filled the soul with peace, and everywhere there was a sense of rest. Even the cart horses knew it was Sunday, and were standing at the field gates, idle and happy. In the pale sunlight the moor stretched away to the mountains, and silent and serious little groups of people were crossing it from every side, but all making for one point--Cramer Church. Dr. Macrae had been driven there very early and, during the hour before service, he was in the small vestry at the entrance of the church, and was, as he desired, left quite alone. In that hour he rose to the grandest altitude of his nature and, when the cessation of footsteps told him the congregation was gathered, he opened the vestry door. Then a very aged elder set wide the pulpit door, and Dr. Macrae--tall, stately, long-gowned and white-banded--walked with a serious deliberation unto that High Place from which he was to break the Bread of Life to the waiting worshipers before him. There was an irresistible power, both in him and going forth from him, that drew everyone present to himself. His burning, vehement spirit found its way in full force to his face, and it infected, nay, it went like a dart, to souls sleepy and careless in Zion. To the Episcopalian the prayers are everything; to the Presbyterian it is the sermon; and there was a sigh of satisfaction when Dr. Macrae read with clear, powerful enunciation the last four verses of the sixth chapter of Hebrews, and boldly announced that he would speak "first of _God the Chooser_, then of _God the Slain_, then of _God the Comforter_." From these great seminal truths he reasoned of righteousness and judgment to come with a penetrative, judicial power; but he quickly passed this stage and entered into their enforcement with an overwhelming insistence. Something was to be _done_rather than explained. The sermon was almost fiercely theological, but through it all there was that wonderfully inspired look, that diviner mind, that "little more" which declares the Superman to be in control. Two remarks showed something of the personal struggle that he was going through. Speaking of the doubting spirit prevalent in the whole religious world, he said: "You will find in the words of my text the remedy: that, by two immutable things in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us." And, again, very pointedly, he asked: "When we have done wrong, how shall we remedy the wrong? I will tell you. We must work day and night, as men work on a railway when the bridge is broken down. For all traffic between our souls and heaven will be interrupted until we get this ruin--this reason for God's withdrawal--out of the way."