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$
"9
THE ATLANTA GEORG TAX.
SATURDAY, JL'LY 2S. 10%.
INSTANTANEOUS SALVA 770.Y. B i££ v i JSt‘&& SUZ E
Text: "This day is salvation
cope to thl* home."—Luke 19:9.
T HERE are aald to be' three sides
to every sharply debated ques
tlon—the two outsides and the
inside. The Inside of this question of
"Instantaneous salvation" I believe to
be a right proportioned emphasis on
both of the sides which have been
set forth so earnestly as to leave the
Impression on the public mind that
they are In conflict.
1 - have, chosen. the words of Christ,
spoken to Zaccheue, as my text for
three reasons:
1. They contain the word "salva
tion."
2.' Christ himself spoke the word to
describe what had come to Zaccheus.
2. The time element In salvation Is
alluded to. -"This day Is salvation come
to this house.”
N6w, what did Christ mean? Did
lie mean that salvation had corns to
Zaccheus then and there on the spot?
Did He mean that Zaccheus was a
saved man? 1 think He did mean Just
exactly that, somewhere between the
sycamore tree top, in which 'Zaccheus
was; perched when Christ called him, -
and his speech, "Behold, Lord, the half
of my goods 1 give to the poor, and It
I 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 tne. ”1 believe In
Instantaneous regeneration:” "that was
what t call 'conversion,' ” says another;
"and I believe In Instantaneous con
versions.” My friends ore quite right.
It was “regeneration," and It was "con-
verslon"—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 Is 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? I do not think that
Christ meant that at all. He said:
“Salvation Is come;" but salvation had
cbme, to do what salvation always
does when It comes—to work
In Zaccheus and make him day by
dpy thereafter richer and richer In
salvation, till by the power of the
Christ who In that glorious mqment
had entered his heart he should be the
possessor of a perfect and finished sal
vation. Balvatlon 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 rtie transcend
ent potency 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;
you should be very grateful and very
humble, and above all now very care
ful not to neglect so great salvation,
but work It nut with fear and trem
bling—work It out to Its glorious con
eumatfon In the complete deliverance
of your life from the power of sin In
the flesh.” A pupil confronted a prob
lem In mathematics. It was a dark
enigma. Then the teacher came and
skilfully worked into the boy's mind a
great rule and principle of mathemat-
Then the boy worked out 'the
problem. Life confronts the dark
S roblem of sin. "What shall I do to
e saved?” Is life's great question. God
works the great potentiality, the great
gift of life into us, gives us the power
to become the true sons of God. We
build from that. We work out what
God works In. We work It out Into
character, also Into a perfected salva
tlon or sainthood.
8alvation and Sin,
All the facte of salvation are Involved
In the facts of sin., What one thlnke
of sin Is the point of departure for hie
thought on . the subject, of salvation.
Christianity Is the way of salvation. If
there Is nobody In desperate peril of
being loet, you need not launch the
lifeboat, but once you have launched
the boat, don't think you are on g pic
nic. If thera is. no danger of a man
being loet, there Is no use talking
about a way of salvation. If there is
danger It le 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 ehtics.
You will never And It otherwise than
tills—that If a man departs from the
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 results of heredity and environ
ment. Paul taught that salvation was
a rescue from a state of condemnation,
followed by a new life and a progress
ive sanctification. We talk about sal
vation as only the development of a
man’s good qualities, an Improvement
of self by a high course of morality and
the exercise of our religious faculty.
Paul said salvation was a gift. We
are told that salvation, as an Instan
taneous gift of God would be Immoral.
Paul declared: "By grace are ye
auved 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 he looked for or
thought of In connection with salva
tion. Salvation Is a saving frbm some-
thlng. Nor Is that something primari
ly hell. That something'Is sin and Its
guilt and. power., Henry Drummond
has fixed the true relation of salvation
very dearly- In two striking addresses
which are arranged to stand side by
side. The first address Is "The Three
Facts 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 Salvation." First, for
giveness, which Is wrought by the
atoning death of Christ; second, ser
vice—the eo-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. We are saved from the guilt
of sin under which the sinner stands
condemned and lost, by forgiveness or
pardon In regeneration. This Is salva
tion In Its Initial fact. "There is ndw
no condemnation to them that are in
Christ Jesus." We are saved from
the'slain 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 of the
life of Christ—the life of Christ Im
parted to Us and Indwelling within us.
