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! THE PSYCHOLOGICAL MACHINE 4 By DR. JAMES W. LEE m 1 TURNING OUT KNOWLEDGE k PASTOR TRINITY METHODIST CHURCH. —— Thin of Hr. Atlnlit:! pnrf wii Olllc Independent articles, lion of the one can y the muling of the W E considered the wonder of tho psychological machine Inet Sat urday evening. Today our aub. joi I la the kind" of raw material the psychological machine can une In the production of knowledge. For nil our knowledge or aclence we are Indebted to three forma of mental activity which are known a* Intuition, reflection and recollection, or to uae different terma for the antne thlnga, they may be called perceptive, conreptlve or repre- eentatlve. That la all our knowledge, w hether of the world or man or Qod, cornea front one of theee three aourcea, perception through meana of which we recognize aingle thlnga; conception, by means of which we 'deduced general terma from aingle things; recollection, by meana of which we recall previous perceptions and conceptlona. That la the human mind la capable of receiving perceptions of the natural wotld, the human world and the eptrltual by the activity of hla Intuitive or perceptive power*: from Intuitlone or perreptlona he can generalize conceptlona or Ideas of greater nr leaa comprehensiveness by means of hla reflective powers, and he calls bark past perceptions and con ceptions through hie powers of recollec tion That la, man has three great intellectual endowmenta—he can per ceive. he can conceive, he can remem ber. nur perceptions or Intuitlone may be divided Into three kinds. We have In tuitions of the world; these are sense- perreptlona: we have Intuitions of our selves. these are self-perceptions; and we have Intuitions which come to u« from the value of the spiritual, these are religious perceptions. If we are to take the unlverae eeri misty and ourselves seriously and not reduce the whole order of thlnga to the level of a huge hallucination; If we are to And any solid basis for knowl edge. or law, or morality, or the state or rrllglon, or philanthropy; If we are to take It for granted that wo are rational beings and live In a rational world, and have rational work to do, then we must start with the fixed and unalterable conviction that there can be no perception or Intuition or cogni tion, without a person perceiving and an object perceived. No worfd can be seen unless there la a world to aee. No man can be seen unless there le a man to see. No Qod can be seen unless there la a Qod to aee. Jt la a* Im possible for man to create perceptions out of nothing as If Is for him to create atoms. He can find atoms when they are there before him, but he cannot make them. He can see things when they are there before him, or else at •ome poet time have been before him, but he cannot out of whole cloth make ihlnge and eee them. A man In deli rium tremene sees enakee where there are no enakee, but he would not eee snakes In the wildest pitch of nervous disorder, had he never seen any or read of them In momenta of sanity. For all luzurlous religiousness. The sense of Ood wee there, and It was seeking cor respondence with the eternal through the most elaborate and most wonderful religious ceremonial ever constructed by the human mind. III. From Babylonia, tip. rich region ere ated and watered by Ihe Tigris and the Euphrates, we are getting thousands of tablets which contain the prayers, the litanies and liturgical texts used ham. There the sense of the unseen was at work as In Tgypt. Thy formu lated a creed for tho worship of the sea god. and heard hla voice In the murmur of the waves and In the eb blng and flowing tide; they saw hla anget* In the stormy waves and rocog. nlzed It In the wild, tossing billows they felt that he dwelt In the depths of the coral caves Invisible to men, yet knowing all thl tgs, because they had perceptions of the divine being. Why should the moon hove been more beautifully through the heavens, they no religious perceptions? Why should It become more than a moon by becoming IV. his man Is limited to the object* which produce them. He 'tlons without Ood than he cmil srir-perceptlona without man, or sense- pcrreptlons without a world. Spiritual Intuitions are aa Indubitable evidence* of the presence of Ood, aa sense Intui tions are of the presence of the mate rial world, or as self-Intultlons are of the presence of man. I. That we can have no cognitions of nature without nature, and no cogni tions of man without a self, perhaps all nostlcs will be ready to admit. But I proposition that cognitions of ood Im ply the reality of Hla presence, Is not to the average man a self-evident one, ■night say, "It la evident that our Intones, for I can aee It and hear It and handle It Hnd taste It." He might say, •it Is beyond any doubt that our per ception! of a self Imply the rxlatenc* than I know anything else that aak, "Why does It follow But he might aakJHHPBHHHB that our perceptions of Ood Imply His existence? 