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THU ATLANTA GEORGIAN.
ImkI' the psychological machine
jt
By DR. JAMES W. LEE
|g|§
jlntli TURNING OUT KNOWLEDGE
PASTOR TRINITY METHODIST CHURCH.
This Is (bp second n«*l ranrhnllnx pnrt
sif I'r. 1 >*(•'* rerenl mlihi'SS iM-fnrc th.
Atlnnts r*yilinliiflt-sl His-li‘ty. Tilt* first
pnrt IVns nulillshnl last Hnttinlsj.
1 InniEh In it way liiclnis'nili-nt articles,
thninuaii apprri-Iatlnn of the one ran
be sei-tjml only by tlio reading of tba
W E considered the wonder of the
psychological machine laat Sat
urday evening. Today our sub-
Ject la the kind* of raw material the
psychological machine can use In the
production of knowledge. For all our
knowledge or science we are Indebted
to three forma of mental activity which
are known as Intuition, reflection and
recollection, or to use different terms
for the same things, they may be
railed perceptive, conceptlve or repre
sentative. That la all our knowledge,
whether of the world or man or God,
comes from one of these three sources,
perception through means of which we
recognise single things; conception, by
means of which we deduced general
terms from single things; recollection,
by means of which we recall previous
perceptions and conceptions. That Is
the human mind la capable of receiving
perceptions of the natural world, the
human world and the spiritual by the
activity of his Intuitive or perceptive
powers; from Intultlona or perceptions
he can generalise conceptions or Ideas
of greater or less comprehensiveness
hy means >,f his reflective powers, and
he calls bark past perceptions and con
ceptions through his powers of recollec
tion. That Is, man baa three great
Intellectual endowments—he can per
ceive. he can conceive, he can remem
ber.
Our perceptions or Intuitions may b
divided Into three kinds. We have In
tuitions of the world; these are sense-
perceptions; we have Intultlona of our
selves, these are self-perceptions; and
we have'Intuitions which come to us
from the value of the spiritual, theso
are religious perceptions.
If we are to take the universe seri
ously and ourselves seriously and not
reduce the whole order of things 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 religion, or philanthropy: If we are
to take It for granted ’ that we 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 world can be
seen unless there Is a world to see. No
man can be seen unless there Is a man
to see. No Qod can be seen unless
there Is a Clod to see. It Is as Im
possible for man to create perceptions
out of nothing as It Is for him to create
atoms. He can find atoms when they
are there before him, but he cannot
tnnke them. He ran see things when
they are there before him, or else at
some past time have been before him,
but he cannot out of whole cloth make
things and spe them. A mon In deli
rium tremens sees, snakes where there
' ore no snakes, but he would not see
snakes In the wildest pitch of nervous
disorder, had he never seen any or read
of. them In moments of sanity. For all
his perceptions, whether of the world,
or of himself or Qod, man la limited to
the objects which produce them. Hi
could no more have religious percep
tlons without God than he could have
self-perceptions without man, or sense-
perceptions without a world. Spiritual
Intuitions are as Indubitable evidences
of the presence of God, as sense Intul
tlons are of the presence of the mate
Hot 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 n self, perhaps all
beyond a few extreme Idealists and ag
nostics will be ready to admit. But the
proposition that cognitions of God Im
ply the reality of His presence, la not
m the average man a self-evident one.
lit- mlxht say, "It Is evident that our
perceptions of the world Imply Its ex
istence, for I can see It and hear It and
handle It and taste It." He might say,
"It Is beyond any doubt that our per
ceptions of a self Imply the existence
of man, for I know more thoroughly
than I know anything else that I exist.”
But he might ask, "Why doea It follow
that our perceptions of God Imply ills
existence? I cannot aae Him, or touch
Him. or hear Him; I am not conscious
of Him as of myself. May 1 not be
mistaken In supposing that my per
ceptions of God are anything mors
than my own mental fancies? May
not my cognitions of God be Imaglna-
. ry ejections thrown out of my con-
scloueness, to which the attribute of re
ality Is given." ■■
II.
