nection with the development of this organization, he visited the Methodist General Conference and three Presbyterian Assemblies, all of which appointed their quota of charter members for the Union, as did fourteen evangelical denominations in all. Most of these also petitioned, at his suggestion, for the enactment by Congress of a law against Sunday mails and Sunday trains. This movement our author was then promoting, in cooperation with Mrs. J. C. Bateham of the W. C. T. U. In behalf of it he conducted a hearing in the spring of 1888, before the Committee of Education and Labor of the United States Senate. Senator Blair, Chairman of the Committee, called attention privately to the fact that the petitions did not include labor unions, and suggested that they should be enlisted in this effort.

Thus our author, who had been led by the study of temperance into Sabbath reform, was led through Sabbath reform into labor reform. He asked the privilege of speaking on Sunday work to the Central Labor Union of New York City. There was some fear that "the parson' would inflict a sermon upon the meeting, but wiser expectations prevailed. He was welcomed, and the petition against Sunday mails and Sunday trains was unanimously indorsed. This first address to a labor union having passed off successfully, the doors to all other such bodies were thereafter open to him. During that year he spoke with like welcome and indorsement at the national meetings of the Knights of Labor and Brotherhood of Locomotive Engineers, besides many local labor unions. Mr. Crafts' advocacy of a six-day law became a help to the eight-hour law for letter-carriers. When he spoke to the Senate's committee, that eight-hour bill, just passed by the House, was before the committee. The postmaster-general had said to our author that it would probably not pass the Senate. But the committee, while not ready to stop Sunday trains, were led to favor the eight-hour law by the facts our author cited as to the excessive hours of work required of carriers. The law being secured, our author uncovered plots to punish the New York carriers who had led the movement by dismission on other pretexts, and plots to nullify the law in that city by scheduling carriers to do in eight hours as much as they had formerly done in ten or more. In response to written complaints which our author carried to Washington from four hundred New York carriers, an investigation was ordered which led to a strict compliance with the law. On account of the part our author had played in securing the enactment of the eight-hour law, he was one of the speakers, with Father McGlynn and “Sunset" Cox, in the "Carriers' Eight-hour Jubilee." Later, an address at the People's Church in St. Paul on the Sabbath question, which included references to the dangerous current combinations of capital, led to his being invited by the labor unions of St. Paul to speak to their Labor Day parade. For seven years, as associate editor with the undersigned on Our Day, Mr. Crafts further discussed in many trenchant papers not only temperance and the Sabbath but also the labor problem.

On January 1, 1889, our author was elected Field Secretary of the American Sabbath Union, and a year later was reelected to a secretaryship devoted chiefly to office duties, and which he resigned in the spring of 1890, in order to be free to write and speak in all parts of the land.

Sabbath reform, having led Mr. Crafts to discuss labor reform, led him next into the anti-lottery crusade. He introduced his first speech in New Orleans by saying: "Iouisiana once had two blots on her fair

fame-the absence of a Sabbath law, and the presence of a lottery law. The first blot has been removed, and in three years there will be oppor tunity to remove the other." That was all that was said of the lottery, but after a half-hour address on the Sabbath, the preachers, instead of discussing that subject, began to explain why they had or had not preached on the lottery. The law of that time was seen to be ineffective, and our author exposed its weakness by writing to Postmaster-general Wanamaker, who turned the letter over to Attorney-general Miller, who at once wrote that he would see that a better law was drawn, and so began the National Anti-lottery Crusade. Mr. Crafts sent twenty five thousand copies of a Lottery Broadside to Louisiana and North Dakota, when their anti-lottery crusades were on, and for aid in this and other ways received a vote of thanks from the Woman's Anti-lottery League of Louisiana.

Our author's election in the fall of 1891 to the editorship of The Christian Statesman, a paper devoted to the whole circle of Christian reforms, led him to study, besides the reforms already named, questions pertaining to ballot reform, civil service, Roman Catholicism, Church and State, Christian politics, divorce, impurity and Mormonism, immigration, municipal reform, law and order, woman's suffrage, peace and arbitration.

Such studies have reached their unique culmination in the establishment by our author of the National Bureau of Reforms at Washington, which aims to be a clearing-house for all the Christian reform movements of the country, and seeks to cooperate, as the only Christian reform organization of national scope in the national Capital, with all living Christian movements for the social betterment of society. During the sessions of Congress, our author may justly be called the speaker of **the third house," a Christian lobbyist- may his tribe increase!"

