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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**