1 cannot see Him, or touch Him. or hear Him; I am not coneclous of Him as of myaelf. May I not be mlstnkrn In supposing that my per ceptions of Ood are anything moro than my own mental fancies? May not my cognitions of Ood be Imagine ry ejections thrown out of my con' aclousness, to which the attribute of re ality te given," II. Lot us test the Implications of the assumption that with Our Intuitions of Ood nothing outside of ourselves cor respond. Let ue suppose that all peo ples have been mistaken In thinking that thslr cognitions of a divine be ing. Implied the existence of one. Let us unreal ejections the human mind has thrown out from the depth* of It* Ig norance. Let ua consider where this View will lead us. Now, from the be ginning of man’s career on earth re ligious perceptions have been as com mon as perceptions of nature nr aa perceptions of hlmseir. The Egyptians had convictions of the reality, of the spiritual world ao profound that all other belief* were subordinated to them. They regulated their Uvea with reference to their perceptions of the unseen. The revenues of their country were exhausted In support of their Our physical sciences we know have been formed by the reason, out of the perceptions students have had of ths material world. Our ps>vrhnloglral sciences have been formed by the rea son out of the Intuitions men have had of themselves. It Is equally true that all religious rites and reremonlea, all rellglnua hymns and literature, nil prayer* and adorations and sacrifices temples and synagogues and mosques and churches built for wor ship, till forms of religion, have been created by the reason reacting on re ligious perceptions. Religions have shifted their ground and changed their forms, and varied In Interest and Im parlance, according to the temper of the times, Ihe schools of thought, the bent of leaders who for the time being happened to be In control of matters among different peoples: but every where the perceptions men have had of the unseen the reason has reacted upon and out of them created religious literature, built religious Institutions and established religious forma of wor ship. Ws are supposing that religious In tuitions are not of an unseen reality, but are self-evolved fancies, humanity from the beginning of Its career has been In Ihe hublt of pitching out of consciousness Into the heavens and mistaking for Ood. Even spiders ap propriate the material otn of which they spin their webs from the surround ing elements, hut man spins his theolo gies out of the Interior substance of his soul. People* do not learn to da this from one another. The Inhabitants of the remotest Island of the sea, who know nothing-of Ihe ways of other na tions, do It, The Mexicans did It be fore they had ever heard of the Egyp' Hans. The wild Indians of the West did It without even knowing of the existence of tribes In the East. The sense of the unseen. Is a feeling, a stats of mind, common to mankind. But while It Is permanent, It Is matched by nothing outside of ’Itself. This Is the cog In human nature for which no mortlae In the outside wheel of exist ence Is found. VI. The vision of the unseen Is Illusion. Ttie world men perceive Is there, and the man they perceive Is there, but the divine they perceive Is not there. The Egyptians, the Assyrians, the Babylo nians, the Chinese, the Hindoos, ths Hebrews, the Persians, tho Japanese, the Greeks, the Romans, the Armenians and the benighted Islanders of the storm-swept seas have nil been de luded. In reacting upon their religious perceptions their Intelligence dealt not with the attributes of a divine being, but with exhalations from their fears, or remorse or weakness. In thinking they saw anything transcending the material the great rallglqua leader* were mistaken. Abraham and Mores and Isaiah acted upon their Intbltlon* as If they represented a real Jehovah, and believing they did planted a people and enacted laws for Its regulation, and adumbrated In prophecy Ita com Ing glory, but they were misled by false appearances. Confucius nnd Buddhn and Zoroaster Imagined themselves a* receiving Impressions from heaven, when In fact they were victimised by their own conceits. 