Hardly second in importance to this work is Mr. Crafts' mission as a lecturer on practical Christian sociology before our colleges and seminaries.

In the civic municipal revival of 1895, he spoke almost as frequently on municipal reform as on Sabbath reform movements, which are so closely related through the Sunday saloon that one continually leads to the other.

One chief value of this book is in the fact that it has been written after detailed study at all the leading American cities and of every prominent phase of our current industrial and social life. More than eighty thousand miles of travel in our own country within the last six years, besides two extensive trips abroad, have enabled our author to make these lectures an authoritative and strategic discussion of “ Practical Christian Sociology."

CHICAGO, En Route to Australia, May 25, 1895.

JOSEPH COOK.

See pp. 437-445 for the author's work since 1895 and that of the International Reform Bureau, of which the first edition of this book was the inaugural.

LOVE.

Thou shalt love the Lord thy God with all thy heart.
Thou shalt love thy neighbor as thyself.

Most men know love but as a part of life;
They hide it in some corner of the breast,
Even from themselves; and only when they rest
In the brief pauses of that daily strife,
Wherewith the world might else be not so rife,
They draw it forth (as one draws forth a toy
To soothe some ardent, kiss-exacting boy)
And hold it up to sister, child, or wife.

Ah, me! why may not life and love be one?
Why walk we thus alone, when by our side
Love, like a visible God, might be our guide?
How would the marts grow noble, and the street,

Worn like a dungeon floor by weary feet,
Seem then a golden courtway of the sun.

HENRY TIMROD.

THE CIRCLES OF LOVE.

Love of Family, Neighborhood, City, State, Nation, World, with the love of God, of Christ, of the true Christian enfolding all.

Showing in which Circle each Social problem originates and how far it extends.

OF THE

UNIVERSITY

OF

CALIFORNIA

AUTHOR'S PREFACE, 1907.

A STUDY OF THE SECOND GREAT COMMANDMENT AS THE FOUNDATION OF ALL SOCIAL REFORMS.

"In the beginning GOD." He is everywhere, and therefore religion belongs everywhere, and the circle, symbol of completeness, is its fitting type. That circle Moses and Jesus both divide into two overlying hemispheres of love. Love should be the all-embracing circle of every life, with God as the object of our love in the upper hemisphere, and mankind as its object in the lower. Love is best defined as right relations, which is also the best definition of religion. "Love God" means, Get into right personal relations with God. Love man" means, Get into right social relations with your fellow men. Morality includes right relations in both aspects. Morality implies keeping the whole "moral law," the whole Decalogue, by getting all our relations righted, with God and man alike. Think of a man calling himself "moral" who has paid all his debts but the greatest of all, who is in right relations to all except to his father!

Get right with God is the first and great commandment-first in importance, as it should be also first in time. The materialistic school of socialists who seek to develop an ideal brotherhood of man while denying or ignoring the Fatherhood of God are seeking fruit at a rootless tree. And we should remember in this country especially, where all races, all religions, all classes must be welded into one brotherly nationality in the public schools if the Republic is to hold together, that if the school children do not say together "Our Father," they will not say "Brother."

But the second great commandment, Get right with your fellow men, Jesus Christ said is "like unto the first," of like importance and entitled to like attention. And it is really much harder to carry out, on which account there is more of Biblical sociology than of Biblical theology, though the Church is only just finding it out.

We can get right with God only through the Saviorship of Jesus, which it is the chief work of the pulpit to preach. But the chief mis

In order to supplement this book and bring its information on all subjects up to date at any time, read: (1) the author's little book, The March of Christ down the Centuries" (see p. 1), in which the first lecture of this book is expanded with 20thcentury facts and statistics, brought down to 1903; (2) a review of moral battles from 1896 to 1906, both inclusive, covering ten years since this book was issued, given on PP. 437-444: (3) other new matter found on pp. 436, 493-496; (4) a 20th-century world view of temperance in "Protection of Native Races against Intoxicants and Opium,' see p. 1; (5) 20th-century books on the Sabbath, revised editions of "The Sabbath for Man" and "Civil Sabbath," see p. 1; (6) Year books and periodicals named on p. 436.