L. F. WARD, American Journal of Sociology, July, 1895: The word sociology first appeared in print in its French form, sociologie, in the fourth volume of Auguste Comte's Positive Philosophy, the first edition of which was published in 1839. The world is certainly

greatly indebted to Comte for this word, as it is also for that other useful word of his, altruism. Although the word sociology is derived from both Latin and Greek, still it is fully justified by the absence in the Greek language of the most essential component. While it need not altogether replace the virtually synonymous expression, social science, it can be used in many cases where that could not. We all know what an improvement physics has been upon natural philosophy, and biology upon natural history. Sociology stands in about the same relation to the old philosophy of history. . . Comte found that there were five great groups of phenomena of equal classificatory value, but of successively decreasing positivity [while of ever-increasing rank]. To these he gave the names, astronomy [his term for mathematics], physics, chemistry, biology [Spencer and Ward add here psychology], sociology [to which the author would add, as highest of all, theology]. Comte's conception [of sociology]. makes it. thing that pertains to man as a social being. ethnology, ethnography, and demography, with other attendant branches of anthropology . . . each of these has its specialized phenomena to be set aside and cultivated as separate departments .. and the field is cleared for the calm contemplation of the central problem of determining the facts, the law, and the principles of human association.-Pp. 16, 17, 19, 22, 25.

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SHAILER MATTHEWS, The American Journal of Sociology, July, 1895: Just as the philosophies bearing these names [Hegelian, Aristotelian, Baconian] are respectively the gifts of Hegel and Aristotle and Bacon, so Christian sociology should mean the sociology of Christ; that is, the social philosophy and teachings of Christ.-P. 70.

JAMES ORR, D. D., The Christian Idea of God and the World: I cannot but agree with those who think that the kingdom of God, in Christ's view, is a present, developing reality. This is implied in the parables of growth (mustard seed, leaven, seed grown secretly); in the representations of it, in its earthly form, as a mixture of good and bad (wheat and tares, the net of fishes); in the description of the righteousness of the kingdom (Sermon on the Mount), which is to be realized in the ordinary human relations, as well as in many special sayings... On the other hand, the idea has an eschatological reference. The kingdom is not something which humanity produces by its own efforts, but something which comes to it from above. It is the entrance into humanity of a new life from heaven. In its origin, its powers, its blessings, its aims, its end it is supernatural and heavenly. Hence it is the kingdom of heaven, and two stadia are distinguished in its existence -an earthly and an eternal.—Pp. 405, 406.

6

INTRODUCTION.

MUCH of what the author says in this book is of the nature of expert testimony, the value of which is enhanced by the history of the witness. He is wont to say that he was born a twin of the Maine law, in the same State, in the same year, and almost of the same father. Mr. Crafts' father, a preacher, was the writer of one of the rallying songs of Neal Dow's first campaign, and also a fearless opponent of slavery, notwithstanding the withdrawal of support by proslavery parishioners. Our author was, therefore, a reformer born, rich in an inberitance of moral heroism received through heredity and early training and the environment of a State in which, in all his childhood, he saw neither saloon nor drunkard.

When politics first came into our author's life as an influence, in the days of Fremont and John Brown, national issues were not questions of commerce but of conscience. The conquering elements of politics then boldly avowed allegiance to the Decalogue and the Golden Rule. It was felt by the most efficient reformers to be a momentous truth that man can neither make nor break law-though it may break him. He can only translate the one supreme law into its applications to current affairs.

Our author's first temperance lecture was delivered at sixteen, when he was a sophomore in college and already an active member of temperance societies. At seventeen, he preached his first sermon from a text that has proved to be the key-note of his practical ministry, "Faith without works is dead." In his earlier pastorates, Mr. Crafts' unusual success in his own Sunday-school led to his being often called to write and speak as a specialist on Sunday-school work, in connection with Dr. (now Bishop) J. H. Vincent and others. It was thus, in writing Through the Eye to the Heart, his first book, as joint author with Miss Sara J. Timanus, that he came to form with her a "Sunday-school Union" for life. By both voice and pen, Mrs. Crafts has herself done a remarkable work for

Sunday-schools, temperance, and other reforms, besides being a priceless inspiration to her husband and wide circles of friends.

Mr. Crafts' activity in reform as a pastor, down to 1883, was chiefly as a temperance writer and speaker. When pastor of one of the strongest churches of Chicago, in 1877-79, he was active in the Citizens' League, whose success in its special work of preventing the sale of liquor to minors he proved by a night inspection of one hundred saloons, in all of which only three minors were found. Four hundred had been counted in a single saloon at one time before the league began its work. During that pastorate the red ribbon of the Reynolds Reform Clubs was sewed permanently to the buttonhole of his pulpit coat, a significant signal to all who saw it. During that same pastorate he wrote for the National Temperance Society a temperance compend, since rewritten as The Temperance Century. Á year in Europe and Bible Lands (1879-80), deepened our author's temperance convictions.

Brooklyn and New York City were Mr. Crafts' next fields of work. In these cities he made for himself denominational changes, from Methodist to Congregational and then to Presbyterian, connections. These changes were due not to any alteration of doctrinal belief, but to providential calls, and were made easy by years of work as a Sunday-school specialist in union conventions which emphasized the essentials of evangelical agreement and not the divisive non-essentials. Our author has been changeless from first to last on the great doctrines of religion and reform. Such plausible heterodoxes as high license and the Göthenburg plan have never drawn him aside.

While a pastor in Brooklyn, he preached and published a series of sermons on Successful Men of To-day, which has attained a circulation of nearly forty thousand. In this book he began à study of modern business methods which has since been more fully developed in his lectures on sociology.

On becoming pastor of a Presbyterian Church in New York City in 1883, our author planned a series of sermons on the Sabbath. Finding little literature in defense of the perpetual and universal authority of the Fourth Commandment-no book later than Gilfillan's, written twentytwo years before, when Sunday trains and Sunday papers were nearly or quite unknown-he undertook to gather fresh material for his people by sending a circular of inquiries to all parts of the world. That series of sermons, preached and reported in New York, again preached and reported in Chicago, grew into the author's best known book, The Sabbath for Man.

Mr. Crafts continued in his New York pastorate for five years, giving to reform only such aid as a busy pastor might. His studies of the Sabbath led him to appreciate keenly the wickedness of the effort made by liquor dealers all over the country, in the winter of 1887-88, to unite their forces in one vast system of "Liberty Leagues to capture the Sabbath for the saloon. The American Sabbath Union, as stated in its first official document and in more recent official sketches of its origin, grew out of a petition circulated by our author among the leaders of Sabbath reform, by which, in the spring of 1888, the various ecclesiastical bodies were induced to combine in an official union organization to defend the Sabbath against its foes. Our author, preferring above all other pursuits the work of a pastor, hoped such an organization would take off his heart the burden he felt for the imperiled Sabbath. In con