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l THE ATLANTA GEORGIAN SATURDAY, OCTOBER C, J3'C. TOTTING AWAY CHILDISH THINGS' l 11 By REV. EVERETT DEAN ELLENWOOD, j j } PASTOR UNIVERSAL1ST CHURCH j O NE of tile first Indications of the arrival of the mlml‘and con science at manhood's cstato •hiuld be the escape from the domlnn- of Ini pulses nnd motives roadlly rtcofnlsed as characteristically child- U |'t |, ft proud day for the school bo/ , v h P n he dona his first pair of Iona trousers. Tho long coveted goal of manhood seems'almost attained. He holds up his head and steps proudly tdth a conscious assumption of'those thinfs which proclaim the citizen. And the voting girl who has been allowed for the first time to lengthen her gowns anti put UP her hair, already feels her self the mistress of a model home, and a recognized social leader. Hut unfortunately, year* In Ihelr certain night do not always bring a centime maturity, and the hoary crown does not always cover a head tilled with seasoned wisdom. With far too many men and ivomen It is only the merely physical part of them that ae- tuallv "grows up." Experience has brought them certain things. It Is true, these have only served to deepen and Intensify In them the normal char acteristics of childhood. They Buffer, In fact, from the most lamentable sort of arrested development. They can not unite with St. Paul In his trium phant declaration that having rejoiced, In the proper time, In the motives, Im pulses and experiences of childhood, and, having reached manhood's proud estate, they have willingly and per sistently ''put away childish ’things," They are physical adults, but moral and spiritual Infants. The normal child is your natural and unconscious egoist. The universe ex ists for him. Altruism has vet no place In his spiritual vocabulary. The primal Instinct of self-preservation Is predominant. The beloved Quaker poet recognizes this natural character istic of childhood when his "Barefoot Boy” unhesitatingly appropriates as personal property the universal boun ties of ungrudging nature: "Mine, the sand rimmed pickerel pond. Mine, the walnut slopes, beyond: Mine, on bending orchard trees, Apples of Hesperldes: For my use the blackberry cone Purpled over hedge and stone." Now, there Is nothing dangerous or deplorable In all of this. It Is a part of the natural development of the child, and/ authorities agree that the parent of the truly precocious child Is to be commiserated rather than congratulat ed. But we have a right to protest against the extension of the period of the domination of ehlkllBh motives be yond the time limit set by nature and by nature’s Ood. We have a right to protest, most vigorously, against the life-policy of far too many men and woman who, having like Whittier 1 * "Barefoot Boy," reached that time when "these feet must hide In the prison cells of prlde/’^and be “made to tread the mills of toll, up and down In ceaseless moll." yet refuse to sur render their childish prerogative and apparently conduct their entire com mercial and social campaign on the hypothesis that the earth and the ful ness thereof belongs to the man who can reach out and grab It. We make much boa*t of our mar velous enlightenment, our splendid civ ilization; and, az a nation, we would pose as the ethical leaders of our race, when In reality we have not attained an adult conception of civilized ethics until we have taken hold of the fact that we are not animals, hustling each other for the best places at the trough. But that ye are sons and daughters of the moat high Ood, endowed iwlth di vine capabilities and designed for per fection. As we acquire that adult mind and conscience which enables us to put away the Ideals and concepts of the childish years, we become more and snore Ailed with the knowledge that the things of which we boast ourselves, the things we gather unto ourselves and put our brand upon and fondly cal! ours, do not really belong to us after all, but that they are only the text books of life's great school, the REV. E. D. ELLENWOOD. aids by which we are able to learn the priceless lessons of human expe rience. We may use the books for nwhllo hut they may not be taken out of the library. But, J think X can hear some one say, "that philosophy may be all right for the pulpit, but It won’t pass mus ter on W hltehall street nr In the count ing house or In the real estate market. Mitn was put here upon tho earth to aufidue It and to developed Its natural resources, und, In order that he might be faithful to this mighty task, he was endpwed with the faculty of acqulsl ttveneas. The physical Items