must be looked at and receive its right interpretation in the Light of Christ.

We know that this is too vague talk for the mere scientist, especially on such a subject as culture. But the scientist does not know everything. "There are certain residual phenomena of life," says Newman Smith, Newman Smith, "which defy analysis, elude the microscope, and are utterly beyond our chemistry." There may be regions of knowledge, which the scientist may never have entered and which will forever remain dark to him, if he persistently clings to his one idea that he will never know anything, unless by the principles of pure science. We believe that there is at least one such region, and that it requires no more faith to enter here than the faith which the scientist exercises toward the theories which come out of his own brain. The Material World says to your scientist: "You must have faith in me; faith, that I have all the resources of knowledge latent within me, all that man needs to know, all that man can scientifically know; come, search me, be obedient to my commands, and you shall know scientifically that I am the way, the truth, the life."

Such is the faith that the scientist must have before he can have scientific knowledge. Faith first, then obedience, then knowledge. If these are the conditions of scientific knowledge, why should your scientific man ridicule Christ when He tells such as would like to know Him that you must first believe that He has all the resources of knowledge latent within Him, all that man needs to know, all that man can scientifically know, and that you must have simple faith, and come and search Him and find out whether He is the way, the truth, the life. "We walk by faith and not by sight" in science just as much as in religion. And by so doing we have on the one hand Scientific Life, on the other Religious Life. In Science, we repeat, Faith, Obedience, Knowledge constitute Scientific Life; in Religion, Faith, Obedience, Knowledge constitute Religious Life. If, then, Culture is something more than mere scientific training, and Christ is the embodiment of all culture, we must simply

turn over to Him, and through Faith, Obedience, Kno expect to become cultured.

There are two ways which lead up to Christ as the cl all culture: the one is Religion, the other knowledge. gion is the knowledge of Faith and Works. We kno truths because we live them. "Just as fast," sa Parkhurst, "as we live all that we believe, we shall more than we live." The Personal Christ will live in in proportion as we try to live in Him. It is easier that Christ is life than to make Christ our life. Hen necessity of preaching peculiar to the college or univer preaching which does not concern itself with examinin grounds or evidences of Christianity, but which deals altoget purely personal religion. The vis vitæ of religion is also t vivendi of all true culture. And culture means transform The theory of "moral indifference" of culture will wo better than the theory of "moral indifference of true An immoral man may have knowledge, may seemingly hav light; but what if that light be all darkness? Religion is n straction. The Truth must dwell in man until the man bec transfigured into the likeness of the Truth. "The Word made flesh, and dwelt among us, full of grace and truth."

And the point that needs continuous emphasis is this: through personal religion we obtain a real and true knowle of the true Light and through religion we keep that l burning within us. For the well-being of our physical nat we must at first obtain a real and true knowledge of the ligh the sun, and then it becomes a purely personal matter with whether we will be obedient or not to this knowledge which have. A great deal of physical aberration is nothing m than downright ignorance of, or wilful disobedience to, the s as the source of light. We grant it as a matter of course th Christ is the Light, and then often straightway forget that 1 is the Light. Spiritual aberration is nothing more than igno ance of this true Light and a wilful disobedience to wh knowledge we may have of this Light. We need to walk

this Light and we shall have more light. David, long ago, announced the Christo-cent ric doctrine of knowledge when he said, "In thy light we shall see light." And this is an idea that every true student must recognize, that all truths can only be rightly understood as they are seen in the light of the one all-comprehensive Truth.

Of course, it might be said that there are great Masters and Authorities in Science, in History, in Philosophy, who deny the existence of this great light of Religion. No doubt they do. But it is, as if the man who enjoyed and walked by the moonlight, denied the existence of the sun. Or as if a man, who enjoyed the privileges and liberties of a free country, refused to recognize in any way the noble law-givers of that country. Now truth was in the world before your Scientist, your Historian, your Philosopher were. And when these men came into the world, they were born into an environment of Truth, just as they were born into an environment of sunlight. And though these men will not look up to the Sun, yet the Sun will still shine on and give them the benefit of His light. these men will not look up to the great Light of Religion, yet the great Light of Religion will still shine on and throw a ray or two of Light upon their researches. The God of Religion is the Light of Science, of History, of Philosophy. Happy is the man who carries this God of Religion with himself into the region of all his studies.

