yonder, mounting the pulpit steps and pausing here beside me. Let me be silent while He speaks, "Dost thou believe on the Son of God; thou for whom I have waited until my locks are wet with the drops of night? Thou hast long believed about me; wilt thou go further and believe on me? Then shall we sup together and thy voice tremble with the joy of a new confession, 'I know whom I have believed and am persuaded that he is able to keep that which I have committed unto him until the day when I shall meet him in glory and see him as he is.'" III FAITH'S CORONATION BY SAMUEL PARKES CADMAN, D. D., S. T. D., Pastor Central Congregational Church, Brooklyn, N. Y. Samuel Parkes Cadman was born in Shropshire, England, December 18, 1864, and was graduated from Richmond College, London University in 1889. Coming to America in 1890, he was appointed Pastor of the Metropolitan Temple, New York City, in 1895. From this pastorate he was called to Central Congregational Church, Brooklyn. Dr. Cadman is the humanist among American Congregational divines. He possesses in a rare manner both evangelical fervour and profound learning. Both in the pulpit and on the platform, Dr. Cadman stands in a class of his own, and no one in this generation has accomplished more in welding bonds of friendship between America and Great Britain. Dr. Cadman has written several very important books; chief among his published works are: The Three Religious Leaders of Oxford, Ambassadors of God and Lectures on Church and State (in the press). III FAITH'S CORONATION "Now the end of the commandment (charge) is love out of a pure heart and of a good conscience and of faith unfeigned."-I TIMOTHY 1:5. T I HE charge which St. Paul commissioned St. Timothy to lay upon the Church at Ephesus was meant to veto those useless speculations and controversies which injured the fraternity of the sacred household. Fine spun allegories, fabulous recitals of the generation and gradation of the angelic hosts, the arithmetic of mysterious æons, and lurid predictions of apocalypses, then, as now, had a strange fascination for a certain type of believers. They were too preoccupied with vain debates upon inexplicable themes to give heed to the real ends of religion. Evangelical discretion was at the mercy of zealots, who identified divine truth with their distorted notions, making them the test of spiritual understanding. In order that the growing evil should be eliminated the Apostle defined the outstanding purpose of the New Testament gospel as a salvatory education. His language is axiomatic, precise, compressed; erroneous or perverse constructions find no opening in his closely woven arguments. Both matter and words express the wisdom of a profound religious experience. They rank as a classic utterance embodying the aims of Christian being and its obligations. According to them the heart's pure love begins and continues in faith unfeigned. The power that surpasses any other; the one power in this world and the world beyond which is superior to the creeds, or better still, behind them, is the love herein named. The love that gives and does not ask, and being denied, still loves with joy and gladness. In their deepest selves, men and women know that this love is the grand reality of life, infinitely more substantial and authoritative than all objects of sensory perception. Yet neither this love nor any other ordination of Heaven can possess our souls without the royal faculty of faith. Believers can be and do nothing worthy of their calling apart from the vitalizing energy of faith as the gift of God. Where it is complete it hallows every profession of allegiance to our Lord and Redeemer; where it is defective, the development of the hidden man of the heart is arrested. Rectitude of conscience and of conduct is secured by faith unfeigned. The motives and thoughts which lie far and remote in human nature are regulated by it. They, too, own the sway of a divine and unfaltering faith. Affectation, pretense, caprice, deference to conventionality, and |