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THE ATLANTA GEORGIAN. •A ITIIDAY. KEPTKMIILR t. |V»i. mmm 13 [f— “SOMFTHfNr FOR NOTH! NC” j! By REV. EVERETT DEAN ELLENWOOD, j ! •Jv/l 1L 11 111 ivl rv/H i iv/11 ii 11VI PASTOR UNIVERSAL1ST CHURCH | I HA*X* —— portion <>f the title of n collection „f essay* written by an Illustrious sx-fovemor of the state of Illinois, 'because I desire, under this title, to call attention to one of the menacing, pernicious tendencies of modern American life. Every Individual, who has ever had nccnalon 10 sign or to receive the sig nature to such an Instrument knows that a portion of the form of every legally drawn promissory note consists m the words, VFor value received." The note thus becomes a certificate to me fact that some medium of value h g, been passed between and recog- niaed by the parties to this transaction, -nd the man who holds high his flnan- I honor, or who "keeps his credit rood" la the man who Immediately recognizes the claim of the obligations J,, has created and never so much as thinks of attempting to evade them. This Is the type of man whom the h„nks call "good" and ivhom the com mercial agencies rate as "A-l.” The man Who repeatedly Incurs financial Obligations with no dednlte thought or Ulan for their prompt and honorable discharge soon finds the doors of flnan- clal opportunity closed and bnrred to him, and then promptly sets up n wall about the coldness and hardness of the world, nnd the extreme difficulty encountered by an honest, well mean ing man In mnklng a living. The Universal Law of Obligation. Failure to recognise and unhesitat ingly to obey this universal law of ob ligation Is responsible for nearly all of the moral and financial shipwreck of the world. Failure to render as "our reasonable service" all of the good of which we are capable In return for all of the good which Is constantly lav ished upon us, must speedily render us Incapable of receiving good from any source Just as It will certainly Inca pacitate us for Its transmission. The farmer speedily learns by experience If he possess hot the knowledge by In heritance, that he will receive back from the land only In proportion to the diligence of hie sowing and hie tillage. In this modern and practical age he does not hope to gather “grapes from thorns nor tigs from thistles," neither does he confidently expect a bountiful yield of the sown crop from a Held Im poverished by years of constant and Injudicious husbandry. He does not attempt to get "something for nothing" from old Mother Earth, whom he may not successfully cajole or flatter or deceive. He knows that he will re ceive bnck from Ills field only In di rect proportion to Ills Investment of seed, of fertilizer, and of Inbor brawn and of brain. For the crop which shall gladden hts heart nt the end of the summer he knows that he must pay the full price of money, of careful study of the condition and needs of the soli, and of persistent ro tation of crops ns well as of earnest and faithful toll. And so It Is In ev ery avenue of man's material activity. Youth's golden dreams of the free gifts of a fairy godmother are soon dis pelled, and stern experience soon teaches us that the value of the things which life has In store for us shall al ways be In direct ratio to the price we are willing to pay. ‘The heights by great ones reached and kept Were not attained by sudden flight; But they, while their companions slept Were tolling upward through the night." That wondrous talent over which we exclaim In awe, and for which we praise the artist, the sculptor, the mu sician, consists chiefly In the deter mined application to patient and per sistent toll, through, all the trying and tedious days of obscurity, the liking and the adaptability to hard work. It REV. E. D. ELLENWOOD. was the price he paid, that la all. keen and cultured Intellect Is the re sult of constant companionship with the world's greatest thinkers, together with much of purposeful meditation and careful and persistent thought practice. A man does not become a savant or a philosopher by constant companionship with those Intellectu ally Ids Inferiors, nor by devouring, menially, large quantities of the "All Story" magaslne, or the ''Universal Fireside Monthly." A man’s slate of mind and of Intellect Is almost al ways a record of the price he has been wilting to pay for the thing he has wanted. The Obligation It Uneseapable. The analogy holds good In the moral and spiritual os well as In the physical nnil the Intellectual realm. I care not what certain theologies may teach oonrn-nlng a