THK WEEKLY 1111,0 TRIBUNE, HII.O, HAWAII, TUESDAY, JUNK 20, 1905.
The steamers of this line will ar-
Do not onvy
hair o( otliors,
but possess it
nro born with
1 bonutiful lialr,
rive and leave this port as here
under: FROM SAN FRANCISCO.
Alameda June 2 for tho most
It. but nouo
havo It thrust
upon thorn. W
1IIUBU HHU w- -i .
qulro It do so, VNV
Sonoma June M '?"':!!.? .V1!.?
Alameda June 23
Ventuta July 5
Alameda July 14
Sierra July 2G
Alameda August 4
Sonoma August 16
Alameda August 25
Ventura September 6
Alameda September 15
Sierra September 27
Alameda October 6
FOR SAN FRANCISCO.
Alameda Jmie 7
Ventura June 13
Alameda Je 28
Sierra July 4
Alameda ....July 19
Sonoma July 25
Alameda Atijjust 9
Ventura August 15
Alameda August 30
Sierra September 5
Alameda September 20
Sonoma September 26
Alameda October n
In connection with the sailing of the
ubove steamers the agents arc prepared to
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Through Tickets by nny railroad
from San Fraucisco to all points in the
United States, and from New York by
any steamship line to all European ports.
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n i W
v, w ItlC
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(Contluucil from Page three)
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lains to King Edward. He was
on terms of close intimacy with
Cramner and other leaders of the
English reformation. He declined
an ofTer of the Hishopic of Roches
ter, but preached in Newcastle and
Berwick. He was consulted cou
ceriiing the first book of common
prayer, which was formulated dur
ing Kdward, s reign. And in these
various ways extended a some
what important influence in shap
ing the religious thought of Ing
laud in this important transitional
When Mary succeeded her brother
Edward to the English throne,
Knox, with many others, was
driven to the continent for refuge.
Here he spent six years as paslor
of the English refugees at Ernnk
fnrt and at Geneva. This was an
important ministry, for it threw him
into contact with Calvin and fin
ished his preparation for the work
which still awaited him in Scotland.
The Geneva Reformation and the
Geneva Theology appealed to him
most powerfully. Of Geneva he
wrote, "This is the most perfect
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school of Christ that ever was 011
earth since the days of the Apostles.
In other places I confess Christ tc
be truly preached; but manners
and religion to be so seiiously re
formed, I have not yet seen in any
other ptace." It was Calvin's
theology and system of Church
government upon which he based
the later reformation of the Scot
It was in the latter part of his
exile that Knox wrote his famous
tract "The first blast of the trumpet
against the monstrous regiment of
women." It was written during
the reign of Mary Tudor and was
directed against Mary of Guise, re
gent of Scotland, Mary of England,
and Catherine dc Medici. It was
an illadvised production, and unfor
tunately did not appear until Mary's
death and Elizabeth's accession to
the throne. Elizabeth considered
it as directed against herself, and as
a consequence she never assumed a
cordial attitude toward the Scotch
Reformer. Knox appreciated his
mistake. He afterwards wrote an
apology for his "first blast" and
directed it to Elizabeth, although
it is by no means certain that it
ever came into her hands. He said
"My first blast has blown all my
friends in England away from me."
In 1559 the call came for Knox
to return to his native laud. Two
years before, the first covenant had
been entered into by the reformed
nobles, under Knox's influence.
Political complications forced the
regent to recognize the Reform
Party, and in 1560 the Protestant
party was in power in the Scotch
parliament. The mass and Papal
authority were abolished; and
Knox was made minister of St.
Giles Church, Edinburgh. He
prepared and submitted a confes
sion, and form of discipline which
was the model upon which the Re
formed Church was to be erected.
In 1 561 Mary Stuart returned
from France to assume her throne.
Her disposition, her education, and
her religion were all in antagonism
to the Reform movement. These
conditions made conflict inevitable.
Mary rightly singled Knox as the
very soul and sinew of the opposi
tion, and she used all her arts to
break him down. "She argued, she
threatened, she bantered and she
wept." He was even tried
for treason, but Knox had too
firm a hold on the Scottish people
for Mary to accomplish his ruin.
