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- * ■ THU ATLANTA GEORGIAN. ImkI' the psychological machine jt By DR. JAMES W. LEE |g|§ jlntli TURNING OUT KNOWLEDGE PASTOR TRINITY METHODIST CHURCH. This Is (bp second n«*l ranrhnllnx pnrt sif I'r. 1 >*(•'* rerenl mlihi'SS iM-fnrc th. Atlnnts r*yilinliiflt-sl His-li‘ty. Tilt* first pnrt IVns nulillshnl last Hnttinlsj. 1 InniEh In it way liiclnis'nili-nt articles, thninuaii apprri-Iatlnn of the one ran be sei-tjml only by tlio reading of tba W E considered the wonder of the psychological machine laat Sat urday evening. Today our sub- Ject la the kind* of raw material the psychological machine can use In the production of knowledge. For all our knowledge or science we are Indebted to three forma of mental activity which are known as Intuition, reflection and recollection, or to use different terms for the same things, they may be railed perceptive, conceptlve or repre sentative. That la all our knowledge, whether of the world or man or God, comes from one of these three sources, perception through means of which we recognise single things; conception, by means of which we deduced general terms from single things; recollection, by means of which we recall previous perceptions and conceptions. That Is the human mind la capable of receiving perceptions of the natural world, the human world and the spiritual by the activity of his Intuitive or perceptive powers; from Intultlona or perceptions he can generalise conceptions or Ideas of greater or less comprehensiveness hy means >,f his reflective powers, and he calls bark past perceptions and con ceptions through his powers of recollec tion. That Is, man baa three great Intellectual endowments—he can per ceive. he can conceive, he can remem ber. Our perceptions or Intuitions may b divided Into three kinds. We have In tuitions of the world; these are sense- perceptions; we have Intultlona of our selves, these are self-perceptions; and we have'Intuitions which come to us from the value of the spiritual, theso are religious perceptions. If we are to take the universe seri ously and ourselves seriously and not reduce the whole order of things to the level of a huge hallucination; If we are to And any solid basis for knowl edge. or law-, or morality, or the state or religion, or philanthropy: If we are to take It for granted ’ that we are rational beings and live In a rational world, and have rational work to do, then we-must start with the fixed and unalterable conviction that there can be no perception or Intuition or cogni tion, without a person perceiving and an object perceived. No world can be seen unless there Is a world to see. No man can be seen unless there Is a man to see. No Qod can be seen unless there Is a Clod to see. It Is as Im possible for man to create perceptions out of nothing as It Is for him to create atoms. He can find atoms when they are there before him, but he cannot tnnke them. He ran see things when they are there before him, or else at some past time have been before him, but he cannot out of whole cloth make things and spe them. A mon In deli rium tremens sees, snakes where there ' ore no snakes, but he would not see snakes In the wildest pitch of nervous disorder, had he never seen any or read of. them In moments of sanity. For all his perceptions, whether of the world, or of himself or Qod, man la limited to the objects which produce them. Hi could no more have religious percep tlons without God than he could have self-perceptions without man, or sense- perceptions without a world. Spiritual Intuitions are as Indubitable evidences of the presence of God, as sense Intul tlons are of the presence of the mate Hot world, or as self-Intultlons are of the presence of man. I- ■ That we can have no cognitions of nature without nature, and no cogni tions of man without n self, perhaps all beyond a few extreme Idealists and ag nostics will be ready to admit. But the proposition that cognitions of God Im ply the reality of His presence, la not m the average man a self-evident one. lit- mlxht say, "It Is evident that our perceptions of the world Imply Its ex istence, for I can see It and hear It and handle It and taste It." He might say, "It Is beyond any doubt that our per ceptions of a self Imply the existence of man, for I know more thoroughly than I know anything else that I exist.” But he might ask, "Why doea It follow that our perceptions of God Imply ills existence? I cannot aae Him, or touch Him. or hear Him; I am not conscious of Him as of myself. May 1 not be mistaken In supposing that my per ceptions of God are anything mors than my own mental fancies? May not my cognitions of God be Imaglna- . ry ejections thrown out of my con- scloueness, to which the attribute of re ality Is given." ■■ II. Let us test the Implications of the assumption that with our Intuitions of God nothing outside of ourselves cor respond. . Let us suppose that all peo ples have been mistaken In thinking that their cognitions of a divine be ing, Implied the existence of one. Let us regard religious perceptions as the unreal