of prop erty which, by energy, industry and frugality 1 am able to possess myself of, are mine, nnd no amount of pulpit sophistry can make it otherwise. Their acquisition has not taken me outside the pale of the law. I have not know ingly defrauded any one. These lands and houses and goods which stand In my name represent the tireless effort of the best years of my life. I Jiave spared myself, In their gathering, neither In brain nor brawn. They be long to me." Certainly they belong to you. No one contests your right to them. We rejoice In tho enterprise nnd energy which has bent Itself to their gather ing. But—you ere. going upon a long Journey, before long, I am told. 1 sup pose you will take these things with you, these things whose possession gives you so much pride nnd satis faction. these things whose acquisi tion has demanded the greater part of ydur conscious years, these things, which by long nnd close association have come to seem Indeed a part of you—of course you will take these things with you, on your Journey? No? Well, I am surprised! Shall you not need them, In the place to which you are going? They aro yours. They have cost you so much of time and ef fort and love and life. They belong to you and to you alone, you say. Surely you are not going to abandon them when you Journey? Well, then, I am sorry for you, truly I am. Your friends know perhaps even better than you are able to realize yourself, Just how much these things have coat you, and now you ore going away pretty soon anil are not going to take these things which, of course, arc yours, along with you. I don't wonder that you are grieving about It, and that you are delaying your lournoy Just as long os you possibly tan. But, friend, the Journey must be ta ken, sooner perhaps than you have any Idea about, and It seems to me that I can hear again the vole# of one who long ago gave forth priceless words of wisdom and of counsel, re peating for the childish minds of this present age, his olden story of the man who, perplexed to know where he should bestow nil his rapidly increas ing goods decided that he would tear down his barns and build them again with greater capacity, and then, se cure nnd happy In Ills affluence, would say unto his Boul, "Bottl, thou hast much goods laid up for many years; take thine ease; cat. drink and be mer ry.” But God said: "Thou fool! This night shall thy soul he required of thee, thou whose shall these things he which thou hast laid up?" And so, friend, as you are soon starting upon your Journey, and shall not take with you any of the things for which you have Bpent so prodigally your life, let us hope that In their acquisition there has also come to you something whir h will be available on your journey and In your new residence, something which does not figure In your bal ance at the bank nor upon the rolls of tho tax collector. And, .If this Is so, If the westering sun In a farewell Illu mination of the old, familiar School room, finds you without greedy re luctance. but rather with Joy, putting back upon the library shelves the books you have used so long, and with a heart Ailed with gratitude for the proAt of their long assoclatlorf, faring for ward with calm confidence toward the untried Jnurne/ secure In the posses sion of that of which neither thne nor change may deprive you, then Indeed shall you know that your years In life’s school have been proAtable to you and that through them you have been able to “put away childish things." HONEY FROM A FOUL HIVE “.And he turned aside to see the car cass of tho lion; and behold there was a swarm of bees and honey in tho car cass of the lion.—Judges xivt 8# By REV. JOHN E. WHITE, •PASTOR SECOND BAPTIST CHURCH A T Arst an unsavory text, but closer view yields relief. There was honfcy In the carcass. It chapter of strang things. A fast iwl furious love affair, a desperate light between a man and a beast, a lion's carcass full of honey, a riddle and woman's treachery, and moving In Herculean fashion In tho center of It all the strange strong man, Samson's character is much more of a problem than Ids riddle. The arresting thought :s Is the fact Illustrative of a principle thnt a foul carcass yielded sweetness and strength to Samson and his company. 