thinking he has an infallible guide, he will gladly sacrifice to the larger and better results. As a matter of fact there is not the least justification for orthodox' writers and preachers, when they say that those who question the infallibility of the Bible are undermining the hope of man."

Who, then, is the God of evolution? Not the mechanical contriver, or the Oriental despot of the Old Testament; not the Zoroastrian Ahura-Mazoa, ruling but half the world; not the Hindoo Brahm asleep in the heavens; not a deity dwelling in temples, and only to be sought at special altars; not the partial and implacable God of Calvin ; not one sitting afar on his throne, to be reached only through mediators. The righteousness which is by evolution speaketh on this wise: Say not in thy heart, Who shall ascend into heaven to bring him down? nor, Who shall descend into the deep to bring him up? But what saith it? God is nigh thee, even in thy mouth and in thy heart. And it says this with a reality and meaning never said before. Or it borrows the beautiful and mystic tongue of Wordsworth, and speaks of

'A sense sublime

Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean, and the living air,

And the blue sky, and in the mind of man;

A motion and a spirit that impels

All thinking things, all objects of all thought,
And rolls through all things.""

"Now, then, what can science do for religion? Science has been doing for hundreds of years one of the greatest services possible. It has been destroying the superstitions, the crudities, the falsehoods, the misconceptions of men concerning religion. For example, the doctrines of astrology, of demoniacal possession, of witchcraft, the doctrine of the material resurrection of the body, of a material hell just under the surface of the ground, and many others that were once considered central and essential parts of religion,—these things which were only hurts and damages, barnacles on the ship that hindered its sailing,—these things science has stripped off, and thrown away, and utterly destroyed.

"I do not wonder that men have cried out against science because it has done these things; for if once a man identifies his own thought with the very central life and thought of the universe, of course, when you touch him, he thinks the throne of God is giving way. But science has reconstructed religious thought: that is one thing that it has done for it. Another thing I have already enlarged upon. It has heightened infinitely the objects of religion, giving us a grander God, a nobler humanity, a more magnificent universe as the theatre for human action."

"God has more truth than is in the Bible; and the process of the ages is but the unrolling of His divinely written scroll. What matter, then, though we do not certainly know each step we are taking? Are the children of a ship-captain less safe because they do not understand the log-book, the quadrant, the path of the vessel through the waves? A wise head and a loving heart are in the cabin, and a strong and wakeful hand is on the wheel. The Captain knows where He is going; and He knows His route; and the smallest, weakest, and most ignorant child shall go sailing up the harbor, and when the anchor is dropped, and the boat lowered, shall set foot on the wave-washed, sandy beach of the Everlasting Shore, just as surely and safely as the Captain Himself. Have faith, then, not in churches, nor creeds, nor councils, nor books: have faith in God'; for

'I doubt not through the ages one increasing purpose runs.

Not in vain the distance beacons. Forward, forward let us range;
Let the great world spin forever down the ringing grooves of change.
Through the shadow of the globe we sweep into the younger day.'

"I have a great deal of doubt of men,—their thoughts, their creeds, and their systems; but with all my heart and soul I believe in God and the future. He has inspired and led in all the past; He inspires and leads to-day; He will inspire and lead to-morrow; for 'He is the same yesterday, to-day, and forever.'

PART SECOND.

'BUT I HAVE this AGAINST THEE, THAT THOU DIDST LEAVE THY FIRST LOVE. REMEMBER THEREFORE FROM WHENCE THOU ART FALLEN, AND REPENT, AND DO THE FIRST WORKS; OR ELSE I COME TO THEE, AND WILL MOVE THY CANDLESTICK OUT OF ITS PLACE, EXCEPT THOU REPENT."

"I KNOW THY WORKS, THAT THOU HAST A NAME THAT THOU LIVEST, AND ART DEAD. BE WATCHFUL, AND STRENGTHEN THE THINGS WHICH REMAIN, THAT ARE READY TO DIE FOR I HAVE NOT FOUND THY WORKS PERFECT BEFORE GOD."

