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By REV. JOHN E. WHITE, PASTOR SECOND BAPTIST CHURCH A MAN OF MARK By REV. JAMES W. LEE, PASTOR TRINITY METHODIST CHURCH There must be fact* with thought In them before there can be any science ae sutfely as at a lower level of exist ence there must be material objects with carbon In them before there cgn be any fire. Bare, empty, unrelated fac ts, even If any such were adrift on the sea of being, could never get Into the porta of the human understanding. The harbors of the mind afford no shelter for law-I Isas tramps sailing the deep without a flag and without a cargo. Suppose the 50,000,000 of letters con tained In the words of an unabridged dictionary should by some mysterious process lose all at once their relations to one another, and Instead of falling Into 2d divisions, should assume as many shapes us there are letters, each different from the rest, and all mean- Inglesf. what student could express ‘bought through them or receive thought from them? Conceived by the mind and by It given form and sig nificance, they can be used by the mind for the expression of Ideas. Buppose all the Atoms in the entire sum of material things should lose their affinities, qualities and specific gravities and Instead of arranging themselves in seventy classes should assume ranks equal to the whole num ber of elements in the universe, each different from the others, each with no relation binding it to the others, each turning itself Into a little, lone, refractory self-centered point separat ing It from the others, and all together making an illimitable mub of pulver ised indistinguishable particles, how cauld the universal mind express through them the thought man has organized Into modern chemistry? I. The thought in facts the mind finds available for science is just their kinship to one another. In losing their rela tions they lose their intelligible ex istence. All 111 a fact the mind can grasp and turn into science Is its re lations. Strip ft of these unci It Ik no longer Intelligible, and for the mind no longer exists. NVc m'e forced to think of all things as standing togeth er in a small system we call the uni verse. The parts of this are necessarily related, or together they would not make the cosmos, but chaos. Facts, however, lire to l»e distinguished from I one may use to describe Its functions,! their relations. The outside of objects bul he should not be misled into sup- we may call the facts of -them and the inside the relations of them. The dif ference made In thought between the outer aud inner side of facts is due to the mental doorways, known us sen sibility Hnd reason through which all objects pass into thu mind. The purl of an object the sensibility admits is the fact of It, the part the reason ad mits consists of the relations of it. Sensibility, the servant who opens the outer door, does not know anything but facts; reason, the master who opens Hu- second door, does not know any thing hut relations. By sensibility things are apprehended, by reason they Are comprehended. Sensibility fee;s facts, reason thinks them. Henslblllty I* a photographer and takes pictures, reason Is* an. artist und creates them. posftig that they cut ft Ifke bulkheads do a ship into distinct and separate* compartments. The conscious self uses the mind through Its different modes of activity to get out of the facts that surround It what there Is in them for) the whole of life. The different sides of a fact come j before different departments of the mind for consideration. The relations of u are dealt with by the Intellect, the value of It Is appraised by the desire, while the work Involved In getting pos session of It is turned over to the will. Through the different administrations defined by the terms Intellect, desire on.! will, the self estimates, appreciates and appropriates to Its uses the facts It finds around it. Intelligence, desire and will are tin* mental organs by i means of which tftie self digests, nsslm- Henslbllity merely hears the waves t j| u t#*< and changes Into the forms of its failing agujnst thc Hhores of the m j n £ [ Interior life the entire context of facts * " * of every grade and range necessary to from the depths of sound, but reuion takes their pitch and measure and mel ody to use in building a ship of song. Wool on tile sheep's back Is u fact to sensibility, to reason it is so many rr- Isted threads for Inducing wild beasts from the jungle?