Al ple mes Co., ing ory, ari- this con= -oal, eap- ited. ome his lid— burn upid cool calm suf- ff ‘Is and, ched the ap- omo- lose- auto hetie that it in eant new ear- new gear back nner ving ry. it and w if sup- inch dis- 3." ds a mall city 's of min- vitae arty use. 3 9 um- d as hoid * Translated From the ho Jenny Brown

God must believe that is the rew arder of them Him. tion, the test of cz peri- mumbling block. Men have their own wills and hesitate and halt at doing the will of God. The chief diffi- cuities concerning religion do not rise out of intellectual embarrassment so much as a failure in attitude and action. Yet with- out these men cannot know. The means of knowing are twofold. St. John says, “That which we have heard, that which we have seen and handled with our hands declare we unto you.” There is ge of tradition—that which ard. There is tradition in Some things have been worked They are accepted as axiomatic by the consensus of all stu- dents. Who thinks to question the round- ness of the earth or its motion round the sun? Few of us have proved it; we accept it on scientific tradition. We do the same in all scientific study. Tradition is the forndation already laid, and wc build thereon. To exclude the authority of tra- dition would check all progress. So relig- ion has its traditions. Some things come to us with the “sterling” mark of thc cen- He who discredits all religious tra- dition ignores the past and begins anew. This makes the difference between the man of faith and thc skeptic. The man of faith receives what has been proven and builds thereon. The skeptic only exam- ines the foundations, sometimes without even laying new ones. But there must be personal experience also. When Morse asked Congress for an appropriation of $30,000 for his telegraph venture the ¢ nitteeman having the de- ciding vote w undecided. Mr. Morse took him to his hotel; showed him some miles of wire. He bade him go into a dis- tant room and there experiment with the instrument according to the code. He re- turned and voted for the appropriation, saying, “I have seen—I have handled the n that diligently seek Chere must be a ment. science. out, tested and proven at a picture, and, pass on, W hile nei instrument. and it wiil do what is claimed for it.” And any man may experiment with the realities of our religion and test its claims to comfort, wisdom. peace, rest, hope, love, prayer. etc. And only when we thus know will we be effective wit- nesses of truth. Jesus said. “We sneak that we do know and testifv that we have "With such knosrledge the known seen. becomes the kev of the unknown and leads “Phe purpose to obtain the the astronomer. life eterr after ms fell upon his kne ani Thee. O God. that I am. thinking Thy thoughts over ‘after Thee.” - This e] edge made him partrer with the t of the eterhal God. So every truth e imentallv discerned puts us into na ship with God. We Tearn to i His though to will His will; to 7 is love; fo live His life. And I ‘eternal. Therefore Jesus says Thee the ontv true: God: and .T 2 whom Thou hast sent, this is life eterna The range of things ‘thns kndéwable is _wide., Ouly, a few of them may be zzested. We may know the forgiveness of our sins. We are made conscious of our sinfulness through the exercise of our conscience and our inability to overtake what we knosv to be the ideal. . But when we accept the overtures of divine oigrare and vield to the incoming and inworking of God’s Holy Snirit, we experience a peace and nower whnich are the subjective evi- dences of onr being lonsed fram our sins. This is the first thing in Christian knowl- edge. Next ‘we nw that we have passed from death unto life” Such a transition is made on all planes of life. - A new cii- mate helps some men to pass from death to life in bod Education enables men fo pass from death to life mentailv. Society sometimes causes men’ to Dass from death to life morally. The ey elopment of latenk geniitls mak men s from death nnio life. So the! toueh of God’s Dns awakens new ideals. affections and nossibilities, and the ove of a spiritual soriety cvidences a passage from death unto life. “We know that all things work tovether for good to them that love God.” - This is not self-evident. as we take a narrow view of mortal life. But when we see the wider 1 ranges we learn it is’sn.” There may be ex- perienced which darken the scene and piunge the judgment «into panic. Josephs while being led a slave to Fazynt could not understard this. Nor could Moses. Dan; in the day of trial: afterward they saw it to be so. The sswwhich Moses saw was. not some lus form, but rather that alle the past history was transfigured with God's: pres ence and favor. It is_the backward look ‘that gives us this assurance. “We know that if our earthly house of this bodv ba dissolved we have a building of God * * 2 eternal in the heavens.’ ‘hat is, we know as ive haye an immortal destiny of eter: nal life. Subiectively we know that every appetite has its satisfaction. rests food and thirst argues for water. If God creates a fin on the fish He makes an element for it to swim in. If He fashions a wing, He supplies the air for it to fly in: Surely these lower appetites are not grati fied only that the deeper and nobler may he disappointed. And objectively, “Christ hath brought life and immortality to light through the gospel.” His resurrection sat: es our desires and becomes prophetic of our destinv. Let us study earnestly the trivth of Cod with a view to doing His will, and we shall know in part now and more perfectly by and by. iel and the provhet ‘But is Preachers Must Deliver God’s Messaga. Some rec ent events have led to a revive al of the ‘broad Church” plea that a preacher should speak out all that he be: lieves to be the truth, without fear of the congregation, and unfettered by doxy or heterodory. This freak suj pposed to be warranted by Paul’: ‘as of sincerity * *iwe speak.” ortho: who'e emphasis is put upon ‘‘sincerity. But the first emphasis should not ba pla ced there. Sincerity is, of cou absolutely essential thing In a but fidelity is a prime essential. may o and his mis: consequence’ be sincerely mistaken, é may have far-reaching of ll for others. The first essential is fidelity to trust. The first business of a Christian teacher is to receive His message, and then, cerely, to transmit it. The Fundamentals of that are permanently fixed— they ave cal—and no plea of “sin cerity’’ must be allowed to interfere with them. If the chief emphasis be placed i subjective sincerity, the door 1s eas pened to every heresy and every fad: , in fact, is what has happened timed hout number. It 1s sometimes “churches gre empty’ not believe in the bound to object to nat true.” Bt itis, that many “occupants of the nuves™” are in a sis of amazement atthe. po contradiction between: the tril nounced week by week 1 the Ca the denials of these truths, or the waterin down of them by many who'live by them. The in any I asserted that the > because people will miraculous. We ard the statement: it 1g unfortunately, trud crux of the whole question is not detail concerning miracle, but in this: Is God Master in His own world, or 1s He not? And has’ He interiered or not with its order for the purpos: ing ren? If -the answer is ‘no,’ is a man cntitled to call hunself a believer at 11? But if God has intervened in the n of Jesus Christ to save the word, came from Him to reveal ething out of the ordinary 1 ened. Lord either commenced His exis. for tha first time at Bethiehem, or ne from ‘the other side’’ into our If the former, then He 5 3 simp- :» member of our race, and 3 ere incarnation. If the lat 1s .mot simply possible, i y demanded. A true incaru: in exceptional entrance into a jtional exit from our world. = matter comes to this: Have w y es or 3 yrom- i and impo ble. g the ntatter 1s preachers wh eliminated from S1 1 etherealized as to be hd of all historic siznaficance. They have no reasons save their disl for ethe pernatural. But their neare Sppians *h to a reason is the fact of the silence of the Gospels concerning these great nono. Qur lord, it is said, never Sa mentions His own miraculous birth; some evangelists omit the story. St. Paul new- er mentioned it, and this is said to be “evidence to the contrary.” Evidence! It is playin vith words. They testifiec to the u to truth which included it. And that is the great thing after all. Did not our Lord say repeatedly that He had come down from heaven? Did not John speak of Him as come from the bosom of the Father, and as being in the beginning with God? Did not Paul speak of His pre-existence with God? It is not just to omit reference to these things. “What, l becomes of this vaunted ‘‘argument from silence?”’—London Christian, A Comforting Assurance, _ This instantaneous return at Christ's ding of the widow's son into the 1} had vacated might well be assurance to the be $reg ved for tions of the absolut ones in their Demons almost @