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THE PSYCHOLOGICAL MACHINE
TURNING OUT KNOWLEDGE
By DR. JAMES W. LEE
•PASTOR TRINITY METHODIST CHURCH.
•road mid concluding pnrt
J«ce** recent nddren* before the
ilogivM ftartetjr. The Unit
secured ouly by the rrafllnc of llw
W E considered the wonder of the
peycholoclcal machine ln»t.S*t
urday evening. Today our sub
Jert Is the kinds of raw material the
psychological machine can use In the
production of knowledge. For all our
knowledge or science we are Indebted
to three forms of mental activity which
nre known as Intuition, reflection and
recollection, or to use different terms
for the same things, they may be
called perceptive, concepttve or repre
sentative That Is all our knowledge.
whether of the world or man or God,
comes from one of these three sources,
perception through means of which we
recognize 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 la
the human mind Is capable of receiving
perceptions of the natural world, the
human world and the spiritual by the
activity of his Intuitive or perceptive
towers; from Intuitions or perceptions
he can generalise conceptions or Ideas
of greater or less comprehensiveness
by means of his reflective powers, and
he calls back past perceptions and con
ceptions through hla powers of recollec
tion. That Is, man has three great
Intellectual endowments—he' can per
ceive. he can conceive, he can remem
ber.
Our perceptions or Intuitions may be
divided Into three kinds. We have In
tuitions of the world; these are sense-
jercoptlons; we have Intuitions of our
selves, these are self-perceptions; and
we have Intuitions which come to us „„
from the value of the spiritual, these shifted their ground and changed their
luxurious religiousness. The sense of
God was there, and It was seeking cor'
respondence with the eternal through
the most elaborate and most wonderfa!
religious ceremonial *ver constructed
by the human mind.
111.
From Babylonia, tb* rich region
ated and 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 fgypt. Thy formu
lated a creed for the worship of the
sea god, and heard his voice In the
murmur of the waves and In the eb
bing and flowing tldr; they saw his
anger In the stormy waves and recog'
nixed 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 igs, because they
had perceptions of the divine being.
Why should the moon 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
beaomlnr fetich?
*IV.
Our 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 rites and ceremonies,
all religious hymns nnd literature, all
prayers and adorations and sacrifices
all temples and synagogues nnd
mosques nnd churches butlt for wor
ship, all forms of religion, have been
created by the reason reacting on re
ligious perceptions.' Religions have
are religious perceptions.
If we are to take the universe serl
ously and ourselves seriously and not
t <duce 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 n world to see. No
man ran be seen unless there Is a man
t > see. No Ood can be seen unless
there Is a Ood to see. It Is as lm-
I».-Slble for man to create perceptions
out of nothing as It Is for him to create
atoms. He can find atoms when they
,oe there before him, but he cannot
make them. He can sea things when
they nre there before him, or else at
some past time have been before him,
but he cannot out of whole cloth make
things and see them. A man In deli
rium tremens gees snakes where there
ore no snakes, but he would not see
snakes In the wildest pitch of nervous
di-order, had he never seen any or read
of them In moments of sanity. For all
hi- perceptions, whether of the world,
or of himself or Ood, man Is limited to
the objects which produce them. Ho
could no more have religious percep
tion- without Qod than he could have
-elr-perceptions without man, or sense-
perceptions without a world. Spiritual
Intuitions are as Indubitable evidences
of the presrnro of Qod, as sense Intui
tions are of the presence of the mate
rial world, or as selt-lntultlons are of
the presence of man.
L ■
That we can have no cognitions of
nature without nature, and no cogni
tion- of man without a self, perhaps all
beyond a few extreme Idealists and ag
nostics will be ready to admit. But the
proposition that cognitions of Qod Im
ply the reality of His presence, Is not
to the nverage man a self-evident one.
lie might say, "It Is evident that our
perceptions of the world Imply its ex
istence, for 1 can see It and hear It and
handle It and taste It." He might say,
•it Is beyond any doubt that our per-
eptlon- of a self Imply the existence
of" man, for 1 know "more thoroughly
thnn I know.nnythlng else that
But he might ask, "Why does It follow
that our perceptions of Ood Imply His
existence? t cannot see Him, or touch
Him. or hear Him; I am not conscious
of Him as of myself. May I not be
mistaken In supposing that my per
ceptions of tlod are anything more
than my own mental fancies? May
not my cognitions of Qod be Imagina
ry ejections thrown out of my con-
si lousncgs, to which the attribute of re
ality Is given."