ejections the human mind has thrown out from the depths of Its Ig norance. Let ua consider where this view will lead us. Now, from the be ginning of man’s career on earth re ligious perceptions have been as com mon as perceptions of nature or as perceptions of himself. The Egypt Inns had convictions of the reality of the spiritual world ao profound that all other beliefs were subordinated to them. They regulated their lives with reference to their perceptions of the unseen. The revenues of their country were exhausted In support of their religion. They spent far more money on their worship than they s|ient on their living. They built monuments In the Interest of their faith that will last till the Judgment day. All the remains we have of thetp are such as they de vised to perpetuate their conceptions of divine realities. There la enough rock, It Is said, In the tomb of Cheope to build a stone wall around the re public of France. Into this vast ohar- nel house was lifted the Egyptian perceptions of the Eternal. Their cit ies of trade, thetr residences, their S acet of amusements, have crumbled to dust. Their mausoleums stand out against the sky, as seemingly Im movable as the Alps. They transmit ted thetr creed Into methods of em balming, in order to preserve their bodies until God should come to Judge the quick and the dead, and they would have succeeded had not the vandals broke Into thetr last resting places In search for gold. Their mummies are parched and powdered creeds. The whole civilisation of ancient Egypt, with all lit literature ond strange gods, and marvelous temples, and endowed priests, was an expression of their re ligious perceptions. They were crude and perverted, but that they meant more to the people on the banks of the Nile than any other they had no one can doubt who reads their history. The Inhabitants were so saturated with religion that the whole country today l« imprinted with the stamp of It. Kgypt was the embodiment of the spiritual Idea, gone wrong. It to true, but showing Its strength In n mvste- rtous rank and tangled labyrinth of luxurious religiousness. The sense of God was there, and It was seeking cor- respondent with the Sternal through the most elaborate and most wonderful religious ceremonial ever constructed by the human mind. III. From Babylonia, tip. rich region ere ated anil watered by the Tigris and the Euphrates, we are getting thousands of tablets which contain the prayers, the litanies and liturgical texts used by the people before the time of Abra ham. There the sense of the unseen was at work as In Tgypt. Thy formu lated a creed for the worship of the sea god, and heard his voice In the murmur of the wates and In the eb bing and flowing tide; they saw his anger In the stormy wares and recog nized It In the wild, tossing billows; they felt that he dwelt In the depths of the coral caves Invisible to men, yet knowing ail thl igs, because they had perceptions of the* divine being. Why should the tnoon have been more to them than a silvery ball moving beautifully through the heavens, had they no religious perceptions? Why should It become more than a moon by becomlnr fetich? IV. Opr physical sciences we know have been formed by the reason, out of the perceptions students have had of the material world. Our psychological sciences have been formed by the rea son out of the Intuitions men have had of themselves. It Is equally true that all religious riles and ceremonies, all religious hymns and literature, all prayer* and adorations and sacrifice,. temples and synagogues and mosques nnd churches built for woe ship, nil forms of religion, have been created by the reason reacting on re ligious perceptions. Religions have' shifted their ground and changed their forms, and varied In Interest and Im portance. according to the temper of the times, the schools of thought, the bent of leaders who for the time being happened to be In control of matters among different peoples; but every where the perceptions men have had of the unseen the reason has reacted upon and out of them, created religious literature, built religious Institutions nnd established religious forma of wor- -hlp. y We are supposing that religions In tuitions are not of an unseen reality, but are self-evolved fancies, humanity from the beginning of Its career hns been In the habit of pitching out of consciousness Into the heavens and mistaking for God. Even spiders ap propriate the material out of which they spin their webs from the surround ing elements, hut man spins his theolo gies out of the Interior suhstnnee of his soul. Peoples do not learn to do this from one another. The inhabitants of the remotest Island of the sea, who know nothing of the ways of other na tions, do It. The Mexicans did it be fore they had ever heard of the Egyp tians. The wild Indians of the West did it without even knowing of the existence of tribes In the East. The sense of the unseen to a feeling, a state of mind, common to mankind. But while it to permanent, It to matched hy nothing outside of Itself. This to the cog In human nature for