The source, then, as we see it, of all human hopes and human dignity, the urge that lies behind all metaphysics and much of literature and art, the thing that makes men eager to live, yet nobly curious to die, is this conviction that One like unto ourselves but from whom we have made ourselves unlike, akin to our real, if buried, person, walketh with us in the fiery furnace of our life. There is a Spirit in man and the breath of the Almighty giveth him understanding. Starting from this interpretation, we can begin to order the baffling and teasing aspects, the illusive nature of the world. Why this ever failing, but never ending struggle against unseen odds to grasp and understand and live with the Divine? Why, between the two, the absolute and the changeless spirit, unseen but felt, and the hesitant and timid spirit of a man, would there seem to be a great gulf fixed? Because we are wrong. Because man finds the gulf within himself. He chafes at the limitations of time and space? Yes; but he chafes more at the mystery and weakness, the mingled deceitfulness and cunning and splendor of the human heart. Because there is no one of us who can say, I have made my life pure, I am free from my sin. He knows that the gulf is there between the fallible and human, and the more than human; he does not know how to cross it; he says, "I would think until I found Something I can never find Something lying on the ground In the bottom of my mind." Here, then, can we not understand that mingling of mystic dignity and profound humility, of awe-struck pride and utter self-abnegation, wherewith the man of religion regards his race and himself? He is the child of the Eternal; he, being man, alone knows that God is. "When I consider the heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained, what is man that Thou art mindful of him, or the son of man that Thou visitest him?" Here is the humility: "Why so hot, little man!" Then comes the awe-struck pride: "Yet Thou hast made him a little lower than the angels and crowned him with glory and honor." "Alone with the gods, alone!" God is the high and lofty one which inhabiteth eternity, but He is also nigh unto them who are of a broken and a contrite heart. Here we are come to the very heart of religion. Man's proud separateness in the universe; yet man's moral defection and his responsibility for it which makes him know that separateness; man's shame and helplessness under it. Over against the denial or evasion of moral values by the naturalist and the dullness to the sense of moral helplessness by the humanist, there stands the sense of moral difference, the sense of sin, of penitence and confession. No preaching not founded on these things can ever be called religious or can ever stir those ranges of the human life for which alone preaching is supposed to exist.