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TEE TULT1T. I AN ELOQUENT SUNDAY SERMON B'/ DR. DONALD SAGE MACKAY. Subject: How to Grow a Soul. New York City.?Sunday morning, in * the Collegiate Church, the Rev. Dr. Donald Sage Mackay preached on "How to Crow a Soul." The text was from II Peter iiirlS: "Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ" Dr. Mackay j said: In the course of my rending the other ; or^nin<? T n?im? oornce this striking and suggestive sentence. "We can each * grow a soul if we are willing to pay i the price." These words set me thinkin?. What a tremendous possibility God lias placed in the grasp of each one of us. We have in our power the opportunity of growing an immortal soul. That opportunity is this life?the question is, Are we willing to pay the price? Do we realize what the growth of a soul within us means? Do we realize what.life is without a soul? We hear k sometimes said of one that he is a "soulless man." Usually we understand by that description a man de# void of the ordinary feelings of our common humanity, lacking in kindliness and sympathy, and incapable of generous action. True enough, but a soulless man in the real import of the ?? ??4- ilftol mni>n ffion wurus, iumus> a. sicm ucm uw. ^ ....... , that. To be soulless is to be dead at the vital centre of life. It is to be corrupt and degenerate at that point in character from which the divine and immortal springs into power. Soullessness is spiritual degeneracy.' It is what Paul calls "Dead in trespasses and sins, without hope and without God in the world." Is it worth while, then, paying any price if we can start within ourselves this growth of an immortal soul? "We can each grow a soul," said the writer, I "if we are willing to pay the price. J Assuredly it is worth it. for this is j the one and the only victorious life." J More than that?this is the heart of ' all true religion. If our religion is not developing spiritual life within us our religion is vain. That is the great thought of Christ's teaching, and in" that He has enmhasized the deepest thought of all the great teachers of * the world. You may remember, for instance, the words of Socrates in his * Defense, addressed to his accusers, when irudescribing the greatest work a man could do he said, "For I do nothing but go about amongst you, persuad* ? -11 ? Y?nf lR? you All uuii^; auu viu? uvb w take thought of your persons or your properties, but to care about the greatest improvement of your soul." Than ' * that statement of the great Greek teacher the Gospel of Christ can add no stronger emphasis to the tremon^ dons significance which belongs to the growth of a soul. And yet it is just at this point that, for most of us. the real tragedy of spiritual experience unveils itself. What is it that most troubles you in ' your religious life, if at any moment ? your give yourself to honest self-examination? What is the real discouragement that haunts us even in our keenest prayers and most fervent supplication^?. Is it not just this?our utter poverty in soul growth, the dreadful lack of any real evidence of progress in spiritual things? Judged by the ordinary standards of life our souls do P not grow. At the very best they sim* ply stand still, so that spiritually, even the best of. us, are pretty much as we were fifteen or twenty years ago, with the same tendencies dominant, the same temptations present. With others of us it is worse than that. In spite of our prayers and aspirations we are conscious, when we are brave enough to face the fact, that spiritually we * grow more stunted and dwarfed as the r yhurs pass on. Our faith becomes less . forvtt. the spirit of prayer dwindles. the sense of God evaporates in tie stiffi&r atmosphere of selfishness and wsrtlliaess that wraps itself like a sea 4 around us. That, I repeat, is the spiritual tragedy that plays itself out in the secret places of our lives; spir'itually we do not grow as we ought; our souls lack that touch of life which reveals Itself in ever deepening strength and power. Well, now having faced this two-fold fact?on the one hand that each of t?s . can grow a soul if he is willing to pay the price, and on the other hand that this soul-growth is not being realized within us as it ought?let us see this morning what are some of the conditions in obedience to which soui-growth a may become a glorious reality for each . one of us. 1. Let us recognize in the first place what the soul is, what it represents. By the soul, we mean something deeper than "the machine which ticks in the brain, that calculates and memorizes, that learns the tricks of trade, and practices them in the world.J? That is not your soul, although I dare say it is the only apology for a soul some A of us have. The soul is that in you and me. which has kinship with God. It is the chamber in which the divine and immortal within us dwells. The soul is the holy of holies in a man's life. It Is as Paul says. "The Temple of the Holy Ghost." When, for instance,' you feel at times, as surely at times we all do, an almost overpower-' ing yearning after God, to know Him, to be like Him, it is your soul that is speaking. It is the immortal within nnf- for its kinshin with JV/ll, God. The vitality of your soul, therefore, is the pledge