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THE ATLANTA GEORGIAN’.
SATURDAY, JULY JS. \V*.
INSTANTANEOUS SALVATION. " s l*|S'„ T£
"Thl» d»v In salvation
his house."—Luke 19:9.
T HERE are said to be three sides
to every sharply debated ques-
c. tlon—the two outsides and the
Inside. The Inside of this question of
’instantaneous salvktlon” I believe to
be a rt*hl proportioned emphasis on
both of the sides which have been
set forth so earnestly as to leave the
Impression on the public mini! that
they are In conflict.
1 have chosen the words of Christ,
spoken to Zaccheus, as my’ test for
three reasons:
L‘ They contain the word “salve'
tlon."
1. Christ himself spoke the word to
describe what had come to Zaccheus.
3. The time element In ealvntlon
alluded to. "This day Is salvation come
to this house."
Now, what did Christ mean? Old
He mean that salvation had come to
Zaccheus then slid there on the s|»ot
Did He mean that Zaccheus was i
saved man? I think He did mean Just
exactly that. Somewhere between the
sycamore tree top, In which Zaccheus
was lurched when Christ called him,
and his speech, "Behold, Lord, the half
of my foods I five to the poor, und If
1 have-taken anything from any man
by false charges, I restore him four
fold," the man passed through an ex
perience In his heart which wrought
a transformation In his life. "That was
regeneration.” says <ne. "I believe In
Instantaneous regeneration:” "that was
what I call ’conversion,’" says another:
"and I believe In instantaneous con
versions." My friends are quite right
It was "regeneration," and It was "con
version"—a good old-fashioned case of
conversion. But mark you, Christ did
not call It by either of those names.
He'called It "salvation.” It la signifi
cant also that He added at once, by
way of explanation of what He had
done for Zaccheus, these striking
words: "For the Son of Man has come
to seek and to save that which was
lost."
But does Christ mean that the salva
tion of Zaccheus Is complete and fin
ished? Does He mean that In that
Instant of Inward revolution the man
has come Into full possession of a fin
ished salvation? 1 do not think that
Christ meant that at all. He said:
‘‘Balvatlon Is come:” but salvation hud
come, to do what salvation always
does when It comes—to work
In Zaccheus and make him day by
day thereafter richer and richer In
aalVAtlon, till by the power of the
Christ who In that glorious moment
had entered his heart he should be the
possessor of u perfect and finished sal
vation. Salvation had come; It was
the gift of Grace, wrought by an act of
Grace, but It had come to become—to
become a work of grace as Zaccheus
should co-operate with the transcend
ent patency now In his possession. I
think If Paul had been there to coun
sel the new convert he would have said.
“Zaccheus. salvation has come to you;
S ou should be very grateful and very
umble, and above all now very cartv
ful not to neglect so great salvation,
but work It out with fear and trem
bling—work It out to Its gtorlous eon-
sumatlon In the complete deliverance
of ynur life from the power of sin In
the flesh.” A pupil confronted a prob
lem In mathematics. It was a dark
enlgmn. Then the teacher came and
skilfully worked Into the boy's mind a
great rule and principle of mathemat
ics. Then the boy worked out the
problem. I.lfe confronts the dark
problem of sin. "What shall I do to
be saved?" Is life's great question. God
works the great potentiality, the great
gift of life Into us, gives us file power
to become the true sons of God. We
build from that. We work out what
Gpd works In. We work It out Into
character, also Into a perfected salva
tion or sainthood.
8alvation and Sin.
All the facts of salvation are Involved
In the facta of sin; What one thinks
of sin la the point of departure for his
thought on the subject of salvation.
Christianity Is the way of salvation. If
there Is nobody In desperate peril of
being lost, you need not launch the
lifeboat, but once you have launched
the boat, don't think .you are on a pic
nic. If there Is no danger of a man
being lost, there Is no use talking
nbout a way of salvation. If there la
danger It la time to do something at
once. Christianity on Its face’and In
Its deepest meaning Is the way of sal
vation and not the claim of ehtlcs.
You will never And It otherwise than
thls-Mhnt If a man depaqte from th<
Pauline doctrine of sin he will depart
from the Pauline Idea of salvation.
Paul talked about the exceeding sinful
ness of sin. We talk about the Inevi
table respite of heredity and environ
ment. Paul taught that salvation was
a rescue from a state of condemnation,
followed by n new life and a progress
ive sanctification. We talk about sal
vation as only the development of n
man’s good qualities, an Improvement
of self by a high course of morality and
the exercise of our religious faculty.
Paul said solvation was u gift. We
are told that salvation as an Instan
taneous gift of God would be Immoral.
Paul declared: "By grace are ye
saved through faith, and that not of
yourselves: It Is the gift of God.”
