It is our prayer that the wide view opened before us by this memorial season may stimulate us to higher levels of thought; create for us a world too large to be filled with the small and passing interests and commonplace incidents of life; destroy for us in that way the obstinacy of antecedent objection; mental reluctance and moral antagonism be dissolved in the warm light of the larger prospect, till we become able to recognize Jesus in the gracious face and scarred figure; and in the cordiality of complete conviction to echo the words of the persuaded Thomas, "My Lord and my God." PATTON GLORIFICATION THROUGH DEATH BIOGRAPHICAL NOTE FRANCIS LANDEY PATTON, Presbyterian minister and educator, was born in Bermuda in 1843. He studied at Knox College, Toronto, and Princeton Seminary, New Jersey. From 1865 to 1871 he held many pastorates, but in the latter year his work as a controversialist and educator began. He took a prominent part in the ecclesiastical trials of Prof. David Swing and Dr. C. A. Briggs, and was elected to succeed Dr. McCosh in the presidency of Princeton in 1888, but resigned in 1902, after which he was elected president of the Princeton Seminary. He is a deep thinker and dialectician, and a vigorous speaker on the theological subjects in which he is interested. PATTON Born in 1843 GLORIFICATION THROUGH DEATH[4] [4] Copyright, 1905, by _The Homiletic Review, New York_. _Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit._--John xii., 24. We all know that it was necessary for Christ to die, and that his path lay through the valley of the shadow of death. I do not take this text to illustrate this idea, but to concern myself with a line of illustration which has no reference to His death, and so will avoid the suggestion. We have here, in the first place, the enunciation of a principle which goes far toward unifying the moral and spiritual history of our world. Glorification through death is a principle that may be seen in various spheres of observation, and in the relation of the individual to the race. For instance, a man of ordinary education has a family of boys and girls. He has reached that time of life, the sure sign of middle age, perhaps a little beyond, when he ceased to raise the question that he has been raising about himself, How shall I make the best of myself? and he begins to raise the question-the only question he thinks of after that--What shall I do for them? "Well," he says, "I had but a limited education; they shall have the best the country can give or they are willing to take. I had but few opportunities; there is no lack of opportunity for them. I had many a rough encounter when I first set out in the world; they shall have the advantage of my accumulated earnings to set them up in life."