of your immortality. ^Destroy the soul, and you destroy that within you without which eternity is unthinkable. That is why Christ put such emphasis on the awful possibility of losing the soul. "What shall it profit a man," He said, "if he gain the whole world and lose his own soul?" Nothing can compensate that loss. Christ does not say that "gaining the world" necessarily means loss of the soul; what He says is, that a prize even so great as the attainment of the whole world would not offset the loss of a single individual soul. Do we realize that? The first condition, therefore, in soulgrowth, is to realize the issue at stake, to recognize the infinite value of your soul as your one and only asset wiien death, -with ruthless fingers, strips you of all else. "Think of living," said Carlyle, "for wert thou the pitij fullest of all the sons of earth thy life | is no idle dream. It is thine own. It is all that thou hast to ^ce eternity I ' I \ K~ -v [ with." True, hut living without a soul ' Is to make eternity a voidless blank. It is your soul within you. claiming its ; kinship with nod, that is the only ! thing worth living for. That is the first point. When you recognize that, you have taken the first step in soulgrowth. 2. The second condition is to recognize clearly the great hindrance to soul-growth. It is futile to ask why our souls do not grow naturally, as. for instance, the body does. Spiritual development is one thing, natural growth " rr*i j. _ .. is? quire anorner rmng. me uiet iuhh hp* recognized. exnlain it how yon will, that soul-erowth is tremendously handicapped and hindered br forces which conspire its rnin. In other words, onr souls are in the grip of a deadly dispose. whi^h dwarfs and stunts them. What is that disease? A correct diagnosis is the first step to complete the cu"e. Suppose for a morppnt yon harp a hoy who. instead of growine into health and strength. is pinched and dwarfed and anemic in annearance. Yon take the lad to a phrsician. and he will tell ron that that hoy of yonrs is really suffering from a wrens habit of life. He is not being nourished properly. His digest ire organs are being orerloaded with food which he cannot assimilate. What the hoy needs is not more food, bnt less: not richer diet, hut simnler. Nature is heincr thwarted by artificial bring. and artificial bring is the seed-nlot of disease. And the physician will doubtless tell yon that, the boy being young, the cure is simple. TT/v tttIII eat" "fiira nQ+liro ft phflTlCe I1U Mt it _ by simplifying: his daily diet-." Well, it is even so with the health of the soul. Our souls are starved and stunted by a disease, which is created and aggravated by a wrong mode of life. We are so gorging our minds with all the elaborated and artificial forms of living. that the spiritual within us is stifled. Sin is the disease which kills the soui. but sin is simply a product of that sordid selfish life which clogs the great arteries of tho soul. If deliberately we follow a life which makes no provision for prayer and communion with God. which cherishes evil habits and nourishes actions which begin and end in self, then we are deliberately killing the soul within us. What, then, is the price we have to pay if we want to grow a soul? We must change the mode of life which enthralls us, and make provision, not for the things of the flesh, but of the spirit. In that purer, sweeter, simpler atmosphere the the soul will inevitably begin to grow. The vitality of your soul is wonderful. Its recuperative powers are marvelous, but these powers must have their opportunity. Here is a disease which is stunting and slowly killing my soulam I willing to fulfill the condition which will eradicate that disease, and make spiritual growth a reality? 3. That leads to the third point. What is that condition? And who of us, by his own strength, is sufficient to meet that condition? We cannot certainly, by our own efforts, hope to re?natural tpndPTlcieS Within > CIOC UUVCC us which war against our souls. We cannot, by any strivings of our own. force spiritual growth. If we are unable to add a cubit to our physical stature, much less can we add to our spiritual growth. Yet, the call of Christ is to "grow in grace, and in His likeness." What, then, is the secret of that growth? The Gospel of Christ is the answer. Our souls grow as they come into living touch with Him. We cannot transform ourselves, but we are transformed into His likeness, as we reflect the spirit of Jesus, and we reflect Jesus in the measure that we reflect on Him. Make Christ the theme of your daily prayer and meditation, and every moment you spend in His presence is a springtide of spiritual growth within your soul. That growth you cannot check: no sin can hinder it if you are living in the atmosphere of Christ's life. It is not our strivings and strugglings that add to the stature of the soul: it is our faith, simple as that of a little child which, laying hold of the love of God revealed in Christ, builds up the soul, day by day, into His grace and into His likeness. Now, I ask. Is there anything strange or mysterious about that? Is spiritual growth subject to laws any different from those which govern any process of mental development? Surely not To make any theme a subject of