen lands occupied by Protestant missionaries in 1896 was 5055, with out-stations to the number of 17,813. There are now thirty-seven missionary societies in this country alone which have sent out 3512 missionaries. A library of volumes would be needed to give even a sketch of the results of the labors of these devoted men and women. The Church holds their names in holy reverence. Many of them have attained the crown of martyrdom, and a still greater number have fallen victims to the severities of uncongenial climates. Every heathen land has now associated with it the name of valiant soldiers of the Cross, who have given their lives to add it to their Master's, kingdom. In India among many others, there have been Carey, Duff, Martyn, Marshman and Ward. In China, Morrison, Milne, Taylor, John Talmage and Griffith John. In Africa, Moffat, Livingstone, Hannington and Vanderkemp. In the South Seas, Williams, Logan and Paton, while Judson of Burmah and a host of noble men and women in every clime, have toiled and suffered, not counting their lives dear unto them, that they might preach to the heathen the unsearchable riches of Christ.

PREACHING TO HEATHEN AT HOME.

The zeal for the propagation of the Gospel among the heathen, has been paralleled by the efforts put forth for the evangelization of the people in nominally Christian lands. In this enterprise the front rank on both sides of the Atlantic has been occupied by the Methodist Church. Its system of itinerary, relieving its ministers in part from exhausting study, and so giving them time and opportunity for pastoral work and aggressive evangelistic effort, its welcome of lay assistance in pulpit service and its system of drill and inspection in the class-meeting, have all combined to develop its working resources and increase its aggressive power. The fact that there are now in the world over thirty million Methodists of various kinds, makes it difficult to realize that when the century began, John Wesley had been dead only nine years. This century consequently has witnessed the growth and development of that mighty organization from the seed sown by that one consecrated man and his helpers. It is doubtful whether in politics or society there is any fact of the century so remarkable as this. The Church Wesley founded has split into sections in this land and in England, but the divisions are one at heart, and the name of Methodist is the common precious possession of them all. A great writer has contended with much force that the world at this day knows no such unifier of nationalities and societies as the Methodist Church. When the young man leaves the parental roof of a Methodist family for some distant city, or some foreign land, the pangs of anxiety are alleviated by the knowledge that wherever he may be, there will be some Methodist Church where he will find friends, and some Methodist class-leader who will look after his most important interests. The magnificent Methodist organization, unequalled outside the Roman Catholic Church, has developed within the century, and its aggressive forces have been felt throughout Christendom. All the denominations have received an impetus from its abundant energy and each in its measure has caught the contagion of its activities. In country districts, in the great cities and in foreign lands, its representatives, loyal to their Church and the principles of its founder, are pressing forward in self-denial and apostolic fervor foremost everywhere in the van of the Christian army.

Kindred with the Methodist in its enthusiasm and still more highly organized, is the youngest of all the religious organizations—the Salvation Army. In its origin, a daughter of the Methodist Church, with a strong resemblance in spirit and purpose and methods to its mother, the Salvation Army has a mission peculiarly its own. It too has grown with a rapidity unexampled in the religious history of other centuries. More than one quarter of the century had passed when William Booth first saw the light, more than half the century had passed before he had begun to give his life to his Master's service. From 1857 to 1859 he was simply a Methodist minister, at an unimportant town, appointed by his conference, sparsely paid, and certain to be removed to another sphere at the end of his term. In 1865, he and his devoted wife resigned home and income and dependence on conference for support, and went to London. They settled in the poorest and most degraded district of the city, and began to preach in tents, in cellars, in deserted saloons, under railroad arches, in factories and in any place which could be had for nothing, or at a low rental. The people gathered in multitudes wherever Mr. Booth and his wife preached, veritable heathen, many of them, who knew nothing of the Bible and had never attended a religious service in their lives. Converts were numerous and they were required to testify to the change in their souls and their lives and to become missionaries in their turn. In 1870 an old market was purchased in the densest centre of poverty in London and was made the headquarters of the Mission. Bands of men and women were sent out to hold meetings, sing hymns and "give their testimony" in the open-air, in saloons, or any resort where an audience could be gathered. These bands were busy every night in a hundred wretched districts of the great city, and at every stand, some poor forlorn creatures would be gathered in and encouraged to begin a new life in faith in Christ. Some method of organization became necessary, and was eventually devised. The perfect obedience and confidence manifested everywhere to the man who directed the movement, and the entire dependence of every worker on him for guidance and support, may have suggested the military system. However that may be, the military organization was adopted, and a perfect system framed with the aid of Railton Smith, and a few other clever organizers who were attracted to Mr. Booth's side by the novelty of his methods, and his marvelous success. In the spring of 1878, the plans were all matured and the new movement became a compact and powerful religious force. Since that time it has spread throughout England, into several European lands, to the United States, and Canada, to India, Australia and South Africa. Its autocratic character has been steadfastly maintained. General Booth has retained absolute control of every officer in his service and has the management of the enormous income of the army. Occasionally there has been mutiny which has been overcome by tact or prompt discipline, and not until this year (1896), when General Booth's son, Ballington, who was his representative in the United States, resigned rather than be removed from his command, has there been any formidable defiance of the supreme and despotic government of the world-wide organization. The methods of the Army are unconventional and are shocking to staid, respectable members of churches, but criticism is out of place in any method which will redeem the masses in the numbers won by the Salvation Army.

