David James Burrell was born at Mount Pleasant, Pa., August 1, 1844. He received his education at Yale University and at Union Theological Seminary, New York City; ordained Presbyterian ministry, 1872; missionary, Chicago, 1872-1876; Pastor Second Church, Dubuque, Ia., 1876-1887; Westminster Church, Minneapolis, 1887-1891. Since 1891, Dr. Burrell has been pastor of the historic Marble Collegiate Reformed Church on Fifth Avenue, New York City. Dr. Burrell represents both a great preacher and an uncommon pastor. For more than thirty years, his pulpit has been his throne, while his influence has spread all over America. Dr. Burrell is the author of more than forty different books, together with many tracts and sermons.

Among Dr. Burrell's many volumes may be mentioned: The Laughter of God, Why I Believe the Bible, The Sermon: Its Construction and Delivery, The Religion of the Future, The Spirit of the Age, The Lure of the City, Christ and Progress, The Wondrous Cross and The Evolution of a Christian.

II

THE FAITH THAT COUNTS

"Dost thou believe on the Son of God?" -JOHN 9:35.

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BLIND man sits by the Temple gate with his hand stretched out for alms. group of men approach, who seem to be disputing about the doctrine of Original Sin. The blind beggar furnished an illustration in point. "Master, who did sin," they ask, "this man or his parents, that he was born blind?"-" Neither," He answers, so far as we are concerned just now. The question is, What shall be done about it? As for me, I must work the works of Him that hath sent me, while it is day." Thereupon He anoints the beggar's eyes with clay and bids him, "Go wash in the pool of Siloam." The man gropes his way to the pool near by, while Jesus and His disciples pass on to Solomon's Porch, His usual preaching station, where the people gather about Him.

The beggar, having recovered his sight, returns to his customary place by the gate, where he is naturally the observed of all observers. Some are asking, "Is not this the blind beggar?" Others

say, "It is impossible; look at his eyes!" The man settles the question by affirming, "I am he." They ask how his eyes were opened.-" A man that is called Jesus anointed mine eyes with clay and bade me wash in Siloam; and I went and washed and received my sight."-" Where is this man?". “I know not; I wish I did, that I might thank him."

They lead the beggar to the Pharisees in the Temple, who proceed to catechize him: "Art thou the blind man who sat by the gate?"—"I am."— "How didst thou receive thy sight?"-"A man that is called Jesus bade me wash in Siloam, which I did and came seeing.”—“When did this occur?""This morning."-At this there is a lifting of their eyebrows; "Aha, this Jesus is a sinner. He has been breaking the Sabbath! What sayest thou of him?"—"I say he must be a prophet; " that is, a holy man.

At this point the parents of the man are called and questioned: "Is this your son who was born blind?"" It is."-" How then doth he see?""We know that this is our son and that he was born blind, but by what means he doth now see we know not, or who hath opened his eyes we know not. He is of age; ask him." They evidently scent danger and prudently avoid it.

The fact of the beggar's cure being now beyond question, the inquisitors turn again to him, saying, "Give God the praise. As for this Jesus, he is a

sinner; thou shouldst have no dealings with him.” His answer is, "Whether he be a sinner I know not; one thing I know, that whereas I was blind, now I see!" They continue, "Tell us, what did he do? How opened he thine eyes?"—"I have told you and ye believed not; why pursue the matter? Would ye be his disciples? This is too much; they lose their temper: "Thou art his disciple! As for us we are Moses' disciples. We know that God spake unto Moses; but as for this fellow, we know not whence he is."-"Why here is a marvellous thing," he exclaims, “ that ye know not whence he is and yet he hath opened mine eyes! How could he, if God were not with him?" Sound reasoning, but how tactless and presumptuous on a beggar's lips! "Thou wast altogether born in sin," they reply," and dost thou teach us?" And they cast him out.

In a lonely place, somewhere outside the walls, he wanders with the anathema upon him. Outcast and excommunicate, who will venture now to lend a hand or put a cup of water to his thirsty lips?

Jesus finds him. O blessed seeker of the lost! He asks, "Dost thou believe on the Son of God?" A strange question, when one stops to think of it; so apparently abrupt and inconsequential. Why not, rather, a word of sympathy and encouragement? No; the question cannot wait. It never can wait. It presses hard upon every one of us

for an immediate answer, because the issues of life are involved in it." Who is he, Lord," asks the beggar, "that I might believe on him?"-" Thou hast both seen him and he it is that talketh with thee."-"Lord, I believe!" And he worships

Him.

So ends the drama. A seeking sinner always finds a seeking Saviour; and the turning-point of every life is reached just here. "Dost thou believe in the Son of God?" It is distinctly a personal question; "Dost thou?" Every man must answer it for himself. It cannot be farmed out; it cannot be postponed until a more convenient season; it cannot be evaded, since not to believe is to believe not.

This being so, it is vitally important that we should understand precisely what is meant by "believing in the Son of God."

THE CHRIST OF LONG AGO

To begin with, it does not mean simply to believe in the historic Christ; that is, in a personage who lived, suffered and died nineteen hundred years ago. So far as that goes, everybody believes; just as everybody believes in Julius Cæsar and Napoleon; but nobody is morally or spiritually affected by it. Obviously this sort of faith is only a door ajar, which may or may not be pushed open into something further on.