which no mortise In the outside wheel of exist ence Is found. out directly Into the kingdom of light. The gateway of sound exactly adjoins the kingdom of melody. The Intellect border* on the realm bf truth. The universe lit* closely about and meets and matches every human sense except the religious. If man would breathe, there I* the air; If he would satisfy his hunger, there to food; If he would slake his thirst, there to water; If he would talk, there are vibrations to car ry his word*. Every door of the eoul and body to an open port through which there to constant exchange of Inside and outside merchandise, except the one opening Into the religious regions. When through the spiritual sense he apprehends what he takes to be divine reality, he finds only the phantasmal form of his own soul filling the horizon In front of him. VIII. We ore forced, therefore, to conclude either that the religious sense feels God as completely as the physical sense feels nature ond the self-sense feels man, or that the most Important cog In human nature has no mortise In outside reality to lit It But If there to no spiritual, mortise In the nature of things corresponding to the religious cog In man’s life, then it will be In order for some materialist to explain how It comes about that the religious wheel has turned out greater results than any other In the whole machinery of humanity, while toothed with cogs with which nothing In the outside wheel of existence corresponds. This to equivalent to saying (hat animism turns fhe wheel of savage life, and Buddhism the wheel of Hindoo llfo, and Confucianism the wheel of Chi nese life, and Zoroastrianism the wheel of Persian life, and Mohammedanism the wheel of Turkish life, and Chris tianity the wheel of all progressive life, with cogs which nothing In the various outside rounds of existence match. This to about as sensible as saying that butchers throughout all ages have been turning money Into their coffers from the pockets of people by tricking them Into the belief that they had appe tites which called tor meat, when they did not; that millers have been grind ing out flour with wheels made to ■natch no movements of hunger; that dealers In fuel have piled up fortunes by means of mercantile devices which had no mates In the weather; that clothes merchants have created for themselves a career by conducting es- DR. J. W. LEE. tabllshmonts that correspond to need for raiment; that Job and Homer and Virgil have made themselves fa mous through mental creations for which there was no call or apprecia tion In the universal human mind. That we tee God through religious Intuitions as really as we see nature through sense-Intultlons and man through self-Intultlons, to the position held by St. Paul, who declares: "For the Invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even Hie everlasting power and divinity," It must be clearly understood that the position here taken to not an at tempt to revive an old philosophic doc trine of Innate Ideas. Man has -no Innate Ideas either of the world or of himself or of God. That ancient specu lative straw has been threshed out and forgotten. Even John Wesley, the bus iest man of the eighteenth century, took pains to condemn the doctrine In the following words: . "After all that has been so plausibly God, must receive its approval before written concerning the innate idea of God,’ after all that has been said of Its being common to all men In all ages and nations. It does not appear that m;in lias naturally any mure Idea of God than any beast of the Held. He has no knowledge of God at all; neith er In God In all his thoughts. What ever change may afterwards be wrought (whether by the grace of God or by his own reflection, or by educa tion), he is, by. nature; a mar* atheist.''—Wesley’s Sermons, Vol. II, p. 309. Mr. Wesley was correct In saying that man had no Innate Idea of God, If by that he meant that he had capsu- late In his soul when he was born an Idea of God. He had no auch Idea of God. He had no Idea of anything. But Mr. Wesley would have admitted that he was bom with the undevelop ed mental machinery for turning out Ideas. Msn had no Idea of the world until nature stood before him and his mind reacted upon. It and out of the Impressions of It formed an Idea of it. He had no Idea of himself until out-self perceptions he made one. He had no Idea of God until he perceived God en swathing him, and out of the Intuitions of the divine made an Idea of him. loom does not come from the shop with Innate cloth folded In It, but comqfl with the capacity for making cloth when threads are furnished It. A gin has no seedless cotton In It, but when the raw product from the field to fed to It, th* seed will falLIn on* place and the lint be thrown from them to another. The organ Is not mad* with music In It, but when the master with notes In his mind formerly conceived by the composer, blows the harmonized wind upon Its different keys the air Is ■■•inverted Into the waves of melody, But if we can know God hy ex actly the same methods we use to know the world and man, what