8oc rates, Plato and Aristotle, the Immor tal trio of great spirits, who stood for the Ideal and built for themselves a kingdom lit the unseen, \»e now know have been further from the out directly Into the kingdom of light The gateway of sound exactly adjoins the kingdom of melody. ’The Intellect * realm of truth. borders on the realm of truth, i The universe fits closely about and meets and matches every human sense except ttyj religious. If man wrould breathe, there Is the airy If he would satisfy his hunger, there Is food; If he would slake hls thirst, there Is water; If he would talk, there ar* vibrations to car ry hls words. Every door of the soul and body la an open port through which there Is constant exchange of Inside and outside merchandise, except the one opening Into the religious regions. apprehends w. _ , reality, he finds only the phantasmal form of hls own soul filling the horlson In front of him. VIII. We are forced, therefore, to conclude either that the religious sense feels feels nature and the self-sense feels man, or that the moat Important cog In human nature has no mortise In outside reality to lit It. But If there Is no spiritual mortise In the' nature of things corresponding to the religious cog In man's life, thep It will be In order for some materialist to explain how It comes about that the religious wheel has turned out greater results than any other In the whole machinery with which nothing In the outside wheel of existence corresponds. This Is equivalent to saying that animism turns the wheel of savage life, and Buddhism the wheel of Hindoo life, and Confucianism the wheel of Chi nese life, and Zoroastrianism the wheel of Persian life, and Mohammedanism the wheel of Turkish life, and Chris tianity the wheel of all progressive ltfe, with cogs which nothing In the various outside rounds of existence match. This Is about as sensible as saying that butchers throughout dll ages have been turning money Into their coffers from the pockets of people by tricking them Into the belief that they had appe tltei which called for meat, when the; did not; that millers have been grind ing out flour with wheels made to match no movements of hunger; that dealers In fuel have piled up fortune* by means of mercantile devices which had no mates In the weather; that clothe* merchants have created for themselves a career by conducting es- W - % 2 S’fw -1 m DR. J. W. LEE. tsbllshmenta that correspond to need for raiment; that Job and Homer and Virgil have made themselves fa mous through mental creations for which there was no call or apprecia tion In the universal human mind. That we see God through religious Intuitions as really as, we see nature through sense-Intultlons and man through self-Intultlons, Is the position "For the Invisible things of Him since the creation of the world are clearly seen, being perceived through the thlnga that are mode, even HI* everlasting power and divinity." It must be clearly underatoood that the position here taken Is not an at tempt to revive an old philosophic doc trine of Innate Ideas. Man has no Innate Ideas either of the world or of himself or of God. That ancient specu lative straw has been threshed out and forgotten. Even John Wesley, the bus iest man of the eighteenth century, took pains to condemn the doctrine In the following words: ‘After all that ha* been so plausibly written concerning th* innate Idea of God.' after all that has been said of Its being common to all men In all ages and nations. It does not appear that man has naturally any more Idea of God than any beast of the field. He has no knowledge of God at all; neith er is God In all hls thoughts. What ever rhange may afterwimd* be wrought (whether by the grace of God or by hts own reflection, or by educa tion). he Is, by nature, a mere atheist."—Wesley's Sermons, Vol. II, p. 10*. .; Mr. Wesley was correct In saying that man had no Innate Idea of God, If by that he meant that he had capsu- late In hls soul when- ha was born an Idea of God. He had< no such Idea of God. He had no Idea of anything. But Mr. Wealey would have admitted that he was born with the undevelop ed mental machinery, for turning out Idea*. Man had no Idea of the world until nature stood before him and hls mind reacted upon It and out of the Impressions of It formed an Idea of It. He had no Idea of hlmkelf until out-self perceptions he made pne. He had no Idea of God until he perceived Ood en- swathing him, and out of the Intuition* of the divine made an Idea of him. A loom does not com* from the shop with Innate cloth folded In It. but It comes with the capacity for making cloth when threads are furnished It. A gin has no seedless cotton In It, but when the raw product from the field I* fed to It, the seed will, fall In one place and the lint be thrown from them to another. The organ Is not made with music In It, but when the master with notes In hi* mind formerly conceived by the composer, blows the harmonized wind upon Its different keys the air Is converted Into the waves' of melody. But If we can knbw God by ex actly the same methods we use to know the world and- man, what' be comes of faith? In reply. It may be answered that we have no knowledge of ■ any grade of regllty whatsoever without faith. For, knowledge of thlnga material we need sense-faith; for they can be Initiated Into the ent degrees of knowledge. Borrow Is bard to-hear, ami doubt Is sl< in Hoar Kerb sufferer any* bis say, bis scheme of weal and woe. Bat tied ban a few of us whom He wbls per* In the i The rest may musicians know." id welcome 