Below is the OCR text representation for this newspapers page.

THE ATLANTA GEORGIAN. •ATTBDAT, rfBXVAIT % M* THE KNOWLEDGE OF GOD _ By REV. JAMES W, LEE, PASTOR TRINITY METHODIST CHURCH God we know through the thought He bu expreeeed In the thing! He hu made. Oar tawiMn o( Him to veri fiable and universally valid, for we can pat It to the teat In practical llfa * Intelligence upon By the reaction of the perception! he hae of nature, man knowa that be Onda the thought put Into It by the divine mind, beeauee be can re-embody It in outward forma. Man aharae In the mind of God or alee he could not read what He hae writ ten. He knowa God In eo far aa the thought expreteed In nature and hu- ilty enable! him to recognise what mtfitrr He thlnke. Whan the reason reacts upon the perceptions the reader has ot the printed page, and gets Ideas of David Copperfleld. he may be sure that he knows Just as much of Dickens as be has revealed of his thought In his story. When nature and man are correctly understood we can look through them directly Into the mind of the author ot both. Through "Ivanhoe," "The Heart of Midlothian" and "Kenilworth" we look Into the mind of Sir Walter Scott, and at the same time Into our own mind. God's two great books are man and nature and through them we can know Just as much of His nature as He reveals In them. The knowledge of the Author of these great volumes Is gained after exactly the same fash ion foUowed to get knowledge of their cootents. When we open the book of nature, to learn of It we have Intui tions of the author of It. When we open the book of human life to learn nr It ere also have Intuitions of Its au thor. All knowledge begins with Intui tions and In all ages along with the perceptions man has bad of nature and of himself be has had cognitions of God. The reason Is equally as capable of putting together into general Ideas and conceptions, the separate perceptions the mind has of God. as It Is of form ing general Ideas of the separate per ceptions It has of the world or of man. To deny this Is to deny that Ood exists, and to deny tnat He exists when man In all ages and climates und In all stages of culture has lieen perceiving Him, Is to accuse the human race ot mental derangement. And If humanity Is craey In that It has perpetually be lleved Itself to have had a vision of the Creator wheu In fact there has been no divine being to see. then Its denials or affirmations are without the slight est value. Man's knowledge of Ood Is valid and verifiable and therefore science, be cause be la endowed In a finite sense with the very attribute? of God. and not only forms Idea* out of the Impres sions received from matter, thus get ting Into hie mind the thought of the Almighty, but he la capable of em bodying his Ideas again In the very matter from which he received them. Handel hears the music the* Is tangled and mixed In the roar of the eea, or the howling of the winds, -or In the fury of the hurricane. H) organises them In his mind, be reduces them to the measure and rhythm of melodv. Then ha goes to the organ and sends them forth In vibrations finer and moiu thrilling than they ever were before. The music the winds stitke from the trees, and the waters call from the rocks and the seas oeut out of the cliffs and the lightnings split from the forests Is not to be compared with that Ood makes through man. When the notes fall obt of the seas and the shores and the woods and the minerals Into the responsive, susceptlnle souls of the masters and are so grasped by them that they know ho*- to sport with them and thro*- them back In oratorios and anthems, then we have the raw mate rial of music as Ood prepared It clari fied and refined In consciousness and multiplied In depth and helghth by all the Joy and sorrow, hope and despair, love and tragedy of human history. Then It Is that even great battles. In which men's souls were tried, with their triumphs’and their defeats, are con verted Into song. The Infinite scale of harmony takes finite form In the human soul and the thunder of the world's trouble is pulverised Into the undulations of melody. Through the violin a consecrated son of toll like Stradlvartus translates the pain and an guish of life Into hymns of victory. Paderewski stations a piano between himself and the flaming suns and demonstrates hie aonshlp to the author of all harmony. By means of his In struments he describes to the eyes called ears the vast landscapes, the deep