Let us test the Implications of the
assumption that with our Intuitions of
God nothing outside of ourselves cor
respond. . Let us suppose that all peo
ples have been mistaken In thinking
that their cognitions of a divine be
ing, Implied the existence of one. Let
us regard religious perceptions as the
unreal ejections the human mind has
thrown out from the depths of Its 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 or as
perceptions of himself. The Egypt Inns
had convictions of the reality of the
spiritual world ao profound that all
other beliefs were subordinated to
them. They regulated their lives with
reference to their perceptions of the
unseen. The revenues of their country
were exhausted In support of their
religion. They spent far more money
on their worship than they s|ient on
their living. They built monuments In
the Interest of their faith that will last
till the Judgment day. All the remains
we have of thetp are such as they de
vised to perpetuate their conceptions
of divine realities. There la enough
rock, It Is said, In the tomb of Cheope
to build a stone wall around the re
public of France. Into this vast ohar-
nel house was lifted the Egyptian
perceptions of the Eternal. Their cit
ies of trade, thetr residences, their
S acet of amusements, have crumbled
to dust. Their mausoleums stand
out against the sky, as seemingly Im
movable as the Alps. They transmit
ted thetr creed Into methods of em
balming, in order to preserve their
bodies until God should come to Judge
the quick and the dead, and they would
have succeeded had not the vandals
broke Into thetr last resting places In
search for gold. Their mummies are
parched and powdered creeds. The
whole civilisation of ancient Egypt,
with all lit literature ond strange gods,
and marvelous temples, and endowed
priests, was an expression of their re
ligious perceptions. They were crude
and perverted, but that they meant
more to the people on the banks of the
Nile than any other they had no one
can doubt who reads their history.
The Inhabitants were so saturated with
religion that the whole country today
l« imprinted with the stamp of It.
Kgypt was the embodiment of the
spiritual Idea, gone wrong. It to true,
but showing Its strength In n mvste-
rtous rank and tangled labyrinth of
luxurious religiousness. The sense of
God was there, and It was seeking cor-
respondent with the Sternal through
the most elaborate and most wonderful
religious ceremonial ever constructed
by the human mind.
III.
From Babylonia, tip. rich region ere
ated anil watered by the Tigris and the
Euphrates, we are getting thousands
of tablets which contain the prayers,
the litanies and liturgical texts used
by the people before the time of Abra
ham. There the sense of the unseen
was at work as In Tgypt. Thy formu
lated a creed for the worship of the
sea god, and heard his voice In the
murmur of the wates and In the eb
bing and flowing tide; they saw his
anger In the stormy wares and recog
nized It In the wild, tossing billows;
they felt that he dwelt In the depths
of the coral caves Invisible to men,
yet knowing ail thl igs, because they
had perceptions of the* divine being.
Why should the tnoon have been more
to them than a silvery ball moving
beautifully through the heavens, had
they no religious perceptions? Why
should It become more than a moon by
becomlnr fetich?
IV.
Opr physical sciences we know have
been formed by the reason, out of the
perceptions students have had of the
material world. Our psychological
sciences have been formed by the rea
son out of the Intuitions men have
had of themselves. It Is equally true
that all religious riles and ceremonies,
all religious hymns and literature, all
prayer* and adorations and sacrifice,.
temples and synagogues and
mosques nnd churches built for woe
ship, nil 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
portance. according to the temper of
the times, the 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
nnd established religious forma of wor-
-hlp. y
We are supposing that religions In
tuitions are not of an unseen reality,
but are self-evolved fancies, humanity
from the beginning of Its career hns
been In the habit of pitching out of
consciousness Into the heavens and
mistaking for God. Even spiders ap
propriate the material out of which
they spin their webs from the surround
ing elements, hut man spins his theolo
gies out of the Interior suhstnnee of
his soul. Peoples do not learn to do
this from one another. The inhabitants
of the remotest Island of the sea, who
know nothing of the ways of other na
tions, do It. The Mexicans did it be
fore they had ever heard of the Egyp
tians. The wild Indians of the West
did it without even knowing of the
existence of tribes In the East. The
sense of the unseen to a feeling, a state
of mind, common to mankind. But
while it to permanent, It to matched
hy nothing outside of Itself. This to
the cog In human nature for which no
mortise In the outside wheel of exist
ence Is found.
out directly Into the kingdom of light.
The gateway of sound exactly adjoins
the kingdom of melody. The Intellect
border* on the realm bf truth. The
universe lit* closely about and meets
and matches every human sense except
the religious. If man would breathe,
there I* the air; If he would satisfy his
hunger, there to food; If he would
slake his thirst, there to water; If he
would talk, there are vibrations to car
ry his word*. Every door of the eoul
and body to an open port through which
there to constant exchange of Inside
and outside merchandise, except the
one opening Into the religious regions.