Theologically, and In fact, I repeat
every approach to the subject of sal
vation Is guarded by the subject of
sin. In strict accuracy Heaven Is not
the prime benefit to be looked for or
thought of In connection with salva
tion. Balvatlon Is a saving from some
thing. Nor Is that something primari
ly hell. That something Is stn and Its
guilt and power. Henry Drummond
has fixed the true retatlon..of.salvation
very clearly In two ytriklqg addresses
which are arranged to stand side by
side. The first address Is "The Three
Pacts of Bln." First, the guilt of sin;
second, the stain of sin; third, the pow
er of sin. The second address Is "The
Three Facts of Balvaflon.” First, for
giveness, which Is wrought by the
atoning death of Christ; second, ser
vice—the co-working of Christ and
the sinner; third, power—the power
of the life of Christ. Bo. all the facts
of salvation are Involved with the facts
of sin. Wp are saVed from the guilt
of stn under which the sinner stands
condemned and lost, by forgiveness ,qr
pardon In regeneration. This Is salva
tion In Its Initial fact. "There Is now-
no. condemnation to them that are In
Christ JesUe.” We are saved from
the stain of sin. Its dishonor and degra
dation by the service of righteousness,
a co-working with Christ In the min
istry to others. We are saved from
the power of sin by the power ftf the
life of Christ—the life of Christ Im
parted to us and Indwelling within us.
"Christ In us the hope of glory.” I
am aware that here I part company
with those who Interpret differently,
but I believe that the Christ life, else
where called "eternal life," Is Imparted
In regeneration. When Paul says, "If
when we were enemies we were recon
ciled to God by* the death of His
Bon, much more being recon
ciled, we shall be savej ty His life,"
he Is simply saying that In our regen
eration we have a double portion of
blessing. We have peace and power,
both of which come to us In a glad
hour of grace. Reconciled by His
death, empowered by His life, we are
safe, and we shall be saved more and
more unto victory over sin. It Is "His
life" subjectively realised, not objec-
REV. DR. JOHN E. WHITE.
tlvely.
Now, I would not contend that re
generation Is always Instantaneous or
that the new birth Is a lightning flash.
The analogy Christ employed In His
talk with Nlckodemus would' suggest
that the new birth, like the natural
birth; wag through a process—a kind
of spiritual gestation. But surely He
did not mean that It always or gen
erally required a lifetime to be born
again. Instances In the Scriptures and
examples In human experience too
numerous to be mentioned, prove that
the new life, the saved life, Is a fact In
a very brief space of time. Zaccheus,
the Philippian Jailor, Saul of Tarsus,
John Newton, Charles H. Spurgeon and
George C. Lorlmer are but a few among
many hundreds and thousands of his
toric Instances.
But la a regenerated man a saved
man? If a man regenerated were to
die, would he be lost? Here we are at
the heart of the matter. The question
of Instantaneous salvation turns upon
the answer to this question. It Is my
profound conviction that the ' Scrip
tures teach and that experience Illus
trates the fact that a regenerated man
Is truly entitled to be called a saved
man, I. e., a man who has been so
sharply wrought upon by the power of
God that his spiritual condition lq In
that hour changed from one of con
demnation and peril to one of safety
and divine restoration. Is It possible
to attach any other meaning to the
words of Jesus? John v-24: “He that
heardth my words and belleveth Him
that sent me, hath eternal life and
cometh not unto Judgment, but hath
passed out of death unto life." John
8-18: “He that belleveth on the Son
hath everlasting life, and he that be
lleveth not the Bon shall not see life,
for the wrath of God abldeth on him.”
Luke 8-60: “And he said to the wo
man, thy faith hath saved thee; go
and sin no more." Is It possible to at-
tneh any other significance to the
words of Paul? Romans 8-1: "For
the law «>f<thc spirit of life-In Christ
Jesus hath saved me from the law of
sin and death.” Titus 3-6: "Not by
works of righteousness which we have
done, but according to His mercy ife
saved us by the washing of regenera
tion and renewing of the Holy Ghost.”
I Tim. 2-4: "God, our Savior, who
will have all men to be saved and to
come unto the knowledge of the truth.”
Also II Tim. 1-9: "God, our Savior,
who hath saved us and called us with
an holy calling not according to our
works, but according to His own- pur
pose and grace.” Paul's thought is as
clear as sunshine. He saved us and
then called us. He wants men to be
saved, and then to come to the knowl
edge of truth; saved first, then calledJ
saved first, and then "to come.”
Now, I submit that It Is not possible
to limit the meaning of regeneration
to anything less than what Is implied
by our use of the word salvation—a
salvdtlon In which the current of life
Is changed and the direction of destiny
radically reversed. If we believe what
Christ said, and w hat Paul said- about
it. Why should any one be at pains to
work out on Interpretation of their
words which Is at odds with their
patent meaning? Is It desirable on
any account, even If It were possible,
to put the supernatural act of a divine
religion and reduce God to the aervl'
tude of psychology?
Instead of piling up analogies drawn
from natural law to prove, what cannot
be proven, that spiritual power works
without great mystery, Is It not more
In keeping with the vary highest
thought of God to believe humbly that
God works a mighty miracle In the hew
birth, and that we cannot bring to
bear argument based on the general
scheme of nature? It seems so to me.