'tls self-faith; fdr knowledge of God w* need religious faith.’, Faith does not come at the end of .Intellectual pro cesses by means of which perceptions are worked up Into 'conceptions and laws and general Ideas. Faith stands at the outer door of the mind and all Intuitions, whether of nature, man or God, must receive Its, approval before Moral Husbandry By Rev. Et D. ELLENWOOD, Pastor Untversallst Church Today I passed a splendid field of maturing corn. The topmost stalks have thrown out to the gaxe of all who may rejoice thereat the welcome signal of the rich fruitage ao proudly borne beneath the protecting cover of the snug green husks. The farmer was Ju bilant aa 1 stopped to congratulate him upon the obviously successful Is sue of hls summer's toll. It will be'a satisfactory crop. Consider the silent mystery of It all. But a few short months before the wind blew, unob structed, across this level upland, where now eta lightest sephyr awakes sweetest music tor the ears of him whose soul the love of nature holdi the rustle of the growing corn. There came a day when, Into the barebrown earth, turned fallow by the resistless energy of human will, a tiny germ of life was dropped by one who thus con fessed hts faith In God with eloquence more powerful than word of written creed. Noiselessly and unheeded wrought the chemistry of sun and rain. And then, the miracle appears. Even as the soul of the believer sends out Its prayer In Ha search after God, so the eternal life principle within the hard, dry *eed, In restless searching after Its source, breaks through Its prison sod. "First the blade, then the car, and then the futt corn In the ear." It Is Indeed a miracle. But It Is no accident. There are no accidents In the providence of God, annihilated. St. Paul, Polycarp and Jerome—great thinkers and consecrat ed men—turned the world upside down and changed the current of history by Actions they mtetook for realities. Cal vin, Luther and Wealey refreshed and renewed the guilty, weary world with Ideas which they thought came down from above, but which were In reali ty projected from their own mental activity. Taolam, Shintoism, Mlthra- lam, Mohammedanism, Sikhism, Buf fi cir worship thsn they spent on their living. They built monuments In the Interest of their faith that will last till the Judgment day. All the remains re of them are such as they de- we hare vised to perpetuate their conceptions of divine realities. There la enough rock, It Is said. In Ihe tomb of Cheops to build a alone wall around Ihe re public of France. Into this vast char nel house was lifted the Egyptian K rceptlons of the Eternal. Their clt- i of trade, their residences, their places of amusement*, have crumbled Into dust. Their mausoleums stand out against the sky, as seemingly Im movable as the Alps. They transmit ted ■ their creed Into methods of em balming, In order to preserve their the quick and the dead, and they w have succeeded had not the vandals broke Into their last resting places In search for gold. Their mummies are parched and powdered creed*. The whole civilisation of ancient Egypt, with all It* literature and strange gods, nnd marvelous temples, and endowed priest", was an expression of their re- llgloux perceptions. They were crude and perverted, but that they meant more to the people on the banks of the Nil# than any other they had no on# > Inhabitants were so saturated with religion that the whole country today Is Imprinted with the stamp of It. Egypt was the embodiment of the spiritual Idea, gone wrong. It I* true, hut showing its strength In a mvste- rloqs rink and tangled labyrinth of well as Judaism and Christianity have II been formed out of perceptions Ith which nothing In heaven or under correspond, Ths disciples of Christ sacrificed every earthly hope, because of their belief In- the existence of s di vine being they felt sustaining them end comforting them, but they were deceived. The Bishop of Hippo, at the age of IS years, abandoned hla evil wavs and consecrated himself to tlon he understood with himself had of God, but th» truth Is he was In completer harmony with solid fact In hls lust than In hls saintliness. The world that stood over against the flesh He the divine world that stood over against hls spirit wss a phantom and could not answer to hU retlgtiua hope*. . VII. If religious Intuitions do not Imply Ood, as sense-perceptions Imply nature, nltlons Imply man, then and aelf-cognl civilisation I* an unsubstantial dream. When a person nbjectlflea himself Into some one else and cornea at length to believe hlmaelf a tiller of a nation when every one of hla friends knows he la only John Smith, a Jury Is called to pass on hla sanity. If a man con tinues to talk Into one end of the tele phone and to get answers bark when there is no one at the other end of It. a Jury la called to Inquire Into the state of hla mind. Now, If for thousands of years