When through the spiritual sense he
apprehends what he takes to be divine
reality, he finds only the phantasmal
form of his own soul filling the horizon
In front of him.
VIII.
We ore forced, therefore, to conclude
either that the religious sense feels
God as completely as the physical sense
feels nature ond the self-sense feels
man, or that the most Important cog
In human nature has no mortise In
outside reality to lit It But If there
to no spiritual, mortise In the nature
of things corresponding to the religious
cog In man’s life, then 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
of humanity, while toothed with cogs
with which nothing In the outside
wheel of existence corresponds. This
to equivalent to saying (hat animism
turns fhe wheel of savage life, and
Buddhism the wheel of Hindoo llfo,
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 life,
with cogs which nothing In the various
outside rounds of existence match. This
to about as sensible as saying that
butchers throughout all ages have been
turning money Into their coffers from
the pockets of people by tricking them
Into the belief that they had appe
tites which called tor meat, when they
did not; that millers have been grind
ing out flour with wheels made to
■natch no movements of hunger; that
dealers In fuel have piled up fortunes
by means of mercantile devices which
had no mates In the weather; that
clothes merchants have created for
themselves a career by conducting es-
DR. J. W. LEE.
tabllshmonts 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 tee God through religious
Intuitions as really as we see nature
through sense-Intultlons and man
through self-Intultlons, to the position
held by St. Paul, who declares:
"For the Invisible things of Him
since the creation of the world are
clearly seen, being perceived through
the things that are made, even Hie
everlasting power and divinity,"
It must be clearly understood that
the position here taken to 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 has been so plausibly God, must receive its approval before
written concerning the 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
m;in lias naturally any mure Idea of
God than any beast of the Held. He
has no knowledge of God at all; neith
er In God In all his thoughts. What
ever change may afterwards be
wrought (whether by the grace of God
or by his own reflection, or by educa
tion), he is, by. nature; a mar*
atheist.''—Wesley’s Sermons, Vol. II, p.
309.
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 his soul when he was born an
Idea of God. He had no auch Idea of
God. He had no Idea of anything.
But Mr. Wesley would have admitted
that he was bom with the undevelop
ed mental machinery for turning out
Ideas. Msn had no Idea of the world
until nature stood before him and his
mind reacted upon. It and out of the
Impressions of It formed an Idea of it.
He had no Idea of himself until out-self
perceptions he made one. He had no
Idea of God until he perceived God en
swathing him, and out of the Intuitions
of the divine made an Idea of him.
loom does not come from the shop
with Innate cloth folded In It, but
comqfl 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 to
fed to It, th* seed will falLIn on* place
and the lint be thrown from them to
another. The organ Is not mad* with
music In It, but when the master with
notes In his mind formerly conceived
by the composer, blows the harmonized
wind upon Its different keys the air
Is ■■•inverted Into the waves of melody,
But if we can know God hy 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 reality whatsoever
without faith. For knowledge of
things material w* need asnee-falth; for
knowledge of things human we need
self-fatth; for knowledge of God we
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
they can be initiated Into the differ
ent degrees of knowledge.
Moral Husbandry
By Reo. E. D. ELLENWOOD,
Pastor Universalist Church
VI.
The vision of the unseen Is Illusion.
The world men perceive to there, and
the man they perceive to there, but the
divine they perceive to not there. The
Egyptians, the Assyrians, the Babylo
nians, the Chinese, the Hindoos, the
Hebrews, the Persians, the Japanese,
the Greeks, the Romans, the Armenians
and the benighted Islanders of the
storm-swept seas have all 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 religious lenders
were mistaken. Abraham and Moses
and Isaiah acted upon their Intuitions
ss If they represented a real Jehovah,
and believing they did planted a people
nnd enacted laws for Its regulation,
and adumbrated In prophecy Its com
ing glory, but they were misled by
false nppearances. Confucius anil
Ruddha and Zoroaster Imagined
themselves ns receiving Impressions
from heaven, when In fact they were
victimised by their own conceits. Soc
rates, Plato and Arlstotls, the Immor
tal trio of great spirits, who stood for
the Ideal and built for themselves s
kingdom In the unseen, we now know
to have been further from the
truth than the trifling sophists they
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 mistook for realities. Cal
vin, Luther and Wesley refreshed nnd
renewed the guilty, weary world with
Ideas which they thought came down
from above, but whleh were In reali
ty projected from their own mental
activity. Taoism, Shintoism. Mlthra-
ism. MohammedanlsTn, Sikhism, Suf
ism. Rablsm and every other tom, ns
well ss Judaism and Christianity have
all been formed out of perceptions
with which nothing tn heaven or under
It correspond. Th* disciples of Christ
sacrificed every earthly hope, because
of their belief In the existence of a di
vine being they felt austatntng them
and comforting them, but they were
deceived. The Rlahop of Hippo, at
the age of 33 years, abandoned hie
evil ways and consecrated himself to
a life of holiness because of a percep
tion he underetood with himself he
had of God, but the truth to be was In
completer harmony with solid fact In
his lust than In hi* saintliness. The
world that stood over against the flesh
was real nnd did match his low desire,
while the divine world that stood over
against his spirit was a phantom and
could not answer to his religious
hopes.