be comes of faith? In reply. It may be answered that we have no knowledge of any grade of reality whatsoever without faith. For knowledge of things material w* need asnee-falth; for knowledge of things human we need self-fatth; for knowledge of God we need religious faith. Faith does not come at the end of Intellectual pro- cesses by means of which perceptions are worked up Into conceptions and laws and general Ideas. Faith stands at the outer door of the mind and all Intuitions, whether of nature, man or they can be initiated Into the differ ent degrees of knowledge. Moral Husbandry By Reo. E. D. ELLENWOOD, Pastor Universalist Church VI. The vision of the unseen Is Illusion. The world men perceive to there, and the man they perceive to there, but the divine they perceive to not there. The Egyptians, the Assyrians, the Babylo nians, the Chinese, the Hindoos, the Hebrews, the Persians, the Japanese, the Greeks, the Romans, the Armenians and the benighted Islanders of the storm-swept seas have all been de luded. In reacting upon their religious perceptions their Intelligence dealt not with the attributes of a divine being, but with exhalations from their fears, or remorse or weakness. In thinking they saw anything transcending the material the great religious lenders were mistaken. Abraham and Moses and Isaiah acted upon their Intuitions ss If they represented a real Jehovah, and believing they did planted a people nnd enacted laws for Its regulation, and adumbrated In prophecy Its com ing glory, but they were misled by false nppearances. Confucius anil Ruddha and Zoroaster Imagined themselves ns receiving Impressions from heaven, when In fact they were victimised by their own conceits. Soc rates, Plato and Arlstotls, the Immor tal trio of great spirits, who stood for the Ideal and built for themselves s kingdom In the unseen, we now know to have been further from the truth than the trifling sophists they annihilated. St. Paul, Polycarp and Jerome—great thinkers and consecrat ed men—turned the world upside down and changed the current of history by Actions they mistook for realities. Cal vin, Luther and Wesley refreshed nnd renewed the guilty, weary world with Ideas which they thought came down from above, but whleh were In reali ty projected from their own mental activity. Taoism, Shintoism. Mlthra- ism. MohammedanlsTn, Sikhism, Suf ism. Rablsm and every other tom, ns well ss Judaism and Christianity have all been formed out of perceptions with which nothing tn heaven or under It correspond. Th* disciples of Christ sacrificed every earthly hope, because of their belief In the existence of a di vine being they felt austatntng them and comforting them, but they were deceived. The Rlahop of Hippo, at the age of 33 years, abandoned hie evil ways and consecrated himself to a life of holiness because of a percep tion he underetood with himself he had of God, but the truth to be was In completer harmony with solid fact In his lust than In hi* saintliness. The world that stood over against the flesh was real nnd did match his low desire, while the divine world that stood over against his spirit was a phantom and could not answer to his religious hopes. Vtl. If religious intuitions do not Imply God, as sense-perceptions Imply nature, and self-cognitions Imply man, then civilisation to an unsubstantial dream. hen a person objectifies himself Into some one else and cornea at length to believe himself a ruler of a nation when every one of his friends knows he to only John Smith, a Jury to called to pass on hts sanity. If a man con tinues to talk Into one end of the tele phone and to get nnswers back when there Is no one at the other end of It, a jury Is called to Inquire Into the state of hie mind. Now, If for thousands of years the human race has been per ceiving God In nature. In conscience. In history, and answering back through irayer and reverence and song nnd Iturgy and doctrine and temple, when In fact no God has been perceived, then It la evident that human nature la con stitutionally deranged. It la remark able, however, that man should And himself ted astray at none of the gate ways through which he holds com merce with outside reality except the religious. The gateway of vision open* Today I passed a splendid field of maturing corn. The topmost stalks have thrown out to the gaxe of all who may rejoice thereat the welcome signal of the rich fruitage so proudly borne beneath the protecting cover of the snug green husks. The farmer was ju bilant as I stopped to congratulate him upon the obviously successful Is sue of his summer's toll. It wilt be a satisfactory crop. Consider the silent mystery of It all. But a'few short months before the wind blew, unob structed, across this level upland, where now Its lightest sephyr awakes sweetest music for the ears of him whose soul the love of nature holds— the rustle of the growing corn. There came a day when, Into the bare brown earth, turned fallow by the resistless energy of human will, a tiny germ of life was dropped by one who thus con fessed hla faith In God with eloquence