pathy of Christ is due to the fact that he was "tempted in all points like as we are," and that he was "made like unto his brethren."

Before leaving the subject of temptation, let us not forget that it is not a sin to be tempted, but that sin begins when temptation is cherished, indulged in, and consented to. Because he was made like unto his brethren, our Lord's resistance to temptation was a human resistance. He achieved his victory by the means which are open to all. This makes him a brother to everyone.

It is a mistake to suppose that the most violent temptations are those which appeal to evil passions. The strength of temptation depends upon the strength of the feelings appealed to. The finer the nature, the finer the temptation. Therefore, Christ with his sinless human nature suffered the whole round of temptation exquisitely. And he suffered for us. "He was made like unto his brethren."

Jesus is the Race-Man because he has passed through all the experiences of life; because he was tempted in all points like as we are; because he was made like unto his brethren." The depth and fullness of his sympathy leaps all barriers. Jowett has observed that we confine our sympathy within severe conventional limits. He says: "It is often like a lake in a private park, and not like the stream which weds together the private park and the village green. It is often the dialect of the hamlet rather than the speech of the people."

This is true, and if we stop to think seriously, we shall see that most human sympathy is narrow and circumscribed. It goes out to relatives, friends of a restricted circle, or to the community, the commonwealth, or possibly the nation. But where is one who carries in his heart the sorrow for the world? Where is there one whose sympathy is big enough to be world inclusive? Thank God, there is one. It is he who "was made like unto his brethren," whose sympathy is always at flood tide, for the sympathy of Christ knows no racial boundaries or limitations. Caste and class are carried away in the boundlessness of Christ's overflowing sympathy.

Frederick W. Robertson in one of his most enduring and soul-gripping sermons entitled "The Human Race Typified by the Man of Sorrows," said, in referring to the world-sympathy of Christ, that it is implied in his self-chosen title, namely, "The Son of man." He calls attention to the two aspects in which we may consider the Redeemer of the world. We may think of him as Christ or we may think of him as the "Son of man." When we think of him as the Christ he stands before us as God claiming our admiration; but he says: "When we think of him in that character in which he so loved to describe himself, as the Son of man, he stands before us as a type or specimen of the whole human race. As if the blood of the whole race were in his veins, he calls himself the Son of man. There is a universality in the character

of Christ which you find in the character of no other man. Translate the words of Christ into what country's language you will, he might have been the offspring of that country. Date them by what century of the world you will, they belong to that century as much as to any other. There is nothing of nationality about Christ; there is nothing of that personal peculiarity which we call idiosyncrasy; there is nothing peculiar to any particular age of the world. He was not the Asiatic. He was not the European. He was not the Jew. He was not the mechanic. He was not the aristocrat. He was the Son of man. He is the child of every age and every nation. His was a life world-wide. His was a heart pulsating with the blood of the human race. He claimed for his ancestry the collective myriads of mankind. Emphatically he was the Son of man."

Such an one is our human yet divine Lord. Let your mind and intellect conceive of the highest natural potentialities of the human race and you will be compelled to conclude that it could never have produced a Jesus Christ. Such as he is from above. Long before the ascension there was a condescension. He "became flesh" and "dwelt among us." He was "made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people."

JOSEPH P. MARLATT

FIRST CHURCH, EVERETT, WASHINGTON

The subject of this sketch was born May 23, 1857, near Sewickley, a suburb of Pittsburgh, Pennsylvania. He was educated at Darlington Academy, in Beaver County, Pennsylvania. Afterward he graduated from Allegheny College at Meadville, Pennsylvania, in 1882, and later pursued a postgraduate course in history and philosophy, receiving the degree of Ph.D. in 1893. Carleton College bestowed upon him the honorary degree of Doctor of Divinity.

He entered the Saint Louis Conference in March, 1883, and retained his membership therein for eleven years. In September, 1894, Bishop Joyce transferred him to the Puget Sound Conference and stationed him at First Church, Tacoma, Washington. After five years' pastorate he was transferred to Pittsburgh Conference, where he served five years and then returned to Puget Sound Conference. In September, 1908, he was appointed superintendent of Seattle District, and after having served it the full legal term, was assigned to the pastorate of the First Church, Everett, Washington, in September, 1914. He was elected as delegate to the General Conference of 1912 and is a member of the Freedmen's Aid, and Home and Foreign Missionary Boards.

CHRISTIAN CERTITUDE

JOSEPH P. MARLATT

"Hereby we do know that we know him."-1 John 2. 3.

THE First Epistle of John was written with one purpose, that they who "believe on the name of the Son of God may know that they have eternal life." In it the apostle becomes, by preeminence, the preacher of certainty in religious experience; of a reasonable confidence in Christian life, faith, and knowledge. It is not infallibility in judg ment and opinion he preaches, but that the facts of Christian experience and consciousness are reliable, sure, and satisfactory to the person passing through them. He proclaims the high privilege of a life upon earth to be delivered from doubts and fears as to being in a condition of acceptability with God, of a mind satisfied by its own consciousness of a work of grace preparing it for the society and enjoyment of God and the redeemed.

It is to this theme of Christian experience we now direct our attention. Webster thus defines experience: "Practical acquaintance with any matter by personal observation or trial of it, or the like." While it may thus have a use in relation to external objects, in religious life, it is a