Especially so since this view of sal
vatlon as being In its Initial fact a mir
acle of transformation harmonizes
perfectly with that other most Import
ant view, that salvation Is also In Its
larger Import a result of iplrltuat pro
gress. A great college president has
said publicly that over the lecture’
rooms of every science hall, In every
college and university, should be writ
ten these words: "Ye must be born
again.” The dignity and moral value
or regeneration as determining the his
tory of a soul cannot be too greatly
stressed. Whatever lifts a human life
out of the slavery of sin'In the king
dom of satan and places It In the serv
ice of righteousness, In the kingdom of
heaven, beneath the sheltering omnipo
tence of God, Is worthy of the greatest
emphasis. Not the least of all Its glo
ries Is the potentiality regeneration
provides, for the upward growth, and
the final triumph over all the soul’s
foes. When I think of the day that
salvation came to my home, at once
I turned to look forward to the oppor
tunities and obligations of progress
and thank God for them. But when I
look upon my opportunities for pro
gress In salvation I am turned straight
way to look back and thank Him for
that first great day of my new life.
Gall It what you will, regeneration Is
the birth date of the soul.
“Salvation by Short Cut."
I am In entire sympathy with the
protest against cheap and easy religion.
If the saltation I have Identified with
regeneration was of a man's own do
ing, I should, with my present standard
of morals, regard It as a very doubt- strive with nil might and main,
ful thing. We must remember we are straight I* the way and narrow is ths
gate that leadeth to life and few that
not dealing with men. We have to d
with Ood. Nor Is It much that we can
.do. If Ood, who Is able, shall be will
ing through HIs grace to Impart to me
a new life and then should call me
from this earth /to plant that life In
another soil and give It the larger
room for growth In the "House not
made with bands eternal In the hoav
ens,” 1 think I should not call It’"at.
Immoral heaven," even though the gift
of HIs salvation was a matter of "fif
teen minutes." I should not like to be
quoted as deciding what God Cannot do
In "fifteen minutes.”
But at the same time I zealously In
slst that as long as a man remains In
Ihls world the test of his having re
ceived . salvation by regeneration will
be his fidelity to salvation In-Its larger
meaning—salvation by sanctification.
There Is a great danger to be guarded
against. There Is a peril In free gt-ace.
Paul saw It and cried: "What! Shall
we continue In sin that grace may
about? God forbid!” The Christian Is
not called to a brief, terminable trans
action with God, but to an abiding and
increasing fellowship. By far the
greater number of Scriptures which
employ the word. “Salvation," use it
with reference to that- continued pro
cess which Improves character und
Anally becomes salvation from the
power and even the Influence of sin.
Alexander McLaren, who Is probably
the greatest living exegete, says: "The
word salvation, which, like a well-worn
coin, has been so passed from hand to
hand, that It scarcely remains legible,
has two great meanings In the Scrip
tures. First, It means being healed or
being made safe.” Second, It means
much more: "The cure Is Incomplete
till the full tide of health follows con
valescence.” See also 1st Peter, 11:2.
Undoubtedly In many minds salvation
Is cheapened far below the divine con
ception by unguarded and unthoughtful
impositions to sinners. Mr. Spurgeon
oved Mr. Moody, but When Moody .„n
In London, It Is related by
go In thereat." There Is a little poem
entitled "The Prayer of a Frank Youns
Man.” It is very frank, and It Is sad-
ly descriptive of the salvation many
people would.like to have:
“Sava me, O Lord, from hell.
For that I pray.
And sometime save from sin.
But not today.”
The salvation I proclaim to you Is a
salvation that not only saves the muL
but saves the life. The thief on ths
cross was saved, but no euphemism
can lift the shadow that rests on such
a salvation as that. - HIs life lay be
hind hint a blackened waste. Some of
you will not be afraid to die. Your
trust and confidence that God will keep
that which you have committed to
Him against the great day will drive all
terror of death from your couch. But
you should be r< banted to die with such
a,character as yours, so poorly sancti
fied, so unworthily developed.
Satisfaction with the salvation of re
generation Is the curse of the church.
Complacent ease and pleasure In ths
memory of the short, sharp and decis
ive crisis of conversion is filling ths
world with unsatisfactory Christians.
Finally, salvation In Its beginning
and In the ending Is all of grace. "To
G6d be the glory." If there Is danger
that we shall selfishly take the flatter
ing unction to our souls of a quick
good fortune in our reliance upon sal
vation through regeneration, there Is
no less danger that we shall be selfish
and proud W’hen we are confident of
working out our salvation Into a holy
character. There Is no room for our
glorying In any case. We were help
less to save ourselves from the guilt of
sin: we are utterly dependent In sav
ing ourselves from Its power. At a re
cent meeting In one of our churches In
this city, they were singing the “Glory
i Song.' Two strangers stood side by
side. One of them, a lady, was slng-
Moody, his son, Mr. Spurgeon thought. Ins lustily, “That will be glory for me."