1 doubt not as I have read the story many of you have run ahead of the sermon to Its widest ap plication to our situation here In At- ian:a. - ‘ The Giant and the'Lion. In the Arst place to speak of At lanta under such figure as Samson’s Is no new or original conception of mine. In the winter of 1889, Just seventeen years ago. when the people of this city were standing by the open grave of Henry W. Grady, one of the spokesmen of Atlanta's grief declared: “We are disheartened, almost discouraged. At lanta Is no young nnd Aery, almost Aerte In her civic, energy, and pulls 10 hard, at tperelns. WJlo will drive for us now?" That expression In the newspaper of the time gave to a col lege student In another state his Arst Impression of Atlanta, Ga. It became memorable to him of a city some where In the south, possessed of young but glnnt energies which, Samsonllkc, was tugging Impatiently at the leash of progress. The Agure has held good through a closer touch nnd a nearer view. This city Is a young giant, un formed. undisciplined and far from having formed Its Anal civic charac ter. hike Samson, It Is Itself a greater problem than any of Its problems. So at.o has Atlanta her tragic hor- mr. 8e has met the lion In the path. Last Tuesday she put forth strength ami strangled the beast. We are now standing by the carcass, the foul carcass of a murderous riot. "And behold there Is a swarm of bees and honey In the lion's carcass." He that hath eyes to seo let him see. It Is a car cass, a carcass so foul and loathsome that ■ we would If we could put It from memory forever. "If the work of that Saturday nigh* could be blotted out from the history of this city,” declar ed one of the foremost and oldest builders of Atlanta, “I would give my right hand oft this light arm.” But let us lift up our eyes* Behold the bees are at work bringing honey from the garden of God’s providence. We will yet bear witness that good comes out of evil, and that for this com munity In the noblest moral and civic Sense Ood has made the wrath of men to praise Him." A great power has moved upon the streets of this city. A great principle Is being demonstrated. Sweet Out of Bitten No great tragic experience has ever failed to leave behind Us permanent mark. It Is In the records of men that when Dante came out of his appalling visions of "The Inferno" he was never the same man after. Joy had departed from his life forever and all smiles from his face. He bore about him darkness and shadow. As hts sombre Centuries have been crowded Into hours. There are moments In man’s mortal years when for an Instant that which has long lain beyond our reach Is of a sudden found In things of smallest compass. W6 hold the unbounded shut In one small minute's space. We hold worlds within the hollow of our hand. We hold a world of music In one word of love, a world of love In one word less look, a world of thought In one translucent phrase, a world of mem ory In one mournful chord, a world of sorrow In one little song, a world of power In the experience of an hour. There are the great moments when a man, a city or a nation Aings off Im pediment and leaps forward; when a human being has realized a tragedy that shakes' Its soul to Its center, It is never the same life after. A man who has paled and shivered In a blast that found him to his depths Is not again what he was. Ho discovers that void points of view have dissolved and that new'forces have arrived within him. Through tho Assures of moral earth quake light from somewhere has broken In on his soul. Through moral explosion tht elements of his char form moved through tho streets of a "®Il-r2 n Jh "/“wsurh Florence, the awed Florentines whln» f? n do J T ,°T pared to each other, "There Is the man I who haa been to hell." Sometimes Chalmers, the great Scotch Preacher, tragic experience leaves only blight and wreck In Its wake. But I have read also In the'records of men that tragedy Is oftener the birth throe of progress. When Wen dell Phillips, the ease loving, cultured and wealthy young patrician of Bos ton. stood In the door of hls office and saw the work of n mob In tho streets of Boston, tho vision disturbed hls contentment. That hour transformed him. From a mere worldling he be came at once a messenger of human ity. Hq became the conscience nnd the voice of hls city nnd hls section. He Incarnated an era of American his tory. There are hours of life when human nature, heated hot In burning fears, becomes Auld and runs' quickly Into nevV moulds. There are minutes when elemental forces get at the heart of humanity nnd 'shapes It anew. See It as you will, there arc moments of life which mean more than many years. passed through an experience of trag •dy, and when he returned to his pui- plt It was seen that a new power sat on. him. On the first Sabbath of hls re turn he said: "You have a new min ister. Not until thlq day have I ever known how to preach, but now I be lieve I do.” Jenny Lind could not con quer the world with song till honey