vicarious atonement for sin, moral character is not and can not be vicariously secured. This would be contrary to the laws of nature and of nature's Ood. I may be encouraged. Inspired, up lifted by ths righteousness of one whom I love nnd trust, but not thus alone may I become possessed of his ^ races of deportment nor the excel• ■nee of character from which they sprlqg. I may not have a character bestowed upon me, neither can 1 in herit It. True enough. It Is that I mny have transmitted to me certain tendencies of strength or of weakness of moral flber. but thes,e shall prove only a help or a handicap In my ow n Individual struggle for a character which I may call my own. and which I In turn shall And myself utterly pow erless to bequeath. Character le not a moral commodity to be bestowed upon the eager supplicant as the free gift of Ood. It. Is an Individual attainment and Its worth, like everything else In life, shall be measured by th6 price of the soul's needs and possibilities, the persistent nnd relentless throttling of the sensual and the selfish, and the patient nurturing of the spiritual unto life eternal. When we come to fully realise that character Is not merely the "way of salvation,” but that It Is salvation, and when, having given over the Idle and delusive dream of having the charac ter of Christ bestowed freely upon us by the sacilflre of Christ, we set pa tiently and manfully about the task of winning, by Ood's help, a character for ourselves, we shall be able to compre hend as never before what St Paul meant when he demanded that we should "work out our own salvation, with fear and trembling.” It Is the only way. Character Is not bestowed, It Is developed. It costs much of In dividual sacrifice nnd effort. Young man. If you really want to be a man. you must, pay the price. No one else can pay It for you. Distrust ns your worst enemy that sincere hut misguid ed theologian who holds out* to you the hope of the Immediate attainment of the character of Christ as a result of your belief In the efficacy of His ntonement for your shortcomings. God does not will that Christ should thus bestow upon you His character. He would not he a loving and w ise Father If hr thus gave to you what can only possess value to you as It represents the results of your own continued ef fort. Be thankful, Indeed, that In your struggle for a character you shall have the help of every noble soul whom God has raised up to be a witness for Him, that the eternal spirit of right eousness shall constantly brood over you, nnd that you shall be strength ened nnd upheld by your contact w ith the : plrlt «'f i lie living Christ, whose shout of triumph comes to you neroes the shortened centuries; "He of good cheer! I have overcome the world." Ho shall your Innate manhood assert Itself, nnd you shall rejoice, rather than lament, that the struggle Is your own and not another’s, and that In the moral market, ns In every other activ ity of life. It ts Impossible to get "something for nothing." If THE CONSERVATION 0 F SPIRITS ***•**••••*******••••**•*•**see*********************************** L FORCE By REV. JAMES W. LEE, PASTOR TRINITY METHODIST CHURCH - —• T HE discovery of the law of the correlation and equivalence of forces, has had vast Influence upon the thought of the present time. It has furnished men with a new open. Ing, through which they can behold the nature of things from a different angle of vision. It has given them a new working hypothesis, and richer ronceytlons of the universe and Its author. The civilization of the pres ent time, with all It contains, and with all that It promises, Is due more to this than to an,v other single discov ery, or scientific principle. The brief est formula of the principle Is no force Is ever lost. It shows the agencies with which the world Is regulated and controlled to be one great brotherhood. All forces nrc ultimately one force. The rising up of force In one point. Involves the subsidence of force In some other point. The amount rising up, too, Is the exact equivalent of the amount subsiding. When a man lets a rock fall from a church steeple, the earth rises Just as muchto meet the rock In proportion to Its mass as the rock falls to meet the earth In proportion to Ms mass. When u man shoots a rifleball from a gun. as much force goes back against the man's shoulder, as goes out through the muixle of the gun. What the gun lacks In velocity it makes up In mass, and what the ball lacks In mass It makes up In velocity. When a ulnr. Wc Jti. .cut .dawn, and: split-into, small pieces and put Into an engine, Just