It necessary to sound a warning to when tlje other, an old, grizzled soldier
those under the influence of the great
meeting. To quote exactly: "He Im
plored them If they professod to have
found Christ not to make a sham of It,
and said that their Balvatlon, If It were
worth anything, should be a salvation
from sin. Salvation from hell was not
the salvation they ought to cry after,
but salvation from sin. A thief might
want to get salvation from going to
prison, but the only salvation fur hint
that was worth everything was talva-
tlon from.thieving." There Is ’even
such a truth In the expression, “Sal
vation by character,” that the Bible
does not slur It, and we risk much evil
effect In recklessly slurring It. Char
acter Is our name for the thing the
Scriptures call “holiness." To that
state of salvation every Christian must
of the crosB who had traversed seas
rid lands preaching salvation by
gtace, turned (Irmly and rather sternly
to the lady and said: “Glory for you.
Q'ory for you! Who gave you the
right to sing ubout your glory when
you ’look on HIs face?’"
Oh, face marred more than any
man's! Oh, feet and hands and side,
when by thy grace, thy grace and thy
power In the great work of our soul’s
salvation from Its beginning to Its final
manifestation, we shall look on thy
face, and shall not sing of our glory,
but of thy glory! For “unto Him who
loved us and washed us from our sins
In HIs own blood and hath made us
kings and . priests unto God and HIs
Father, to Him be glory and domlnl >n
forever and ever. Amen."
The Wonder of the Psychological Machine j: vaster R triIity M m E ethod^t chu E
JT
E
CHURCH.
- . .esnren*. - .
aroused by the recent lecture before
the Atlanta l'ayrtinloxtenl Society. The
Georgian treproflueek It. It appears In
two parts, ttie second of which will lie
published next Batnntay.
T HE passing of a world of fact
through the machinery of expe-
' rlence Into a world of thought Is
tho most wonderful movement ever
contemplated. The process visualized
and magnified In the western sky would
make an exhibition far more dazzling
and. splendid than any the sinking sun
ever strikes fram particles of dust and
cloud In the. atmosphere. It la sulfl-
clcritly amazing to take one's breath
away, to fully grasp the thought, that
a . continuous, all-day and all-night
show like this Is maintained behind the
curtains of every personality. It Is
cause for surprise, when we think of
It, that the'eustom with Individuals Is
not common to turn more frequently
from the effulgent glow of magnificent
sunsets, and even from the thrilling
tragedies and events of everyday life,
to the infinitely more glorious scenes
being enacted, perpetually In every one’s
soul, (t was my pleasure once to
witness a circus, without any parallel
ln‘size and splendor, pass along the
streets of a city. The steam-played
pianos, the great cages of wild animals,
the calico horses, the laughing clowns
and the rollcklng monkeys made, alto
gether, an amazingly picturesque spec
tacle. But the passing of such a show
Is dull and commonplace In compari
son with the marveloue hippodrome of
a procession, ever moving through the
highway of every human soul. Think
of all conceivable kinds of objects com
ing from every whither up against the
gateway of the human spirit, and there,
as If by magic, changed In a twinkling
into Ideas. The boy who watches the
circus parade from a lamp post thinks
of the striped tigers as the bedazzling
Items in the show, but the real marvel
.Is the delicate mental mechanism by
means of which the youngster cages
the'tlgers In his thought to take them
home with hltn. '"Ills mental machin
ery, a complete outfit of which Is built
.into each Individual life, Is the moat
Interesting thing under heaven. Few
ipersons ever look within to see It, but
when one does and gets a good, cleat
1 view of Its half-liumnn, half-divine
wheelwork, the conviction seizes hltn
‘that for all the future he will not lack
for something to entertain. Instruct
‘WM,1 eUs-III Is I * T * Is ( a, la Iftta ■I r.ili . .1.1 —V
and thrill him. This Is the psycholog
ical mechanism that converts matter
Into mind, that reduces mountains.
'skies, seas Into ideas. Thousands of
people ride across the continent every
year to stand before "Old Faithful Gey-
,ser" In Yellow Btone Park, to see it
play, but the man who has come to
understand the wonder of his own Inte
rior self rnn find Infinitely mors strik
ing entertainment by watching the ma
terial universe pass from matter on one
side to thought on the other witltln the
v'ompas of his own tnlnd.
The fall of a body of water at Niag
ara through the dynamo Into the daz
zling fire of'electricity Is a brilliant
spectacle, but It la easily understood,
for the electrical power Is but another
form of that liberated by the downward
plunge of the river. The dynamo does
nothing more than domesticate the
wild might of a huge cataract, convert
ing It Into a beautiful servant, without
changing Its nature or adding to Its
rank. The Ideas turned Into the mind
from the wheelwork of experience,
however, have no homogeneous equiva
lents In the elements from which they
are manufactured. The difference In
rnnk between t\ thought and n thing
Is Infinite. And yet while a thing hns
no equivalent In a thought, ns hns
heat In mechnnlcat motioi., still things
are used as means flirnugh which to
convey thought. The letters of the al
phabet are things, but Milton used
them to make known the conceptions
which took form In "Paradise Lost."
He bound together the elements of lan
guage ns If they w-ere little transports
und used them to ship his mental
merchandise to the shores of common
Intelligence. Pigments are things, but
Verestchagln used them to show the
most ghastly war pictures ever put on
canvas. Notes are things, but Beetho
ven used them to send out symphonies
which will cheer the heart forever.