from the carcass of sorrow had sweet ened her voice. Charles Spurgeon spoke ns nn archangel only after the terrible dlaster of Surrey Hall, which cost the lives of scores nnd nlmost hls own. Dwight L. Moody was an earnest. K loddlng worker In Chicago, but when e came nut of the Aamlng horrors of the great Are of 1*71 he found n new pow-er, a power which gave hls seal a resistless earnestness. Atlanta Finds Hersslf. It la not over-consciousness of the terrible character of recent events that causes me to say that Atlanta will never be the same city again, but a DR. JOHN E. WHITE. nobler, better city, growing out of the tragedies which hnve shaken this com munity. Wo have turned- down the blood-blotted page and opened up a new chapter. September 22, 1906, will remain a noted dato In the history of Atlanta—the date of more than one de. parture. Prophecy Is said to be half wish nnd half environment, and, there fore. subject to discount; but history confirms tho prophecy. In cases whore there has been a great and lasting movement of progress there was some great moral source of It In a sacrifice and a sorrow of some kind. Scotland dates her ethical and Intellectual glory from the day when he heathers ran with the blood of ths Covenanters. France has built her Place de la Re- n ue on the site of the center of mrderous revolution. Wilming ton, N. 0„ a sleepy old town, was shocked Into a new c6nsclnusness and a new progress by a terrible riot In her streets. Atlanta's time of lawlessness has been a time of revelation and dis covery.' A ship, the sailors say, must have a storm before she finds herself. A city Is like a ship. There Is today In Atlanta what was not here before. For a while, at least, the leprous things of our life have withered In the public R ze. For a while, at least, we have en ruled by a high conscience. We may see this city sink back Into Its wonted submission to'the dictates of commercialism, but Atlanta/enn never any that she has not seen the light. Somewhere In the archives of record at the city hall some things which have come to consciousness In a tri umphant way during the month of September ought to be chronicled for future reference. First. There has been nn unshack ling of honest speech. Our old flatter- ern and tho habit of sublimating every thing with soft words has appeared a mean and unworthy business. Second. Wc have rcnllzed the peril to the safety nnd honor of the city of having In scats of authority men with- out moral weight, whose characters lack moral Imperative men who, neg lecting to command themselves, have no power over the lawless elements of nur population. I say we have real ized the terrific peril of that. Tens of thousands have boldly borne witness to that. Third. We have realized the right nnd tho duty to require In our situa tion that thoso who have Infiuentlat access to the public mind through newspaper .power shall not idly and recklessly sow firebrands Ip the dry IreM of race antagonism; that the teachers and the leaders of thought shall support and strengthen the hands of the law and not bring It Into con tempt. Fourth. We have realized that nur machinery of justice has lacked both power and spirit to protect the un protected and bring criminals against life nnd virtue to speedy account.' Fifth. We have new light on the liquor trnfflc. Acknowledged before a curse without a single redeeming good, we realize now that the liquor business Is a menace to our safety In Atlanta, ns It Is probably to no other city In the world. The saloon breeds lust, lust commits rape, rape excites beyond all prudonce the newspapers, newspapers InAame riot, the mob slaughters the Innocent, and the savagery of murder In the streets brings Atlanta Into the contempt of the world. Anarchy came down on us llks night —Atlanta sprang as one man and shouted, "Close the Saloons!" At the angle of race contact between the InAamtnablo elements of both while and black stands the saloon. Georgia with eleven hundred thousand negroes nnd tens of thousands of negro haters must sen the utter folly and madness of courting conflagration by tolerating yto liquor business, which does , Its work three hundred days of the year at the very point of peril to everything that patriotism holds sacred. Every good man will thank God that a new 7 light has been shed on those things In Atlanta. Every good man knows hls duty better than he did be fore. J am assured that a great multi tude of citizens have sworn to do that duty more faithfully. Cut to tho Quick. But the profounder revelation the mob has uncovered goes deeper than the ordinary externals of reform. The veil has