* to harmless pictures in rugs. To sensibility an Iren moun tain is an enormous something occu pying space, to reason it Is a huge pile of related dements for chains ami an chors and bridges. lJy the use of sight and thought one might take a xvntcli out of a Jeweler's showcase and put it In his mind, but If he is to secure a round box of mechanism to murk off the hours of the day, he mur.t pay the cosh for It ami put it in his pocket. Images and relations keep no record of the movement*. That is done by the beating heart of the watch throbbing second by second In line with the re volving heavens. In the process of transferrlna the watch from the allow case to the pocket the whole mind of the self-conscious J person Is engaged. Through the di vision called the intellect lie thinks it. Through the division called desire ants it, and through the division its equipment und fumUhment. Out of the relations embodied In facts the r self working through the mind as in-| telltgence makes science out of the as- j sential content of facts, the self work- i Ing through the mind as dcsiro up- j praises values, and the self working j through the mind as will turns science i und values to account in the activities) of the practical life. If the mind had , no function except Intelligence, the. self, like u Hindu Brahmin, would do nothing but think, If the mind had no) function except desire, the self, like a J polyweg, would do nothing hut appro priate, and If tht mind hud no func tion ex> ept will, the seif, like a ehicken ul»h Its head cut off, would do nothing but lump up und down. All facts contained hi the inimitable store Imuse of the universe are either material or human or divine. They may be put Int i three classes ami represented as belonging to the one dellned by the term nature, or man. or God. it is not to he supposed, how ever, that these* descriptive words di vide Into hard and distinct divisions REV. JAMES W. LEE. tills point of view the facts of nature vine aud human which God expressei which man receive ve might say that constitute the dl- atplfahet, through thought and from The seventy he wants if. and through Hie division flU t « r .„. W !iich u„.y *tatid. They enly bodies a ihi* Will )1- I'U.VK for it am pink. jam slmulj for fOnv. ttlepi o In thinking. I <,mj\ Th. ri eta It. Throughout the transaction the <j tH | credits nature and man, and Is live* j animal orgar whole self acts, now through tin telllgeme, now through the desire and original elements of nature rlously related and thus embody the thought the student arranges Into phys ics and chemistry. The relations rec ognised In the mqffenifnts of the heav- wrltten out In astion^ relations among plant and | . — ganlsms are translated intoi** thin point of j bhdoKy. Out of the facts of nature the j l* ; .. ... nit.* rather of the human race. ! As eternal intelligence, He thinks all i things; as eternal will, lit guides them, • and as eternal love, He seeka to edu cate, discipline and redeem His chil dren. IH the revelation He makes of , Himself ( in nature, In the structure of ; the human spirit, in history, in Hcrip- ; ture, and in life, man finds the thought , out of which he formulates his the- J olugies. But there are other great t facts which contain thought available for science, besides those furnished by ! nature considered In Itself alone, or . by humanity considered In itself alone, mu* by God considered in Himself alone. | For Instance, there are compound facts ! that are not In nature alone, nor In | man nlotie. but result from a partner- | ship between somo original human i quality and some natural current of j Influence. There Is vision. It Is not In 1 the eye alone nor In the light ) alone; It is a compound fact formed by I the union of the sun's rays and the ! mechanism of sight. Hearing Is a dou- ble fact and represents the experience I wo have when the auditory nerves I trade with the nerves of the Atmoe- i phere. Breathing is a dual experience j that comes from the continuous traffic between the air and the lungs. Physl- I cal strength Is a fact due to the union of hunger and food. Besides these facts, which owp their existence to something human get-* t(ng* into association with something natural, there are those which are due to something human getting Into co partnership with something dtvlne. Know ledge is a fact made up of Inside faculty and outside thought. Music Is a fact due u> the sense of harmony in man. combined with th* notes lodged in objects outside of him. Morality Is a fact, one-hulf of which consists* of the human will and the other half of divine law. Uellglon Is a fact, the hu man half of which is found In the re ilgfous sense, and the divine half of which Is found In the revelation God makes of Himself. The universe of facts man faces com bine to define the place und signifi cance and worth of his life. Tin* whale Is defined by a square mile of ocean. acre of meadow and the man Is to tit# universe, w hat he is by f pics he prefaced a Message to the Ko hls intellect to the relations of it, what man senate just before he committed he is by tills desire to the value of it, suicide with the words, "May all the what he is by Ills will lo the reproduc- gods nnd goddesses, |f there be any, now through the w ill. Not only is tii«* j tllx lm*. Man grasps the meaning of j the physical sciences, wllole self engaged in the performance, ... 