daily thought is to make that theme a potent influence in your life. The more deeply it lays hold of your mind the more profoundly it becomes a part of yourself. All you have to do is to fulfil tue condition of continuous thought, and the object of your thought reacts upon you and becomes a dominant factor of growth. We speak, for instance, of a man being possessed by some master passion?it may be the love of money, or of power, or of sordid self-indulgence, or of some higher interest, but whatever it is, the-result is the same. Constant dwelling upon it moulds character into its likeness. So it is with the soul that surrenders itself to the influence of Jesus. As we think of Him, and as we enter into the spirit of His life, and breathe the atmosphere of His love and purity, gradually we are transformed, and the soul within us leaps up into glad recognition of its lawful Love. Every power we have, every faculty we possess becomes interpenetrated by His spirit, and because His spirit is life we live also. Excited. Kowjana ?1111 useu. u> icm una of himself: "People say when I preach the Gospel very earnestly, 'How excited Mr. Hill gets!' Why," said he, "I "was walking through Wotton-under-Edge the other day, and saw some men digging gravel. All of a sudden the earth gave way and buried two or three of the men. I ran off as fast as my old legs would carry me, and I shouted, 'Help! help! help!' but people did not say, 'Poor old Mr. Hill is getting dreadfully excited!' "Oh, no! he might be as excited as he pleased when men's lives were in danger; but when a man's soul was in danger the proper thing would be to ( say to him very quietly and calmly, | 'My dear friend, unless something shall i interpose, and you shall one of these days become somewhat different from what you now are, it will not be quite so well for you in another world as. perhaps, you might desire.' "?Belfast TITt An n >V niicaa. The models of fashion here cannot even be certain of passing roj^ter pk ! the door mats in Leaven. WMB?PMMBBMBMWBB??? STOP? BELCHING. Cnres Bad Breath?Positive and Tnitant Cure Free?No Drug>??Cures by Absorption. A street breath is priceless. Mull's Anti-Belch Wafers trill enre ban bream and had taste instantly. Belching and bad taste indicate offensive breath, wnich is due to stomach trouble. 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This offer may not appear again. 1 2246 GOOD FOR 25c. 1431 Send this coupon with your name and address r.nd your druggist's name and 10c. in stamps or silver, and we will supply you a sample free if you have neve? used Mull's Anti-Belch I Wafers, ana will also send you a certificate good for 25c. toward the purchase of more Belch Wafers. You will find them invaluable tor stomach trouble; cures by absorption. Address Mtr:x's Grape Tonic Co.. 328 3d Ave., Rock Island, ill. j Give Full Address and Write Plainly, j i i All druggists. 5Cc. per box. or by mail upon receipt c: price. Stamps accepted. The earliest known cook book was printed in Venice in 1475. Catarrh Carmot Re Cured With i/ocaii applications, as they cannot reach the seat of the disease. Catarrh is a hiring npfninHlntinnul diaaaca on/i in j to cure it you must take internal remedies. ; Hall's Catarrh Cure is taken internally, and ! acts directly on the blood and mucous surface | Hall's Catarrh Cure is not a quack medicine. 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In the course of a graceful address, he said: "You, gentlemen, have given me meet helpful advice on the art of acting?will you permit me to give you | in return a piece of advice regarding your profession? "My advice, then, is that you make your cross-examination less vigorous, i less harsh. What is the good of j treating an honest and sensitive wit ness Oil me witness siaiiu tta ujuugu he were a sneak thief? A young man in my company was a witness in a case of robbery. He had seen a thief snatch a young girl's pocketbook and make off. "Well, the thief's lawyer cross-ex- I amined my young friend shamefully. | He roared at him, shook his fist at I him, raved at him. " 'And at what hour did all this J happen?' the lawyer, sneering, asked toward the end of his examination. " 'I think ' my friend began, but 116 was ai ouue miuiupicu. " *We don't care anything here about what you think!' said the lawyer, with a snort of contempt. " 'Don't you want to hear what I think?' said my young friend, mildly." " 'Certainly not,' the lawyer .roared. " 'Then,' said my friend, 'I may as well step down from the box. I'm not a lawyer. I can't talk without I thinking."'?Philadelphia Bulletin. J ^Tlieraib Genuine-^ ? The Genuine i California The full name of the c Is printed on the front i The Genuine- Syrup c Packages Only, b Knowing the above w lions made by piratical cor dealers. The imitations i therefore be declined. Buy the genuine alwa It cleanses the system gently I when bilious or constipate kidneys, liver, stomach and by men, women or childra effects from actual use and < laxative remedy of the well Always buy the Gent M (AIIRR Louisville, Kjc toman's Coat of Ai ing Powder, the absolutely pure a 1 cooks. You can count on a sp< . bank on your baking being crisj D LUCF to every woman's interest to purchase t is. 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