been lifted from our civilian tlon. Our Ideals and the governing principles of our life are exposed. The question that disquiets and yet should Inspire us, Is whether our city and Its vigorous captains have been laying the foundations of progress with emphasis on some things without which Atlanta can not be great In real and noble sense. The mob showed us that we wore not so secufe In our position of pre-eminence as we thought. The mob showed us that the municipal stomach was full of undigested stuff —that our process of progress was a stuffing process, and that we have been taking In a mass of material with out really assimilating It. Here are reflections which must oc cur to cltltens who think about Atlan ta when they go home at night. Wo alt love our city; wo are proud to be hailed Atlantans abroad. But are there not some qualities of solidity, disci pline, modesty and real strength ad mirable as we agree In Individual char acter, that would be not less desirable In municipal character? Hnve we no ground for misgiving If our coat-of- arms Is a crowing cock rampant over ever so many modest angels dormant? Is a crowing cock civilization the stablest civilization? YVe call Atlanta "The New York of the South.” In that the' Ideal for this Southern capital? Mr. Jerome said recently at Birmingham, Ala.: "I hear some of your orators speak ef your city ns 'The Pittsburg of the South.’ God grant that It Is not so, and that it may never be so." Let us pause und reflect at this point. The mob lifted off the lid of another situation. It Is one that proposes a problem to the churches and tho Chris tians of Atlanta. Have we 'received Christianity halved to suit our nat ural passions and prejudices or nro we willing to havo a religion that con trols our natural passions and preju dices? The mob will always despise our churches If the members of these Church** are sympathetically support ers of the mob. If religion does not mean more then It has appeared to mean to men who have put Its authority nsldc to express the most Chrlstless senti ments In the same week they havo par taken of the communion bread and wine, the very roots of righteousness are rotten. I do not believe In the policy of cov ering facts up. We have sinned nnd wo must suffer. W* should be profited thereby. Our editors ought not toitusli up the Holy Spirit that Is working In this community. Few cities are loved as our people love Atlanta, but weean not go against eternal principles. I challenge that the truest lovers of At lanta are not those who would he wil ling to ilstter us back Into complacen cy, but those who would make of our Borrow a stepping alone to higher things. >•*•••••••••••••< • HIMItlHHMMIIIIMHIMtHHHMIl SCIENTIFIC TREATMENT OF RELIGION '••••••••••••••••••MM****! By REV. JAMES W. LEE, PASTOR TRINITY METHODIST CHURCH T HE human mind deals with rela tions of material, human and di vine facts In three dlstlnft ways. !'■ perceives them, conceives them and reproduces them.' During the first " aw Of mental activity things are eeen singly, during the second they are »een in classes, during the third they are re-created. For instance myriads or Impressions are made upon the eye , y a huge object that stands before u , 1* p,rc *Pt , °n. The mind uses e Individual Impressions given In Perception as ,so much raw material “r a "Ingle generalisation which rep- re»ms « mountain. This Is concep- ,ly ,he aid of Imagination the U5f * thB da,a furnished by per- eptlnn end conception to make a " f own either smaller or SSKf' h * n th « real one. This Is re- f»cu U Vi. in i. •millions of material Intuitu*® k ? 0 ,. wn as sense-perceptions, s"lf.»-cl 'll human fact* we may call vlneT.T. pt,ona ’ and Intuitions of dl- TW a ” religious perception*, dues. 'r h ® mlnd ooncelves and repro- fa cls * / Perceptions of material and Vr frrerepHomi of human facts it ha. kL Paroertlon* of divine facts. .y.tsm.Sr n , “ 2 ,hat ■<n»nce Is the russification of the uniform abou, !" wh 'rh energy acts. This Is tnni ih.?° rr * ct .“ wnuld b * ,he * m, r- sture i. h !i c «rtaln knowledge of llter- the umr™ ■ y »»«mallc classification of EnrraJ "" Wm ln whlch '•««« »«• tnatifL.SS******* no power of auto- acre ,fc. W , anc * * nd rontrol. It never bv nmimTi ** ,m P*H*d and directed never a n 'P° ttnt "'»• aa alphabet Science Is symbni. „# ;r.L.‘ mino uses me th™«*t °*_' t , thr ough which to express SSSL.W-y '• the systematic *hlrh m 7 of ,h ® uniform ways In PreMlon** mlnd ac,a ,n th ® ex * throu.h „ thought and volition spiritual n ? a ** rlBl ' mental, moral and 'eree U £l, m * nt * and ,orcM - Th * uni ts™. u f „T *l‘h all that It con- hut . Ih-JL by “* "W" motion, direr,ibecause of the creative, tni*h,v Tr mmanenl m,nd of ‘he Al- ■t''*t» ! with ,hl ■ c,eB “" c experiment "'therse h in/Si. a i*. um » ,,,on ,hal ‘he the d™c(iverv l rl!!5* b . e ' .