“Christ In us the hope of glory." 1
am aware that here I part company
with those who Interpret differently,
but I believe that the Christ life, else
where railed "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 save-i ly 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 whlrh 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 in or sin. It Is "His
life” subjectively realised, not Objec
tively.
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 Nlckoilemun would suggest
that the new birth, like the natural
birth, was through a process—a kind
of spiritual gestation. But surely He
did not mean that It alwnys or gen
erally required a lifetime to be born
again. Instances In the Scriptures and
examples In human experience too
ntimerous 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 Is a regenerated man a saved
man? If a mnn regenerated were to
die, would he be lost? Here we are at
REV. DR. JOHN E. WHITE.
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 hts Spiritual condition Is In
that hour changed from 6ne of con
demnation and pert! to one of safety
and divine restoration. Is It possible
to attach any other meaning to the
word* of Jesus? John v-24: "He that
heareth my words and belleveth Him
that sent me, hath eternal life and
oometh not unto judgment, but hath
passed out of death unto life." John
I-S8: "He that belleveth on the Son
hath everlasting life, and he that be
lleveth not the Son shall not see life,
for the wrath of God abldeth on him.”
Luke 8-SO: "And he said to the wo
man, thy faith hath saved thee; go
and sin no more." Is It possible to at
tach any other significance to the
words of Paul? Romans 8-2; "For
the law of the 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 Ho
saved us by the washing of regenera
tion and renewing of the Hply 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 of moral
works, but according i 111> u»n pur
pose and grace." Paul's thought is a
clear ss 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 called
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
salvation In which the current of life
Is changed and the direction of destiny
radically reversed. If we believe what
Christ said, and wjiat Paul sold about
It. Why should any one be at pains to
work out an Interpretation of their
words w-hlch 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 zervl
tude of payrhology?
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 very highest
thought of God to believe humbly that
God works a mighty miracle In the new
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
vation 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 spiritual 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
of 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 plures 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 Htm for
that first great day of my new life.
Call It what you will, regeneration Is
the birth date of the soul.
"Salvation by 8hort Cut.”
I am In entire sympathy with the
protest against cheap and easy religion.
If the salvation I have Identified with
regeneration was of a man's own do
ing, I should, with my present standard
to do
regard It j
ful thing. We must
not dealing with men. We hav
with God. Nor Is It much that we cai
do. If God, 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
ery doubt- I strive with nil might and main, “for
'— — straight Is the way and narrow Is the
'gate that leadeth to life and few t liar
go In thereat.” There Is a little po-.,,
entitled "The Prayer of a Frank Young
Man." It Is very frank, and It Is sad
ly descriptive of the salvation many
people would like to have: 1
made with hands eternal In the heavl
ens,” I think I should not call It "an
Immoral heaven," even though the gift
of HIs salvation was a matter of "Of.
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
sist that as long as a man remains In
this 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 grace.
Paul saw It and cried: "What! Shall
we continue In sin that grace may
about? God forbid!" The Christian Is
not railed 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 and
finally becomes salvation from the
power and even the Influence of sin.
Alexander McLaren, who Is probably
the greatest living exegete, hays: "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
propositions to sinners. Mr. Spurgeon
IBVed Mr. Moody, but when Moody was
In London, It Is related by W. R.
Moody, his son, Mr. Spurgeon thought
It necessary to sound a warning to
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 salvation. If It were
worth anything, should be a salvation
from sin. Salvation from hell was not
tho 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 for him
that was worth everything was wtlva-
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
"Save me. O Lord, from hett.
For that I pray.
And sometime save from sin.
But not today."
The salvation I proclaim to you It .
salvation that not only saves the soul
but • saves the life. The thief on the
cross was saved, but no euphemism
can lift the shadow that rests on such
a salvation as that. HIs life lay be.
hind him a blackened waste. Some of
you will not be afraid to die. Your
trust and confidence that God will keen
that which you have committed to
Him against the great day will drive all
terror of death %om your couch. But
you should be fehamed 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 the
memory of the short, sharp and decls-
lve crisis of conversion Is filling the
world with unsatisfactory Christians.
Finally, salvation In Its beginning
and In the ending is all of grace. "To
God 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 when 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 ars 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
Song.’ Two strangers stood side by
side. One of them, a lady, was sing
ing lustily, “That will be glory for me,"
when the other, an old, grizzled soldier
of the cross who had traversed seas
and lands preaching salvation by
grace, turned firmly and rather sternly
to the lady and said: "Glory for you.