the same amount of heat Is gath ered from It that waa garnered from the sun In the hundreds of years of Its growth. Then this fieat Is con verted Into an equivalent of steam, this Steam Into an equivalent of mechanical motion. The sunshine, the pine tree, the heat, the steam nnd the mechanical mo tion are only different forma of the same thing. Many scientific men claim that this law not only reaches throughoutthe physical world, but through all realm, physlrnl and metaphysical. Professor Huxley said that a speech was so much transmuted mutton. This principle, wrhich is perhaps the best established and far-reaching of all scientific principles, we desire to apply to the life and work of Christ. Grant ing, as we must, the truth of this prin ciple and Its- bearing In all realms, and granting, too, that the work of or dinary men may be estimated by It. we desire to Inquire If the life and work of Christ form no exception to Its operation, as ordinarily regarded. Es timated by 'this principle, can we ac count for the work and Influence of Christ among men on the assumption that he was only a man. Has no more force Issued from the life and work of Christ than seemingly subsided when He was crucified. Consider the mani festations of force that have come di rectly from the life of Christ. There are the Bibles In the world. It has taken a great deal of force to print them, to bind them, to circulate them. Millions of them are In the world. They are translated Into all languages. They are everywhere. In the poor man's hut, and the rich man's palace. Look at the books which have been written shout the Bible, In favor of It, against It, In comments of It, In eluci dation of It. Much force has been ex pended, in writing, and printing, and advertising and circulating all these books. Consider the churches there are In the world today. They are built of brick, of marble, of wood. They are everywhere. In approaching great cities their spires are first to greet the eyes. It has taken a great deal of force, financial, mental and muscular, to build tbem. Then to keep them, sup plied with preachers and lights nnd furniture has tsken much force. Con sider art, music, poetry, painting, sculpture and architecture. Handel's Menslah, Dsnte's Inferno, The Last Supper, Powers' Eve, St. Peters at Rome. The subjects of these have been furnished by Christ, pnd the In spiration which produced them have all come from Christ. In the concep tion end production of these, a mar velous amount of the most refined, subtle force has been expended. Con sider the Influence of Christ on the homes of men. There Is hardly a home In Christendom today but has been formed directly or Indirectly with ref erence to Christ, In these places where character Is formed, where rev olutions are started, where Napoleons, and Wesleys, and Gladstones are de- vtlopsd, where eternal Issues pend, Christ has come, quietly and silently, to regulate, to dominate and control. To thus Influence and vitally touch homes, an Immense amount of force Is required. Christ has given new dates to the calendar of the ages. Infidels In dating their letters pay tribute to Hla character. In the fart that they recognise he has ushered In a new era. Christ has claimed nnd held through nearly two thousand years one (lay out of every week to'bo devoted to his service. The day upon which He was bora Is celebrated In ths hearts of men and In the arts of men. To change the world's calendar, to Inaugurati and make permanent a new date, ti Impel the world to set apart a day for, Hts worship, to furnish tho world with new festivals and holidays has required, certainly, a marvelous amount of force. But greatest of all, Christ has won the hearts of men. To win the disinterested love of ono man takes much force—more than most men have. To win the love of n state takes more. But to win and to hold through the perturbatlona and revolu tlons of kingdoms and republics, the undying love of the best and the pur est of men on earth requires an In finite amount of force. This point In Christ's character greatly Impressed the first Napoleon. Said he: "I know men. Christ is not a man. I have seen the time when I could Inspire thousands to die for me; but It took the Inspiration of my presence and the power of my word. Since 1 am away from mea a prisoner on Helena, no one will die for me. Christ, on the other hand, has been away from the World nearly two thousand years, and yet there are millions who would die for Him. I tell you Christ Is not a man. I know men.” Time would fall to tell of all the Institutions, books, philo