**•«** I* but K'"ti«ht emZ w f classification of the h'-trmn m?„ ; lled th* cosmos. The world if w ~ cou,d not explore the Mln«! aRd not rational. fy ihnwhufa romprehend and claasl- "ustSw 1 *V„ t , Uk ” m,nd “* cre *‘ e disputes that a t*"* man on earth ‘bat thought U everywhere displayed In the nature and arrange ment of the facts stored around us. This thought was either put there by the mind of the Creator, or else things themselves aro thinkers nnd have ex pressed It. it I* Impossible to accept the proposition that atoms think, feel and will and are, therefore, little per sonalities. It Is easier to believe In One Personality using things as the vehicles of Hls mind, than to believe In personality powdered Into billions of Infinitesimal points. It Is easier to be lieve that msn gets the thought out of which he makes hls science from Ono mind, than it Is to believe that ho gets It from sextllllons of little minds, crowded together arid perpetually thinking In every tumbler of water, or ln every ball of iron. The unending field of facts reaching out inimitably from us every whither arc crammed full of Ideas. If this were not so man could handle no light of science In hls mind, no moro than he could turn on an Incandescent light In his room. If either the sun or else the cther-undula- tlons were not sending out fire. I. The attempt has been made to limit science to the material objects of cre ation, to such as reach the mind through the ssnsea. It Is contended thnt the wondrous mental manufac tory. which turns out knowledge gen erally, can only produce the certain high-grade sort called science from then there can be no science except, such as Is turned Into the mind through the observation and classlfl-1 cation of the thought contained In ma terial objects. But the elements of hu man will and emotion nnd Intelligence and spirit are expressions of divine thought no less than are the elements and forces of matter. If we can read God's thoughts as pennec^ln the rocks and out of It get science, why should we not be able to read Hls thought ns expressetl through the tacts of relig ion and get science? Believers In other things thnn such as may be tasted or touched have per mitted themselves to be brow-beatfn and driven away from the quarries of I seienre In their search for foundations . to put under their convictions. The workers engaged In taking up the walla of physical science have attempted to: prempt the hills In which good stone , under-pinning Is found, with the gen-1 . Ihol Ihritf ll'Prn lift. 1 raw material sent In from the outside world. In so far ns the author of all things has expressed thought through mountain*, rlv«n», tree*, bear* ana worms, the mind can And and make science out of It. But In no far as he h*s expressed thought through the qualities and relations nnd aspiration* of the soul, through the element* of mind as felt In thinking, desiring and willing, and through the elements or religion a* felt In reverence, awe and wonder, we can do no more than spec ulate about It, we can build **» «$*"£ out of It. This Is to assume thM He has constructed a myriad-toned organ, without being able to play upon any except the' bass notes. That he can Utter Himself through matter, with Its atoms, molecules and compound*, but not through mind with Its reason, con science and Imagination. ^J e ^“7 speak through thunder, and hall, and storm, hut j>ot through k I miners, sscrl- flcc and devotion. That He can show Hls thought In the structure of the lion, the tl»er and the hyena, but not through the Ideals of Dnnte, the con secration of Francis nnd the service or Florence Nightingale. If God ex presses Himself In tangible facts onl>. oral understanding that they were lift tng up the only structures bottomed on hard blocks of fact. Religion In Ihelr t esleem Is beautiful enough In Its way. i often Riving zest and color to the live.