CHURCHES DRAWING TOGETHER.

A notable characteristic of the religious life of the century, especially in the latter half of it, has been a desire manifested in various quarters, and in different ways, for union among the denominations. That organic union could be attained, no practical man could hope. Uniformity could not be expected, even if it could be proved to be desirable, but friendly association was possible, and there were many who contended that there ought to be a recognition of brotherhood and comradeship, which might issue in some attempt at co-operation. This was the conviction of many prominent preachers and laymen on both sides of the Atlantic, early in the century. And truly the condition of the world and of society was of a character to force such a conviction on the minds of intelligent men. Infidelity was rampant, and intemperance, gambling, unchastity, and other forms of vice were practiced with unblushing effrontery. On the other side, the churches, which should have been waging war on all ungodliness, were fighting each other, contending about the questions on which they differed, and exhausting their strength in internecine conflict. Was it not time, men were asking, that the forces that were on the side of godliness united in opposition to evil? After long discussion, and some opposition, this feeling took practical shape in the Evangelical Alliance. At a meeting held in London in 1846 eight hundred representatives of fifty denominations were assembled. It was found that however widely they differed on questions of doctrine and church government, there was practical agreement on a large number of vital subjects, such as the need of religious education, the observance of the Lord's Day, and the evil influence of infidelity. An organization was effected, on the principles of federation, to secure united action on subjects on which all were agreed, and this organization has been maintained to the present time. Branches have been formed in twenty-seven different lands, each dealing with matters peculiarly affecting the community in which it operates, and by correspondence, and periodical international conferences, keeping in touch with each other. Its usefulness has been proved in the success of its efforts to secure tolerance in several lands, where men were being persecuted for conscience' sake, though much still remains to be done on this line. Perhaps the most conspicuous result of its work is the general observance throughout Christendom of the first complete week of every year as a week of prayer. The proposal for such an observance was made in 1858. Since that time the Alliance has issued every year a list of subjects which are common objects of desire to all Evangelical Christians. On each day of the week, prayer is now offered in every land for the special blessing which is suggested as the topic for the day.

From the same spirit of Christian brotherhood which took shape in the Evangelical Alliance, came at later dates other movements which are yet in their infancy. One of these is the Reunion Conference which meets annually at Grindelwald in Switzerland. Its object is to find a basis for organic union of the Protestant Episcopal Church with Congregationalists, Presbyterians, Methodists and other evangelical denominations. The meetings have been hitherto remarkably harmonious, and suggestions of mutual concessions have been made which have been favorably considered. A less ambitious, and therefore more hopeful movement of like spirit, is that of the Municipal or Civic Church. Its aim is the organization of a federative council of the churches of a city, or of sections of a city, for united effort in social reform, benevolent enterprise and Christian government. It proposes to substitute local co-operation for the existing union on denominational lines, or to add the one to the other. It would unite the Methodist, Baptist, Congregational and other churches in a city, or district, in a movement to restrict the increase of saloons, to insist on the enforcement of laws against immorality and to promote the moral and spiritual welfare of the community. The united voice of the Christians of a city uttered by a council, in which all are represented, would unquestionably exercise an influence more potent than is now exerted by separate action. To these movements must be added another which has been launched under the name of the Brotherhood of Christian Unity. This is a fraternity of members of churches and members of no church, who yet accept Christ as their leader and obey the two cardinal precepts of Christianity—love to God and love to man. Its object is to promote brotherly feeling among Christians and a sense of comradeship among men of different creeds. All these movements are an indication of the spirit of the time. As one of the leaders has said, their aim is not so much to remove the fences which divide the denominations, as to lower them sufficiently to enable those who are within them to shake hands over them. In no previous century since the disintegrating tendency began to manifest itself, has this spirit of brotherly recognition of essential unity been so general, or has taken a shape so hopeful of practical beneficence.