1 ~- but employs the whole mind In think ing the watch, the whole mind In desiring it. and the whole mind In pos sessing it. For convenience in thinking. It Is astl enough to divide the mind into so- •allecl faculties ami name them intel lect. desire and will. The? ure ! thought Is obtained with which to build squirrel by a tree of hickory nuts. But nature and God, and appropriates the value of ihe one ami the love of the other. So, from this point of \lew, we might say that all facts are human. Nature Is onl> u v.tat scene of blind, unconscious elements and forces Old uses to writ#* out the literature of His Hie Irstructlon nnd enrich terms j ment of man, His child IF WE WERE ALL INDIANS Bv CAROLINE PRES9OTT. "You are an Indian," I said to my I friend the other day, after she had done j something that was particularly sav- j age. "You’re an Indian, and nothing) e!*e In the world." What do you think her answer was*;! “I’m not an Indian,” was her reply. ‘ "I only with 1 were. Do you think) what I'd do if I were an Indian?” I don't know, but I could pretty near guess. • In the first place l would be able to ■jlipense with gloves that make my '.and* sweat, and I should wear nice 10ft moccasins In Place of patent icgtktr shoes that make my feet (ctl as though they were in frying pans. And there would be no Dngn band around making a noise when I chose to eat In a restaurant- 1 would not have to dodge auiumnbill* if I were an Indian, nor get the fillings shaken out of my teeth by tiding in one. I wouldn't have to wear a veil to keep my hair from flying, and I wouldn’t have to spend my week's salary for Marcel waves and manicures. I should not have to subscribe to a fashion mag azine to keep up with the styles, be cause, if I were an Indian. I could wrap a blanket around me In the void eather and discard it and nearly ev- I "And If I were an Indian I w ould start out right'away to get even with some people. The first out* i should tackle would he the end-seat hog In the sum mer car*. Now all I can do Is to come down hard on Ids toes with my mili tary heels as 1 climb over him to a seat. Then I should get after that oth- | nothing less than the whole sum of Humanity ns parceled out In hull- thing Is sufficient to spell out the In- v(duals, living together In a state of. finite meaning of man. A flower is the society, discloses various relations.! outside, diffused, unorganized rieflni- which are organized Into the science* j ti'*n of a butterfly, and a butterfly Is of sociology, political economy, juris- ! the inside, pulsating, flying definition prudence and ethics. * of a flower. In the fin wet- the buttar- God as the Infinite, self-conscious, fly blooms. In the butterfly the flor/ef self-determining, seljf-actlve Treat or. Is • takes wings. What a thing Is to un- not the lone, cold, unrelated Absolute. ( other, that It Is within Itself. What the other, and Jab right mid left in my effort to have my light to he free from the Interference of other |a.*ople. "I would get »mt my war paint and begin to wij>e people off the face of the earth. I would commence on the girl who sometimes waits upon me for luncheon. She ueeda wiping off the face of the earth If any one ever did. She wears a j*)iiipadi*ur as does the in gutter* and then deposits Ilm en the reut, so that he con wipe his muddy feet on the clothing of the other pas sengers. "After I had finished three two 1 should turn my attention to the mo- tonnan who starts the car with such a jerk that he lands all the ittMeitgers In a heap on the floor. After him the smart elevator boy who is full of the same tricks. I would lead the simple life with a though they were conferring a great favor, and Iasi, but not least. I should commit justifiable homicide upou a man who sat next to me all the way out to Craig street the other night. He had been eating onions and drinking whisky, and he yawner! every five min utes. Oh. I’d be pretty busy if I were an Indian!" I wonder If we arc not all more or less Indians. 1 fear that all of us agree with the girl, though some of us do not express ourselves quite so forcibly tlon of It, what he Is in himself. The constituent elements of man' have been enumerated as body, mind and spirit. But these terms Hre not to be taken as representing distinct dl visions In the one self, bul merely us convenient phrases used to describe threo phases of the one personality, From the standpoint of breathing an imated dust man is body, from the standpoint of perceiving reasoning tlvlty he Is mind, from the standpoint of capacity to live a universal and holy life he Is spirit. As body he passes and perishes and sinks In the earth, as mind he projects himself In literature Hnd lives through time, its spirit he unites himself