Vtl.
If religious intuitions do not Imply
God, as sense-perceptions Imply nature,
and self-cognitions Imply man, then
civilisation to an unsubstantial dream.
hen a person objectifies himself Into
some one else and cornea at length to
believe himself a ruler of a nation
when every one of his friends knows
he to only John Smith, a Jury to called
to pass on hts sanity. If a man con
tinues to talk Into one end of the tele
phone and to get nnswers back when
there Is no one at the other end of It, a
jury Is called to Inquire Into the state
of hie mind. Now, If for thousands of
years the human race has been per
ceiving God In nature. In conscience. In
history, and answering back through
irayer and reverence and song nnd
Iturgy and doctrine and temple, when
In fact no God has been perceived, then
It la evident that human nature la con
stitutionally deranged. It la remark
able, however, that man should And
himself ted astray at none of the gate
ways through which he holds com
merce with outside reality except the
religious. The gateway of vision open*
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 so proudly borne
beneath the protecting cover of the
snug green husks. The farmer was ju
bilant as I stopped to congratulate
him upon the obviously successful Is
sue of his summer's toll. It wilt 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 Its lightest sephyr awakes
sweetest music for the ears of him
whose soul the love of nature holds—
the rustle of the growing corn. There
came a day when, Into the bare brown
earth, turned fallow by the resistless
energy of human will, a tiny germ of
life was dropped by one who thus con
fessed hla 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 ils search after God, so
the eternal life principle within the
hard, dry seed, In restless searching
after Its source, breaks through Its
prison soil. "First the blade, then the
ear, and then the full corn In the ear.”
It to Indeed n miracle. But It to no
accident. There are no accidents In
the providence of God.
Not by chance was the field prepared
to receive the seed to Its tender care.
By no nceldent of Impulse was the seed
cast by careless hand to its matrix
In the fruitful earth, tn no spirit of
Indifference were noxious growths pre
vented from choking the new 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 has he not fairly
wrought with God, aa an earnest co
laborer, asking not for special conces
sion, but taking every advantage of
condition and circumstance as they
discover themselves to him? Into soli
prepared with energy and with fore
thought he cast the good seed, nor
dreamed hts task accomplished when
once the mould had covered It from
view. The tares which know auch
lusty growth In all of God’s good soli
he fought with patient energy. The
needless and life-sapping accretions of
his thriving grain he destroyed with
that wisdom of sacrifice which marks
alike the successful husbandman and
the loving father. All these have made
poastble the harvest. It to a miracle,
and for It we give thanks, but It Is no
accident.
Strange, Indeed, to It not, that with
this book In which God writes His
messages to Ills children, bo constantly
open for their reading, these same
children who con life’s lessons o’er and
o’er In unites and tears, should delude
themselves into believing that tn Ills
moral world He should make provision
for accident? The farmer does not
expect a profitable crop from evil seed,
or even from good seed carelessly sown {
and Indifferently tended, yet the world 1
Is filled with men and women today
fondly cherishing a hope of a harvest
full of rejoicings from a sowing of
spiritual thorns and moral thistles,
Jesus certainly had no reference to
the physical harvest of a physical hus
bandry when He uttered those words
of hope and of warning. "Be not de
ceived; God to 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
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
very physical bodies give the lie to
their words, who soothingly advise us
to let the young man sow hts wild
oats, with the assertion that he will be
alt the better after the bitter expert- l
ence of the harvest. If there be a devil, j
he never Invented a more diabolical ■
and disastrous lie than this.