ORGANIZED ACTIVITIES.

Effective influence to the same end has been set in motion, incidentally, by an organization which was originated for a different purpose. This is the Christian Endeavor Society, which is one of the latest of the important religious movements of the century. It was primarily designed to promote spiritual development among young people. It had its birth in 1881 in a Congregational Church at Portland, Me. Dr. Francis E. Clark, the pastor of the church, had a number of young people around him who had recently made public profession of faith in Christ and pledged themselves to His service. Precisely what that implied, may not have been definitely understood by any of them. As every pastor is aware, the period immediately following such a profession is a critical time in the life of every young convert. In the college or the office, or the store, the youth comes in contact with people who have made no profession of the kind, and he is apt to ask himself, and to be asked, in what way he differs from them. The early enthusiasm of his new relation to the Church is liable to decline, and he may become doubtful whether any radical change has taken place in him. He does not realize that he is at the beginning of a period of growth, a gradual process, which is to be lifelong. Taking his conception of personal religion from the sermons he has heard and the appeals that have been made to him, he has a tendency to regard conversion as an experience complete and final, an occult mysterious transformation, effected in a moment and concluded. Disappointment is inevitable, and when non-Christian influences are Strong, there is a probability of his drifting into indifference. Dr. Clark was aware of this fact, as other pastors were, by sad experience, and he sought means to remedy it. Some plan was needed which would help the young convert and teach him how to apply his religion to his daily life, to make it an active influence, instead of a past experience. The plan Dr. Clark adopted was of an association of young people in his Church, who should meet weekly for prayer and mutual encouragement and helpfulness, with so much of an aggressive quality as to exert an influence over young people outside its membership. The plan succeeded. The religious force in the soul, so liable to become latent, became active, and the young converts made rapid progress. Dr. Clark explained his experiment to other pastors, who tried it with like results. The remedy for a widespread defect was found. It was adopted on all hands and by all evangelical denominations. It spread from church to church, from town to town and into foreign lands. Annual conventions of these Christian Endeavor Societies were held, at which forty or fifty thousand young people, representing societies in all sections of the country with an aggregate membership of about two million souls, were present to recount their experience and pledge themselves anew to the service. The basis of their association was made so broad that Christians of every denomination could heartily unite in its profession of faith. Thus, in addition to the primary design, a basis of Christian inter-denominational union was incidentally discovered, and the Methodist and the Presbyterian, the Congregationalist and Episcopalian found themselves united in a common bond for a common purpose. The movement in these present years shows no signs of decrease, but is still growing in numbers, power and influence, and promises to be one of the most potent factors of religious life which springing up in this century will go on to influence the next.

The idea of association and combination in religious life, of which Christian Endeavor is the most extensive illustration, has been embodied during the century in other forms. Springing directly from the Christian Endeavor Society, are the Epworth League in the Methodist Church, and the Baptist Young People's Union in the Baptist communion. The two organizations are practically identical in principle and purpose with the Christian Endeavor Society and differ from it only in the absence of the inter-denominational character. The heads of the Methodist Church apprehended danger to their young people in their being members of a society not under direct Methodist control and feared that they might eventually be lost to Methodism. The Baptists, on the other hand, were not concerned on the question of control, but feared that the association of their young people with the young people of other churches might lead them to think lightly of the peculiar rite which separates them from other denominations, and to diminish its importance in their esteem. Both denominations therefore organized societies of the same kind, to keep their young people within the denominational fold.