And though

There are men who evidently do not seem to think that the Light of Religion and the Light of Knowledge are the same thing; who seem to label one set of books in their Library, religious, another set secular. And yet is not Truth, Truth, wherever it may be found, whether it be written in men's hearts, or upon tables of stone, or in the heart of Nature? If we remember rightly the President of Union Seminary at one time. told us an incident, where a Theological Student was advised simply to study the Bible and Jonathan Edwards' works. Such narrowness is not uncommon. We are all no doubt admirers of some at least of Mr. Moody's work, and Mr. Moody is a man

who pretends to have, perhaps solely, at least largely Intellectual and Spiritual food, the Bible. What does eminent authority as Dr. Briggs say about him? "Mr. and his followers are crude in their theology, they purs methods in the interpretation of Scripture, and therefo spread abroad not a few serious errors, and on the who disorganization and confusion." Hear this eminent au again: "Truth is so connected and interwoven in an or that an advance in any department exerts an important ence upon the whole system. Any man or church that to accept the discoveries of Science or the truths of Phil or the facts of History, or the new light that breaks fort the word of God to the devout student, on the pretence conflicts with his orthodoxy or the orthodoxy of the star of his church, prefers the traditions of man to the tru God, has become unfaithful to the calling and aims of the tian disciple, has left the companionship of Jesus and apostles and has joined the Pharisees, the enemies of the He that is born of God heareth God's words. The mar has within him the spirit of truth, and is following the gui of the divine Spirit of Truth, will hail the truth and em it whether he has seen it before or not; and he will n stayed by the changes that he fears may be necessary, i preconceptions or prejudices, or his civil, social, or ecclesias position. A traditional attitude of mind is one of the w foes to orthodoxy." A man cannot be a great student if continually afraid that, if he entered into regions of dark his light might go out. That is just precisely what the L is for to dispel the darkness. Christ must be, as He s "The Light of the world."

Think of a man who calls himself a scholar, and is yet af to read the Skeptics! Is he not making a concession? D it not all mean that the Light is not sufficiently strong in to enable him to see clearly his way into and out of the wa places of thought? What then? More light. And let h then advance, " on Chaos and the Dark."

It is also from the Religious side of Culture, that all the inspiration of studying comes. All inspiration is from God. Hence he only who, through Religion has and keeps God in his heart, knows something of what inspiration means, in studying. But remember, Religion first, inspiration afterwards. No Religion, no inspiration. Intellectual Dynamics is the result of a man's opening up all the avenues of his intellect towards God. Cut down the wires between man's capacity for truth and the great Electric Battery of all Truth and inspiration will cease to flow.

There are several reasons for which men study. There are students who set before themselves grades, prizes, honors, reputation as the principal objects for which truths ought to be sought. These men would not study, were it not for the honor connected with it.

They will not say that they hate studying, but that they are not particularly attracted to it. They enter into their studies without their hearts, and their teachers and advisors love to have them do so. "To reign is worth ambition, though in hell." Better to be such a student, and lose your own soul, the reasoning seems to be, than not to be a student at all. And there is quite as much danger of losing your soul in grade, honor-making, as there is in money-making. The greed for honor is as easily acquired as the greed for money. We usually encourage the one, and condemn the other. The man or woman who has been brought up under the delusion that grade and honor are the chief end of all studying has been schooled in no better school than the man or woman who have been told all their lifetime that wealth is the chief end of man.

Here is one man who has graduated with all the highest honors of his class. He steps out into a world where grades. are no more and where his work must stand on its own merits. He preaches it, he pleads it, he doctors it, but honors are not forthcoming. He meets with opposition. Truth which was sought for honor's sake in the past could only reveal itself to him so far as he sought it. And now when all the doors of