Morning journal and courier., 1890-06-23


 thing higher; and this is the glory of our knowledge also.
 The wrong of this matter, of which we have just spoken, however, lies, as we may 1 say in the time clement. It is not found in the fact that we allow ourselves to think of full knowledge as related to ourselves or as g profession which may become ours, but that we make our claim too soon. We think of the partial as the perfect, and, thus, with self esteem, we say to ourselves and others that we already possess the golden treasure. None but the initiated, indeed, can compre. hend the mystery. But we are the initiated. The utterance of the truth, therefore, be- longs to us. This uttexance IS final, as given by us and our master. Toe soon, is the an- sWer of rebuke which meets us. The time for all this is not yet. But in the very words of the answer there Is involved prophecy. Too soon implies a later realization. We find fault with the child's over-estinate, be- cause he claims for himself what belongs to the man. But the blame which we lay upon him carries in itself the suggestion that after . season he will become man, and that there will be fitness then in what appears 50 unseenly now. All true knowledge should be humbled te-dsy, but 1t may be confidently hopeful of Q to.Merrow which will, at some time, dawn upon 1t.
 And so the words of our verses speak of . time when that which is perfect shall have come, and that which is partial shall have wholly ceased. Fall knowledge is before us, wherein no imperfeotion shall be mingled. But what Is to be the measure of this knowl- edge, in the more precise statement of it, and what is to be it's charactera The words suggest the answer to both of these ques- tions, I shall know fully, even as I have been fully known. My knowledge shall be- come all penetrating, even after the manner in which a knowledge greater and higher than mine has already comprehended and appreciated mo. I am not alone in my life. myself. I am @ child of the father. His sll-penetrating eye sees through my whole being. His all-comprehending miRd takes into itself, as 1t were. the inmost things and thoughts of my soul and knows me altogeth- CT. He is infinite love and he knows me fully. With the knowledge of which love is the source. He is the infinite spirit and he knows me with the highest of all knowledge the full soul. knowledge.
 Now this is the limit toward which am moving. am to know fully-to enter into the fullness of . soul-knowledge in fellow ship with him, through which in knowing him shall know all things. God is the all knowing one. It is through such perfect | fellowship with him hereafter that we are to enter into the fullness of all knowledge, even as according to imperfect measure of our earthly life we learn through loving fellow ship with men of noblest, puress minds and ! souls, tho fullness of the things which they know. When such knowledge is | attained, all other and minor knowledge seems, indeed, te vanish away. It may have
 had reality. there may have been joy in | 1t. But it is lost in the fullness and seems
 to be nothing. The perfect has come, and l the law of our life, been done away. The pathway for the development of true knowl- l edge is the pathway of communion with the | divine father-the one who knows fully to- | day and will bring us, If we are in the fsl- lowship of love with him, to know as fully as we are now fully known.
 Ny young friends, this is not . sasre dream
 of picture. It Is the deepest reality of life. What can life be, in it's grandest significance, but the growth of the human ohild under the ever continuing guidance and inspiration of the infinite father-the importing of the divine fullness into the human mind and ssul | ia larger and larger measure, as the cspaci- ties of the man to receive 1t becomes con- | stantly greater. As educated men who have known, beyond other men, the growth of the ! highest knowledge through the unien of souls la love, we may we'll take the lesson | from within ourselves, which teaches us what the growth of knowledge is in union wish God.
 Great as knowledge Is, however, in the | blessing which 1t offers, aud rich as it seems
 to be in the promise of future development,
 ths apostles word comes back to us at the end, l even as 1t came to the beginning There is | sn incempleteness, when viewed in the light of the truest manhood, so long as 1t abides in
 itself alons. The spiritual faculty which
 makes 1t perfecss and turns it to it's hishest
 uses. is love. Without this spiritual faculty | in the active exercise of its energy the man knAWn UNfhfn0 vet ha nHohf fo
 know, and moves not, in the out
 working of his knowledge towards its | legitimate results, az hs ought to move. l Love, In the New Testament sense of the | work, is no weak sentiment and no mere pas.
 sion. It is, as was eaid at the beginning, the
 central force of the souls life. The Greek word employed by the apostolic writers is . peculiar one-one unknown elsewhere. IL ! takes into itself depth of meaning which psrtains to the depths of character. It lays hold upon . significance, the source of which | is the divine relation of the soul. It is the | noblest impulse of the man and every
 movement of the life. That knowledge, in
 the highest conception of 1t, cannot b. perfect from the exercise of this spiritual faculty Is evident, because to such knowledge the outreaching and working of the whole man is essential. We cannot know with half our powers asleep as we do when they all are | awake. We cannot see the truth as 1t is when we look ct it only from eur side. There | is an adjustment ever needed lest every thing
 becomes to us partial and so far falss. Ia
 the sphere of all the truthe which move the
 inward life the moral and mental parts of the man must bs fitted to each other, or the result Is failure. The evidence of this is manifest on every side. Look at your own experience in these years
 of study. Who Is the nan who knows liter.
 ature, or history, or poetry, among your phrase of the apostle, as he ought to know
 ita Is it the man who has learned the lessons
 for his daily use, or the one who has sccu-
 rately acquainted himself with the matter oi
 style, or with facts. or the one who has read
 many volumes. and by the strength of his
 memory can repeat what he has
 read, or even he who has gained fo,
 of mere scholarly knowledge in any of these
 linesi Or is 1t, on the other hand, the man
 who has, with all his reading and acquisi.
 tions, has his souls forces stirred within himi What Is the difference, ,in the education for the manly life for tho future years, between two classmates who have equal knowledge in the ordinary sense and use of the wordi Surely the difference is Q nest stirring and impres-
 sive ono as we are the two men at the end
 of their course of study. sWhat Is it-but
 that the one, but the union in movement
 of the souls forces with the minds ferees,
 has come to know as he ought to know-that
 is, has become an educated man in the full
 meaning of the word, after . manner and
 measure in which the other has not. It is
 men that we desire to eduoate-and the man
 in us Is not what we are when the central
 part and force is left ont. We know in any
 line of knowing when love is stirred, and | not before, and love is the greater thing be-
 cause it gives life and power to knowledge.
 But love Is greater also, because 1t guides
 knowledge to its noblest uses. Love is the
 outworkiug principle of all msnlike life.
 Knowledge of itself moves inward, and
 thus may tend to self exaltation and selHsh-
 ness, or it tends to anything in the sphere of
 the souls living. But love, by the necessity
 of its own nature, moves outward, and oar- ries all things else with itself. It is the
 outgoing and not the incoming that glori-
 fes the man. This surely needs no proof.
 It needs only to be recalled to mind, as we
 forget it by reason of our thoughtlessness o.
 weakness. When thus recalled, the
 truth tsstifies for itself. For this reason 1t is
 that all education which is worthy of the
 name developes the man inwardly with
 the end iR view that he may be of service to
 the world. To this end, it lays held, for ite
 work of development not only for the men-
 tai but also for the moral part of the man.
 It adds the moral impulse to the mental ac- quisition, and makes the former rule and guide the latter. Like the apostle in his
 words addressed to his readers, 1t bids the
 pupil under it's training, desire earnestly its