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