The Moral Hsrvsst Is Always Rsaped. 1
There to one Important feature tn I
which the analogy which I am here at- !
tempting to draw signally falls, and
this failure makes the case of the ■
REV. E. D. ELLENWOOD.
moral husbandman one of the greatest
anxiety and most constant watchful
ness. The farmer who sows hts seed
In the earth to 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 his satisfaction.
With temporary Impatience for the loes
of hie season's toll and his Held’s ac
customed yield his eager furrows will
soon hide from his sight the record of
his own and nature’s . shortcomings,
and he may even receive much comfort
In the knowledge that the decaying
vegetation will materially add to the
possibilities of a partially compensat
ing Increase tn the harvest of a more
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favorable season. In moral husbandry
there la no such escape. All the ex
periences of all the men who have ever
left records of thetr lives have taught
US’ that here, Indeed, "Whatsoever <
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 to as
though the divine within us 1n 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
vast majority of the teachers of the
teachings of Jesus! Throughout alt of
these centuries since those words of
solemn warning fell from His Ups, tne
chief object of effort on the part of
Hie avowed followers has been the pro
vision of a theological avenue of escape
from the Inevitable reaping time of
moral husbandry. As though It were
possible for the kingdom of heaven to
ever come In the’ hearts of men as
the result of a moral accident!
When the great Christian church
shall give over her futile attempt to
regenerate society- by endeavoring to
provide for the remission of the Inevi
table and Indispensable penalty for Its
transgressions, and shali begin at th*
right end of the problem by persist
ently and patiently sowing In the
hearts of men the seeds of positive,
personal righteousness, then Indeed
shall God’s will begin to be done upon
the earth, and HI* kingdom begin to
come In the hearts of Hla children,
earth born, but notiearth fettered.
Chicago, July 11, 1903.
FALSE AS HELL CASE
IS WON BY JUDGE.
Is bard to fc
t<. dNt.
Each BUfferer ssya bis say, his scheme of
w*»nl nii«! woe.
Dut God hns a few of us whom He wb
pers In the ear;
The rest may reason and welcome; ’tls ’
musicians know.”
Haeckel says:
"Where faith commences, science
ends/
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
goes before proof. We cannot store
up an item or knowledge of the tangi
ble world even without making as
sumptions that no one could possibly
provt*. 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
fa« t that it has been put at tin* end of
mental processes, when it belongs at
the beginning of them. Its function Is
to Initiate knowledge. Its place Is at
the cradle of learning. It stands at the
dawn of thought. Ita work Is to certify
to the validity of our Intuitions. The
same argument that Is brought b.v
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
fact of his own existence. If the self
Is 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, aa 'in his sense
perceptions. Faith In our intul
t^ona of nature, of man and of God
Is the condition of physical science,
psychological science and the science ‘
religion. “Faith,* said St. Paul, *
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 valtd
evidence of their reality. . Self-faith is
the evidence 'of things not seen, or
seeable by the natural eye, and sense-
faith Is the evidence of things we may
see with the natural eye. Without faith
In sense-impressions we become ideal
Ists. Without faith In self-lmpresslons
we become agnostics. Without faith In
religious Impressions we become ma
terlallsta. Faith Is Impossible without
evidence, and as sound and valid evi
dence la needed for our faith In God
as for our faith in the world. But the
evidence faith demands is not such as
the reason presents, but such aa the in
tuitions present.
„ . IX.
'He that cometh to God must be
lieve that He la and that He Is a re
warder of them that diligently seek
after Him.”
He must believe that God Is because
of his perceptions of Him. through the
things that are made. He that cometh
to the world to understand It must be
lieve that Is It. He must believe in Its
atoms which no one has ever seen; he
must believe In its gravitation, which
no one hat ever by chemical test de
tected: he must believe In the ether
through which It swims, which no one
has ever felt; he must accept It In
faith, before he can further study It
and And reason In It.
By Private Leased Wire.
Toledo, Ohio, Aug. 4.—Judge Bab
cock, of Cleveland, sitting In judgment
on the "false as hell” motions In the
Ice trust cases, has overruled the mo
tion In every particular, thus entirely
absolving Judge Klnalde from any sus
picion of being corrupt. The Ice men
tried to escape punishment because of
an alleged promise made by the court
Lime. Laths
and Shingles
Carloads and
dray loads.
Carolina Port
land Cement
Co. Bell phone
156, Atlanta,
409, Atlanta,
Ga.
■ S utntltk trailmant tm
! Vtfein, Opium. Mir.