valleya the wondrous mountains stretching away to Infinity within the unmeasurable territory of the human spirit. Man can crave aesthetic Joys no sweeter than he can find In an atmos phere beat Into rhythmic agitation by the waves which roll In from the spir itual depths of the great composers. When measured pulsations from seas of harmony rise around his anxious heart he ceases to argue and to ques tion. He give* himself up to the dlryc-1 lion the currant Is moving. He find? j himself floating out from the shores where h* was confined and tempted and almost ruined and voyaging to- ! ward the country of his Ideals and hie I aaarfullne hnssia Pnv dftam lima kalssw ' everlasting homo. For the time being! be la caught and quieted and soothed. I and, while he knows he Is drifting, yet, hie conscience approves, for he It com- j fortad by the conviction that he is moving toward no dangerous rocks or 1 unfriendly coasts, but straight toward j the harbor he was ordained from be- "Somewhere In the distant purple seas A golden isle to gleaming: Where anchor all the argosies We tend out In our dreaming." "The tidal wave ot deeper souls. Into our Inmost being rolls And lifts us unawares Out of all meaner cares." It I* a long way from the tom-tom • f the savage to the piano of the modern performer, und from the Incantations of the Indian snake dance to the meas ured precision of the ore he* Ira, but a comparison of this kind shows how far man has .traveled since he began *o breaths and how completely he has brought with him the whole realm if sound. The savage with his crude de vice for agitating the atmosphere was Beethoven before he learned to manip ulate the Instrument from which to strike the Ninth Symphony. This no ble expression of harmony we call divine, because we can not resist ths Impression that from the soprre of all melody It came "Our soula are organ pipes of divers stops And various pitch: each with Ite proper note# Thrilling beneath the eelf-tame breath of God. Though poor alone, yet Jclned are harmony." That eubllme form of beauty to which la given the name of architec ture, Illustrates the difference between marble lying In the mountain and the same material after man has lifted it Into the Parthenon. The temple of vir tue on the Acropolis at Athega Is but the extematlxatlon of the spirit of Though Hs la so bright and we am so dim. We are made In Hie Image to wtti Hun." "Are copies of the things In beai mors eloss. Mom clear, more near, more Intricately linked Mom subtle than men guess." Before the temple at Athens and ths church at Cologne all minds aur- -render. Nothing can be conceived finer la classic or gothic architecture. • They exhaust ths subjects thay Ittus- ; irate and embody. . Whether from the standpoint of the ’ one or the other, each may be said to he an expression of ths mind of Ood. For man. created In Ihe Image of Ood. whom mind Is a finds copy of Ihs mind of God. knows not and nsvtr can know better how to express himself In tem ples of stone made with hand* When man Is contemplated as ths highway of the divine mind, through whose sensibility and reason and re productive powers God Is completing creation. w« get a conception of him unspeakably great. Through him God subllmhte* and refines all malarial things. Through him rooks pass up • Into HI Petsra at Roms, coloring mat REV. JAMES W. LEE. Phidias. It stood In him before u ever took the form of stone, and the form of It was In Ihe eternal mind before II was In the mind of Phidias The pile ot magnificence on the Rhine at Co logne Is but a majestic stone expres sion of the soul of Melster Gerard, who designed It six hundred and thirty years before It was completed. He sew It more than half a thousand years be fore the Emperor William and Ihe sov ereign princes of the German empire did on ths day of Its dedication. In mo. But the sketch of the Cologne cathedral waa In the Infinite mind be fore It was ever In the thought of Melster Gerard 'Take all In a word: the truth In God's breast Lies trace for trace upon ours Im pressed : ter ascends Into ihe transfiguration of Raphael, aound Is lifted Into Haydn's •'Creation,' 1 words are converted Into Tennyson's "In Memorlsm." Iron Is turned Into mowers snd reapers and sisam engine*. and th» planet la changed from a wilderness Into a gar den. And all this Is owing tr> the fart that man by means of intuition and reason has organised the Ideas of God Into science, and then by the construc