* | of the sorrowing and the storm-tossen, | but about as Intangible as the rainbow, j only appearing when tho cloud Is Bart j enough to weep against the smile of | the light. Those Inclined to give them- selves up with enthusiasm to this harm less sort of emotional luxury, have, they are polite enough to say, a perfect right to do SO, but they deceive them selves the moment they suppose any thing under their haluclnatlons, beyond the han-yan tree kind of props which grow downward out of their Imagina tions. The clergy and others engaged In building theological homes In which to house transcendental hopes are tol erated as mild forms of animated Inno- cence whose presence lend an Kern of variety to social existence. Religious leaders themselves have gradually reached the strange conclusion that the scientists have a monoply of th# whole realm of certain knowledge. whl|e they have a monopoly of the whole realm of faith. So It come* to be accepted as a fair and equitable division to credit up the chemists, geologists, etc., with oil the science and the preachers and professor* of .religion with all the faith. But such a line of separation ls not eat- Isfactory, because science Is Impossible without faith, and faith Is Impoaslhle without science, it tnkes ns much faith to accept the scientific proposition that a particle of hydrogen In water at the freezing point suffer* 17,700.000,000 every second, and yet lu spite of all these hindrances manages .to go a dis- DR, J. W. LEE. tancc of 17 miles every minute when no one ever saw or tasted a hydrogen par ticle and could not If hia life depended upon It. as It does to accept the relig ious pro)H>sltlon that God made all things and controls them. The amount of faith necessary to accept the state ment that a cubic inch of air contains three hundred qulntllllon* of molecules —every one of w hich,' flying on Its wa>’, changes Its direction 8,900,000,009 times a second, and yet travels the distance of ]8 miles a minute—Is simply enor- ous. 1 * III. Science la a body of certain demon strable knowledge made by the combi nation of mental activities with differ ent phases of the universe which pre sent themselves before the mind. Some of these phase* arc material and ap proach the mind through the fine aenscs. seme are meqtal and approach the mind through the Imagination. Some are enthettc and approach the mind through the sense of benuty; some are moral and approach the mind through the conscience, and some are spiritual and approach the mind through the religious sense. Now, every grade of science has tests peculiar to itself for the estab lishment of Its claim to be certain and demonstrable knowledge. There arc things that knock for admission into the mind at one or the other of the five front doors of the senses. Borne things tail—the nerves which are ar ranged to ring when objects come be fore the eye. Whatever seeks entrance Into the Interior of the soul through tho eye muBt find admittance at that opening or It can not get Inside at all. It might knock at the door of taste or touch, nr smell or sound, but would not he recognized. It would bo very ab surd for the things which conform to such conditions as enable them to en ter the mind through the eye, to get In and then put on ulra, and look with self-complacent contempt on such as managed to get In through the enr, or the nose, or the tongue, or the hand. The colors of Murillo would' have no renaan to regard themselves as supe- rior to the notes of Mozart. How the general opinion ever came to prevail that the mind can mgke science out of none of the Impressions which come Into It except such na the senses bring In from tangible facta la a great tnya- tery. Because of this It Is thought that the only knowledge we have that la certain nnd absolutely reliable Is that the reason hts built out of sense- fmpresslons. It is admitted that the knowledge the reason forms by reac tion on impressions from the material world Is not to be demonstrated In the same way In which we would test the knowledge the reason makes out of Impressions received from the Inte rior world of self, or from the all-en- eompnsslng world of the divine spirit. But If It Iz the buelnees of reaenn to manufacture science out of Impression* nnd If It Is the only mill under heaven In which Intuition can he turned Into knowledge, its mechanism mint be comprehensive and fine enough to work up the perceptions of God and the per ceptions of self to as finished a degree of eerteinty as the perception* of the material world. IV. bottom of man, and the spirit with Its Man, through hls body. Is related to the universe of matter; through hls mind he Is related to the universe of thought, nnd through hls spirit he Is related to the Infinite Spirit. Between the body, with Its five senses at the e mind with Its powers of percep tion, and reason which takes the In dividual perceptions and generalizes conceptions from them, and the memo ry which retains permanently the con ceptions. The function of the reason Is to take up Impressions as so much raw material out of which to manufac ture science, which is knowledge with the elements of uncertainty