the human rare ha* been per ceiving God In nature. In conscience. In history, and anawering back through prayer and reverence nnd song and liturgy and doctrine and temple, when In fact no God has been perceived, then It Is evident that human nature la con stitutionally deranged. It Is remark able, however,' that man should And himself led astray at none of the gate ways through which he holds com merce with outside reality except the lo receive the seed By no accident of Impulse was the seed cast by careless hand to It* matrix In the fruitful earth. In no spirit of Indifference were noxious growths pre- vented from choking the now life In the tender years of Its Infancy. And now that the gladness of the harvest time approaches, well may the hus bandman rejoice, even as he that tak- eth a city. For haa he not fairly wrought with Qod, as an earnest co- laborer, asking npt tor special conces sion, but taking' every advantage of condition and circumstance as the) prepared with energy and with fore’ thought ha cast the good seed, nor dreamed hla task accomplished when once the mould had covered It from view. The tares which know such lusty growth In afl of God’s good soil he fought with patient energy. The hls thriving grain that wisdom of sacrifice which marks alike the successful husbandman and the loving father. All these have made possible the harvest. It la a miracle, and for It we give thanks, but It Is no accident. Strange, Indeed, la It not, that with this book In which God writes Hts messages to Hls children, so constantly open for their reading, these same children who con life's lessons o’er and o'er In smile* and tears should delude themselves into believing that In Hls moral world He should make provision for accident? The farmer does not REV. E. D. ELLENWOOD. moral husbandman one of the greatest anxiety and most constant watchful- nesa. The farmer who aowa hls seed In tha earth Is not obligated to become a reaper If, through error In choice of seed, carelessness In culture, or unto ward circumstances of season the crop does not mature to hla satisfaction. With temporary Impatience for the loss of hls season's toll and hls field's ac customed yield hls eager furrow* will sooh hide from hls sight the record of hla own and nature's shortcomings, and he may even receive much comfort In the knowledge that the decaying vegetation will materially add to the favorable season. In moral husbandry there ts no such escape. All the ex periences of all the men who have ever left records of their lives have taught us that here. Indeed, "Whatsoever a man soweth that shall he also reap.” and to this universally recognized law the normal conscience In Its better mo ments makes no protest. It Is as though the divine wtthln ua In those precious golden periods when It main tains ascendancy had taught us the necessity of this Immutable law for the maintenance of the Integrity of a moral universe. Behold the easy Inconsistency of the .ait majority of the teachers of the teachings of Jesus! Throughout all of these centuries since, those word# of solemn warning fell Horn Hla lips, tbs chief object of effort on the Hls avowed followers has been vision of a theological avenue of escape from the Inevitable reaping time of moral husbandry. As though It were ever come In the the result of a moral accident! When the great Christian church shall give over hdl- futile attempt to regenerate society by endeavoring to provide for the remission of the Inevl- transgresslona, and sHall berln at ths right end of the problem by persist' patiently, sowing hearts of men the seeds of positive, personal rtghteouanega, then Indeed shall God's will begin to be done upon the earth, and Hls kingdom begin to illdren, come In the hearts of Hls chi earth born, but not earth fettered. Chicago, July SI, ISOS. FALSE AS HELL CASE IS WON BY JUDGE. ng Increase In the harvest of a more expect a profitable crop from evil seed, or even from good seed carelessly sown . sown i and Indifferently tended, yet the world ie filled with men and women today I fondly cherishing a hope of & harvest I full of rejoicings from a sowing of spiritual thorns and moral thistles. . Jesus certainly had no reference to What ONE DOLLAR a Month Will Do. PERFECT PROTECTION POLICY Insures Against Any Sickness, 6 Months Any Accident, 24 Months Accidental Death. NORTH AMERICAN ACCIDENT INSURANCE CO. 703 Prudential Building, Phone 5330. AGENTS WANTED. By Private Leased Wire. Toledo, Ohio, Aug. 4.