with Ood and Jives through eternity. Man as spirit Is the real, comprehen sive all-inclusive self, of which body and mind ure but different aspects. Body and mind are engaged In a per petual warfare for mastery the one ovey the other until they are reduced to terms of service and loyalty and unity In the wholeness and Integrity of man as a spirit. The body cannot as u rebel live a life of meie animality without making the mind a slave of lust and passion. Even If It were pos sible for him to become a complete animal he would lose whatever pleas ure there is In being an itnlmal. In coming uown w ith Ills outfit of mind und spirit Into the body to find enter- tulmnent. he overworks and deranges it. He misses the limited pleasure It is able to furuish when properly used by forcing It Into a strange and wild and lawless activity that destroys It. A hoy wants no more power to run a flutter mill than he can get by holding up the spring branch by means of u diminutive dam. ‘>ne turn of the Cor ies* engine would obliterate his toy and bring him pain instead of delight. The bird greets the opening day with a tiny streum of ineiody that gives to the morning one of its brightest and sweetest Items, but think of an orches tra composed of five hundred members coming with thetr souls full of song to force through the throat of a bird the sweep and wonder of Hrudel Mes siah It would be ns easy to compress an oratorio Into the cry of it bird as to satisfy mind and spirit in the poverty-stricken compas.i of the body. It was the attempt to do this that brought the Emperor Tiberius, the most accomplished ruler Rome ever had, to a very hell of agony and despair. Writ ing from his place of resort near Na- riamn me a thousand fold worse than I am damned If I know* what to say to you." In triumphing over the mind the body defeats hself, degrades the mind and corrupts the spirit, but the complete triumph of the mind over the body, In the sense that a Hindu monk triumphs over It. while not so disas trous ns the enslavement of tile tnlnd by the body?'11 still the arrest and de feat of life. The body is the seat of desire, and If by the entire conquest «>f the mind this aspect of the personal self should utterly be eliminated, then man would be like » watch with no spring in It, or an engine with no steam in it, or a trolley with no lightning In it, or a solar. system with no sun to heat It. ,\ero permitted himself to be consumed in h conllagruticn of desire, The kind of force that flamed In the body of the emperor, St. Paul convert ed inio the light and energy of his spirit. Without desire Nero would never have burned Rome and killed himself. Without desire St. Paul would never have planted the Christian church In Europe. Had there been no desire there would have been no sin; had there been no desire there would have been no holiness. The disruption of the personal self into body with Its desires seeking im mediate gratification and Into mind fighting a losing battle against them, poisons the spirit und arrests the pur- pore of human, existence. The whole universe of facts can only be digested, appreciated and appropriated by man when he meets It In the Integrity of himself as a spirit, whose temporary home is the body and whose. Instru ments of achievement are found In the mind. It is only when we think of man us a comprehensive spiritual unity with body aud mind as subordinate elements of it, that we can regard him as the human half of the sum of things placed over ujuinst him. As mere body he is hu animal and call.* for what matches his simple nnd limited necessities, a? r.g»re mind acting through body he Is an unnatural animal, and In addition to what he needs he calls for what de grades him. But when he stands In the presence of the heavens and tin* earth a whole and unbroken spiritual self he finds all the facts they contain und all the thought they embody and all the values they represent open and accessible to him. As a finite spirit he associates then in term of Intelli gence, affection and volition with ths Infinite Spirit. INTOXICATED MAX SAT OX RAILROAD; FATALLY INJURED Special to The Georgian. Albany, Ga., Nov. 3.—W. II. Moure, a white man, was fatally injured yes* l j terday by an incoming Central x pas- QOOCHKWOOOOOOOOCKIOCKIOCOOOO \ lraln , lwo ml ,„ cry thing in the summer. If 1 were an tomahawk In one hand and a hatpin in water clerks who wait up"» y her, don't you? Her pompadour was so big that she had to lift it out of her! eyes every time she wanted to i«?ok at; anybody. That's the kind or pompa- • dour my waitress wears. Then I would O SILVER IN BULK O. wipe out a few of the telephone ex- j O BOUGHT FOR MINT. O j city. When first seen Moore was stt- change operator?, and follow these u*> 0 Washington. Nov. 3.