" II.
Let ua teat the Implications of the
assumption that with our Intuitions of
Qod 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
u- regard religious perceptions as the
unreal ejections the human mind has
thrown out from the depths of Its Ig
norance, Let us 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 ns perceptions of nature or as
perceptions of himself. The Egyptians
had convictions of the reality of the
spiritual world so 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 spent on
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 forms of wor
ship.
V.
We nre supposing that religious In'
tuitions nre not of an unseen reality,
but are self-evolved fancies, humanity
from the beginning of Its career has
been In the habit of pitching out of
consciousness Into the heavens und
mistaking for Ood. Even spiders ap
propriate the material out of which
they spin their webs from the surround
ing elements, but man spins his theolo
gies out of the Interior substance of
his soul. Peoples do not learn to do
this from one another. The Inhabitants
of the remotest Island of the sea, wh<
know nothing of the ways of other nn
tlons, 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 .Is n feeling, n dtate
of mind, common to mankind. 1 But
while It Is permnnent.it la matched
by nothing outside of Itself. This Is
the cog In human nature for which no
mortise In the outside wheel of exist
ence 1s found.
VI,
The vision of the unseen Is Illusion.
The world men perceive la 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, the
Hebrews, the Persians, the 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 religious lenders
were mistaken. Abraham and Moeee
and Isaiah acted upon their Intuitions
as It they represented a real Jehovah,
and believing they did planted a people
and enacted laws for Its regulation,
and adumbrated in prophecy Its com
ing glory, but they were misled by
false appearances. Confucius nnd
Buddha and Zoroaster Imagined
themselves as receiving Impressions
from heaven, when In fact they were
victimised by their own conceits. Soc
rates, Plato and Aristotle, the Immor
tal trio of great spirits, who stood for
the Ideal and built for themselves a
kingdom In the unseen, we now know
to have been further from the
truth than the trilling 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 which were In reali
ty projected from their own mental
activity. Taoism, Shintoism. Mlthra-
Ism, Mohammedanism. Sikhism, Suf
ism, Bablsm and even’ other Ism, as
well as Judaism and Christianity have
all been formed out of perceptions
with which nothing In heaven or under
It correspond. The disciples of Christ
their living. They built monuments In
the Interest of their faith that will last
till the Judgment day. All the remains
we hare of them are such aa they de-
i leed to perpetuate their conceptions
of divine realities. There Is enough
rock. It la said, In the tomb of Cheops
to build a stone wall around the re
public of France. Into this vast char
nel house was lined the Egyptian
perceptions of the Eternal. Their cit
ies of trade, their residences, their
Places of amusements, 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-
bslmlnk, In order to preserve their
bodies until God should come to Judge
the quick nnd the dead, and they would
have succeeded had not the vandals
broke Into their last resting places In
search for gold. Their mummies are
parched nnd powdered creeds. The
whole civilisation of ancient Egypt,
with all Its literature and strange gods,
and marvelous temples, and endowed
priests, was nn expression of their re
ligious perceptions. They were crude
and perverted.. but that they meant
more to the people nn the banks of the
Nile than any other they had no one
can doubt who reads their history.
TI e Inhabitants were »o saturated with
EPS It xl on that the whole country today
Imprinted with the stamp of |t,
embodiment of the
gone wrong. It Is true,
strength In a mvste-
d tangled labyrinth of
It correspond. The disciples or Christ
sacrificed every earthly hope, because
of their belief In the existence of a di
vine being they felt sustaining them
and comforting them, but they were
deceived. The Bishop of Hippo, at
the age of 11 years, abandoned his
evil wavs and consecrated himself to
a life of hoHneaa because of a percep
tion he understood with himself he
had of God, but the truth Is he was In
completer harmony with solid fact In
his lust than In his saintliness. The
world that stood over against the flesh
was real and did match his low desire,
while the divine world that stood over
against his spirit was a phantom and
could not answer to his rellgtvus
hopes.
VII.