Npkiac, Cociltt, Cblant,
[j Tablet* sad Herrittbl*
i •!* or Ntrre hhaastii*.
Thl Only Keeltj Intti-
iufc in Georgia.
235 Capitol Ava., ATLANTA. GA.
$80,000 INVOLVED IN
BIG LAND DEAL
Special to The (leorglsn.
Wlnnsboro, Le., Aug. 4.—An exten
sive land deal was closed this week
when L. K. Salzbury. of Grand Rapids,
Mich., purchased from Lowry & Bra
shear, a local real estate firm, 8,<190
acres of timber Und tn this vicinity.
The sum of (80,000 Is Involved. It to
understood that the property was
bought for a syndicate of Northern
capitalists who propose building a saw
mill at Wlnnsboro, from which they
wilt construct a railroad Into their
timber lands.
Faith alone to the master key
To the straight gate 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 token at the
outset on faith based on the evidence
of senee-lntultlon, self-Intultlon nml
religious Intuition. Physical science to
the knowledge of nature; but before
the Intelligence can moke use of the
cognitions ’of sense out of which to
form It, nature itself must be accepted
by faith. We njuet believe that God
Is btfore we can ever uee the Intuitions
of Him to make theological science.
ELECTION WAS ILLEGAL
DECLARES JUDGE FREEMAN.
Special tn The Georgian.
Carrollton, Ga., Aug. 4.—The valida
tion of the municipal bonds election
held by this city, was 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,
ftpectol to The Georgian.
Eatonton, Ga., Aug. 4.—The election
to determine whether or not the city
shall Issue bonds for establishing a
system of sewerage was held Thurs
day. "For bonds" received 81 votes,
"against bonds" S3. The city council
will take steps looking to the Imme
diate preparation (or commencing the
work.
‘Faith to an afllrmattve and an act.
Which bid* eternal truth be present
fact."
In denying the existence of God to
begin with, we close tfle door of the
spirit through which God manifests
Himself. If we start out with the un
derstanding that there to no God, re
ligious perceptions are strangled In
their very birth. Of course wo can
have no perceptions of God If we muti
late the noblest part of our nature by
putNng out the eyes of the religious
■ense. We have It within our power to
destroy our physical senses. Wc can
plug up our ears and shut the windows
of vision and close all the doors
through which the outside world Im
presses us. But one foolish enough to
destroy his physical senses would be
doubly stupid If he Imagined after
wards that he had more commerce with
reality than those who kept open all
the gateways of the body and soul.
Inmost heaven Its radiance pours
Round thy windows, at thy doors,
Asking but to be let In.
Thou can’et shut the splendor out,
Darken every room with doubt;
From the entering angels hide
Under ttnsiled wefts of pride,
While the pure In heart behold
God In every (lower unfold.
If the congress of the United States
could by law close every port on the
American coast except the one at San
Francisco, and limit the trade, corre
spondence nnd every other sort of
communication of Its people to the In
habitants of the Pacific Islands, and
prohibit all reading that could give In
formation concerning any other nation
on earth, except the scattered tribes
of the ocean bordering the Weetem
shore, we can understand how the ris
ing generation would grow up without
ever knowing anything about the popu
lations of Europe, of Asia, or or Africa.
The Chinese were so walled In and kept
out of relations with other countries
that for thousands 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 such
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 one Into
which ships salt from -the realms of
matter, and manage at length to
eclipse even the Chinese In provincial
conceit. They put out their eye* and
look with complacent condescend,
upon those who live hi the light Th„
«enl their earn and cherish pity
those deluded enough to be charm.1
with music. They abandon the
story of life for the one at the bottom
and gravely pronounce the universe •
kitchen and regard every’ one a hone*
less dreamer who thinks It was buhl
for any other purpose than to rtv.
him something to eat. 1
X.
Perception discovers the worlds of
sense and self nnd spirit and faith re
cclves them, after which reason mess'
sures thetr roasts, surveys their lands'
explores their mines, bridges their
rivers nnd turns to account the re'
sources of their sons, their forests and
their mountains. Faith takes over
from Intuition a wilderness and ree
son changes It Into a garden of knoai
edge. Faith receives from cognition
a gold-field and reason brings up the
ore. separates the slags from the gn| n ,
of yellow metnl, and passes It throuxh
the mint for general circulation. Ftm,
accepts from perception the crude col.
orlng matter and reason grinds It tnd
refines It and arranges It In notes on
the canvaa so that it sings out to the
ears called eyes landscapes and flocks
of sheep grazing In the meadows and
castles In the heart of the woods, when
ever the fingers of light come playlni
on the keys of pigment.