sophic apparatus, poems, symphonies, lyrics, newspapers, colleges, clzlllzn- tlons, laws, discoveries. Inventions, OR. J. W. LEE. homes and hearts Into which the force of Christ's life has for the past nine teen hundred years Jjeen lifting Itself. As the sun expresses Itself In the mea dow and lifts Itself Into the trees of the forest, so Christ has been embody ing Himself lb the Institutions, litera ture, hearts and thoughts of men. The scientists say all force can be account ed for. When force rises up at one point It subsides at another. The amount of force that rises up, they say. Is the exact equivalent of the amount that subsided. Upon this the ory we must account for all the force coming from the llfo of Christ that has expressed Itself In the domestic, so cial, political, ecclesiastical, literary, commercial and other Institutions of men. More has risen up than can be computed by human arithmetic or compassed by human thought. Where did It come from? Where did It sub side? At what point did It disap pear to'rise again, In such overwhelm ing volume, anil such sweeping and far-reaching Influence? We go back through eighteen hun dred years. We are standing In Jeru salem. We hear conflicting rumors of a strange, daring young man. At length he Is pointed out to us. , There la nothing remarkable about his ap pearance. He Is a Jew. He was bora among the poor. He It not noted for culture. He ha* no social position. He has no money. He has no political power, or prestige. He has no army at his command. Ho has no philosoph ical system. He Is connected with no academy. He Is only 33 years old. His words are contained In no books. They are simply In the memories of His disciples. He Is misunderstood. HI* own disciple* do not know what to mnke of him. Finally he I* arrested and tried and condemned nnd cruci fied. He die* between two thieves, ■corned, *co(fed, bulleted and friend less. Keep In mind the principles we are considering. All force can be meas ured. No more force rises up than subsides. Action, and reaction are equal. We are seeking to account In accordance with thie principle for the vast*nmount of force Christ has poured Into the Institution nnd thought of hu manity. Is this young man's life, seemingly zo Insignificant and weak, the exact equivalent of all the churches, schools, colleges, arts, literature, homes, governments, sacrifice, good works, he roism, martyrdom, patience, lovp nnd hope, that have, by general consent, resulted from His existence In the world? If so, was He only a man? Multiply S3 years by poverty, toll, con tempt, sorrow and crucifixion, and you have one product. Multiply 1900 years by millions of churches, schools nnd homes; by social position, wealth and power; by success, triumph and con quest: by love, mercy and truth; by ■ hold upon humanity unequaled, and by an Influence upon human thought un rivalled, nnd you have another product. The question Is, Does one of these products seem to be the equivalent of ths other? Does not the outcome sur pass, by an Infinite degree, the Income? Is not the evolution out of all propor tion to the Involution? Ha* not u great deal more force risen up than seemingly subflded? Is there not much more power seemingly on this side the cross than there was on the other? Manifestly and clearly, Christ's life nnd work cannot be accounted for by the law of the convertibility of forces. Mahomet's life nnd work can be nc- counted for by this principle. He suc ceeded by the ordinary methods by which men succeed. He appealed to men's love of fame, conquest, wealth, power, pleasure. He offered man, ns n reward for their fealty to him, n great earthly kingdom, and such a heaven beyond the grave a* would regale the senses, please the fancy and gratify the appetites. He simply organized and applied the latent earthly forces already existing In his countrymen. His suecess Is In line with Caesar ami Bonaparte. The kingdom which he proposed to establish waa a merely earthly, sensual, carnal kingdom. Ills method* were carnal, the motives to which he appealed were sensual and the hopes he Inspired were carnal. Christ, on the other hand, condemned man's love of conquest and fame and wenlth and power. He made the con ditions of disclpleshlp to consist In the denial of self and the relinquishment of all earthly hopes, gratifications and prospects. "If you find your life In My kingdom," said He, "you must lose It In this." He proposed to build up a king dom that should be as wide as the world and as lasting as eternity, with out adopting a single method or utilis ing any of the means