tive powers of the mind has re-embod- led them In the objects of creation. He not only receives the world Into him self, he also sends II back from him self with hts own Image and super scription stamped upon It. He Is not only a knower; he Is also a creator. He not only perceives and conceives, he eleo reproduces snd constructs. He knows and does In a finite way what the Author of hts being knows and does In an Infinite way. Traveler* passing from Vienna to 8t. Petersburg change cars on the borders of Russia. This Is made necessary by the difference In gauge of the railway lines from those outside the empire. But when materiel objects, plants and animals arrive at the border lines separating the ktog- from the Kingdom of could net possibly bays say i It. The veritable knowledge we Ml «f sensation and of nature man they are not under the necessity even of changing cars Along tbs earns highways of trsvel they pass over from one domain Into the other. The constitution of the human mind corresponds to ths constitution of na ture. for both are expressions of tha divine mind. Being one In their ort-, In n garden to n literal copy ef thera gin. when they come together they as to the linage on the plots of a pho- i thought they < A syetim of tram In with nod Identical with the Th«r average man th coalesce snd cooperate In the prodne-l tlon of science, which Is n revelation of Ood. being fashioned by our reacting upon the things of nature God has sent to stimulate It and stir ft to activity. Science as universally valid and verifiable knowledge la not created, but constructed by the intelli gence out ot elements through which the Creator egpreeses Hie thought, as cloth la not created, but woven by the loom out of cotton produced In the fields. The- house of knowledge the mind builds by reaction upon the tim bers which compose It does not re- semble the pile of mental lumber out of which It le fashioned. The raw ma- tarsl of the rational dwelling place consists of sills and planks end raft ers. cut out of logs by the sawmill, but these do not become the finished home until by the activity of sensation and reason they are lifted Into the form of the architect's Idea. When the house Is completed It Is not a photo graph of the trees from which It le framed, but It must resemble the thought of e house contained In Ihe universal mind that expressed Itself through the forests and through the reason of man. If this were not true man would be able to find more In hie reaeon to turn them Into a shelter from the storm than the mind back of alt things provided for. A house le the result of a combination between the reason of man and the thought ex pressed In the groves, it le totally unlike the materials of which It le composed, but In so far SB it Is an ex pression at correct principles, the Ideal form of |t must be the same both In the finite and the Infinite mind. If ■he universal mind repeats itself on a limited scale In the mind of man. then It must follow that whatever la true In the one la true In the other, and that whatever Is beautrful In the one beautiful In the other, and that whataver Is good In the one la good In the other. It le not the world we see and hear and taste and touch that we translate Into science, but It Is the un derlying thought expreeeed In It end through It. If It embodied no mind we tographer the literal copy of a manto There Is as much difference kn ead miss aa they grow oat of Urn ground and eaafc aa tha sensation And reason of tlm •dentist reacts apaa and replants to hie Imagination as then to between trees tn the woods had houses on the streets. Blossoms without stlmulats ths senses of sight and smell end thus do become the bam element* of ta*|^ patch of beauty and fragrance trans planted by the student at plants into thought There could be no Interior without the exterior powers, but one to a different kind from the other, as to a brilliant Persian rug (mm wool oa a sheep's back. The significance of science to found In the fact that It Is the thought of God organised Into ho-, roan thought It to sections of omatoi science man has transferred into hie own mind. When one thoroughly mas ters "The Critique of Pure fUsson." he translates from the words to which Kent embodied hto conception of th* universe. Into hto own mind. If such e person could visualise hto Ida* at the sum of things gained tor a close | study of the Critique It would be Meae-I tlcal with that of the Koenlgsborgt