Now, I believe in God with all my heart. But the God whom I believe in likes that man. Jesus, were he here on earth as once he was, would love him. I think Jesus would love him more than the other man who never had faced human misery with sympathy enough to feel his faith disturbed. This does not mean that we ought contentedly to see men ministered to by a God whom they do not recognize. It is a pity to be served by the Eternal Spirit of all grace and yet not know him. In Jean Webster's "Daddy Long Legs," Jerusha Abbott in the orphanage is helped by an unknown friend. Year after year the favours flow in from this friend whom she does not know. She blossoms out into girlhood and young womanhood and still she does not know him. One day she sees him and she does not recognize him. She has always thought of him as looking other than he does, and so even when she sees him she does not know him. Suppose that the story stopped there! It would be intolerable to have a story end so. To be served all one's life by a friend and then not to know him when he seeks recognition is tragedy. So it is tragedy when God is unrecognized, but behind that is a deeper tragedy still--people who believe in God but who have thoughts of him so narrowly ecclesiastical that they themselves do not perceive his presence, acknowledged or unacknowledged, in all the goodness and truth and beauty of the universe. Such an enlargement of the idea of God to meet the needs of this new world is one of the innermost demands of religion to-day. When a man believes in the living God as the Creative Power in this universe, whose character was revealed in Christ and who, recognized or unrecognized, reveals himself in every form of goodness, truth and beauty which life anywhere contains, he has achieved a God adequate for life. To such a man the modern progressive outlook upon the world becomes exhilarating; all real advance is a revelation of the purpose of this living God; and, far from being hostile to religion, our modern categories furnish the noblest mental formulae in which the religious spirit ever had opportunity to find expression. We who believe this have no business to be modest and apologetic about it, as though upon the defensive we shyly presented it to the suffrages of men. It is a gospel to proclaim. It does involve a new theology but, with multitudes of eager minds in our generation, the decision no longer lies between an old and a new theology, but between new theology and no theology. No longer can they phrase the deepest experiences of their souls with God in the outgrown categories of a static world. In all their other thinking they live in a world deeply permeated by ideas of progress, and to keep their religion in a separate compartment, uninfluenced by the best knowledge and hope of their day, is an enterprise which, whether it succeed or fail, means the death of vital faith. To take this modern, progressive world into one's mind and then