Chisels and mallets are things, but Mi
chelangelo used them to bring from
marble his conception of Moses. Be
tween the mind of God nnd the mind
of man there Is a universe of things,
which the Author of creation uses to
express thought nnd volition. Kepler,
while looking into the stars, said he
was reading after him the thoughts of
God. Copernicus regarded his great
discovery ns a new vision of the Crea
tor. It Is remarkable that Shakespeare
was able to reveal to us the Immense
orb of a world that turned In his genius
with no other Instruments to serve him
than such as he was nble to find in
twenty-six symbols. By means so sim
ple, he made It possible for those who
love to travel, to make pilgrimages to
the wondrous globe Hint came up nut
of his be’ng like a sun'from the sea.
By meant so simple he disclosed a new
planet, endlessly attractive, nnd ever
since It rolled Into sight multitudes
have been traversing Its continents,
climbing Its mountains, exploring Its
caverns, sailing Its oceans and dream
ing under Its skies. They have been
Instructed by association with Its In
teresting people. Here they linve seen
human nature loving and hating, fall
ing and succeeding, rising to heaven
and fnlllng to hell, from the Interior
side of life. They meet with Julius
Caesar, not as he outwardly was, when
at the head of the Roman army in the
wars he describes, but as In his own
soul, he really was to himself. They
meet Henry VUI not. as English his
tory represents him, but as he . was
when tl)e lights were out, and the
actual self of ths king.stood face to
face with his thoughts and deeds. But
yte know very well we could never
meet the "Two Gentlemen of Verona,'
"The Merchant of Venice," "Julius Cae-
snr” and "Henry VIII," In Shake
speare's world, hnd he not created them
and put them In. And we know that
we could never get thought out of
things from the human side of creation
hnd It not from the divine side been
put In. Not In all the cycles of eter
nity could particles of paint possibly
wnt neenniM/l Into Vornstohnvln'g "K'prt.
get arranged Into Verestchagln s "Fro
zen Sentinel In the Snow-Shrouded
Shlpka, Pasa." without the directive
mind of the artist. It Is Impossible
to believe that notes from all thunder
ing sens, or moaning forests, or howling
hurricanes, could ever get Into the
music of tho Ninth Symphony, without
Beethoven to’put them In.
Here In this psychological mill all
science Is manufactured. Bclence Is
the term used to define the real world
around us, after the thought In It has
been transferred through the process
of experience Into the Ideal world with
in us. Astronomy Is our Inside name
for the firmament after “that awful
city of God, made up of the starry
hosts,” has been correctly reproduced,
Item by Item, within the inlpd. The
heavens In Levcrler’s thought so com
pletely corresponded with the celestial
order above him that he was able to
assume the existence of a planet like
Neptune from the perturbations of
Uranus, and actually discover It. as It
turned In the depths of his soul, before
It hnd ever been seen In the skies. He
saw it first within, nnd then told oth
ers where to look for It and find It
without.
Chemistry, at the opposite side of thj
universe from astronomy, IS our Inside
name for the details of creation, after
the different kinds of the particles have
been reproduced In thought. The con
stituent elements of bodies were so en
tirely understood by Sir William Ram
sey that he discovered argon within
before It hnd ever been detected In the
atmosphere. The slight difference he
observed In the density of nitrogen
as prepared from ammonia, and as ex
tracted from the air, led him to as
sume the existence of some such new
element. Having found It within, he
told others where and how to find It
without.
Zoology Is our mental name for the
unlninl kingdom after the structure,
functions and classifications of living
things have been correctly represented
within. The nnturatlst, Cuvier, had
the whole order of life so accurately
established In his understanding that It
animal of a bygone time with no other
datum tq start with than Its fossil
DR. J. W. LEE.
II.
While the mental ’ world wo call
science accords with the outside world,
call reality, It is not to be supposed
that one Is a ropy of the other, as the
photograph made by the camera la a
Picture of the person who sits before
It The world of science Is built by
the Intelligence out of the feelings
produced within us, by the action of
the outside world upon our senses, but
one Is no more a copy of the other
ihnn Is Egyptology a copy of curiously
wrought hieroglyphics. What the ex
plorer gets from deciphering the lan
guage of the Egyptians Is not a copy
of tjielr letters, hut a knowledge of the
thought they put Into them. Things
outride act upon our senses and pro
duce feelings within us. These con
stitute the raw material out of which
the Intelligence builds science. Eut
science Is a body of thought and not a
store house of photographs. What we
get from the observation and study of
nature Is Ideas, and not pictures of
their costumes. Different objects have
the (lower of producing different feel
ings, as of taste, sense, smell and sight,
but the Ideas the mlntl gets by reaction
upon the feelings are not photograpns
of the objects that produced them. A
iage of German poetry, when brought
before the eye produces the feelln 4 .