If religious Intuitions do not Imply
God, as sense-perceptions Imply nature,
and self-cognitions Imply man, then
clvllliatlon Is an unsubstantial dream.
When a person objectifies himself Into
some one else and comes at length to
believe himself a ruler of a nation
when every one of his friends knows
he Is only John Smith. a Jury Is called
to pass on his 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 Is called to Inquire Into 1 the state
of his 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
prayer and reverence and song and
liturgy and doctrine and temple, when
In fact no God has been perceived, then
It Is evident that human nature Is con
stitutionally deranged. It Is remark
able, however, that man should find
himself led astray at none of the gate
ways through which he holds com
merce with outside reality except the
religious. The gateway of vision opens
out directly Into the kingdom of light.
The .gateway of sound exactly adjoins
the kingdom of melody. The Intellect
borders .on the realm of truth. The
universe fits closely .about nnd meets
and matches every human sense except
the religious. If man would breathe,
there Is the air; if he would satisfy his
hunter, there Is food; If he would
slake his thirst, there Is water; if he
would talk, there are vibrations to car.
ry his words. Every door of the soul
and body Is an open port through which
there Is 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 hla own soul filling the horizon
In front of him.
VIII.
We are forced, therefore, to conclude
either that the religious sense feels
God as completely as the physical sense
feels nature and the self-sense feels
man, or that the most Important cog
In human nature has no mortise In
outside reality to fit It. But If there
la 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
wl{h 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 life,
with cogs which nothing In the,various
outside rounds of existence match. This
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 for meat, when they
did not; that millers have been grind
ing out flour with wheels made to
match no movements of hunger; that
dealers In fuel have plied 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.
tabllshmentx that correspond to
need for raiment; that Job and Homer
and Virgil have made themselves fa
mous through mental oreatlons for
which there was no call or apprecia
tion In the universal human mind.
That we see God through religious
Intuitions as really aa we see nature
through sense-Intultlons and man
through self-Intultlons, is* 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 Hla
everlasting power and divinity.”
It must be clearly underetoood 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 Ood. That ancient specu
lative straw has been threshed nut 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 bean so plausibly
they can be Initiated Into the differ
ent degrees of knowledge.
‘Why rushed tbs dls
moar should be
Sorrow Is hard to b
prized.
Ksrh suffer
-, nnd doubt Is slo
sny. bis scheme t
But God hns u few
pers In the ear;
Phe rest mny reason
written concerning the innate idea of
Ood,’ 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 thnn any beast of the field. He
has no knowledge of Ood at all; neith
er Is Ood 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 mere
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 such Idea of
God. He had no idea of anything.
Ilut Mr. Wesley would have admitted
that he was born with the undevelop- I tion, force, atoms, and ether, w
In but thnt bar*
condescends
inplace
o live In the light. in ,_
a and cherish pi ty '. .
nough to be charms
‘*«» mues.v. They abandon the tm
tory of life for the one at the bottom
lini'fi Ihrv vvr.1, 1
ok with
ion those
al their eari
086 deluded
imiBicintig
ed mental machinery for turning out
lde&B. Man hnd 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. v He had no
Idea of God until he perceived God en-
swathlng him, and out/ of the Intuitions
of the divine made an Idea of him. A
loom does not come from the shop
with Innate cloth folded in it, but it
com<y* with the capacity for making
cloth when threads nre furnished It. A
gin has no seedless cotton in it, but
when the raw product from the field is
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 his 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 know 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 reality whatsoever
without faith. For knowledge of
things material we need sense-faith; for
knowledge of things human we need
self-faith; 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
God, must receive its approval before
Haeckel says;
“Where faith commences, science
ends.”
With a slight change in the location
of the words “commence" und "ends,"
the sentence is correct when it would
read:
“Where faith enas, science begins."
