I have already indicated to you that I do not think that anywhere in the Old Testament, or in the New Testament, or in all Christian theology or philosophy, does there exist a complete demonstration of the fact that God is good, and that He is on the side of goodness. Whether that is true or not every intelligent believer will admit that this 73rd Psalm is no complete theodicy. It will not hold its own as a logical demonstration that the government of this world is moral or just. The man's certainty that there is a good God, and that God takes sides with good men, rests not upon sight, but upon faith; it is a solution of the heart, not of the head. Thank God! that is the universal law of religious experience. One thing I want to point out to you at the beginning, especially to those of you who are thinkers, and who study the various religions of the world. There is a very simple characteristic about the fashion in which the problem of life is dealt with in those Psalms, when we compare them, say, with the very finest of Greek devotion and Greek religion. In all Greek philosophy there is only one fixed quantity—that is, the world. The problem of Greek thought is this: Given the world, the clear, solid, certain fact, to find the God that made it. They took life as it stood, and from its elements and components they tried to determine what kind of a Maker this world has had. Now, at the very outset, all through Hebrew religious thought and philosophy, you find two fixed quantities. There is the world, but over against it there is God—God, holy, just, righteous; and therefore, while the Greek problem was always, Given the world, to construct God, the Hebrew problem is, Given the world as it exists, and given God as He exists, can those be reconciled? It is a very simple and striking contrast. I will tell you the picturesque aspect that it gives to the two literatures. Greek thought is all philosophical, speculative—great minds rising back to the First Cause, from this actual world; and this world being what it is, no wonder that at one time they reached iron Fate, at another time Materialism, at another time Pantheism, at another time Manichæism. Hebrew thought does not sway about in that fashion; it is simply concerned with this—the vindication of God's character; and there is the striking contrast. In Greek poetry, in all Pagan poetry, you will find warm-hearted, large-minded men contemplating life, with all its great wrongs, injustices, pains, sorrows, disappointments, and then breaking into pity and compassion for men. In Hebrew poetry, in Hebrew religion, you will everywhere find the same dark aspects of life fearlessly held up, acknowledged, and confronted; but what do you think is the supreme pain that breaks in upon the hearts of the Hebrew sages and seers as they contemplate the world's enigmas? It is anxiety for the character of God. It is not pity for poor men and women, ground under