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