Glory for you! Who gave you the
right to sing about 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 tho great work of our soul's
salvation from Its beginning to Its final
manifestation, we shall look on thy
face, and shall not sing if 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 dominion
forever and ever. Amen.”
The Wonder of the Psychological Machine fjnmffjfim
DR. JAMES W. LEE
‘PASTOR TRINITY METHODIST CHURCH.
Reesuee of the widespread Interest
aroused by the .reeent leeture. before
the Atlanta l’sreholorieal Society, The
.Georgian reproduces It. It anpenrs In
two parts, the second of .which will he
I published next Saturday.
T HE passing of a world of fact
through the machinery of expe
rience Into a world of thought Is
the .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 from particles of dust and
cloud in the atmosphere. It Is stiff I
clcntly .amazing to lake 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.svery personality. It Is
cause for surprise, when we think of
It, thAt the custom with Individuals IA
not common to turn more frequently
from tbs 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. It was my pleasure once to
witness a circus, without any parallel
'In else and splendor, pass alpng the
»i;s of a. city. .The steam-played
pianos, ths great cages of wild animals,
the calico horses, the laughing clowns
and the rotlcklng monkeys made, alto
gether, an amaslngly picturesque spec
tacle. But the passing of such a show
Is dull and commonplace In compari
son with the marvelous 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,
,ns If by magic, changed In a twinkling
Info 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 tlgera In his thought' to take them
home with him. T hls mental machin
ery, a complete outfit of which Is built
Into each individual life, Is the most
Interesting thing under heaven. Few
persons ever look within to zee It, but
when one doea and getz a good, cleat
view, of Itz half-human, half-divine
wheelwork, the conviction zelzes him
that for all the future he will not lack
for something to entertain, Inztruct
and thrill him. This Is the psycholog
ical mechanism that converts nutter
Into mind, that reduces mountains,
■kies, seas Into Ideas. Thousands of
people rl<te across the continent every
year to stand before "Old Faithful Gey
ser” in Yellow- Stone Park, to see It
play, but the man who has come to
understand the wonder of his own Inte
rior self can find Infinitely more strik
ing entertainment by watching the ma
terial universe pass from matter on one
side to thought on the other within the
rompas of hid Own mind.;
The fall oAMHbody of water at Niag
ara through l£e dynamo Into the daz
zling fire of etectrlelty ia a brilliant
spectacle, but It Is 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, oonvert-
Ing It Into a beautiful servant, without
changing Its nature or adding to Its
rank. Tho Ideas turned Into the mind
from tho wheelwork of experience,
however, have no homogeneous equiva
lents In the elements from which they
are manufactured. The difference In
rank between u thought nnd u thing
Is Infinite. And yet while a thing has
na equivalent In a thought, as has
heat In mechanical motion, still things
are used as means through 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 as If they were little transports
and used them to ship his mental
merchandise to the shores of common
Intelligence. Pigments are things, but
Vereslchagln used them to show the
most ghastly war pictures ever put on
canvas. Notes ore 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 Ood and the mind
of man there Is a universe of thlhga,
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 as 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
thap apcli as he was able to find In
twenty-six symbols. By means so slm-
f >le, he mode It possible for those wfho
ove tp travel, to make pilgrimages to
the wondrous globe that came up out
of his - be’ng like a sun from the sen.
By menm so simple he disclosed a new
planet, endlessly attractive, and 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 Ita skies. They have been
instructed by association with Its In
teresting people. Here they have seen
human nature loving and hating, fall
ing and succeeding, rising to heaven
and falling 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 ns In his own
soul, he really was to himself. They
meet Henry VIII not as English his
tory represents him, but as he was
when the lights were but, and the
actual self oil the king story) face to
face with his thoughts and deeds. But
We know very well we could never'
meet the "Two Gentlemen of Verona,”
"The Merchant of Venice,” “Julius Cae
sar" and "Henry VIII," In Shake
speare's world, had he not created thorn
and put them In. And we know that
we could never get thought out of
things from the human side of creation
had It not from the divine side been
put In. Not In all the cycles of eter
nity could particles of paint possibly
get arranged Into Verestchagln’s "Fro
zen Sentinel In the Snow-Shrouded
Shlpka Pass," without the directive,
mind of the artist. It Is Impossible
to believe that notes from all thunder
ing seas, or moaning forests, or howling
hurricanes, could ever get Into the
music of the Ninth Symphony, without
Beethoven to put them In.
Here In this psychological mill all
science Is manufactured. Science 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 mtod. The
heavens In I.everler’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 had ever been seen In the skies. He
saw It first within, and then told oth
ers where to look for It and find It
rithout.