taken out of It. Without reason there can be no science, os there can bo no cloth with out the loom. Upon the reason the body and the mind and the spirit de pend for science. We have seen that science Is Impossible on the human side of Infinitude, unless thought Is sent through the elements which make It up from the dlvlno aide. That thought Is sent through the atoms and forces of the material world Is proven by the scleflce the reason makes out of the Impressions the senses bring from It That thought Is sent through the ele ments of mind Is proven by the science of psychology the reason forms from tho Impressions sent from It. Thnt thought Is sent from the spiritual world to the religious sense Is proven by the attempt the reason has been making in all ages to convert It Into knowledge. But the possibility of a science of re ligion Is denied by men like Haeckel, because they say that religious Impres sions are hallucinations, and not from any whither except the diseased Imag ination. This, however, need not alarm us. for the same position has been assumed with regard to physical sci ence. No less a student of matter than Professor William K. Clifford declared that he rook the outside world of ob jects merely to mean a group of hls feelings. "The object" Tor material world), he said, ‘is a set of changes In my consciousness, and not anything out of It. . . . The Inferences of physi cal science arc all Inferences of my real or possible feelings. Inferences of something actually or potentially In my consciousness, not of anything outside of It." , Few serious-minded studenta how ever. ever permit themselves to be vic timized by their own conceits Into such absurd statements. If science Is that part of ths experience of the Creator, man, by observation, experi ment and action, has been able to convert Into *hls own experience, then we can no longer believe the only part of God thought we can make science of Is that confined to material crea tion. The author of all things expresses Ills Intelligence through matter, through mind and through the relig ious nature. So from tho beginning Impressions have come to man from the natural world outside, from tho mental world Inside, nnd from Hie snln- Itual world about him. That hls first - science should havo been made from "J Impressions coming to him through . tho bodily senses Is not strange. Ho lived at the first mainly In hls body, 'j He did not begin hls career with a col- -« lege education. The world at first was ; a kindergarten. The lessons to be . learned were contained In the rivers, ■» forests, bears, storms, stars, cold and i hsat. Reason wns crude and clumsy .< and reacted on the Impressions after 9 a fashion, but was not disciplined . enough to create any but tho vaguest •* sort of knowledge. God lies spoken through the natural ’ world. Ills voice hss been heard, nnd I Ills words Interpreted and classified. 1 God has spoken through the mental X world. Hls voice has been heard and •! while Hls words, being more subtle J and charged with richer meaning have J not so definitely been Interpreted and classified, still students arc at work' ) by clay and night searching for their J meaning, and they will never cease cz until they know the word of.the Lord 1 expressed through the elements of „ mind, as completely ns they know Ills « word expressed throOgh material crea- " tlon. God has spoken through the spir itual nature nnd man from the time of Adam has heard Hls voice. A11 the nations of the earth have been hearing It from the beginning and many all ;; down through the ages, here and there, ij have Interpreted It and classified it and j! acted upon It. But as yet the thought of God expressed through the spiritual ;u world has not been acted upon by uni- ,!) versal reason, and converted Into a ■: body science valid for all men. This . Is to be the Work of the coming cen turies. We see the direction the mind Is to take In building It Up. We already know the data out of which It Is to ho formed. Wo can recognize the first streaks of the dawning of the coming day when the knowledge of the Lord shall cover the earth as the waters cov- ’ v cr the sea. individual saints from tho time of Abraham have'come to a clear knowledge of God and acted upon It.. The father of the faithful read the thought addressed from above to him through hls spiritual nature. Ur of the Chaldees converted It Into knowledge ns certain to him as ever was gravitation to Kir I>aac Newton. But the thought of God expressed through the religious nature of hu manity as a whole has not been ob served and daasllltd with .* new to converting It Into science.