more powerful than word of written creed. Noiselessly and unheeded wrought the chemistry of sun and rain. And then, the miracle appears. Even as the soul of the believer sends out Its prayer In ils search after God, so the eternal life principle within the hard, dry seed, In restless searching after Its source, breaks through Its prison soil. "First the blade, then the ear, and then the full corn In the ear.” It to Indeed n miracle. But It to no accident. There are no accidents In the providence of God. Not by chance was the field prepared to receive the seed to Its tender care. By no nceldent of Impulse was the seed cast by careless hand to its matrix In the fruitful earth, tn no spirit of Indifference were noxious growths pre vented from choking the new life In the tender years of Its Infancy. And now that the gladness of the harvest time approaches, well may the hus bandman rejoice, even as he that tak- eth a city. For has he not fairly wrought with God, aa an earnest co laborer, asking not for special conces sion, but taking every advantage of condition and circumstance as they discover themselves to him? Into soli prepared with energy and with fore thought he cast the good seed, nor dreamed hts task accomplished when once the mould had covered It from view. The tares which know auch lusty growth In all of God’s good soli he fought with patient energy. The needless and life-sapping accretions of his thriving grain he destroyed with that wisdom of sacrifice which marks alike the successful husbandman and the loving father. All these have made poastble the harvest. It to a miracle, and for It we give thanks, but It Is no accident. Strange, Indeed, to It not, that with this book In which God writes His messages to Ills children, bo constantly open for their reading, these same children who con life’s lessons o’er and o’er In unites and tears, should delude themselves into believing that tn Ills moral world He should make provision for accident? The farmer does not expect a profitable crop from evil seed, or even from good seed carelessly sown { and Indifferently tended, yet the world 1 Is filled with men and women today fondly cherishing a hope of a harvest full of rejoicings from a sowing of spiritual thorns and moral thistles, Jesus certainly had no reference to the physical harvest of a physical hus bandry when He uttered those words of hope and of warning. "Be not de ceived; God to not mocked; whatso ever a man soweth, that shall he also reap," words which should be the key note of the life plan of every young man and woman. Yet. with these words still echoing their warning In the se cret chamber of the heart, and with the unequivocal clamor of all of life’s bitter, shameful experiences, there are not wanting men and women whose very physical bodies give the lie to their words, who soothingly advise us to let the young man sow hts wild oats, with the assertion that he will be alt the better after the bitter expert- l ence of the harvest. If there be a devil, j he never Invented a more diabolical ■ and disastrous lie than this. The Moral Hsrvsst Is Always Rsaped. 1 There to one Important feature tn I which the analogy which I am here at- ! tempting to draw signally falls, and this failure makes the case of the ■ REV. E. D. ELLENWOOD. moral husbandman one of the greatest anxiety and most constant watchful ness. The farmer who sows hts seed In the earth to not obligated to become a reaper If, through error In choice of seed, carelessness In culture, or unto ward circumstances of season the crop does not mature to his satisfaction. With temporary Impatience for the loes of hie season's toll and his Held’s ac customed yield his eager furrows will soon hide from his sight the record of his own and nature’s . shortcomings, and he may even receive much comfort In the knowledge that the decaying vegetation will materially add to the possibilities of a partially compensat ing Increase tn the harvest of a more $1.00 Wliat ONE DOLLAR a Month Will Do. PERFECT PROTECTION POLICY Insures Against Any Sickness, 6 Months Any Accident, 24 Months Accidental Death. NORTH AMERICAN ACCIDENT INSURANCE CO. 703 Prudential Building, Phone S330. AGENTS WANTED. favorable season. In moral husbandry there la no such escape. All the ex periences of all the men who have ever left records of thetr lives have taught US’ that here, Indeed, "Whatsoever < man soweth that shall he also reap,’ and to this universally recognized law the normal conscience In Its better mo ments makes no protest. It to as though the divine within us 1n those precious golden periods when It main tains ascendancy had taught us the necessity of this Immutable law for the maintenance of the integrity of a moral universe. Behold the easy inconsistency of the vast majority of the teachers of the teachings of Jesus! Throughout alt of these centuries since those words of solemn warning fell from His Ups, tne chief object of effort on the part of Hie avowed followers has been the pro vision of a theological avenue of escape from the Inevitable reaping time of moral husbandry. As