glOod creates the honeysuckle, bloo- »nm through the honeysuckle bush. The plant Is completely paaatvo and Interposes no obstacle to the dlvtoa! process of making that radiant little! Item of the Southern woods. So, wheal men unconditionally consecrate them-) selves tn the divine thought expressed In nature, and to the divine will active In nature and tn the divine beauty dee- • orating nature and discovers them end repents them, we may nay that tha! objects tn which they are reproduced i ? •rs at the same time expressions of' tbs divine and the human mind. It waa the deep coovtctloa of the old vto- lln maker of Cremona, Antonio Strad- evlri. that God chose him ee on* to* etrument through which to make vlo.fl I Ins. George Eliot represents him JM being ridiculed by one of hto nelghbora because of his de ' ‘ ' mm* and saying to him: cc THE SOUL OF FOLK Text: Matthew ix; 36: "But when Hs saw the multitude He wee moved with compassion on them.” I i By REV. JOHN E. WHITE, JL PASTOR SECOND BAPTIST CHURCH -iL T HERE are two accounts of this Incident, one by Matthew and one by Mark. Both agree In the statement of fact that "when He be held the multitude He was moved with compassion.' How did they know that Christ was moved? He did not say *o. It la an Interesting question end not unlmpor. tauL 1 It may have been communicated to them by the Holy Spirit. 'These men wrote as they were moved along by the Holy Ghost." The sympathy of two worlds met In Jesus. Every .throb of His human heart has Its heavenly thrill. That great thronging, suffering multitude waa mirrored through ths Incarnate One In the heart of Father, Bon and Holy Ghost. Ths divine love brooded wherever the son of man halt, ed. Heaven eonverred her tenderness In Him. When He beheld the multi tude Hie compassion aa a fact became an event of spiritual history, to be brought later Into the conecloueneee of those disciples as they recalled the scene end came to write a» they were "moved along by the Holy Ghost.” They wrote aa eye-witnesses. They saw with thalr own human eyesight that Christ waa moved. His emotion, possibly His tears, certainly a great stirred.face of compassion they saw. This Is the simpler, plainer explana tion. and It leaves no necessity for ap pealing tn tt|* first.* Christ was visibly moved. The words translated "moved with compassion" originally Imply a powerful feeling. They mean more than a pitying glance, more then a passing sentiment of In terest and kindness. They suggest a moving experience, accompanied with physical expression. Christ wee manl- fectly moved with compaselon. It la well for those who discredit and despise the emotional In religion to take note of this. They do not Ilka the man who wears his heart on hie sleeve. Well, Chrlet wore Hie there. A gentlemen said that years ago he went to Dundee to the home of Robert Murray McCheyne, who died when only It years of age. and for whom all Scotland wept. An old man took him Into McCheyne’s study end drew chair for him and said: "Sit down In this chair and draw ii up to that table and pul your elbows down upon the table snd rest your head upon your hands. Now, let your tears fall. That Is the way my pastor used to do." Then he took him into the church. Into the pulpit and he said: "Stand here and pul your elbows down on the pul pit and let your Mad rest upon your hands and let the tears fall. That la the way my pastor used to do." There are Christian teachers who disparage appeals to the heart and gtve an Inferior place to those who appeal to It. There are critics who do not conceal their contempt tor the preacher who urges, persuades and passionately exhorts. Very well. There le a danger, but It le not aa greet aa their danger. Longfellow said: "That Is no sermon for me In which I can not hear the heart beat." Daniel Web. ater said he preferred the country preacher who spoke tearfully to Daniel Webster, the sinner, to the city pastor who spoke learnedly to Daniel Web ster. the statesman. I doubt not be tween th* Intellectual, logical, scien tific and philosophical man In Ihe pul pit or In Ihe pew and the man whose heart Is quick, coming readily to tears as he beholds suffering and sin. and who 1s strong In his lender sensibili ties, whose power le mostly heart pow er. that the balance of Christ -likeness will fall wtlh Ihe latter. . Now, II Is this quality In Christ that charms us. Hla compassion explains His power. The heart of Christ Is Hie secret of His Influence. H|e