Before we can reason about gravita-
II.llM
accept their existence by faith. Faith
goes before proof. We cannot store
an Item of knowledge of the tangl-
Moral Husbandry
By Reo. E. D. ELLENWOOD,
Pastor Univcrsalist Church
Today I passed a splendid field o!
maturing corn, The topmost stalks
have thrown out to the gase of all who
may rejoice thereat the welcome signal
ol the rich fruitage so proudly borne
beneath the protecting cover of the
snug green husks. The farmer waa Ju
bilant ae I stopped to* congratulate
him upon the obviously successful Is
sue of bis summer's toll. It will be a
satisfactory crop. Consider the silent
mystery of It alt. But a few short
months before the wind blew, unob
structed, across this level upland,
where now Its lightest sephyr awakes
Sweeten; music for the ears of him
whose soul the love of nature hold*—
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 his 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 eoul of the believer sends out
Its prayer In Its search after God, so
the eternal life principle within the
hard, dry seed, In restless searching
after Its source, breaks through tts
prison sod. "First the blade, then the
ear, and then the full corn In the ear.”
Indeed a miracle. But It le no
necldent. There nre no accident* In
the providence of God.
Not by chance was the field prepared
to receive the seed to Its tender care.
By no accident of Impulse was the seed
cast by careless hnnd to Its matrix
In the fruitful earth. In no spirit of
Indifference were noxious growths pre
vented from choking the new life In
the tender year* of tts 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, as an earnest co
laborer, asking not for special conces
sion, but taking every advantage of
condition and circumstance ns they
discover themielve* to him? Into soil
prepared with energy and with fore
thought he cast the good seed, nor
dreamed his task accomplished when
once the mould had covered It from
view. The lares which know such
lusty growth In all of Ood’a good aoll
he fought with patient energy. The
needless and llfe-eapplng accretions of
his thriving grain he destroyed with
that wisdom of eacrlflce which marks
alike the successful husbandman and
the loving father. All these have made
possible the harvest. It ts a miracle,
and for It we give thanks, but It Is no
accident.
Strange, Indeed,' Is It not, that with
this book In which God writes His
messages to His children, so constantly
open for their reading, theee same
children who con life'* lessons o'er and
o'er In smiles nnd tears, should delude
themselves Into believing that In HI*
moral world He should make provision
for Occident ? The farmer does not
expect a profitable crop from evil seed,
or even front good seed carelessly sown
and Indifferently tended, yet the world
Is filled with men and women today
fondly cherishing a hope of a harvest
full of rejoicings from a sowing of
spiritual thorns nnd moral thistles.
Jesus certainly had no reference to
the physical harvest of a physical hus
bandry when He uttered those words
of hop* and of warning, "Be not de
ceived; God Is not mocked; whatso-,
ever a man soweth, that shall he also
reap," word* 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 unequlvocel clamor of all of life's J
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 his wild
oats, with the assertion that he will he
all the better after the bitter experl- <
ence of the harvest. If there be a devil,
he never Invented a more diabolical
and disastrous Be than this.
Ths Moral Harvest le Always Resped.
There Is one Important feature In
which the analogy which I am here at- j
tempting to draw signally falls, snd
this failure make/' the case of th*>
REV. E. D. ELLENWOOD.
moral husbandman one of the greatest
anxiety and moat constant watchful
ness. yhe farmer who sows hie seed
In the 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 hts satisfaction.
With temporary Impatience for the loss
of hie season’s toll nnd his field's ac
customed yield hi* eager furrows will
soon hide from his sight the record of
favorable season. In moral husbandry
there Is no such escape. All the ex-
{ >erlences of all the men who have ever
eft records of their live* 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 It* better mo
ments makes no protest. It Is as
though the dtvlne within us 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
vaet majority of the teachers of the
teachings of Jesus! Throughout all of
these centuries since those words of
solemn warning fell from His lips, the
chief object of effort on the part of
HI* 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 nearts 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 tts
transgressions, and shall berln at the
right end of the problem by persist
ently and patiently eowlng In the
hearts of men the seeds of positive,
personal righteousness, then Indeed
shall God's will begin to bo done upon
the earth, nnd His kingdom begin to
come tn the heart* of His children,
earth born, but not earth fettered.
Chicago, July 31, 1903.
FALSE A8 HELL CASE
IS WON BY JUlbGE.
By Private Leased Wire.