46 AND TO THE ANGEL OF THE CHURCH IN SARDIS, WRITE:

46 THESE THINGS SAITH HE THAT HATH THE SEVEN SPIRITS OF GOD, AND THE SEVEN STARS: I KNOW THY WORKS, THAT THOU HAST A NAME THAT THOU LIVEST, AND THOU ART DEAD. BE THOU WATCHFUL, AND STABLISH THE THINGS THAT REMAIN, WHICH WERE READY TO DIE FOR I HAVE FOUND NO WORKS OF THINE FULFILLED BEFORE MY GOD. REMEMBER THEREFORE HOW THOU HAST RECEIVED AND DIDST HEAR; AND KEEP it, AND REPENT. IF THEREFORE THOU SHALT NOT WATCH, I WILL COME AS A THIEF, AND THOU SHALT NOT KNOW WHAT HOUR I WILL COME UPON THEE. BUT THOU HAST A FEW NAMES IN SARDIS WHICH DID NOT DEFILE THEIR GARMENTS: AND THEY SHALL WALK WITH ME IN WHITE; FOR THEY ARE WORTHY. HE THAT OVERCOMETH SHALL THUS BE ARRAYED IN WHITE GARMENTS; AND I WILL IN NO WISE BLOT HIS NAME OUT OF THE BOOK OF LIFE, AND I WILL CONFESS HIS NAME BEFORE MY FATHER, AND BEFORE HIS ANGELS. HE THAT HATH AN EAR, LET HIM HEAR WHAT THE SPIRIT SAITH TO THE CHURCHES."

AND TO THE ANGEL OF THE CHURCH IN LAODICEA, WRITE:

THESE THINGS SAITH THE AMEN, THE FAITHFUL AND TRUE WITNESS, THE BEGINNING OF THE CREATION OF GOD: I KNOW THY WORKS, THAT THOU ART NEITHER COLD NOR HOT: I WOULD THOU WERT COLD OR HOT. SO BECAUSE THOU ART LUKEWARM, AND NEITHER HOT NOR COLD, I WILL SPEW THEE OUT OF MY MOUTH. BECAUSE THOU SAYEST, I AM RICH, AND HAVE GOTTEN RICHES, AND HAVE NEED OF NOTHING; AND KNOWEST NOT THAT THOU ART WRETCHED, AND MISERABLE, AND POOR, AND BLIND, AND NAKED: I COUNSEL THEE TO BUY OF ME GOLD REFINED BY FIRE, THAT THOU MAYEST BECOME RICH; AND WHITE GARMENTS THAT THOU MAYEST CLOTHE THYSELF, AND that THE SHAME OF THY NAKEDNESS BE NOT MADE MANIFEST; AND EYESALVE TO ANOINT THINE EYES, THAT THOU MAYEST SEE. AS MANY AS I LOVE, I REPROVE AND CHASTEN: BE ZEALOUS THEREFORE, AND REPENT. BEHOLD, I STAND AT THE DOOR AND KNOCK: IF ANY MAN HEAR MY VOICE AND OPEN THE DOOR, I WILL COME IN TO HIM, AND WILL SUP WITH HIM, AND HE WITH ME. HE THAT OVERCOMETH, I WILL GIVE TO HIM TO SIT DOWN WITH ME IN MY THRONE, AS I ALSO OVERCAME, AND SAT DOWN WITH MY FATHER IN HIS THRONE. HE THAT HATH AN EAR, LET HIM HEAR WHAT THE SPIRIT SAITH TO THE CHURCHES."

LXI.-EMPIRICISM AND EVOLUTIONISM VERSUS INTUITIONALISM AND CREATIONISM.

THE various schools of Philosophy and Science—rather of scientific-Philosophy or of philosophical-Science—are now, more eagerly than ever, contending for Truth as indicated by such methods as those above named. Renascent Christianity, here, as on questions of Theology and of Ecclesiasticism in general, occupies the middle ground.

Intuition is accumulated experience: and the accumulated experience of all the past plus the experience of the present life (the present incarnation of the human individual) is what is called empiricism. Evolution is gradual unfolding; and gradual unfolding is the one and only observed method of Creation. So, of the empiricist and of the intuitionalist, of the evolutionist and of the creationist, we may say: "You are both right and both wrong, the Truth lies between you." All knowledge of Truth comes, ever has and must come, to man from the gradual experience of the individual in connection with the systematized experience of the race. The Universe, in all its parts and details, is forever a gradual unfolding and becoming rather than suddenly created or supernaturally perfected-i. e., mechanically produced and controlled.

The experience of the individual hitched on to the systematized experience of Mankind, and individual unfoldings added to the (scientifically observed) unfoldings of the Universe, this is, seemingly, the true method of Human Knowledge and the only one that is adequate or wise.

From such interpretations of Man and the Universe many luminous and helpful teachings have come. Chief among them are the following distinctions which bear directly upon the general method and contents of this volume:

(a) Traditional or "orthodox" Christianity, from the Fourth Century downward, has been based on one or another form of what is now called intuitionalism in Philosophy and (mechanical or supernatural) creationism in Science. Its attitude has been, is, and must be face-backward. On the