—The dl- O t | n g on the track and did not hern' the with the people who stand on the side- J O rectors of the mint have purchfc-- Oi 7 . ” irac * anu not near u,e walk in Cecil wav waiting for their; O ed 100,000 ounces of stiver at 71.25 £ (trains whistle. lie stated that he had car. while the rert of us are obliged O cents an ounce to be delivered at O! been drunk and could not account for to travel In the gutter. Then I would lO Denver; and 50,000 ougees at 71,20 _ 4l _ f t after the high and mighty soda-id to be delivered at Philadelphia, *“ “ ““ * * 1 O to be delivered at Philadelphia. O ( hfs being on the track. said Mitcvn U Ids horns. EELEB NAMES DELEGATESTOSAVANNAH Delegates to the state reunion of United Confederate Veterans in Savan nah, November 13 and 14. were named Friday evening at a meeting of Camp A, Wheeler's cavalry. They are as fol lows: Colonel J. P. Austin, chairman; Major. Thomas S. Bowen. Dr. T. D. Long!no, H. F. Lester, W. F. Shrop shire*. Dr. W. K. Ilughen. W. C. Dod son. Major Xathar Lyons, Major J. K. Fain and P. L. Fuller. The delegation will leave Atlanta In 4 special ear over the Southern and expect * great Uws in Fuvannali. ■■■■■■■ SATURDAY, XOVEMBKK l!rG. of life. Up became Immediately of life. One who desire* can find out marked man. People took notice of precisely what ChrtuP* creed la on any him that he had been with Chrtat. It mudrm proposition Invoicing a moral teas not the peculiar dre,* or the holy principle. lone or any aucli external and super- ! Now, the Christian'* creed seta him fltlal Insignia that distinguished him. apart. He believes tilings very dlf- it was the marl; of a brand new belief, ft rent from the common codes of men. a destlnctlvo philosophy of life, u start-) The Chitsttan'a creed consists of all ling and original creed or duty In rela- that Christ believed and taught plus— tlon to his fellow men. It was the j that something pin* Is very Important mark of a new character, a soul re- It Is "plua" Christ Himself. Charlei newed, a mind and heart divinely laid f H. Spurgeon said to his students on hold on, that radiated a heavenly mag- ! the subject of preaching: "Load your netlsni. It- was the mark of eatraordl- i sermon well, put In your best thought. ,01. nary conduct, of unususl behavior un- 1 your best logic, yoUr best rhetoric, and ip, that Jesus ( Mist ( | #r persecution and wrong that com-j when you have shot that at your au- hlghest and hardest peljed respect and even commanded dlence, before you quit, ram yourself praise. Tis'.e things betrayed him. So I and all that you are in and shoot that dlstlnotly at Antioch did the singular!- at them." ty of the apostles In these respects ap- I Jesus Christ gave to this world HI* peur that the jieople of that city point- I hlghast truth. Hla clearest revelation ed at them and gave them their name! In thoughts that awakened and In "Christlanans! (3irlatlanans!" that Is, words that made tile human heart burn Christians. It would have b.en far; and then, like Pallsay, the artist, w ho more remarkable If men who became threw himself Into the furnace to bring embodiments of the principles and ex- j out the supremest tints upon the porce- "What do-ye- morn titan others?” Matthew v:47. It was not In tfie' high tide of hi* popularity when all the world seemed going after Him and when lie might have been bold ahd exacting: It was not at tha and when all the world seemed going against Him, and when He might have been desperate nnd defiant; but It was at the very begin ning of HI* mission, when a mere man would have made fair weather for hint- i self and hla cauae, eat up the very ■tandarde of Hla kingdom. What does this fact signify? It signifies that theae standards were not an after-thought or a development, but that they ate primary and fundamental. It signifies that In the divine order Ihey are not the^thlng* that are to he agreed e« In #(.« m, as! sat In ox Ufa * IllUUtl HUrUlH UL Ull* |ll 11111^1' ' «»*«» M* llir »U|'l fllirrt UHJ to after awhile In the Christian lire, n f t ^ e rharaetpr of Jesus Thrlst lain. <'hr|t;| Itun* Himself and every when the fires of human nature have burned low, bat are to be submitted to at the outset of the Christian life us the vital, essential and practical laws of that life.