though It were possible for the kingdom of heaven to ever come In the’ hearts of men as the result of a moral accident! When the great Christian church shall give over her futile attempt to regenerate society- by endeavoring to provide for the remission of the Inevi table and Indispensable penalty for Its transgressions, and shali begin at th* right end of the problem by persist ently and patiently sowing In the hearts of men the seeds of positive, personal righteousness, then Indeed shall God’s will begin to be done upon the earth, and HI* kingdom begin to come In the hearts of Hla children, earth born, but notiearth fettered. Chicago, July 11, 1903. FALSE AS HELL CASE IS WON BY JUDGE. Is bard to fc t<. dNt. Each BUfferer ssya bis say, his scheme of w*»nl nii«! woe. Dut God hns a few of us whom He wb pers In the ear; The rest may reason and welcome; ’tls ’ musicians know.” Haeckel says: "Where faith commences, science ends/ With a slight change In the location of the words "commence" and "ends," the sentence Is correct when It would read: "Where faith ends, science begins." Before we can reason about gravita tion, force, atoms, and ether, we must accept their existence by faith. Faith goes before proof. We cannot store up an item or knowledge of the tangi ble world even without making as sumptions that no one could possibly provt*. Those scientists who deride faith and take unction to themselves upon believing nothing without evid ence, should remember that before there can be any experience of any thing or any demonstration of any thing, whatsoever, they are under the necessity of making assumptions, ev ery one of which must be accepted by faith. All confusion of thought on the subject of faith has grown out of the fa« t that it has been put at tin* end of mental processes, when it belongs at the beginning of them. Its function Is to Initiate knowledge. Its place Is at the cradle of learning. It stands at the dawn of thought. Ita work Is to certify to the validity of our Intuitions. The same argument that Is brought b.v Haeckel against the existence of God was brought by Hume against the ex istence of man, and by Fichte against the existence of the world. The one thing that every man knows with the conviction of absolute certainty is the fact of his own existence. If the self Is not known, nothing can be. Yet no one ever with the eye of sense saw himself thinking or willing or feeling. But he has as much confidence In his self-perceptions, aa 'in his sense perceptions. Faith In our intul t^ona of nature, of man and of God Is the condition of physical science, psychological science and the science ‘ religion. “Faith,* said St. Paul, * evidence of things not seen.” He was writing of religious faith and things not seeable by the eye of sense. He had no Idea of teaching that we must be lieve In unseen things without valtd evidence of their reality. . Self-faith is the evidence 'of things not seen, or seeable by the natural eye, and sense- faith Is the evidence of things we may see with the natural eye. Without faith In sense-impressions we become ideal Ists. Without faith In self-lmpresslons we become agnostics. Without faith In religious Impressions we become ma terlallsta. Faith Is Impossible without evidence, and as sound and valid evi dence la needed for our faith In God as for our faith in the world. But the evidence faith demands is not such as the reason presents, but such aa the in tuitions present. „ . IX. 'He that cometh to God must be lieve that He la and that He Is a re warder of them that diligently seek after Him.” He must believe that God Is because of his perceptions of Him. through the things that are made. He that cometh to the world to understand It must be lieve that Is It. He must believe in Its atoms which no one has ever seen; he must believe In its gravitation, which no one hat ever by chemical test de tected: he must believe In the ether through which It swims, which no one has ever felt; he must accept It In faith, before he can further study It and And reason In It. By Private Leased Wire. Toledo, Ohio, Aug. 4.—Judge Bab cock, of Cleveland, sitting In judgment on the "false as hell” motions In the Ice trust cases, has overruled the mo tion In every particular, thus entirely absolving Judge Klnalde from any sus picion of being corrupt. The Ice men tried to escape punishment because of an alleged promise made by the court Lime. Laths and Shingles Carloads and dray loads. Carolina Port land Cement Co. Bell phone 156, Atlanta, 409, Atlanta, Ga. ■ S utntltk trailmant tm ! Vtfein, Opium. Mir. Npkiac, Cociltt, Cblant, [j Tablet* sad Herrittbl* i •!* or Ntrre hhaastii*. Thl Only Keeltj Intti- iufc in Georgia. 235 Capitol Ava., ATLANTA. GA. $80,000 INVOLVED IN BIG LAND DEAL Special to The (leorglsn. Wlnnsboro, Le., Aug. 4.