Toledo, Ohio, Aug. 4—Judge Bab
cock, of Cleveland, sitting In Judgment
In the knowledge that the decaying I on the "fatso n* hell" motions In the
vegetation will materially add to the | tee truet coses, has overruled the mo-
It "ih£"h l . , c "'. n L >C,,on ln cv * r >’ Particular, thus entirely
ing Increase In the harveet of a more nbloIvlnsr Judge Klmlde from any sus-
I picion of being corrupt. The ice men
.tried to escape punishment because.of
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409, Atlanta,
a ulttinit fr.ilerif lm
Wkitkty, Ophm, Mu.
fkiit, Coctlut, Cklutl.
Trtitt* »4 Xeirailht.
•/. u In. f.tjsifffs.
The Orly Keeley Insti
tute in GeergU.
235 Capitol Are.. ATLANTA. 6A.
Special to The Georgian.' \
Winnsboro, La., Aug. 4.—An exten
sive land deal was closed this week
when L. K. Salsbury, of Grand Rapids,
Mich., purchased from Lowry & Bra-
shear, a local real estate firm, 8,u00
acres of timber land In this vicinity.
The sum of $80,000 Is Involved. It ts
understood that the property waa
bought for a syndicate of Northern
capltaliata who propose building a saw
mill at Winnsboro, from which they
will construct a railroad Into their
timber lands.
ble world even without making 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 he 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. Its function Is
to Initiate knowledge. Its place Is at
the cradle of learning. It stands at the
dawn of thought. Its 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 oue
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. Yef no
one ever with the eye of sense
himself thinking or willing or feeling.
But he has as much confidence in his
self-perceptions, as in his 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,
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 may
see with the natural eye. Without faith
In sense-impressions we become ideal
ists. Without faith In self-impressions
we become agnostics.* Without faith in
religious Impressions we become ma
terialists. Faith Is Impossible without
Idence, and as sound and valid evi
dence Is needed for our faith in God
as for our faith in tho world. But the
evidence faith demand* j 8 no t such as
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 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 ore 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 has ever by chemical test de
tected ; he must believe in the ether
through which It swims, which no one
ha* ever felt; hb must accept it in
faith, before he can further study it
and find reason ln it.
“Faith alone is the master key
To the straight gate and the narrow
road;
The rest but skeleton pick-locks be,
And you never shall pick the locks 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-lntult!nn nnd
religious intuition. Physical science 1*
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 must believe that God
is before we can ever use the Intuitions
of Him to make theological science.
and gravely pronounce
kitchen and regard _ _
dreamer who thinks It waa'boUt
the tlnlver*. ,
ery one a Imp,.
ther purpose than to rn.
Vi I n o’ tn onl
Perception discovers the world* 0 f
sense and self and spirit and faith r*.
celves them, after which reason mew*
sures their coasts, nurveya their fcndx
explores their mines, bridges their
rivers and turns to account the re.
sources of their sons, their forests and
their mountains. Faith take* nv „
from intuition a wilderness and rea
son changes it Into a garden of kQo«L
edge. Faith receives from cognition
a gold-field and reason brings up the
ore, separates the slags from the gralni
of vaIIhiv mpfnJ. nnd mKiae .
of yellow metal, and passes It thmurh
the mint for xeneral circulation. Faith
accepts from perception the crude col.
orlns matter and reason winds It
refines It and arranges It In note.
the canvas so that It sings out to thi
ears called eyes landscapes and fioclti
of sheep grazing In the meadow* and
castles In the heart of the woods, when
ever the finger* of light cotne playlnx
on the keys of pigment.
Faith
Reels not In the storm of warrtn,
words.
She see* the best that gUmtntrt
through the worst,
She feels the sun is hid but for a night,
"Faith Is an affirmative and an act,
Which bids eternal truth be present
fact,"
In denying the existence of God to
begin with, we dose the door of the
spirit through which God manifests
Himself. If we start out with the urn
derstandlng that there Is no .God, re,
llgtous perceptions are strangled In
their very birth. Of course we can
have no perceptions of Ood If we muti
late the nobleat part of our nature by
putting out the eyes of the religious
sense. We have It within our power to
destroy our physical senses. We can
plug up our ears and shut the windows
of ylslon and close all the doom
through which the outside world Im
presses u*. 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.
ELECTION WAS ILLEGAL
DECLARES JUDGE FREEMAN.
Rpeclsl to The Georgian.
Carrollton, Ga„ Aug. 4.—The valida
tion of the municipal bonds election
held by this city, waa contested before
Judge Freeman 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.