ordfitarllv relied on for success. Not only did He pro pone a new kingdom, but to populate It with new men, motives, hopes, con ceptions and opinions. Hence, to come Into His kingdom, men were to be msde over. They were to die to self, to the world, to pleasure. So Christ’s work nnd Influence In the world not only forms an exception to the principle of the correlation of forces, but Tiere we have an unparalleled amount of force rising up, when to all human appear ances none subsided at all. A poor young carpenter dies. He goes down Ifi Ignominy. Amid the Jeers and contempt of the multitude He goes down Into the grave. But from that moment commotion begins. For giveness of eln In the name of Christ Is preached; disciples are won; churches are built: books are written: civilizations nre touched: movements arc Inaugurated; persecutions, relent less nnd bloody, nre waged. The tires of hate nre kindled, storms from nil round the social, political nnd religious sky gather and howl and empty their fury upon the new movement. Noth ing Impedes It; lire cannot hinder It; the sword iloes not alarm II. Now, we submit, does not such a movement, starting from sifl-h a sourre, nnd mov ing out with such vigor, nnd becom ing Intenser and deeper ns It Js ex tended, form a remarkable and singu lar exception to the principle w* are considering? Is there any rule knmvn among men by which It mny be esti mated, and classified nnd labeled? Can any human, or logical, or philo sophical formula, or principle account for ths multiform nnd widely diversi fied facts In this case? Is It not an exception to nil rules nnd human meth ods or measurement : I)o w e not aug ment the difficulties of accounting for the work of Christ by minifying Him. nnd calling Him a mere man? Is not the easier way to account for Christ's w*ork, to nrcord to Him all that He claims for Illmself and all that Hts dis ciples claimed for Him. He said: "All liven urn., me In heaven and In earth." If We accept this as true v. e can account f"i His work. Then we eta apply this principle In Ita higher bearings to the life of Christ nnd the Influences which hnve grown out of It. Then we enn sny that the life of Christ wns tho equivalent of the kingdom which has been eatabllshed in the world through His name and the power of His word, nut In this view we will see that Ills life was di vine, nnd one with that of the Father of us all. Then we will see that Ha wns the Bon of God. the Word msde flesh, the Incarnation of the Divine mind nnd wisdom nnd power. THE DEATH-SONG OF JESUS “And when they had sung an hymn, they went out into tho Mount of Olives.’’^—Mark xivt 26. By REV. JOHN E. WHITE, PASTOR SECOND BAPTIST CHURCH tMIIMIMHttHM*"*" w are constantly supposing that all the facte nnd events of the life of Jesus have been ftlhcmed and act forth by the students "I the New Testament, that nothing lias escaped their attention. But It I* nut so. This text contains, what to m> “nd to most people, I Judge,/Is a £*’ and startling portrait of Jesus. Urist preaching, Christ weeping. Christ suffering, Christ weary. Christ Jjlnc. Christ ascending, Christ In His Mtter known portraits ws have coma » know well. But what one of us has a hi" gallery a portrait of Christ slng- ,n ag? I pause to let that plctur* lag en faces awaiting their doom—the un speakable horror of being burned alive —the ring of spectaurs from the other mill* gathering for tescue, only to be 1 driven back. Oh, the sickening scene! The screams have sensed. Then one of the glrle, perhaps delirious, perhaps not, started up the song they had been singing In chorus when the crash came, and one by one, till their voices all Joined In a great song that rose above the roaring- of the flames, and died nut only when every tongue was still Is death, they sang— “Our heavenly home Is bright and ta'r, No pain nor death can enter there. Its guttering towers the sun outshine, That heavenly mansion shall be mine." The death snip of Jesus was Ilk* the Mount of Olives to meet them alone. "Into the woods my Master went" with this song on His lips. I think It armed Him for the conflict I think It comforted His soul to Its passion. Few great souls have drunk deeper of the courage of Christ than Martin Luther. He had learned the power of the death eong of Jesus. The 118th psalm was his favorite. Oftentimes when the perils of death were about hi* head and dread persecu- tlons, he would seek out hi* faithful companion, Philip Melanthon, and say, "Come, Philip, let u*. stag the 118th psalm.” Luther's room became like unto the upper chamber ringing- forth the words, "I shall not die but live. Th!