—An exten sive land deal was closed this week when L. K. Salzbury. of Grand Rapids, Mich., purchased from Lowry & Bra shear, a local real estate firm, 8,<190 acres of timber Und tn this vicinity. The sum of (80,000 Is Involved. It to understood that the property was bought for a syndicate of Northern capitalists who propose building a saw mill at Wlnnsboro, from which they wilt construct a railroad Into their timber lands. Faith alone to the master key To the straight gate and the narrow road; The rest but skeleton pick-locks be, And you never shall pick the lock* of God." Nature, man and God, the three terms which represent the entire sum of reality, must each be token at the outset on faith based on the evidence of senee-lntultlon, self-Intultlon nml religious Intuition. Physical science to the knowledge of nature; but before the Intelligence can moke use of the cognitions ’of sense out of which to form It, nature itself must be accepted by faith. We njuet believe that God Is btfore we can ever uee the Intuitions of Him to make theological science. ELECTION WAS ILLEGAL DECLARES JUDGE FREEMAN. Special tn The Georgian. Carrollton, Ga., Aug. 4.—The valida tion of the municipal bonds election held by this city, was contested before Judge Freemen on a hearing at New- nan and decided to have been held Il legally on account of insufficient ad vertisement. Another election will likely be ordered by the mayor and council at once. < EATONTON VOTES BONDS FOR SEWERAGE SYSTEM, ftpectol to The Georgian. Eatonton, Ga., Aug. 4.—The election to determine whether or not the city shall Issue bonds for establishing a system of sewerage was held Thurs day. "For bonds" received 81 votes, "against bonds" S3. The city council will take steps looking to the Imme diate preparation (or commencing the work. ‘Faith to an afllrmattve and an act. Which bid* eternal truth be present fact." In denying the existence of God to begin with, we close tfle door of the spirit through which God manifests Himself. If we start out with the un derstanding that there to no God, re ligious perceptions are strangled In their very birth. Of course wo can have no perceptions of God If we muti late the noblest part of our nature by putNng out the eyes of the religious ■ense. We have It within our power to destroy our physical senses. Wc can plug up our ears and shut the windows of vision and close all the doors through which the outside world Im presses us. But one foolish enough to destroy his physical senses would be doubly stupid If he Imagined after wards that he had more commerce with reality than those who kept open all the gateways of the body and soul. Inmost heaven Its radiance pours Round thy windows, at thy doors, Asking but to be let In. Thou can’et shut the splendor out, Darken every room with doubt; From the entering angels hide Under ttnsiled wefts of pride, While the pure In heart behold God In every (lower unfold. If the congress of the United States could by law close every port on the American coast except the one at San Francisco, and limit the trade, corre spondence nnd every other sort of communication of Its people to the In habitants of the Pacific Islands, and prohibit all reading that could give In formation concerning any other nation on earth, except the scattered tribes of the ocean bordering the Weetem shore, we can understand how the ris ing generation would grow up without ever knowing anything about the popu lations of Europe, of Asia, or or Africa. The Chinese were so walled In and kept out of relations with other countries that for thousands of years millions of the natives In each generation lived without ever having heard of Greece, or Rome, Palestine or Aristotle, or Caesar, or John the Baptist. By such Isolation they reached the conclusion that they were the only mortals of significance and worth. So there are materialists who enisle themselves In the seas of sense, and close all the porta, of their being except the one Into which ships salt from -the realms of matter, and manage at length to eclipse even the Chinese In provincial conceit. They put out their eye* and look with complacent condescend, upon those who live hi the light Th„ «enl their earn and cherish pity those deluded enough to be charm.1 with music. They abandon the story of life for the one at the bottom and gravely pronounce the universe • kitchen and regard every’ one a hone* less dreamer who thinks It was buhl for any other purpose than to rtv. him something to eat. 1 X. Perception discovers the worlds of sense and self nnd spirit and faith re cclves them, after which reason mess' sures thetr roasts, surveys their lands' explores their mines, bridges their rivers nnd turns to account the re' sources of their sons, their forests and their mountains. Faith takes over from Intuition a wilderness and ree son changes It Into a garden of knoai edge. Faith receives from cognition a gold-field and reason brings up the ore. separates the slags from the gn| n , of yellow metnl, and passes It throuxh the mint for general circulation. Ftm, accepts from perception the crude col. orlng matter and reason grinds It tnd refines It and arranges It In notes on the canvaa so that it sings out to the ears called eyes landscapes and flocks of sheep grazing In the meadows and castles In the heart of the woods, when ever the fingers of light come playlni on the