* In short, that there can be no Christianity, corporate or per sonal, where\they aV« despised or dis regarded. . Christ began Ills ministry of teach ing by explaining and defining what should be the creed, the character and the conduct of those who were to be His disciples. First,’ lie went to the highest social and religious rank, then In the world about Him, and directed attention to the ethical weaknesses of those who made great claims for them •elves, and said: “Verily I say unto yoi except your righteousness exceed the rlghteovBneea of the scribes and Phari see* ye shall In no wise enter Into the kingdom of God.” Then He went to the other extreme, the bottom tank of society, and with characteristic consideration for those who are despised among men. He pointed, out the Publicans. "If ye, my disciples, are kind and good only to those who ure kind nnd good to you, in what are you better than the most tie- graded class among you? Do not the Publicans that well? If you ure to do just as well as the Publicans, who have no religion, what better is your religion than no religion at ail. What do ye more than others?" The disciples of Christ nre then to be better than the world’s had men and better titan the world's best men. There are forty thousand Christians In Atlanta, six hundred thousand in Georgia, and twelve millions in the South, who, at the present time, need nothing so much as to be aroused to the trutli and Its Imperious obliga tion that to be a Christian means to get out and above the crowd. To the follower of Christ who nr- Fepted Him ns Lord and Master, it was made plain at once that in coming after Christ he came under a new law should have been able to escape dis tinction, .than It was that such undis tinguished Individuals as they were should have become famous ms they did. So It Is true now that the distinc tion of the Christian man over the ordinary run of humanity should be Inevitable and unavoidable. There is a superiority that Inheres In the Chris tian man’logically und naturally. The imprimatur of God Is on him. Tbe severest indictment to be made against r professor of the religion of Jesus is that he esn be lost in the crowd. There are three distinguishing facts of the Christian life. First, his creed; second, his character; third, his con- Juct. The Creed Mark. Christianity is first a religion of be lieving, then a religion of being, and then a religion of doing. It Is "believ ing" first. This Is the divine natural order. Nothing could be more unintelligent than the cheap talk we heat against "all creeds." JSvery man Ims his creed, that Is, If he Is anything or thinks as becomes a man. Bad men have their creeds. The Devil has his creed. Christ certainly had a distinct creed. He be lieved tilings definitely. He taught trutli In cVystals of thought—the things He had received of His Father, in al most every respect Christ's creed was at variance with or u revolutionizing extension of the religious and ethical conceptions of His own and past uges. In Ills one statement to the Pharisees, "The kingdom of God is within you,” He reversed three thousand years of earnest religious thinking. In its spirit most of ail Christ's ereod was diamet rically an upscttal of the world's phil osophy pigvatling then and since. He hail a creed about God, u most original and wonderful article of His creed, that was; also u creed about man, arcely less so. In fact, He had a creed about practically everything flint come* up for men to think and talk about, relating to the ficep Issues of thing He was upon the Cross, "and gave H!m*elf up for us all.” Therefore, the creed of the Christian 1* all that Christ believed and thought, plus Christ Ilhnself, who is the center of it all and the exhaustless source of the energy that enables a man to practice the great principles. This Is the amazing wonder of the Christian's faith. This was Paul'* creed at Cor inth, "Jesus Christ, plus Him? What? —Crucified!" This is the one creed known among men that has truth as truth, goodness as goodness, and also Inseparable from It an efficient power to reproduce It In the human life. From another view the Christian's creed Is remarkable. It goes further In every way than human nature justifies. It transcends natural piety, it over leaps all conventional goodness. It Is more generous than charity require*. more liberal than thrift allows, more unselfish than prudence dictates. It risks the scorn of conservatism In every way. It issues it* Imperative not only for the great main programs of life, but for every thought, every feeling, every deed. Home one has suggested that the difference between the moral ity of the world and the creed of the Christian may be Illustrated by the dif ference between an ordinary weather cock and the mariner's compRss. The weather cock distinguishes only the four quarters— dust, west, north,.south —and by it men roughly guess lliolr way. The mariner's compass is a much more wonderful Instrument. It not only gives the four cardinal point* of north, south, east and west, but 32 points ure exactly marked and named so that the sailor can guide his ship with severest Ision und find hi* way in storm as In cairn. With ids creed there Is la* need for a Christian ever to go wrong. Moreover, the creed of the Christian Is remarkable for Its boldness. It says* more, promises more, professes more, hopes for more. Its claims are stupen dous. Its pledge and provision are glorious beyond imagination. Its pro gram Is imperitti beyond the drealms of REV, JOHN E. WHITE. any conqueror. How can a man holding