« Is th» da" » *il<-h the Lord bath made; we will rejoice and be glad In frtuae itself before you. Tlie MlnsinR Christ! This once and ,only me we told that Jesus sapg. .ns JM ... „HL- --—-■ »- ----- , - ■ do not doubt He sung many times unto that, a song of victory, of praise. U; O. give thanks unto the Lord, for hut only onca did He sing as ' » ' ' He docs here. This was the death song „ In front of His great passion He sung a hymn. Btrange that neither v*et nor painter nor expositor has cel- S *d the significance of It and the sublimity into which Ihexfact lifts the character of Christ. Song* of the Heartbreak. A •“"'IK always arrests u*. On the •treet, issuing from the open window. zherevi r we hear It. we give atten- S'*" Especially songs sung In dread- ™ hours, songs on the death bed. ■onits in sickness or sorrow, take on * “ uall »' of peculiar Impressiveness. Paul and Bllas singing at midnight dungeon at Phllllpt; Jerome of “inglng at the stake; the an " of the catacomb# chanting I., n ** <hev weht out to death In h.L, ":" an amphitheater; how our mu.i" hav * thrt »«d with auch heroic hi. il ?i Iarl , """Pletlng hi* reverie on * death bed feverishly then called "U daughter, Emily, telling her that done ,, llnl - ,h «d: that his work wos J!' - "'at »he shpuld sing It to him, the I, , " ‘"Alng; and at length, when i**™ 1 note* of her voice and the et s„ng died out, she turned with Olih \ n eyes full of tears to ralolce death" “h* found him smiling In lith., y fe * 1 the beautv and the am,tat nf ,ha ‘ In the life of a great >??"' Do you recall the first time Pernu a . ri1 ,hc "tofy of the fall of the So? ,h' n mill In .New Hampshire? i> lh .™» « hundred girls employed side by side, a sudden. derthl™ 1 * 1 11 " ,he floors gave way un- ery and throb of machln- Mnnin.i n * 1,11 lo the ground and . S,-.* down the workers at their of (-rushing Umbers! starts from an over- ot trust, of triumph amid the encir cling gloom, the deepening darkness of Impending agonies. "And they sang a hymn and went out Into the Mount of Olives." I.et us ask a question you have never asked, and probably never heard asked before. The Death Song of Josus. What was the hymn that Jesus sang with His disciples on the night of His betrayal? There Is every reason to believe that It was the 113th psalm. Thla psalm Is the lost of the great Hlllel which was always sung at the conclusion of the Passover. That night In Jerusalem thousands were singing It as they rose from the feast and parted. They sang It a* was their custom, drew- from It the Inspiration of their faith and went out and away to their peaceful home# In Palestine. .Christ took that psalm as His death song. He fulfilled it, filled It full of reality. No other singer that night could sing it a* He did, no other singer felt It as He felt It. The shad ows of Oethsemane and Calvary, the awaiting torture, the fait closing mis eries of physical and spiritual pain are a flood Just outside the door of the upper room. In that terrlbl* hour this Is what Jesus ssng: "The Lord la on my side. I will, not fear; what can man do unto me? I ehall not die. but live: the atone which the builder* re futed Is become the head of the cor ner. This Is the day that fh* Lord lulb made; we will rejoice and be glad of Ood Is the laird which hath showed us light. Bind • the sacrifices with cords; even unto the horns of the altar. Thou art my Ood and I will praise Thee, thou art my Ood. I will exalt Thee. O give thanks unto the Look for He le good, for HI* mercy endureth f °These were the words of the song that Jeeu* sang In the face of Hie fit.'M lwl * lar * “bowing the helpless that Jeeus song In th* Bust of Hie w ,n ' r “ with white and terror-etrtek-I afflictions, and then He went out Into He Is good, for His mercy endureth forever." When Luther came to trans late this psalm and dedicate It to hi* friend. Frederick of Nuremburg, he wrote, 'Thla Is my psalm, my chosen psalm; I love them all, I love all holy Scripture, which Is my consolation and my life. But this psalm Is nearest to my heart, and 1 have a peculiar right to call It mine. It haa saved me from many n pressing danger from which no emperors, nor kings, nor safes, nor saints could have saved me.” Oh. It Is more than Luther's! It Is Luther’s Lord’s own hymn dedicated by Him to all who face agnnlea and pains and necessitous hours The Midnight Agony. But our eye* are still upon that up per room In Jerusalem, our ears .Are listening to the singing there. What a trial to sing It must have been that night. Here Is John on one side