gentleness made men great and they followed and loved Him. The world of friends which our Lord holds In the hollow of Hie hand are under the magic of Hla sympathy. This was the profound fact understood by Him and enacted Into a great working principle by Him when He said: "And L If I be lifted up. will draw all men unto me." An Impressive comment upon this was given by Na poleon. On 8t. Helena He amd: "Alex ander. Charlemagne and myself have founded great empires. We founded them upon force and they have crum bled. Jesus Christ founded a kingdom and He founded It upon love. Today, though He has been dead eighteen hundred years, there are millions who would die for Him." It was the sympathising Jesus who took twslvs unlettered fishermen and moulded them into master spirits, was a miracle of compassion. The scheme of that kingdom which Chrlet preached organised Itself around God's heart. The supreme energy of It la grace. Its chief figure Is that of a Lamb. Its gospel Is a simple love story Of a great God who so loved the world as to give His only begotten son. Ths Fatherhood of God. More clearly than In any preceding age are men realising that sympathy, compassion, love are the mein force of the Christian dlapensailnn. Jeaua Christ IS Just being understood ns the expres sion of Ood'e fatherhood In the terms of Hie sonthlp. In Him we see whet men have not always seen—the Father. Therefore, heaven was never as near or so dear to this world ns It le today, and Ood never meant so much tn men as He does today, because love la aaeumlng Hs throne over religion and life. Jeans Christ Is making God's love, the great est thing In heaven, to be also the greatest thing In the world. Thus earth REV. JOHN E. WHITE. le lifted heavenward and heaven brought to earth/ II le by and by the truth of Ihe fatherhood of God that will regulate the march of humanity False Ideas of fatherhood, the parental relation wrongly conceived and mischievously unbalanced has for a time prejudiced Ihe truth In our eyes. But we are com ing out of that. After a while we will not be found saying that God must do and be a certain way because an earth ly father would do that way. but we will be agreeing that earthly fathers must correct their conduct by the con duct pt the Father In heaven. Com passion le not weakness. The sympa thy that distinguished Christ was u keen as a sword. He had compassion upon Ihe multitude. This Included the Pharisees, but fresh on the air were words of burning Invective against thalr whole cult of strained righteous ness. It Is the compassionate Christ that themes me moat. "Depart from me. for 1 am a sinful man, oh, Lord." It le Hla love that lashes. It Is Hit ernes that breaks my heart. The wrath ihet we shell dread moat Is the wrath of the Lamb, which It only to say that Ihe compassion of Jesus. His pro found sympathy. His perfect IdentRy with men tn thetr greatest experiences and His grace end mercy will be our severest judgment. What Moved Christ. tVhat did Christ see in the multitude that stirred 111m so deeply? It was the multitude Itself X great crowd Is e most Impressive spectacle. II Is calculated to move the coldest heait and uulrken the most sluggish pulse. A vast compact agxreasttnn of human belnas gathered together for any pur pose will suggest Ihe most solemn re flections. When Xerxes beheld his Im mense army, history tells us that he hurst Into tears, reflecting that with himself In a few short years not one man of them all would he upon Ihe earth Christmas Evans, the gr*at Welch preacher, when he at ood before Ihe ten thousand people who had gath ered to hear him preach to the fields, waa by the sight so moved that ha crowded his sermon Into one word. "Eternity," repeated solemnly thirty times over, till the air eras full of Ihe cries and prayers of tho people. 