Another organization which has attained large membership and has become international, is that of the King's Daughters. As its name indicates, it was primarily intended for women, though as it extended, it added as an adjunct a membership for men as King's Sons. It also was inter-denominational in character, and its objects were more directly identified with the philanthropic side of the religious life than were those of the societies previously mentioned. It originated in a meeting of ten ladies, held in New York, in 1886, at which plans were discussed for aiding the poor, the unfortunate and the distressed in mind, body or soul. They were all Christian ladies who recognized the duty of ministering in Christ's name to those who were in need and so fulfilling His injunction of kindly service. The plan finally adopted was to organize circles of ten members each, who should be pledged to use their opportunities, as far as they were able, for Christian ministration. Each member agreed to wear, as a badge of the Order, a small silver Maltese Cross, bearing the initials, I.H.N., representing the motto, "In His Name." Every circle was to be left free to apply the principle of service as it saw fit, or as special circumstances might suggest, and all the circles to be under the direction and limited control of a central council. The plan, subsequently modified as experience suggested, was widely adopted. The circles have worked in a variety of ways, visiting hospitals and prisons, making garments for the poor, raising funds for the needy, aiding the churches and rendering service in various ways in which kindly Christian women are so effective.

Still another form of combination in Christian work has distinguished this century. In 1844 George Williams, a London dry goods merchant employing a large number of young men, made an effort to provide them with a species of Christian club. His own experience as a young man fresh from a country home, suddenly inducted into the temptations of city life, suggested to him the kind of help such young men needed. A Christian friend in a great city to help a new-comer, to find him wholesome amusement in the evenings, and to put him on his guard against the pitfalls that were set for his unwary feet, might, Mr. Williams was convinced, save many a young man from ruin. To provide them with such friends and to furnish a place of meeting for reading, converse and amusement, was the problem the kindly Christian man attempted to solve. Out of his effort grew the institution we know as the Young Men's Christian Association, which has its mission in nearly every large town in this country and in England. The young man of this century can go into no considerable town without finding a commodious hall, with well-equipped library and reading-room, generally with a gymnasium attached, and with a host of young men ready to make his acquaintance and surround him with Christian influences. In many towns, the institution has developed from the purely religious enterprise into a many-sided effort to give practical educational training and to attract young men to it by the help it renders them in secular pursuits. The institution as it now exists, must be counted as one of the most beneficent in its far-reaching influence that the century has produced.

HUMANITARIAN WORK.

Kindred in spirit, but differing essentially in operation, is the institution, peculiarly a product of nineteenth century religion, which we know as the Social or College Settlement. Though it does not claim a distinctively religious character, its principles are so thoroughly identical with Christianity, that no survey of the religious life of the century would be complete without a recognition of it. It is the spirit that brought the Founder of Christianity to the earth, to live a lowly life among men, which inspires the Social Settlement. It is generally an unostentatious house in some crowded neighborhood, where the people are poor and life is hard. In the house are a number of college-bred men, or women, who come in relays and live there for a week or a month or longer. They do no missionary work, do not preach, or denounce, or instruct their neighbors, but they live among them a cleanly, helpful, friendly life, welcoming them cordially as visitors, advising them if advice is sought, rendering help in difficulties and being neighborly in the best sense of the word. There are concerts in the house, exhibitions of pictures, children's parties and amusements of various kinds to which all the neighbors are welcome. Charity is no part of the Settlement's programme. It does not give, but it extends a brotherly hand, and in a spirit of friendship and equality seeks to do a brother's part in brightening lowly lives. Hundreds of such institutions are in operation on both sides the Atlantic. To the credit of this century be it said that it has seen in these institutions the Parable of the Good Samaritan made a living fact in intelligent organization.

Tending directly toward the same object, is the religious enterprise now commonly known as the Institutional Church. It is a distinct gain to the church if the people in its vicinity discover that it is anxious to help them to a better and happier life in this world, as well as guiding them to happiness in the next. The Divine Founder of Christianity never ignored the fact that men have bodies which need saving, as well as souls, and some of His followers are following His example. Their churches do not stand closed and silent from Sunday to Sunday, but are open every day and evening, busy with some form of practical helpfulness. Temperance societies, coal clubs, sewing meetings, dime savings banks, gymnasiums, boys' clubs, and a host of helpful associations tending to the betterment of life, find their home under the roof of the church, and the pastor and his helpers are finding out the social and economical needs of the people by actual contact with them and devising means to supply them. The critics say this is not the business of the church, but they are not found among the people who derive benefit from this form of thoughtful interest in their welfare.