and Peter on the other of Jeeus, singing. "Bind the sacriace with cords, even unto the horns of the altar.” Blessed Ignorance! They do not know what they are singing. Had they known, could they have sung at all? But fesus knew. Yet He sing*. He sang that song knowing what It meant, sang with ths heart-break upon Him, sang on through to the end, and sang tri umphantly. But recently I have read an account of a young mother whoee mean* of livelihood was her gift of song. An actress she wos and must face the heartless throng night after night, though her only child, a little girt. was III unto death at the hotel. She had to sing for bread. Bhe refused an encore one night to hurry back to the little sufferer’s side. When she got there It was only to hear that there was no hope; that the rhlld bad been calling for her. begging her mother to sing to her. Can you think of any thing more terrible than that midnight agony? In the very presence «f the shadow of death the brave little woman gathered her baby to her breaking heart and walked up and back the death room singing whaf the child wanted: ■ “I think when I reed that aweet story of old, When Jesus was once among men. How He called little children Ilk* lambs to His fold, I should like to have been with Him then." Can you think how hard It was to sing In an hour llks that? Oh, then, what a sublimity of pathos It waa for Jesua to sine on the night of His be- Irayal! The footsteps of the betrayer have hardly died away. The whole day and night lias been one pressure >>f t ain. Can words bear half the bur den of love and tenderness which the hour, the circumstance* are putting upon the lips of Jesus? Taking the bread from the table- and holding It before them. "This Is my body, bro ken for you," and the cup red and beaded to a b!ood- glow. "This Is my bbxsl which Is shed foe you," and then rising up, surrounded by the eleven men He loved so well, who could not Understand, who In a few hours would forsake Him; hi* murderers yonder waiting with swords and slaves; in full view le mm the hall of Calaphas, the carpenter at Ills own old trade making a cross for shameful suffering. In which he would be the sufferer; I standing there, the loneliest soul of the world, singing— ‘T'shall not dla but live and declare the works of the Lord. This I* ths day which the Lord hath made. We will rejoice and be glad In It. Ood Is the Cord who hath showed us light. Bind the sacrifice with cords even unto the horns of the altar. Thou art my Ood and I will praise thee. Thou art my Ood, I will exalt thee, O, give thanks unto the Lord for He Is good, for His mercy endureth forever." Oh. there's a life's gospel In that for us somewhere. A message from Ood today for every one who will see the courage and fidelity of Jesus In the face of his trouble*. In a few minutes you will be going out. Do you know, can you know- to what? Yes, some of you know exactly what you nre going out to. Some here will be going back to the old Oeth semane, the old cross and the pains they have become familiar with. Home- time* the constant going back to the old sorrows seem* unbearable long er, "Is II, to be this, this always?” You ask, and resentment Is In your heart against your fate and often against Ood. One lime you have dared even lo say, ‘it would be better for Ood If I didn't believe In Him, for then I would not feel the resentment against Him.” So'you are going out today to front this old Oethsemane and the crucifixion of your life. Will you not be entreated of Christ and sing some- thing brave, something noble, some thing with the larger vision In It? I do not mean that any man should try to sing away the facts of his life cheaply, that your song should be an effort to forget your troubles. There Is enough of that, men drowning trou ble, kicking It nfT and casting It out of mind. There Is enough of that, wom en throwing themselves Into the gay- etles of society to make forgetfulness There Is nothing noble In that. It Is only a kind of cowardly mental opiate. The sons that Christ song was In the face of His sorrow, not away from It. As on the cross He refused the ano dyne. so In His song He turned not sw-ay from the path of His pain. He sang and went out—out lo meet His sorrow, out to tread ths wine press ■lone. That I* the entreaty of this text. Don't try to forget, don't seek escape, but sing a song In the face of your old griefs and sing It bravely through. And do I mean, my friend, that vou are to go on and on forever In a plaintive, pathetic fashion of tune ful resignation? No, I do not. Re sign nothing. Hope, believe, expect