—Judge Bab cock, of Cleveland, sitting In Judgment on the “falsa as hell? motions In the Ire trust cases, has overruled the rqp- tlon In every particular, thus entirely nbsolvlng Judge Klniljle from any sus picion of being corrupt. The tee men tried to escape punlihment because of nn alleged promise made by the court of leniency If pleas of guilty were re turned. The court found, however, that no such promise or iven a augegatlon of one was made. $80,000 INVOLVED IN BIG LAND DEAL Iry when He uttered those words of hope and of warning, "Be not de ceived; Ood Is not mocked; whatso ever a man soweth, that shall he also reap," words which should be the key note of the life plan of every young man and woman. Yet, with these words I still echoing their warning In the se- ' cret chamber of the heart, and with the unequivocal clamor of all of life's bitter, shameful experiences, there are not wanting men and women whose orda, who soothingly advise us to let the young man sow hts wild oats, with the assertion that he will be enre of the harvest. It there be he never Invented a mors diabolical and disastrous He than this. The Moral Harvest It Always Reaped. There Is one Important feature In which the analog)' which I am here at tempting to draw signally falls, and merre with outside reality except the lempung 10 uraw •isn.nj »»*, aim nor ... 1Ti , UTi «. religious. The gateway of vision opens | this failure makes the case at the* uipiltl Alt,, AILANIA, uA. Lime. Laths and Ahlnalea Carloads and dray loads. Carolina Port land Cement Co. Bell phone 1SS, Atlanta, 409, Atlanta, Ga. * telemMJe heefseet let Wtnter. Oplmm, Mm. fU.t. Cecafee. CUeril. fast. it. Veen,fie- efe M Hern filjesi/es. Die Onlj Keelej Iinti tule in Georgia. Special to The Georgian.' WltAsborg, La., Aug. 4.—An exten sive land deal was Closed this week when L. K. Salsbury, of Grand Rapids, Mich., purchased from Lowry A Bra shear, a local real estate Arm, 8,000 acres of timber land In this vicinity. The sum of (80,000 I* Involved. It Is understood that the property was bought for a syndicate of Northern capitalists who propose building a saw milt at Wlnnsboro, from which they will construct a railroad Into their timber lands. accept mnr existence uy goes before proof. We < up an Item of knowledge < ble world even without Haeckel *ay«: “Where faith commences, science end$.” With a slight change In the location of the words “commence” and “ends,” the sentence Is correct when It would read: “Where faith ends, science begins." Before we can reason about gravita tion, force, atoms, and ether, we must accept their existence by faith. Faith cannot , store of the tangl- inaklng as sumptions that no one could possibly prove. Those scientists who deride faith ,and take unction to themselves upon believing nothing without evid ence, should remember that before there can be any experience of any thing or any demonstration of any thing, whatsoever, they are under the necessity of making assumptions, ev ery one of which must .be accepted by faith. All confusion of thought on the subject of faith has grown out of the fact that It has been put at the end of mental processes, when It belongs at the beginning of them. Ita function is to Initiate knowledge. Its place is at the cradle of learning. It stands at the dawn of thought. Us work Is to certify to the validity of our Intuitions.. The same argument that Is brought by Haeckel against the existence of God was brought by Hume against the ex istence of man, and by Fichte against the existence of the world. The one thing that every man knows with the conviction of absolute certainty Is the e ct of hls own existence. If the self not known, nothing can be. Yet no one ever with the eye of sense saw himself thinking or willing or feeling. But he has as much confidence in his self-perceptions, as in hls sense perceptions. Faith In our intul tlons of nature, of man and of God Is the condition of physical science, psychological science and the science of religion. “Faith/ said St. Paul, “Is evidence of things not seen.” He was writing of religious faith and things not seeable by the eye of sense. He had no idea of teaching that we must be lieve in unseen things without valid evidence of their reality. Self-faith the evidence of things not seen, or seeable by the natural eye, and sense faith Is the evidence of things we ma; see with the natural eye. Without faitl In sense-Impressions we become Ideal lsts. Without faith In self-tmpresslons we become agnostics. Without faith in nplacent condesceuiim - , . , In the light. The,- seal their ears and cherish pH) f„r those deluded enough to be eh*ni»u Ith music. They abandon the ton life for the one at the bottom story of and gravely pronounce the universe'!! kitchen nnd regard every one a hone less dreamer who thinks It wa* built for any other purpose than to give him something to eat. H X. Perception discovers the worlds of sense nnd self nnd spirit and faHh re celves them, after which renaon measl sures their coasts, surveys their lands explores their mines, bridges their rivers nnd turns to account tie re sources of their sons, their forerut and their mountains. Faith takes ” over from intuition a wilderness an4 rea son changes It Into a garden of Inowl" edge. Faith receives from cognition a gold-field and reason brings ,p th, ore. separates the slags