THE SUNDAY SCHOOL.

Of all the products of this prolific nineteenth century, the one most extensive and most profitable to the church still remains to be mentioned. Though this century did not see the birth of the Sunday School, it has witnessed its wonderful development. In June, 1784, Robert Raikes published his famous letter outlining his plan for the religious instruction of children on the Lord's Day, and before the close of the year, John Wesley wrote that he found Sunday Schools springing up wherever he went, and added with prophetic insight: "Perhaps God may have a deeper end therein than men are aware of. Who knows but some of these schools may become nurseries for Christians?" Within five years, a quarter of a million children were gathered into the Sunday Schools. So much had already been done before the beginning of the century. But even then men did not realize whereunto the movement was destined to grow. Probably no enterprise has really exerted a deeper and stronger influence on the religious life of the time. Children have entered the schools, passed through their grades, have become teachers in their turn, and their descendants have followed in their footsteps, until now we can scarcely bring ourselves to believe that a little more than a hundred years ago the Sunday School was unknown. The organization of Sunday School Unions, the introduction of the International Lesson System, and the City, State and National Conventions are all the developments of this century. The thought that a million and a half of Sunday School teachers are now engaged in every clime, Sunday by Sunday, in teaching the children and young people the truths of Christianity is enough to fill the mind of the Christian with thankfulness and hope.

PULPIT AND PRESS.

It would be beyond the scope of an article of this character to attempt to recall the names of the eminent preachers of the century. It has been singularly rich in men of eloquence, depth of thought and high culture. A few, however, are distinguished among the noble army by the phenomenal character of their work. Of these probably no name is so widely known as that of Rev. T. DeWitt Talmage, D.D. One of the most remarkable phenomena of the religious world in this century, is the fact that every week one preacher should address an audience numbered by millions. The fact is unprecedented. Of all classes of readers, the number of those who read sermons is considered the smallest, yet this century has produced a preacher whose sermons command a public larger than that of a fascinating novelist. For thirty years the newspapers have been publishing Dr. Talmage's sermons in every city of his own land, in every English-speaking land and in many foreign lands where they are translated for publication. It is a significant fact, which should gratify every Christian, that the man whose words reach regularly and surely the largest audience in the world should be a preacher of the Gospel.

To no man in any walk of life, whether politician, editor or author, has the opportunity of impressing his thoughts on his generation that Dr. Talmage enjoys been given in such fulness. Next in extent of influence, and with a like faculty of reaching immense and widely scattered masses of people, was the late Charles Haddon Spurgeon, a preacher of singularly homely power, Calvinistic in theology, epigrammatic in style, and with an earnest evangelical spirit which had a powerful influence on both hearers and readers. His sermons, like those of Dr. Talmage, were read in every land and were instrumental in conversions wherever they went. Strongly resembling Mr. Spurgeon in his strong evangelicalism, as well as in homely eloquence, is Mr. D.L. Moody. During this century probably no man has addressed so large a number of people. In this country and in England such audiences have thronged the buildings in which he preached as no other orator has ever addressed on religious subjects, and the influence of his words is demonstrated by the thousands who through his appeals have been led to Christ.

We are nearing the end of the century. Looking back over the events in the religious world which have marked its history, one characteristic is prominent above all others. It is the operation of the force to which an eminent writer has given the name of "spiritual dynamics." The world does not need a dogma, or a creed, so much as it needs power. It needs power to live right, to do right, to love God and man, to pity the fallen, to relieve the needy, the power of being good, of leading a spiritual life. This power it finds in Christ and the whole tendency of the religious life of the century is to get back to him. Conduct rather than creed, love rather than theology, have been the watchwords of the church. The spirit of Christ, His teachings, His character, His example, are the centre of attraction which holds His church together and endues it with the power which shall yet subdue the world.

THE END