.Chemistry, at the opposite side of thi
universe from ustronomy, 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 IVIIIIam Ram
sey that he discovered argon within
before It had ever been detected In the
atmosphere. The slight difference he
observed In the .density of nitrogen
ns prepared from ammonia, and ae ex
tracted from the air, led him to as
sume the existence of some such new
element. Having found it within, lie
told others where and how to find It
without.
Zoology Is our mental name for the
animal kingdom after the structure,
functions nnd classifications of living
things have been correctly represented
within. The naturalist,' Cuvier, had
the whole order of life so accurately
established In his understanding that It
Is said he was able lo reconstruct an
animal of a bygone time with no other
datum to start with than Its fossil
tooth. Through a bone from Its Jaw,
he saw within, the whole form of the
animal as It had lived In Its day with
out.
DR. J. W. LEE.
H.
While the mental world wo call
science accords with the outside world,
«t call reality, It Is not' to be supposed
that one Is a copy of the other, as I he
photograph made by the camera Is a
picture of the person who sits before
It The world of science Is bull', by
lilt 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
than 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 their letters, but a knowledge of the
thought they put Into them. Things
outside act upon our senses and pro
duce feelings within us. These con
stitute the raw materlul out of which
the Intelligence bullda science. Put
science Is a body of thought and not a
stole house of photographs. What we
get from the observation and study of
nature is Ideas, nnd not pictures of
their costumes. Different objects have
the power of producing different feel
ings, as of taste, sense, smell and sight,
but the Ideas the mind gets by reaction
upon the feelings are not photographs
of the objects that produced them. A
K ge of German poetry, when brought
fore the eye produces the feeling of
.-oght, but when the reason reacts ui«g
nnd transforms this feeling, It Is no*
Into comformlty with orderly arranged
words, but Into conformity with the
thought Goethe put Into them. Science
Is tliut part of truth man has been able
to translate from the truth of tho
Infinite mind. Since by patient obser
vation and painstaking experiment man
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, le both man's truth nnd
God's truth. ' The prevalent opinion
that we get copies' of the outside facts
and forces of nature, when we study
them, hits been the source of unending
mental trouble. This Is a surface view
and leads to materialism nnd agnosti
cism. In order to know the truth It Is
necessary to look hack of the facts, nnd
the pictures of them to the thought
they onptsln and were Intended to con
vey. There Is but one system of truth
and that Is Infinite, lying altogether In
God's mind end partly Insofar as mail
has learned it In the human mind. The
part of It turned Into the human mind
through experience Is called science.
Just as 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 snme 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 os wide ns .creation. But he began
to push out his senses against the facts
lying In the unexplored regions around
him, nnd found to his surprise that
things answered back. A process of
action and reaction began 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. IVhen received within the
dwelling place of .the human spirit,
they turned out to 6e Ideas. So swarms
of little messengers continued to come
up against tbe 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 Af the
atmosphere the Idea of sound. The
Ideas were not only received, they wers
gradually organised Into knowledge,
vague nnd uncertain at first, but tested
and verified by further reference to the
origins! activities which made It possi
ble. until It was clear and sure enough
to art upon. By action Its significance
and value ae 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
revlr.i 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
called truth rise and fall before him.
IV.
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 nnd 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 find out the Almighty to perfec
tion.” "We know In part," says St.
Paul. But the little knowledge man
ran grasp with his faculties Is 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 Infinite 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 as 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 Is 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 Infinite truth what Michael
Angelo's Moses Is to all marble, the
part of It man has put lpto farm. Scl
ence Is to the eternally and endlessly
Intelligible what Murillo's "Abraham
and the Angels” Is to all color, the
part of It gathered Into order by the
human Imagination.
V.
Man Is either s child of God, or a
product of purposeless atoms. If he
Is a child of God, It Is not strange that
hh should be able to read after Him
hts Father's thoughts. It he Is a prod
uct of blind atoms, the final thing
thrown upon the shores of solid mat
ter, who as soon as he lands, takes
charge of things to command them and
to Improve them and to reproduce
them In hie own thought, then we
have a little god coming at the end of
a process, without any great God to
Initiate and direct It. Then we have
the "Two Gentlemen of Verona” com
ing at the end of marvelous and intri
cate combinations of the alphabet,
without any Shakespeare to start tbem
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 handz
at the end of It. It Is easier to be-
lleve that Shakespeare created 'The
Merry Wlvea of Windsor," than to deny
his existence, and 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, and of man,
who comes as the definition and inter-
f iretatlon of them without n personal
ntetllgent Creator, are Insuperable.