from the train, of yellow metal, and passes It through the mint for general circulation. Faith accepts from perception the crude col oring mntter nnd reason grinds It and refines It and nrranges It In notes on the canvas so that It sings out to the ears called eyes landscapes and Bock, of sheep grazing In the mehdowi and castles In the heart of the woods, vhen- ever the fingers of light come playing on the keys of pigment. FaHh Reels not In the storm of words, * She sees the best that gllmnerx varrlng terlallsta. Faith is Impossible without evidence, and as sound and valid evi dence Is needed for our faith In Ood oa for our faith In the world. But the evidence faith demands Is not such aa the reason presents, but such as the in tuitions present. IX. "He that cometh to God must be lieve that He Is and that He la a re warder of them that diligently seek after Him." He must believe that God Is because of hls perceptions of Him, through the things that are made. He thnt cometh to the world to understand It must be lieve that ts It. He must believe In Its atoms which no one has ever seen; he must believe In Its gravitation, which no one has ever by chemical test de tected; he must believe in the ether through which It swims, .which no one 'Faith alone Is the master key To the straight gat* and the narrow road; The rest but skeleton pick-locks be, And you never shall pick the lock* of God.” Nature, man and God, the three terms which represent the entire sum of reality, must each be taken at the outset on faith based on the evidence of sense-intuition, self-Intultlon nnd religious Intuition. Physical science Is the knowledge of nature: but before the Intelligence can make use of the cognitions of sense out of which to form It. nature Itself must be accepted by faith. We must believe that God Is before we can ever uee the Intuitions of Him to make theological science. Faith la an affirmative and an act, Which bids eternal truth be present fact.- In denying the existence of God to begin with, we close the door of the Hrlt through which God manifests Imself. If we start out with the un derstanding that there ,1s no God, re ligious perceptions are strangled In their very birth. Of course we can have no perceptions of God If we muti late the noblest part of our nature by putting out the eyes of the religious sense. W# have It within our power to destroy our physical aensea. W* can plug up our ear* and shut the windows of vision and close all the doom through which the outside world Im presses ua. Bu#nne foolish enough to destroy hla physical senses would be wards that he had more commerce with reality than those who kept open all the gateways of the body and soul. ELECTION WAS ILLEGAL DECLARES JUDGE FREEMAN. Special to The Georgian. Carrollton, Ga.. Aug. 4.—The valida tion of th* municipal bond* election held by this city, wa* contested before Judge Freemen on a,hearing at New- nan and decided to have been held Il legally on account of Insufficient ad vertisement. Another election will likely be ordered by the mayor and council at once. EATONTON VOTES BONDS FOR SEWERAGE SYSTEM. Rpeclal to The Georgian. Eatonton, Oa., Aug: 4.—The election to determine whether or not the city ahull issue bond* for establishing a system of sewerage was held Thurs day. "For bond*" received 81 votes, "against bonds" II. The city council will take steps looking to the Imme diate preparation tor. commencing the work. Inmost heaven Ha radiance pours Round thy windows, at thy doon, Asking but to be 1st In. Darken every room with doubt; From the entering angels hide Under tinalted wefts of pride, While the pure tn heart behold God In every flower unfold. If Ihe congress of the United States could by law close every port on the American coast except the one at San Francisco, and limit th* trade, corre- ipondence and every other sort of communication of Its people to the In' habitants of the Pacific Islands, and tormatlon concerning any other nation on earth, except th* scattered tribe* bordering th* Western of the ocean _ shore, we can understand haw the ris ing generation would grow up without ever knowing anything about the popu lation* of Europe, of Asia, or of Africa. The Chinese were so walled In and kept out of relations with other countrie* that for thousand* of years millions of the natives In each generation lived without ever having heard of Greece, or Rome, Palestine or Aristotle, or Caesar, or John the Baptist. By euch Isolation they reached the conclusion ■that they were the only mortals of significance and worth. So there are materialists who enisle themselves In the seas of sense, and close all the porta of their being except the on* Into which ships sail from the realms of matter, and manage .at length to eclipse even the Chinese In provincial conceit They put out their eyes end through the worst. She feels the sun Is hid but for a night. She spies the summer through