His stormy interviews, his uncom
promising sermons, and his patri
otic policies are all a part of history
which need not here be repeated.
Mary's own infatuation accomplish
edherruin; while Knox stood firm
as the granite of his native hills. He
left an impress upon the religious
life of the nation, which has never
I been effaced. His stormy career
came to a peaceful close in 1572.
And as they laid him in the old
churchyard of St. Giles, Earl Mor
1 ton, regent of the Scotch realm,
said of him, "he never feared the
face of man."
As a writer and theologian Knox
was not so original, nor so prolific
as either Luther or Calvin, but his
work is of uo mean order. His
history of Scotland is perhaps best
known of his works. It was written
at the request of the lords of the
congregation. In four days he
wrote, for the Reform Parliament of
1560, a confession of faith which
satisfied all the needs of the Scotch
Church until it was succeeded by
the more elaborate work of the
Westminster Assembly one hundred
years Inter. He wa4 positive in his
belief, but with all liberal in his
opinions. Concerning church gov
ernment, he wrote "We do not
think the policy in the order and
ceremonies can bi appointed for all
ages, times and places; for as these
tilings are but temporal, so inny
they and ought they to be changed
when they foster superstition rather
tlinn edify the Church.
Knox was great as a preacher.
He prayed for Mary and preached
against her policies. Schafi" says,
"His pulpit was one of the
most potent of all history."
And he makes this statement as In
comes fresh from his studies of
Wittenberg and Geneva. A con
temporary writer says, "he puts
more life into his hearers in an
hour, from his pulpit, than six hun
James Mellville, a student at St.
Andrews, gives an interesting ac
count of hearing Knox preach. It
was in 1571 when Knox was an old
man. He had retired to St. An
drews for security when the Earl of
Murry was assassinated and the
Queen's party was for the time in
the ascendency. Mellville writes,
"the greatest of all the benefits I
had that year, was the coming of
that most notable prophet and
apostle of our nation, Mr. John
Knox. Good godly
Richard Dallautync and another
servant lifted him up to the pulpit,
where he behooved to lean at his
first entry; but or he had done
witli his sermon, he was so active
and vigorous that he was like to
ding that pulpit in blads and fly
out of it."
Knox is also a national character
of uo small importance in history.
He opposed the policies of the
French party in the Kingdom, and
so indirectly contributed to the
later happy union of the crown of
Scotland aud England in the person
of James I. He conceived and be
gan the development of a most
masterly school system. His
thought was for a church and
school in every parish, a High
School in every county, aiuLa Uni
versity in each important city of
Scotland. Knox should be given
much of the credit for stimulating
that love of learning which has ever
since been characteristic of his peo
ple. But above all else the national
reform church took the form of its
discipline, and the expression of its
faith from him. Under its vital in
fluence the discordant elements of
the land were fused into a common
people. In trials and vicissitudes
the Church of Scotland has been no
exception to the experience of the
Church in other lands. Hut in
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loyal constancy no branch of the
Church surpassed the record of that
faith which was nurtured by John
We are sometimes told that he
was harsh in spirit and violent in
his methods, but we must not judge
him apart from the age in which
he lived. He was in the midst of
harsh aud violent conditions. He
saw Mary Tudor burning heretics
in England, Philip II was butcher
ing his subjects in the Netherlands,
and France was preparing for St.
Bartholomew. While Mary Stuart
would have consigned Knox to a
a similar fate had she been able.
To contend with such condition is
likely to develop the iron in a strong
character like Knox. The charac
ter and permanence of his work is
witness to his greatness. He
displays the majesty of moral
issues, aud illustrates the gran
deur of moral strength. We
do well to admire the consistent
boldness, the deep earnestness and
the self denying zeal of the hardy
spiritual warrior who fought so
bravely for the faith which we are
permitted to enjoy in peace.
We Have Constantly on Hand in Hilo the
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From Vaucouver and Victoria B.C. ,
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