■oght, but when the reason reacts upon
. and transforms this feeling, It Is not
Is said he was able to reconstruct an into comformlty with orderly arranged
words, but Into conformity with the
I thought Goethe put Into them. Science
Is that part of truth man has been able
to ("anslate from the truth of the
infinite mind. Since by patient obser
vation nnd painstaking experiment man
out.
has found It. It Is not out of place to
call It his truth, but as embodied In
the elements God has used to build the
cosmos, It Is HIs truth. The truth of
science then. Is both man's truth ahd
God's truth. The prevalent opinion
that we get copies of the outside facts
nnd forces of nature, when we study
them, has been the source of unending
mental trouble. This Is a surface view
and leads to materialism and agnosti
cism. In order to know the truth It Is
necessary to look bock of the facts, and
the pictures of them to the thought
they contain and were Intended to con
vey. There Is but one system of truth
and that Is Infinite, lying altogether In
God's mind and partly Insofar as man
hns learned It In the human mind. The
purt of It turned Into the human mind
through experience Is called science,
Just us the part of land once under
water the Dutch have won from the
sea Is called Holland. The part of
truth outside of the human mind Is
contained In the shoreless ocean of In
telligible reality where It stretches on
to Infinity under the waves of things
In which the divine mind has embodied
It. The continent of science won by
man from the Illimitable depths
boundless truth Is limited, but It can be
enlarged forever 'by the application
of the snpie means used to make It as
extensive as It Is. The whole of reality
Is rational and therefore open territory
for the perpetual progress nnd con
quest of science. Science stands for
the known as distinguished from the
unknown.
III.
In the beginning of man's career on
the planet, the domain of the unknown
was as wide as creation. But he began
to push out his senses against the facts
lying In the unexplored regions around
him, and found to his surprise that
things nnswered bark. A process of
action and reaction begnn between him
and the encompassing unknown. Some
thing outside and other than himself
was evidently seeking to get Into rela
tions with him. Particles of all con
ceivable kinds tapped the tip ends of
his nerves arranged like so many door
bells In the senses of touch, taste,
sound, smell and sight, trying to get
Inside. When received within the
dwelling place of the human spirit,
they turned out to be Ideas. Bo swarms
of little messengers continued to come
up against the doors of the soul from
the mysterious realms without bearing
Ideas to the mind within. A light wave
brought the Idea of color, a heat wave
the Idea of warmth, a vibration of the
atmosphere the Idea of sound. The
Ideas were not only received, they were
gradually organized Into knowledge,
vague nnd uncertain at first, but tested
and verified by further reference to the
original activities which made It possi
ble, until It was clear and sure enough
to art upon. By action Its significance
and value as being a true transcript
of Ideas contained In the surrounding
reality was demonstrated. In this way
began the translation of things Into
thoughts, of .outside reality Into Inside
science. The process has continued for
thousands of years and though the
realm of. science Is by no means com
mensurate with that of reality, and
never will be, still man has an estate
of certain knowledge, somewhat up to
the style of his faculties. He knows
that the Holland of science may be
widened as long as the billows of un-
salled truth rise and fall before him.
Outside, intelligible, reality, Is both
the experience and a revelation of God,
while science Is both the experience
and a revelation of man, who, made In
the image of God; reacts upon divine
experience and revelation and converts
them Into certain knowledge. Science
Is to the finite mind, with Its limited
powers, what omniscience Is to the In
finite mind. "Man,” declares Job, "can
not And out the Almighty to perfec
tion." "We know In part," says St.
Paul. But the little knowledge man
can grasp with his faculties la valid and
entirely reliable. Science Is to the all
of knowledge In the mind of God as an
Incandescent electric lamp to the light
of an inflnlte sun. If God did not know-
all things, man, HIs child, could not
know anything. Omniscience Is the
pledge of unity, and the certainty and
the permanence and the everlasting In
crease of science. Omniscience Is the
Immediate contemplation of an Infinite
person, and science is the mediate In
terpretation of this ns a message from
the eternal mind to human Intelligence.
Science Is the attempt on the part of
man to kindle a little light In his
thought similar, as far as It goes, to
the light of God’s thought which Illu
minates everything. Science Is to om
niscience as a drop of water to all the
oceans, but in a drop may be read the
meaning of every sea. Science la to
the knowable as music Is to all sound,
the part out of it picked out and placed
In order In the human mind. Sci
ence Is to Inflnlte truth what Michael
Angelo’s Moses Is to all marble, the
part of It man has put Into form. Sci
ence Is to the’ eternally and endlessly
Intelligible what Murillo's "Abraham
and the Angels” Is to all color, the
jart of It gathered Into order by the
tuman Imagination.
V.
Man Is either a child of God, or a
product of purposeless atoms. If he
Is a child of God, It Is not strange that
he should be able to read after Him
his Father's thoughts. If he Is a prod
uct of Mind atoms, the final thing
thrown upon the shores of solid mat
ter, who ns soon as he lands, takes
charge of things to command them and
to Improve them and to reproduce
them In his own thought, then we
have a little god coming at the end of
a process, without any great Ood to
Initiate and direct It. Then we have
the "Two Gentlemen Af Verona" com
ing at the end of marvelous and intri
cate combinations of the alphabet,
without any Shakespeare to start them
out. It Is easier to believe In a great
God at the beginning of creation, than
to deny HIs existence, and then account
for the little god we have on our hands
at the end of It. It Is easier to be
lieve that Shakespeare created ’The
Merry Wives of Windsor,” than to deny
his existence, anti then account for the
women without him. Intelligent belief
moves In the direction of least resist
ance, and the difficulties In accounting
for the whole of things, und of man,
who comes as the definition and Inter
pretation of them without a personal
Intelligent Creator, are Insuperable.