Special to The Georgian.
Estonian. Go.. Aug. 4.—The election
to determine whether or not the dty
shall Issue bond* for establishing a
system of sewerage Iras held Thur*
i!:iv "Fur twin if*" paaaH’aH C1
day. "For bonds" received St votes,
"against bonds" JJ. The city council
win take steps looking to the Imme
diate preparation for commencing the
work.
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 aith doubt;
From the entering angel* hide
Under tlnslled weft* of pride.
While the pure In heart behold
God In every flower untold.
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 and 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 tribe*
of the ocean bordering the Western
•hors, we can understand how the ris
ing generation would grow up without
ever knowing anything about the popu
latlon* of Europe, of Asia, or of Africa.
The Chinese were so walled In and kept
out of relations with other countries
thaf for thousands of years millions of
the natives In each generation lived
without ever having heard of Greece,
or Rome. Palestine or, Aristotle, or
f’aaa■ r nr Tnhn lha t)antl•• n.. —-L.
Caeaar, 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
ports 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 eyes and
She spies the summer through the win
ter bud,
She tastes the fruit before the blossom
falls.
She hears the lark within the songleis
egg.
She finds the fountain where they
walled "Mirage!"
Knowledge explains what faith re-
ceives without <iuestion. It is not the
province of knowledge to prove, but to
explain that which Is accepted without
proof.
" Thou canst not prove the nameless, 0
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
son,
Thou canst not prove that I, who speak
with thee.
Am not thyself In converse with thy
self,—
For nothing worthy proving can be
proven,
Nor yet disproven.”
XI.
It is as evident that God exists aa it
is that nature or man exists. Nature
is the object of sense-sight; man Is
the object of self-sight; and God i«
the object of religious sight. Intuition
Is seeing, and the vision of God has
been as common ln the experience of
humanity as the vision of the world or
of man. Intuition is direct and immedi
ate, but the process of understanding Is
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
as nature ln the form of sense-percep
tions, or as God in the form of religious
perceptions, is knowable. Whatever
the mind cognizes as existing Is 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
blind correspends 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 arc expressions of (ha
mind of G<>d.
Haeckel says that “human nfture
which exalts Itself Into an Image of
Ood . . . 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 th*
reaction of Intelligence on perception*
Is valid and trustworthy, Haeckel i«
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 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 1«
left to accumulate knowledge as be»t
he can by the use of his faculties.
They know at the beginning what It ,
has taken him thousands or years to
find out, and even now the bee sur
passes him ln the application of ths
principles of mathematics. If human
cnowledge is a failure, If—as Spencer
says—"The power which the unlvers#
manifests to us Is utterly Inscrutable;”
if matter nnd 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 ha
Is of no more value for the universe at
large thnn an ant or the fly of a sum- ;
mer’s day, does not state the cm# j
strongly enough. If what man know* >
or thinks he knows of the world and
himself and God is illusion, then the
lower animals have the advantage of
him. The knowledge built Into their
bodies does correspond with th* facta
with which they have to deal. They
are not disappointed and deceived. Tn#
flock of wild geese from the Northern
lakes have always found the South
they felt In thalr 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
could cut. But If the cognition* *»
man do not correspond to things, but
are hallucinations, phantasms! forms
of his own consciousness, then tn*
bears and tigers and beavers snd bee*
and ants and gnats have the advantage
of him. Human beings who have ex
alted themselves, as Haeckel
Into images of God, are the gr* fl *f"
fools and the only fools on earth. The
universe puts a higher value on
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 constltutl«*naj
knowledge, than- upon the
so-called
lords of creation, who have only climb
ed to th* top of animated existence in
their conceit. They are like a com
pany of plain laborers Imagining
hemselves to be King George*, and in
stead of occupying thrones as they
think they do> they are perched upo*
stools In the different rooms of an in
sane asylum. It were better to be *
good, healthy tiger In the tall cans of
the swamps sny time, than to be 1
crazy, selif-Inflated, self-deceived
acendant of Adam, running at !«»»!
In the high places of existence. »
were better to be a real cow,
In the meadow, than an unreal hums
hliui<$ n-alklnir tvlth hi- Hf-.lil fliU —*
biped, walking with his head full
delusions in a paradise of fools.