r plane. The great truths of spiritual life are pouring themselves
out to this age with larger revelations of God. They teach the
deepening necessity for constant love, for larger service, for a more
complete consecration to the Divine life that may contribute more and
more of usefulness to the human life. To achieve that "closer walk with
God" that alone gives power, one must constantly seek larger fields of
effort and endeavor, and bring himself face to face with great problems.

To live the higher life, the life of the spirit, is not to seek
cloistered seclusion, but to enter into all the great opportunities, the
difficulties, the privileges, or the penalties, that attend every real
endeavor. In this, alone, does one find the life more abundant. In this,
alone, lies the secret of making noble the life that now is and
glorifying that which is to come.

The profound significance, and the illumination brought to the problem
of living by simply giving one's self entirely, with belief, and love,
and joy, to the will of God, is an experience that transcends human
language. Too often has the acceptance of God's will been held to be a
spirit of the abandonment of despair, or of the mere inertia that ceases
from striving and from aspiration. On the contrary, it is the most
intense form of action. It embodies the loftiest aspiration. It compels
the highest degree of energy. It calls into play every intellectual
faculty; it arouses and inspires. It is the regeneration of the
individual. He does not know what life is; he does not even begin to
live, at all, in any sense worth the name, until he lives and moves and
has his being in the will of God. It is, indeed, as Professor Carl Hilty
has said, a sense of initiative and power. "What is the happy life?"
questions Professor Hilty. "It is a life of conscious harmony with the
Divine order of the world, a sense, that is to say, of God's
companionship.... The better world we enter is, indeed, entered by faith
and not by sight; but this faith grows more confident and more
supporting, until it is like an inward faculty of life itself. To
substitute for this a world of the outward senses is to find no meaning
in life which can convey confidence. Faith in God," continues Professor
Hilty, "is a form of experience, not a form of proof.... Here then, is
the first step toward the discovery of the meaning of life. It is an act
of will, a moral venture, a listening to experience. No man can om