VI.
At an earlier stage of human culture,
science was regarded with susplcloa
It was feared If men found out too
much about how things were made and
managed* no room would be left tot
faith. It was thought that when i
square Inch of space, or soil, or of wa
ter or of life, was analysed and under
stood, God was ruled out of It. Provi
dence was recognised as operating In
the dork, but not In the light; In tht
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 th# ship that much
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 brougnl
health back by alow degrees. As lonj
as the ground was vibrating In responsi
to the pulse beats of an earthquake
men felt that God was using the foun
dations as so many notes to bring oui
the music of Indignation and deata
As long as the trees were rising up ouj
of the soil to be embraced In the armi
of the cyclone for a mad and awrvu
dance, men felt that God was permu
ting the devil a season of sport among
the powers of the air. When ocl'nre
came explaining difficulties, clearing u(
problems, rebuking disease, holding uj
death, analyzing earthquakes, mapping
the paths of cyclones and showing
use of microbes. It appeared to a cer
tain class of minds that little manru
waa to be left for the kind of faith the'
demands an Impossibility In front o!
It to make It simple and complete.
' VII.
But Is It true that faith must fall w
knowledge rises, that the creed mu*'
be shortened as science widens, anj
that our belief In God Is In ProportM
to our Ignorance of HIs methods a
action? If so, then for the time «
come, religion will have no place «
the lives of Intelligent people. But It 1
not true, that God who made the urn
verse and gulden It, can be trusted, _“>
HIs children, only so long as the> re
main Ignorant of how He tthejf-
la not true that faith In the Atmlgml
must be given up as noon as we lea
what Hla hablta are. "Faith 1 *
substance of things hoped tdr. the evi
dence of things not seem and scien
In making clear the divine
In creatlon r Instead of destroying f*
Is compelling It
BAPTI8T.
SECOND BAPTIST—Dr. John B. White
will hold his last sort Ice before leaving
for a month's vacation. At II o'clock,
he will preach on “The Divine Must.” At
8 p. in., he will preach ou ‘instantaneous
Hem a tlon.” lie will administer the «n*dl*
nance of baptism upon s aniiitier of ntndl*
dates. Dr. White wilt preach In Ulrb*
ui*>n»I. Vs., for the First Baptist church
two Ktiudsy*. and In ltslefgb and Durham,
while recreating with old friend* amid old
i scene*. He will return Semenibor l. Dur
ing hi* atiseiire the pulpit of the Second
Itaptut church will be filled by Dr. A. J,
Dickinson, of Birmingham. Ala., aud Dr.
Wwge W. McDaniel, of Ulchinond, Vn.
I -TEMPLU BAPTIST—Corner West Hun-
observed as ''Missionary IHiy” and Dr.
Ward, the pastor, will preach at 11 n.
ia. and 7:45 p. m. Kunday school nt 9:39
m in.^ Prayer meeting Wednesday evening
M* DONALD BAPTIST—Rev. Cl. T. Rowe,
pastor. Sunday school at 9:t5 a. m. I*rencb-
lug services ll n. m. and I p. ui. Eve-
nl|>K subject, “McphllNwbetb.’*
BAPTIST TABKRNACLE—In the absence
of the pastor. Dr. ten fl. Broughton, the
pulpit of the Baptist Tabernacle will fie
filled Sunday morning by the Rev. D. D.
Moucrief. president of To* College.
Sunday night the busluess uieiPs gospel
union will ha vs charge of the service.
. .... ng aft
hi. aud 7:16 i». m. by the pastor. Rev.
J. S. Dunlap. .Morning subject, "A Suc
cessful Conquest.” Sunday school at 8:30
n. ui. B. Y. P. I*, nt %:ii p. m. tallies'
Missionary Society nt 3:30 n, ui. Tuesday.
Prayer meeting at 7:45 Wednesday.
CAPITOL AVENUE BAPTIBT-Preaoh-
Ing by the pastor, John K. Briggs, at 11 a.
in. and H t>. m. As Is vnntouuiry on Bfth
Sundays, the pastor will have something
along the line of children's service In the
morning, fcrihjaet, ”Onr Boys nnd Girls.”
Evening subject. "The Welfare of Our
selves nnd Other*.*’ Sunday school nt 9:39.
FIRST BAI*TIST—Pcaelitree and Cain
street*. Dr. W. W. Landrum, pastor. Hun*
■*ir school nt 9:39. Morning worship at 11.