At an earlier stage of human culture,
science was regarded with suspicion.
It was feared If men found out too
much about how things were made and
managed, no room would be left for
faith. It was thought that when a
square Inch of space, or soli, or of wa
ter or of life, was analyzed and under
stood, God was ruled out of It. Provi
dence was recognized as operating In
the dark, but not In the light; In the
unknown, but not In the known: In
disease, but not In health; In railway
collisions, but not In the train that
reached the station; In steamboat ex
plosions, but not In the ship thnt made
the port: In the drouth that blighted
the crops, but not In the seasons that
made them grow: In the electricity that
struck the house, but not In the light
ning that cleared the atmosphere; In
the miracle that healed In an Instant,
but not In the medicine that brought
health back by slow degrees. As long
as the ground was vibrating In response
to the pulse beats of an earthquake,
men felt thnt God was using the foun
dations as so many notes to bring out
the music of Indignation and death.
As long as the trees were rising up out
of the soil to be embraced In the arms
of the cyclone for a mad and awful
dance, men felt that Ood was permit
ting the devil a season of sport among
the powers of the air. -
...» When science
came explaining difficulties, clearing up
problems, rebuking disease, holding up
death, analyzing earthquakes, tn»PP‘h*
the paths of cyclones and showing tne
use of microbes,* It appeared to a cer
tain class of minds that lltO* *“•[**"
was to be left for the kind of faith that
demands an Impossibility In front <>f
It to make It simple and complete.
VII. - „ .
But Is It true that faith must fall as
knowledge rises, that the creed murt
be shortened as science widens, and
that our belief In God Is In proportion
to our Ignorance of HIs methods of
action? If so, then for the time to
come, religion will have no place in
the lives of Intelligent people. But It *
not true, that Ood who made the uni
verse and guides It, can be trusted, by
HIs children, only so long as they re
main Ignorant of how He runs It. **
Is not true that faith In the Almighty
must be given up as soon as we learn
what HIs habits are. "Faith
substance of things hoped for, the evi
dence of things not seen.” and seisms
In making clear the divine procedurs
In creation. Instead of destroying faun
Is compelling It.
BAPTI8T.
SECOND I1A1T1HT-I'r Jnlin E. White
.will hold hlii laat a , rvlcv lH*fur* liurliif
fur a month'* vacation. At 11 o'clock.
In* Hill preach on ‘The Divlim Must." At
8 p. m. t ho will prcnch on "lustutitamtm*
Kim a tlon." He will mlmlnUtcr the onll*
limner of Imptlmi) H|m>h a iiumlter of candi
date*. Hr. White Hill iimirli In Rich
mond. Vn„ for tin* Flr*t Baptist church
VHumbly*. and In Ruldgh ami Durham,
while recreating with oM friend* nuild old
lie Hill return Kept ember 1. I»ur
ter and Mnnguni street*. Sunday will Ik*
observed a* "Missionary Day," and Dr.
Want, the pant or, will preach nt 11 a.
at. nnd 7:45 |». ui. Holiday achool At 9;Jrt
a. n». Prayer meeting Wednesday evening
at 7:IS.
lng hi* alwencr the pulpit of the Kccoutl
1m* titled l»y Dr. A. J.
Baptist church will ... „,J| ...
IHcklusfin. of Iltrmluglism. Ala., and Dr.
,tt*orge W. McDaniel, »>f Richmond. Va.
TEMl'LB BADTIKT -Corner Wtat Uun-
M'DONAI.D BAPTIKT—Rev. G. T. Rowe,
pastor. Sundae st loot nt 9:15 n. m. Preach
ing aervkto 11 n. in. nnd 8 p. m. Kvc-
aluff subject, "M« pbllMishctb."
BAPTIST TAHKRNAti.K-In the absence
of the (Mister, Dr. Isen G. Broughton. the
pulpit of the Baptist Tatter tut c|i» will In*
nllcd Kmidny morning by the Rev. D. D.
■’olle^e.
rlef, preshlellt of lY_
Sunday uljcht the business men's gospel
union trill Lgtve chary* «< the eervkek
SOUTH SI DR BAPTIST—Preaching nt
1 n. in. and 7:43 p. tu. by the puator. Iter.
' “ Dunlap. Morning subject. "A Hue
„ *36 p. ni.* Ladles'
Mlmiloimry Society nt J:30 p. m. Tuesday.
Prayer meeting at 7:45 Wednesday.
CAPITOL AVKNTK BAPTIST-Prcach-
lug by the pastor. John K. Hrlgg*. at 11 a.
m.' nnd t p. ui.. A* Is customary on fifth
Hnmluys. the pastor will have something
long the line of children's sendee In the
morning. Subject, "Our lloy* and Girl*."
Evening Nubjcct, "The Welfare of Our
selves nud Other*.*’ Kumbiy srliotd at l:S).