the win- ter bud, She tastes the fruit before the blossom falls. She hears the lark within the songless egg. She finds the fountain where thev wailed "Mirage!" Knowledge explains what faith re ceives without question. It Is not the province of knowledge to prove, hut to explain that which Is accepted without proof. "Thou canat not prove the nameless, o I my son. Nor canst thou prove the world thou movest on. Thou canst not prove that thou art ' body alone. Nor canst thou prove that thou art spirit-alone, Nor canst thou prove that thou art both In one; Thou canst not prove that thou art Im mortal, no. Nor yet that thou art mortal—nay, my •on, Thou canst not prove that I, who speak with thee. Am not thyself In converse win thy self,— For nothing worthy proving era be proven, Nor yet dleproven.” XI. It Is as evident that God exlsti as It Is that nature or man exists. Katur# | Is the object of sense-sight; nan Is the object of self-sight; and God Is the object of religious sight. Intuition Is seeing, and the vision of Got has been as common In the experleire of humanity ns the vision of the woild or of man. Intuition Is direct nnd imnedl- ate, but the process of understnndhg 1s slow. Columbus could take In the new world nt a glance, but It la the work of centuries to develop It. Whatever comes before the mind, however, either aa nature In the form of sense-percep tions, or as God In the form of religious perceptions. Is know-able. Whatever the mind' cognizes as existing Is In- I tclllglble; If It were not, there would be no cognition of It. What Is per ceived can be conceived nnd classi fied. The' constitution of the human mind corresponds to the constitution of nature. Tho mind that Is active In man can understand the mind that Is embodied In nature, because both na ture nnd man arc expressions of the mind of God. Haeckel says that "human n|ture I which exalts Itself Into an Image of God . . . has no more value for th# universe at large than an ant or the fly of a summer's day." Unless the ■ knowledge man gats of himself and the world and God by th# f reaction of Intelligence on perceptions reaction of Intelligence on perceptions Is valid and trustworthy, Haeckel 1s right, man Is not of more value than the ant, or the fly of a summer's day. He Is not of as much value os ths bee, or the beaver, or the tallor-blrd; for they are all artists without the trou- left to accumulate knowledge ns best he can by the use of hls faculties. They know at the beginning what it haa taken him thousands of years to find out, and even now the bee sur passes him In the application of the principles of mathematics. If human | knowledge Is a failure. If—aa Spencer "The power which the universe ■ays— manifests to us Is utterly Inscrutable;' If matter nnd mind nnd life are abso lutely Incomprehensible; If "all elforte to understand the essential nature of motion do but bring us to alternative Impossibilities of thought:" If th# knowledge man hns supposed with | himself to have gained Is blank Ignor ance—then Haeckel, In saying that he la of no more value for the universe st j large than an'ant or the fly of a sum mer's day, does not state the case I strongly enough. If what man know* j or thinks he knows of th* world and himself and God Is Illusion, then tha lower animals have the advantage nf him. Th* knowledge built Into their [ bodies does correspond with the fecti with which they hnve to deal. They are not disappointed and deceived. Th* (lock of wild geeye from the Northern lakes have always found the South they felt In their blood wae there. The beaver haa aim-ays found th* mud re sponsive to hls tall, and the wood of the ■tne no harder than hie teeth | could cut. But If the cognitions ■ man do not correppond to things, but are hallucinations, phantasmal forms of hla own consciousness, then ths bears and tigers and beavers and bees I and ants and gnats have the advantage of him. Human beings who have ex alted themselves, as Haeckel says, Into Images of God, are the greatest foots and the only foots on earth. Th# unlverae puts a higher value on genu ine flat-footed tigers, who find a* they roam on all-fours, the Jungles match- Ing their every want and anticipating I their every Item of constitutional I knowledge, than upon the so-called I lord* of creation, who have only climb-1 ed to the top of animated existence In I their conceit. They are like a com-1 pany of plain laborers Imagining I themselves to be King Georges, and In- I stead of occupying throne* as ihey I think they do, they ar* perched upon (tools in the different rooms of an In-1 sane asylum. It were better to be »I good, healthy tiger In the tail cane of I the swamps' any time, than to be * Ml ' ‘ ‘ crazy, self-inflated, aelf-decelved scend.mt of Adam, running at large ‘ the high places of existence bitr iiivnuiiv*t limn mi uiucm . 1 biped, walking with hls head full <* delusion* In a paradise of fools. *