such a creed as this be a common man? The Character Mark. The Christian's creed fulfills Itself In what we call Christian character. The word becomes fiesh. Have you ever thought this question to it* ; humanly satisfying answer: "What was It about Christ that gave Him such personal peculiarity und power?” It was His Christian char acter. “The fullness of the God-head dwelt In Him bodily." That is, He In carnated Godliness or goodness. This was His charm. What Is It that make* a Christian? It Is the Christ in Hint. If w© receive Christ, Just in proportion as we do receive Him our characters arc Chtlst- llke. We want to get rid of the idea, break with it utterly, that a Christian Is Just an improved shiner. Her Is more’ and vitally more than that. The trans fer from the kingdom of the world into the kingdom of God takes place at the •enter, not at the circumference, of u man's lift*. A Christian Is a better man from the heart out than he was once, and than he ever could be with out Christ. ’Tis a power outside of us making for righteousness inside of us, not merely by improving what is found there, hut by the importation of a di vine spiritual dynamic. The wotnnn took u bit of leaven”— took it from som-wK-**.. ••««*» *,••» Jinto three measure* of meal till the j whole was leavened.” The peculiar at tractiveness of the Christian character Js tho strangeness of a divine some thing In a human somebody. This Is the Christian's character mark. The man that fills up on Christ, assimilates the Spirit of Christ, will qeed to go t:o further to learn the secret of personal magnetism.- In his remarkable tribute: to Robert E. Lee the commander-in-chief of tho British fcrmy, Lord Wolseley, said: "I shall never forget his sweet, winning smile nor his clear, honest *>es, tha* seemed to look into your heart whilst they searched your oraliu I have mel many of the great men of my time, but Lee alone Impressed mo with the feel ing that I ‘was in the presence of a man who was cast In a grander mould and made of different and of flnor metal than all other men. fie m stamped upon my memory as a being apart and superior to all others in every way; a man with whom none I ever knew, and very few of. whom * I have read, are worthy to be classed. I have met with two men who realize ray ideas of what a true hero should be; My friend, Chari*.*# ‘Chinese) Gor don was one; General Leo was thu bther.” * l wonder If it did not occur, to th * great and generous LLgllshmar that the marvelous mesmerism of quality that set Lee and Gordon higher than all others in hi* admiration was not that the fact those two men- hail In common—the fact that they wfi > both glprious lovers and followers of Jesus Christ, and that it was HI* light with in them that made them so radiant and powerful? Tho Mark of Good Behavior. If Christianity Is first "believing" and then “being,” It Is In the last and most trying unalysls, "doing.” "What do ye more than others?” A Jocose friend sometime* says to me: "Be good and you will be lone some.” He Is right if you speak of that peculiar goodness Christ exalted In the sermon on the mount. The man who will love those who do not love hhn and pray for those who per secute him will be gloriously alone In the average company. I say "glorious ly," for there is no spiritual Joy so keen as that loneliness that result* from superior conduct. "Had I melted Into my surroundings life had not been son lonely, but I lived among the star* an abstemious ghost,” said Joaquin Miller, writing of a period of trial In his life. It was something to have lived among the stars. Oh, it Is something inexpressible for the Christian to re fuse to melt Into his surroundings, for it means that he dwells with Christ lu true comradeship. Mr. D. K. Pearsog, the Chicago mil lionaire, addressing other millionaires, says about this: "You fellows are missing the fun of your life by not giv ing away your money to build up thing* and help humanity. Just try It.” Hnvd you ever tried this great Joy of being so»n*» because you jdave to be su- I perlor to the multitude? There Is no Joy like it. Cut right into the quick of your human nature; go rasplngly against ita grain. “But It hurts." "I don't want to do It." Yea, it hurts, hut let me tell you. If 5’ou will do It the pang will soon turn Into a paean. What a fetich we make of human na ture. Judge Bleckley. In one of his famous decisions touching the question of' Interest charges In a law suit, ■ays; “Now, here comes Interest. In- l rarest—a great rascal; almost if not (always a thorough rogue." Here comes l human nature at every turn. Human nature! A freat rascal—almost If not always a thorough rascal To hear some of you talk about how natural it is for you to think and feel and do so and so, it would seem strange that you don’t stop wearing clothes because it would be so natural. "Hu man nature” Is the demagogy