It*men pr*y< ' *
■I , » meeting Monilny at 8 p.1
Prayer ami monthly buslmsui meeting on
Wednesday at 8 p. in. Senior It. Y, I*. l\
Friday at I p. m. As the pastor leaves
dnv school nt 9:80. Morning worship nt 11,
Subject, "Tho Hospitality of God." Even
tug Winishlp at 8. Kubject, "The Thermome
ter of the Heart."
WOODWARD AVENUE BAPTIST-Cor-
tier Woodward avenue and Cherokee. The
pa*tor. Rev. H. C. Hurley. I* recovering
from hi* recent serious Illness, but la at!!!
unable to ro*mue hi* work. The former
iMistor. Rev. T. G. Dnvl*. will preach at
, ill It'ldihailr 1 SI..I .ilrtli, it
iMtth morning (11 o'clock> nml night
o'clock! Hcrvtcc*. Bible ackool nt 0:*o u. ui.
Monday afternoon at Z o'clock Womsu's
Mfsslounry Society meeting In Sunday
school man. Monthly evening nt 8 o'clock
the iNtard «>f deacons will meet In Sunday
sell Old rooms. Sunday aftermMHi at
o'clock, the Baptist Young People's Union
will meet. Sunday eviilng at 6:40 o'clock
Phitnthcu prayer service In Sunday school
room. Wednesday evening at 8 o'clock
regular midweek prayer service. Rev. T.
U. Davis wtU tie passing through the city
from Kentucky to his present home In
Flttgcrnld. Gn.. and his many friends nud
nctputlntauces will, no doubt, lie glad of
this opportunity of . bearing him preach
again.
N'ORTH ATLANTA BAPTIST—Comer of
Hemphill avenue and Kuimett street.
Preaching at II a. n. nnd 7:45 p. m. by
the pastor, William II. Bell.
GLENN STREET B A !*T 18T—Corner
Smith nud Glenn streets. J. T. Baxter,
IMistor. Preaching at 11 a. nt. and 7:45 p.
in. Midweek prayer meeting Wednesday
CENTRAL IIAITiBT—Itiw. It. L Mutter.
IMistor. Preaching at U a. in. and § p. m.
:15' p. tu. Church prayer
meeting Wednesday at 8 p. tn.
METHODIST.
W BULKY. MEMORIAL METIIODIST-
Coroer Auburn avenue ami Ivy street. Rev.
Frank Kake*. pastor. Sunday school at 949
a. m. Preaching at 11 a. m. by Dr. Young
J. Alien, of China. Song service at 7:45 p.
m. Prearblng at I p. ui. by pastor. Bp-
* 1 'ui, uj |nisiiii, r,ic
worth longue devotional service at 6:45 p.
u.iu l . 1 „ < 11 - NTHIT n. . .VJ l>.
i. MIU*wrek prayer mretlnx WcInrivUy
t 8 ■>. m. Ili-gtilar weekly .octal at I a. m.
^resellers' nieetlng at 7. Chorus rehearsal
triilny at 9 |>. m. Noonday t,rarer meetluz
every day from li to l o'clock.
GRACE METIIODIRT—Prenrhlnx St 11 a.
m. by the fMatnr. Iter. C. C. Jarrell. Hun-
day achool at 1:30 a. m. Services at • p. m.
Kpwortb Iteazne at 7 p. m.
st. mark Methodist—comer iwh-
trvo and Hflh street.. The |iaator, Uev.
Charles o. Jon.-a. It. It., will preach at It
"■ b*’— rewire at nlzht. Sunday achool
st 9:39 a. m. Deaf mute class tsnzht l,y
W. K Crusoelle. I'myer meeting Wednes
day at 9 p. tu.
BATTLE HILL METIIODIKT—Iter. C. L
I^ttlllo. pastor. 1'rearhlnz 1>V the pastor
St II s. m. Sunday school at 19 a. m.
WEST SIDE METHODIST—Rer. C. L
I'attlllo. pnstor. Sunday achool at 19 s. in.
bpwortk I-ragnc debatc_al t p. sl
THE EGLEfiTON MRMOBIAL-4'omer of
Washington and Fulton streets. T. II. MJ
ler will nreaeh at 11 n. m. and 8 p.
What la Death!” 8nndoy reboot at
m. league st 6:45.
HEMPHILL AVEXCE MICTIIOPIST-R-
R. ltobh. D. p„ pastor. Morning sohjreb
'•«Sod’s flrmtrat Cilft." Revlrsl rerrlce*
every night during the week.
PARK STREET'METIIODIST-Corner
Park and Ice streets. Rev. M. I- Tr”"i’
nun, paatnr. Sunday reboot at t:J6 » m-
I’reaching at It a. ui. and 8 p. m. by
luiator. Wednesday evening prayer me 1
■ng at 8 o'clock.
JEFFERSON STREET MBTIIODIFT--
n. E. I- Timmons, pastor, presentng n;
n. m. by Iter. O. W. lewis. Sunday srirej
nt t:39 n. m. I’rearhtug st c39 P-
the pastor. Sunrise prayer meeting. I
meeting Tuesday st 7* p. hi. Hoimos
tre. Preaching s' K
Continued on Oppo*it« Pap*