keys of pigment. Faith Reels not tn the storm of warrlnr words. She sees the best that glimmers through the worst. She feels the sun ts hid but for s night. Sh# spies the summer through the win. ter bud. She tastes the’fruit before the blossom falls, She hears the lark within the songless egg, She finds the fountain where they walled "Mirage!" Knowledge explains what faith r«. celves without question. It Is not the province of knowledge to prove, hut to explain that which to accepted without proof. "Thou canst not prove the nameless, o my son. Nor canst thou prove the world thou movest on. Thou canst not prove that thou art body alone. Nor const thou prove that thou art spirit alone. Nor canst thou prove that thou art both In one; Thou canst not prove that thou art Im mortal, no, Nor yet that thou art mortal—nty, my son, Thou const not prove that L who apeak with thee. Am not thyself In converse with thy. self,— For nothing worthy proving can be proven. Nor yet dtoproven." XI. It to as evident that God exists as It to that nature or man exists. Nature to the object of sense-sight; man Is the object of self-sight; and Qod Is the object of religious sight. Intuition Is seeing, and the vision nf <;•„] been as common In the experience of humanity as the vision of the world or of man. Intuition is direct and immedi ate, but the process of understanding ii slow. Columbus could take in the new world at a glance, but It la the work of centuries to develop It. Whatever comes before the mind, however, either aa nature In the form of sense-percep tions, or as God in the form of religious perceptions, is knowable. Whatever the mind cognizes as existing 1b In telligible; If it were not, there would be no cognition of it. What is per ceived can be conceived and classi fied. The constitution of the human mind corresponds to the constitution of nature. The mind that Is active in man can understand the mind that is embodied In nature, because both na ture and man are expressions of the mind of God. Haeckel Rays that “human n|tur« which exalts itself Into an Image of God . . . has no more value for the universe at large than an ant or the fly of a summer’s day.” Unless the knowledge man gets of himself and the world and God by the reaction of intelligence on perceptions Is valid and trustworthy, Haeckel is right, man Is not of more value than the ant, or the fly of a summer’s dsy. He Is not of as much value as the bee, or the beaver, or the tailor-bird; for they are all artists without the trou ble of learning how to be, while he is left to accumulate knowledge as best fie can by the use of his faculties. They know at the beginning what it has taken him thousands of years to find out, and even now the bee sur passes him In the application of th# principles of mathematics. If human knowledge Is a failure. If—as Spencer *ays "Th«* |i.mp r which the unlvrr«”j manifests to us is utterly Inscrutable; ’* if matter and mind and life are abso lutely Incomprehensible; If "all efforts to understand the essential nature of motion do but bring us to alternative Impossibilities of thought;” If the knowledge man has supposed with himself to have'gained Is blank ignor ance—then Haeckel, In saying that h# is of no more-value for the universe at large than an ant or the fly of a sum mer's day, does not state 1 the case strongly enough. If w'hat man knows or thinks he knows of the world and himself and God Is Illusion, then th# lower animals have the advantage of him. The knowledge built Into their bodies does correspond with the facts with which they have to deal. They are hot disappointed and deceived. Th# flock of wild geese from the Northern lakes have always found the South they felt In their blood was there. The beaver has always found the mud re sponsive to his tall, and the wood of the tree no harder than his teeth j could cut. But If the cognitions of , man do not correspond to things, but are hallucinations, phantasmal forms j of hls , own consciousness, then the | bears and tigers and beavers and bees and ants and gnats have the advantage ] of him. Humap beings who have ex alted themselves, as Haeckel says, into Images of God, are the frettMl fools and the only fools on earth. Tn# universe puts a higher value on genu ine flat-footed tigers, who find as they roam on all-fours, the jungles match ing their every want and anticipating their every* item of constitutional knowledge, than upon the go-called lords of creation, who have only climb ed to the top of animated existence is their conceit They are like a com pany of plain laborers Imagining themselves to be King Georges, and In stead of occupying thrones as tn#y think they do, they are perched upon stools In the different rooms of an in sane asylum. It were better to be » good, healthy tiger In the tall cane of the swamps any time, than to be • crasy, self-inflated, self-deceived de scendant of Adam, running at large In the high places of existence, u w'ere better to be a real cow, *r*xtn8 the meadow, than an unreal human biped, walking with hts head fu» 01 delusions In a paradise of fools.