of the devil. It was to cure human nature and make men partakers of the divine nature that Jesus Christ came Into this world. The ordinary and common way of doing in moral matters, the average standard of -moral conduct. Is very low (even for the publicans, not to speak of tha Christian*. My friends, the world lucks Just one touch to turn it toward Christianity, and that Is the touch of pre-eminent Christian conduct. The Christian ought to be a better husband and fa ther, a better wife and mother. Thu Christian home ought to be a finer place than la common on the city street. The Christian ought to be a better business man. If hla methods of busi ness are keyed no higher than the tone and habit of the street, and lie is characterized by no finer sense of duty to truth and no keener considerations of humanity, but is as sharp and grasp ing as anybody else, will some one please come to the front and tell me what is he better than the publicans? The story is told that a certain dis tinguished lawyer In New York, who was an officer In a Christian church, was associated with ;i no less cele brated Jewish lawyer In an Important case. When the suit was ended In their favor the question came up about the fees they should charge their cli ents. "I think It worth $5,000.” sahi the Jew. The distinguished Christian laughed. “You leave that to me. I'll have you a cheek for $10,000 before tomorrow night.” When he called on hi* Jewish 'associate and handed him a check for $10,000 tho Jew took It, leaned back in his chair nnd said sardonically, "My friend, ‘almost thou persuadest me to be a Christian.’” I do not know the merits of that matter, but the comment speaks for itself. Public Opinion. The Christian ought to be a superior citizen. Upon public questions, social problems and'the issues that require the b«t wisdom of men for their solu tion. tho Christian can no more lay down his first allegiance.to the spirit of Christ than he can safely abjure Ills faith in God on his death bed. If a Christian man stands before me expressing thoughts and avowing opin ions that nre as far from what he him self admits in the Christian point of view as the idea of hell Is from the idea of heaven, though he may laugh? In my face. I dare to tell him, with' ,my back ageff»*t the throne of God and my face toward a future that lie win not laugh at, “You ought to be ashamed of yourself to be a lie, a living lie, even for the brief space of your speech.” B«; what Is the use, someone asks, for us as I’hristlans to try to stand up In opposition to the majority? Well, what are Christians for, anyway? Be sides. I would not say that the princi- pal thing in a Christian's duty is to stand up against things, but Jt is to go in and change majorities if he ; cart: go In and reduce them; go In and ihveeten tho current of public opinion. B know a great river that drags along .th^inhd levels of North Carolina. Its 'Waters are neither clear nor clean. At,, fre quent Interevals in Its course then! come thef sweet fresh creeks flowing out of the high distant uplands. They- pour injiheir generous sacrifice, but. do not long seem to affect the turgid tide that rolls muddily and moodily lu Its stow fashion toward the sea. But you nre greatly mistaken. Those spark)!ng tributaries are the salvation of* that river and of that section. The.river would rot ere It reach the aea and scat- tel- death through the land without them. Where theae sweet creeks poui- in to mingle with the muddy waters the fish in great shoals come to spawn And thus to make, the section prosperous. On the banks of that river the rich fish ermen have built their splendid homes and erected about them the best civili zation of the state, because those fresh clean currents from the uplands have been ancj are the saving health of the Chawan’s mlnsmic flood. Time Is the broad bed of i great river. Public sentiment is its muddy stream running over the low flats of human nature, with Its mean passions and Its selfish Ideals. But Christians are the gracious tributaries whoso waters, clear as crystal, proceeding out of the throne of God and of the Lamb* cleansed by the surifchlne of the hills of heaven, and kissed by the freshening flowers of grace and life. They pour In their rivulets of Christ-llke thought and feeling and save the world’s public opinion from rottenness nnd death. Little drops of water, little grains o! sand Make the mighty ocean and the bounte'- ou« land.” Only a drop of water—but be a clean weet drop. Only a grain of sand—but you may be a golden grain. "The period of life is brief; It is the red of the red rose leaf; It Is the gold of a sunset sky: It is the flight of a bird on high; But one can fill the space With such Infinite grace. That the red will vein all time And the gold through ttfe ages shine And the bird fly swift nnd straight To the portals of God’s own gate."