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= the Atlanta" ^eoroiak. *attrdat: IPOUBT4,®*. mmm 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 $1.00 What 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 5330. AGENTS WANTED. nn alleged promise made by the court of leniency It pleas of guilty were re turned. The court found, however, that no such promise or »v,n a augegstlon of one was made. $80,000 INVOLVED IN BIG LAND DEAL Lime, Laths and Shlnatoa Carloads and dray loads, Carolina Port land Cement Co. Bell phone 155, Atlanta, 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.