everything. The hour will come when vou will not need to sing song* In the nlnht. because the day of victory and relief has com*. The song of Jesus was n prophecy throughout "Oh, but who can see as far as that? Who can see nil the way to resurrec tion and deliverance?” I do not say that any man can "see the triumph from afar and sets* It with hla eye,” as the old hymn has it. I do not say that Christ saw all the way beyond Calvary to the Enthronement when He sang Ills death song; but I do say that He knew It. He knew It by faith. Faith never sees. Faith knows, trusts, goes on believing that somehow, be cause the Father has promised, cloudi will break, somehow deliverance will come. Faith goes on stepping In the light of the present; trusting for light for the future. "I do not asg to see the dlzlent scene. One step ennugh fnr me.” Wns It not grand last winter In At lanta, yet fearful~the trees all man tled In Ire. inch branch nnd twig grip ped In winter's cold, hard hand and crushed and bruised nnd broken? Woe has came upon the trees. look at the ■till fresh wounds. W* called It hav oc and rula but do you know- nature wns not singing a sad and hopeless song that day? All her outlook was toward repair and replacement. She faced her trouble ruggedly. Nature know* that spring Is coming—that resurrection Is yonder. If we will think we will know It. too. Because we see any bud* or feel any summer wind? No. By faith w* know that spring will come and cover all these wounds In bowers of green. “Oh, ye of little faith. If your Father so repair the trees how much more shall He re pair your broken heart, how mnrh more a little way* hence wilt He cur* your darkness and give you : floods of light, and- such light as waa never seen on sea or land. Ev ery brave song and every brave step In your gloom Is earning you through and out of It toward the sunrise. There are others here who will In a few minutes be going out of this upper room. Do you see, can you see to what? You cannot see. but you can know, for faith acquaints u* with griefs as well ss Joy*. Let me tell you, the healthiest and happiest of you. that there was nothing endured by Christ which each one of yon may not be called on to suffer In his own degree. You cannot see your Oethsemane, but you can know that It Is, Inevitable, 'into each life some rain must fall.” May I not know It for myself, that upon my, ss yet, unbralsed shoulders a heavy cross will yet be leld, that life will not, cannot be all health and youth and unaffllctednesa? May I not know It for you? Before you I* a garden of Olives and the oil press of agony.. AVhnt song will you sing to day before that? Let us strike a brave note, sing a brave song and go out unshrinkingly lo confront whatever cross awaits us. Let us be strong In the Lord and In the power of HI* might. Sing On, Dear Heart, Sing On. A friend In this city called me lo Ids room three year* ago anil said; "The doctor has Just pronounced a sentence of death upon me. He says I cannot live more thnn two > ears. He advises me to give up work nnd take things quietly and easily. Now, I I.in.v.l Ih.ll All funtilv, in" chil dren are dependent upon me. i don't want to do that. I am hot going to do that. Between you nnd me I Ilk* my doctor nnd I believe him when It will do any good Jo, but I don't be lieve a w-oril he keys about this. I mu not going to die. I am going to live and serve God." And he did. He sang a brave song. He sang It and went out to hts Oeth semane and hts crucifixion and con quered both. There la something be yond the cross of pain to the man or the woman who will sing the song of faith ail’d confidence and go on. The death song of Jesus Is m song of health for us. He Is singing It still. It Is an endless music that heaven K ura down for us all. llut we must in tune with It nnd sing It with a will If we sing It at all. When friends nrc few or far away, Bing on. dear heart, sing on! They rise to sing who kneel to pesy, Bing on, dear heart, sing on. The songa of earth to heaven ascend Aqd with adoring anthems blend. Whose ringing echoes ne'er shall end. Sing on, dear heart, sing on." "And when they had eung a hymn, they went out Into the Mount of Olives." Important Change of Sched ule on Seaboard Air Line Railway. Effcctlvo Sunday, September 9th, Important change of schedule will be made on the Seaboard Air Lin*. Par ticular attention is called to the f*ct that train No. 38, which now leagee Atlanta. 9:35 p. m . will on and after September 9th. leave Atlanta at S:M p. m„ Central time. OPIUM sad WHISKEY HAOTTg ewred at heoMWMfc zzxfrjxnur