Subject. “The Hospitality of Ood.” Bren*
lug worship at 8. subject, **The Thermome
ter of the Heart."
WOODWARD AVENUE IIAl*T!8T-Oor-
ner Woodward nvouue nnd Cherokee. The
pastor. Rev. II. C. Hurley, Is recovering
from hls recent serious Illness, tout I* still
nimble to resume hts work. The former
na.ntor. Rev. T. t*. Darla, will preach nt
■hh li morn lug <11 o’clock) nud night <8
o’clock) services. Bible school nt 9:20 a. m.
Monday afternoon at 3 o’clock Woman's
Missionary Society mating In Sunday
school room. Monday evening nt 8 o'clock
th- IsKird of deacon* will meet in Sunday
school rooms. v Sunday afternoon nt 2:30
o'clock, the Baptist Young People's Union
will meet. Sunday evnlng st 3:40 o'clock
I’ll Hit the* prsyyr service In Sunday school
room. Wednesday evening nt 8 o'clock
regular midweek prayer service. Rev. T.
U. Davla will be passing through tbe city
from Kentucky to hla present home In
Fltsgernld, Ha., and hla many frfeuda and
acquaintances will, no doubt, he glad of
this opportunity of hearing him preach
again.
NORTH ATfaAXTA BAPTIST—Corner of
Hemphill avenue aud Hmraett atreet.
Preaching at 11 a. m. and 7:45 p. m. by
the pastor, William, II. Bell.
C1LEXK STREET - BAITIST-Cortmr
Smith and Glenn streets. J. T. Baxter,
pastor. Preaching St 11 a. m. nnd 7:45 p.
CENTRAL BAPTIST—Rev. R. L. Motley.
R atnr. Preaching at 11 a. m. nnd 8 p. m.
Rev. J. II. Tharp, of takeland, Fla.
Sunday school at 9:99 a. m. Personal work
ers* dub at 7:15 p. m. t’bnrch prayer
meeting Wednesday, at 8 p. m.
. METHODIST.
WESLEY MEMORIAL METHODIST—
Corner Auburn avenue and Ivy atreet. Rev.
Frank Enke*. pastor. • Snuilay school at 9M
a. m. Preaching at 11 a. m. by Dr. Young
J. Allen, of Chins. Song aervlce'at 7:45 p.
m. Preaching at 8 p. m. by pastor. Ep-
worth League devotional service at 8:45 p.
m. Mid week prayer meeting Wednesday
at 8 n. m. Regular weekly social at 9 a. mV
Teachers* meeting at 7. Chorua rehearsal
krhlay at 3 p. m. Noonday pntyer meeting
every day from 12 to 1 o’clock.
GRACE METHODIST—Preaching at 11 a.
m. by the pastor. Rev. C. C. Jarrell. Sun-
day school at 9:30 n. m. Services at 8 p. m.
Kpworth League at 7 p. m.
ST. MARK METHODIST—Comer Peach
tree and Fifth streets. The pastor. Rev
Charles O. Jones, D. Ik, will preach at 11
•; •vv'iJT * l bight. Sunday school
■* *• »• „ I>eefmate class taught by
X- lr **er meeting Wednea-
uay ai a p. ra.
. BATTLE HILL METHODIST—R.r. c. L.
PztttUo, pa,t„r. Preaching by the pastor
at U a. m. Hnn.lny nobool at io a m
WERT RIDE METHODIST-Rot. f L
Pattlllo. pastor. Hnnitny achonl at 19 a. u.
bparortb League drhato at t p. a.
THE EOLERTON MEMORIAL-Corncr [J
Washington and Kolton (treetz- T. H »»
lor will nreacb at U a. ra. »nd * p, '. ,
loet. "What I, Doatb?” Brautar • chuo1 *
9£0 a. m. league at *:*•
HEMPHILL AVENUE METHODIST-*
R. Robb, D. D.. pastor. Morning
"Ood'« Greatest Olft." Bcrlral
every night during the w«rk.
PARK STREET METHOPIBT-Cortirr «
Park and Lee atreeto. Rev. M. I-
loan, paator. Randay achool at 9:*> *•,,
Preaching at II a. ra. and I p. m. I'T ™
paator. Wedneaday erenln# pr»J«
Ing at 8 o’clock.
JEFFERSON RTRBET METHOI"^
B. B. I- Timmons, paator. Prearhin* "V
Continued on Oppoail* P*8**