Faith
Reels not tn the storm of warrlnr
words.
She sees the best that glimmers
through the worst.
She feels the sun ts hid but for s night.
Sh# 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 they
walled "Mirage!"
Knowledge explains what faith r«.
celves without question. It Is not the
province of knowledge to prove, hut to
explain that which to accepted without
proof.
"Thou canst not prove the nameless, o
my son.
Nor canst thou prove the world thou
movest on.
Thou canst not prove that thou art
body alone.
Nor const 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—nty, my
son,
Thou const not prove that L who apeak
with thee.
Am not thyself In converse with thy.
self,—
For nothing worthy proving can be
proven.
Nor yet dtoproven."
XI.
It to as evident that God exists as It
to that nature or man exists. Nature
to the object of sense-sight; man Is
the object of self-sight; and Qod Is
the object of religious sight. Intuition
Is seeing, and the vision nf <;•„]
been as common In the experience of
humanity as the vision of the world or
of man. Intuition is direct and immedi
ate, but the process of understanding ii
slow. Columbus could take in the new
world at 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 knowable. Whatever
the mind cognizes as existing 1b In
telligible; If it were not, there would
be no cognition of it. What is per
ceived can be conceived and classi
fied. The constitution of the human
mind corresponds to the constitution of
nature. The mind that Is active in
man can understand the mind that is
embodied In nature, because both na
ture and man are expressions of the
mind of God.
Haeckel Rays that “human n|tur«
which exalts itself Into an Image of
God . . . has no more value for the
universe at large than an ant or the
fly of a summer’s day.”
Unless the knowledge man gets of
himself and the world and God by the
reaction of intelligence on perceptions
Is valid and trustworthy, Haeckel is
right, man Is not of more value than
the ant, or the fly of a summer’s dsy.
He Is not of as much value as the bee,
or the beaver, or the tailor-bird; for
they are all artists without the trou
ble of learning how to be, while he is
left to accumulate knowledge as best
fie can by the use of his faculties.
They know at the beginning what it
has taken him thousands of years to
find out, and even now the bee sur
passes him In the application of th#
principles of mathematics. If human
knowledge Is a failure. If—as Spencer
*ays "Th«* |i.mp r which the unlvrr«”j
manifests to us is utterly Inscrutable; ’*
if matter and mind and life are abso
lutely Incomprehensible; If "all efforts
to understand the essential nature of
motion do but bring us to alternative
Impossibilities of thought;” If the
knowledge man has supposed with
himself to have'gained Is blank ignor
ance—then Haeckel, In saying that h#
is of no more-value for the universe at
large than an ant or the fly of a sum
mer's day, does not state 1 the case
strongly enough. If w'hat man knows
or thinks he knows of the world and
himself and God Is Illusion, then th#
lower animals have the advantage of
him. The knowledge built Into their
bodies does correspond with the facts
with which they have to deal. They
are hot disappointed and deceived. Th#
flock of wild geese from the Northern
lakes have always found the South
they felt In their blood was there. The
beaver has always found the mud re
sponsive to his tall, and the wood of
the tree no harder than his teeth j
could cut. But If the cognitions of ,
man do not correspond to things, but
are hallucinations, phantasmal forms j
of hls , own consciousness, then the |
bears and tigers and beavers and bees
and ants and gnats have the advantage ]
of him. Humap beings who have ex
alted themselves, as Haeckel says,
into Images of God, are the frettMl
fools and the only fools on earth. Tn#
universe puts a higher value on genu
ine flat-footed tigers, who find as they
roam on all-fours, the jungles match
ing their every want and anticipating
their every* item of constitutional
knowledge, than upon the go-called
lords of creation, who have only climb
ed to the top of animated existence is
their conceit They are like a com
pany of plain laborers Imagining
themselves to be King Georges, and In
stead of occupying thrones as tn#y
think they do, they are perched upon
stools In the different rooms of an in
sane asylum. It were better to be »
good, healthy tiger In the tall cane of
the swamps any time, than to be •
crasy, self-inflated, self-deceived de
scendant of Adam, running at large
In the high places of existence, u
w'ere better to be a real cow, *r*xtn8
the meadow, than an unreal human
biped, walking with hts head fu» 01
delusions In a paradise of fools.