'And when He beheld the multitude He^wia mured with compassion." Ob. recorded of Christ tn this the power and the pathos of a great throng! Our Lord felt that and mors deeply than we eon. • The Value ef a toal The supreme Incentive of Christ's compassion was the soul of a man. Ex aggeration la impossible when we seek to measure Its value In his eyes. "He must needs go through Samaria." Why "needs"" Just for one soul and that of a despised woman and she to an adu. teress. His estimate of a soul's value was the co-ordinating principla of Hto method In every conduct ot His Ilfs. In the theory snd practice of Hie min istry. Hie patience with such a men as Peter. Hie purposeful alignment on the side of the outcast. His fellowship with publicans snd sinners, the leaning of /His life Inward tho lower moral levels of humanity and His tendency tn consort with the discredited sections of society ere to be explained only by the fan that Christ saw deeper that men saw through their painted glasses, and valued men by the unaaeeatable quality called “soul." Why Is It that Christ to loved by th* rich end Ihe great now* Why le II that the whole upper cruel of exclusive so ciety does not throw Him overboard, ostracise Him aaf disassociate Itself from the cause of Christ on account of His plainly writ disregard of the con ventional classifications of society? It le because they know that after all He waa right, eternally right, and they are wrong, except aa they acknowledge the value of an Immortal soul under what soever covering of fine linen or ng It may beat. Tha richest man. the most aristocrat ic man. If he Is a Christian, would not change the conduct and the course her* Ihe could. The^l the Christian religion as It deals purely on Ihe level of human conditions. Is Christ's valuation of the soul of every man. Thsnk God He knew what was In men and that there was more In Him than seamed to ha. When Christ said: "What than It profit • an rl he gain the whole world sad lose hto own soul?" He gave a heart to th* final rial: win come at last to raalto* the u age. All true compassion, nil real east to help end save men must be kindled at this fire In the heart of Ood—the I realised value of the human *ouL Th* | Christian worker must come here t* be touched with a coal oft this altar.. You will go out Into the highways and hedges only aa you realise there’s I something there worth going tor. Ton: will work and pray for tho unsaved j exactly to the level of your ballet In. Ihe value and the peril of their soula.! the direction of others and did not* blase you and society at OIL still to! there enough In the soul to move you! with compassion." It may bo a little thing lo save a man. hut It Is every thing to the man saved. "He that wlnneth soula to wise." There are many things wo need to I know and many things we may know, but one thing, may God’s spirit let as I ell know as the Scripture salth: "Let I him know that ha which coororteth the sinner from the error of hto way shall i save a soul from death and shall hide a multitude ot sins." CHRIST'S MESSAGE TO THE DISCOURAGED By REV. EVERETT DEAN ELLENWOOD, PASTOR UNIVERSAL1ST CHURCH O NE of the most Insidious tees to human progress is discourage ment The man who Is In most genuine need of pity I* th* one for whom hope has ceased to beckon. Our cate Is never desperate so long ns we believe In God. In ourselves, In the worth end dignity of our work, and In the fundamental Integrity of our fel lows. So long as this saving faith re main* we may successfully repel all assaults from without, end restrain the mutinous forces within our spiritual being. But there comes n lime, perhaps, when tome long cherished and faithful ly fostered scheme meets temporary defeat, and we egperience that sudden rhllling of ardor and enthusiasm which we have named disappointment. Then there perches unbidden upon our shoulders a persistent little imp of the spiritual underworld, refusing to be Immediately dislodged, but contin uing with ue ee we go about our ac customed task of the day. And Into "ur ear he whispers continually hie suggestions of the miserable uncertain- <y of the outcome of all human effort, 'he entire unreliability of the average man. and the frithltaaneae of the fates which hold In their power the weal or woe of the race. At first we utterly refuse to listen, but by hto very per- "Isience he finally wins an audience, end then the work of the destroyer has begun. He fella you that you are dis couraged, and at first you stoutly and laughingly deny It. but at last hl» wheedling tones of commiseration win vnu. and you agree heartily wjth your tormentor, that you have good cause for your discouragement ' >ne of the' hem places In view Ihe finished product of this subtle Imp of darkness, to In th* office or reading room of any one of the . heap lodging houses of any of our cities, one of those establishment* which exist as the refuge of the "down and out” club and offer a place to sleep and a break fast for ten cents Here In the hope- leas or cynlc.il, or vicious faces, and drooping shoulder.