what you think you know, is but second-hand knowledge, scraps of sayings repeated on authority, but not representing any heartfelt faith. Then—after deducting all the verbiage that you once esteemed a part of your own belief—take the poor residuum of your conception of the Godhead, and put it by the side of your conception of the Word of God incarnate in Christ, making some faint attempt at the same time to realize the stupendous life and character of Jesus. Then ask yourself in what respects the former conception differs from the latter for the better. Lastly ask yourself what you mean by worship—not lip-worship, or knee-worship, but the worship of the heart; and whether your heart does not go out in heart-worship as much towards the latter as to the former of these two conceptions. If you will do this fairly and honestly, my only fear would be that you might find that your conception of God Himself was too weak to retain its grasp on you; but if God still held His place in your heart, then I should feel confident that Christ would sit enthroned by His side, as being the Son without whom the Father could not be known, worshipped in virtue of a claim which no mere performance of miracles could establish, and which no mere non-performance of miracles could invalidate.
The sum is this. In Nature there is evil as well as good. I cannot therefore worship the Author of all Nature, but must worship the Author of Nature-minus-the evil. Where is He to be found? He is revealed in what we recognize to be good, true, and beautiful. Now no one man can include in his life all that we mean by scientific truth, and artistic beauty, as well as moral goodness. But, truth being a harmony, there is no deeper and nobler truth than the harmony of a human will with the will of the Supreme; and, beneath perishable artistic beauty, there is an eternal beauty to be discerned in righteous-