* und ihuffllnf movements of the crowds of men who patronise these plans, one may read the Incarnate no nage of that spirit of destruction which l» able In persuade men lo become discouraged And as the eyee behold nnd Ihe soul perceives, tho yearning, pllvlng. Indignant heart •ends rill » nilshly.prayer tn the God of hope nfio ot power that some fn- vlndble Influence shall he furnished to Slav this demon of the lowest hell who robs Ihe world of Ihe best efforts of men. Shu's hope and destroy* happi ness «nd hides by Ihe shadow of hit presence. Ihe radiant hill lops of aspi ration No genuine prayer Is ever un answered Behold! Ihe only anewer lo everv sincere prayer of the human soul stands, already knocking, at the door. The 8avior of the World. . Would that fhe world might forget It* monstrous theological fiction of a primal "fall" and the consequent end less agony Of an Inherited depravity! would that the terrifying crackle of the Imaginary flames of n future hell were not so powerful to make men In different lo Ihe cure of the hells which hum unheeded and unchecked In hu man hearts today! Then we should lake Jesus at Ills word and eagerly ac. cent Him a* a present Savior of a present w-nrld We should be able then to understand that when He declares Ills mission lo be lhat of ihe brlnger of more abundant life, mean* a life which mav be lived and enjnywi by the n^i and women who walk Ihe paths of th** world and share In IU toll* and its triumph*. It 1* small wonder that so many men of logical minds and unstulttflad reason refuss to recognise the claims of Chris tianity upon their live*, when wo re flect that so large a percent*** of th«>M who speak for It present It an th* aaf*st and surest tempo from a threatened evil, existent only In myth-fed Imagi nations. while they apparently regard as only Incidental Ite operation against the actu.il evils of today. It la aa though a man up to hla neck In a quicksand should be told by the eym pathetic passer-hv that his present plight, taough .possibly uncomfortable. Is not really Important, but that the vital thing is that he should be told how to avoid the foreet Are which It Is rumored la fiercely burning beyond the distant range of mountains. The world will not be saved and Christ will not con* Into Hla own In th# hearts of men until we can recover from our mad pasaton for dealing In theological ‘’futurities.** Christ s mission to the world Is that of a present savior for living, strug gling souls, rather than that of a a.ife Insurance against a future conflagra tion And he who saves his brother from discouragement has rescued an Immortal soul from hell and put his feet upon the road to heaven He who revives dormant hope and quickens anew the courage and stimulates the will, hns performed Indeed a miracle wonderful and as precious to the wledge of men as though he opened the gates of the grave and bade the dead come forth The only salvation from discourage ment Is through the life, not by the death of Jesus of Nasareth. Ths Promise ef Victory. Yet In the very statement of the means by which we are to achieve the virtory of Chrlst’a promise, there !* REV. E. 0. ELLENWOOD. for some, the suggestion of disappoint- msnt. Thrist offers to the world the only certain cure for the deadly dis ease of dls< oiiiMgement. vet for many the remedy proves, at first, too narolr release front the conflict le*offered safe hi»\* u provided for t’.e craven soul Coincident wfth the assurance ..f triumph f »r the surging spl’lt of aspi ration thei»* Is ahm the calm and de- liberal** promise of the persistence of *f th** •dements i»f disc turag«Mitent primrose path to i^-rfe. tlon Is pointed out. No rn**»-gar*an<tetl avenue of escape from the worries and frete ami care* of life I* made clcax to us. We arc not to be permitted to win our battles by running away from them We .ire not to be made strong by ab staining from toll. The obligation* of the earth Ilfs are still strong upon us. and it of them we are to win the J and the peace of heaven. Ami here Is Just Ihe difficulty of the actual acceptance of the Christian life by ths averags Christian It Is so much eaaler to quarrel about the ort* f in of Chrlat than It Is to follow Him t is so much more to our liking to search diligently far evidence to sup port ••ur own spertal theory i«%arrttng Ills parentage than It Is to bring about that ’ hanged life which constitutes be. lief In Him Undoubtedly we would. In the rtrst domination of our weakness and our selfishness, prefer that Christ had promise*! unending bliss snd perfei t peace as the Immediate result of our intellectual acceptance of Him. Then we should all lw ready to say, "Lord. I believe ‘ Christ puts no pre mium upon selfishness and latlness, but pointa rather lo their complete overthrow. In the world, ye shall have tribu lation but be of.good cheer. I have overcome the world " This is the cheer ing message of the Favior of men. and this Is the method by which He pro. poses to effect salvation for many a* are able to accept his g>u*pel And this plain, simple statement of life's greatest truth has been perverted and distorted by multitudes ?f men In an effort to palliate spiritual laxlnees and find a short cut to happiness The Help of the Human Jeaua. It Is only aa we are able to think of him ns a man spe.iklng t > men. that Jeaua Is able to bring to us the cur* for discouragement, for It Is onlv in this understanding that Ills wonts have reallv any deep meaning for you and for me. Wa can understand without any difficulty. Just what H* means when He assures ua that In the world tribulation will forever await us. We have found It to be even eo. and the statement only confirms our eipecta- tione. Ilut In our hearts no answer ing thrill of triumphant hope follows Hla cheering assurance that He hae "overcome the world," unless In our minds there la the firm conviction that He hae entered completely Into our ex periences. that Hla was Indeed a human life, like unto our very own. that Hie aspirations. Ills longings. His passions. Ill* Impulses, were the same as those wWch 'wage such continual warfare In ttie breast* of Hla brothers who tool* t >dav the Joy# and sorrows of the life of earth Jesus can not bring to us the cure for discouragement unless we are able to believe that He. too. knew at timee the full horror of its power To conceive of disappointment having residence In the heart of deity la to drive the human mind back Into the gloomy wilderness of snthropomorph lam. nnd put a clog upon the prog ress of Intelligent worship. The Idea of a discouraged Hod Is an attempt to harmonise* two distinctly different ideas. It is a philosophical Impooslblll- ty. and the onlv result of such an at tempt Is intellectual confusion Therefore. It is to the human Jeaua. rather than to the theological Christ, lo whom we shell come with confidence for the cure fv«r discouragement. It la to thejnsn who wept over Jerusalem, whose heart was saddened by the faith- lessness of Hi* close followers In the hour of His direct need, who cried out In the terrible agony of His momentary despair. “My Ood’ My Ood’ Why Raat TRaii fnrefilfAR \le»’" ll Ifi ttlffi lii'lAFW Th<>u forsakon Mr’" it le Hie victory that must b* our hope Our half- hearted attempt, lo approximate the Meals for which He lived, for which grasp whet He meant when He MU. J "Be ot good cheer. 1 have overcome the | world!" The ehrinhtng. timid eewl be. , cornea brave end hea the boldneee to force Itself to eey and believe "beeauee He le my brother, a man like myealt [ therefore I ran do what He hae done." Patiently men do are lake up our teak of mattering Hie raethoda and ap. plying them to the needs of our own Uvea We ceaae to ask Him lo touch our soul* end heal them of thalr dis eases. but humbly do w» desire to he taught tha leeeone of ocr telvaMon. W* begin to lean. that he who ova room** the world la be who matter* R. nor he who deetroy* or who fonakee It. Wt begin to learn lhat heaven I* not roach, ed nor to hotl escaped merely by get ting away from lb* earth, we learn, too. that tho world which Christ over- came, and which He can help u* to overcome, I* not th* world without, but tho world within, tho world which w* can no mor* tecepo than wo may hop# to oacapo our own touts. And perhaps our Aral conacloue victory will be when wo have sufficiently overcome aetfleh- neet to forget our frantic effort* for tho salvation of our own souls. In our effort* to bring heaven to the hearts of other ~ And than will dtecouraga- ment become for ua an Impossibility, for aa wa shall dwell In our thoughts mor* and Mato Upon the environment and the circumstance, of tha oaly per. feet human Ilf* yet lived apon the earth a* shall be ashamed to be dleeaurggsA Born In a stable, reared in poverty, forever an autre.' and the object of suspicion among those for whoan He set: It He upon that btack hill of tha three email* could stUI have hog*, what right ha* any man at ua to toe* —gel