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1907.

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there is to be another meeting of the 'Peace Conference at the Hague, and we I learn that one millionaire is ready to d?nate a larg~ sum of ~o~ey ~or the. ere~'.' ' tion 'of a suitable building m which It o~ can' meet. e So the dream of disarm a~~ment stijL'continues. Of course, all the nations profess the desire for disarmament, but virtually each says to the others.. "I t is for you to begin," and the ariswer thatfis-made is.an.increase, Of.fighting strength, ,',f ~. ,," or:HThl',the,r':f:q:Jooditure to make lDteanw:o;{ wacmore-"certwin. A Home IDtsarm~it1i0Ilt. f paper ,:said r!lc~ilDy;_when review_:(c'~l j" r : ing av speeohv of Mr. Haldane's: "Disl'frniament is a' dream of .sentimentalists and shortsighted economists and Radical statesmen out of office. Practical responsibility' dispels the vision; but the aspiration; or; perhaps the force of habit; ,still' moulds the pbrases.rof- Radical oratory., Mr. Haldane cherishes rrullennial hopes. He looks forward' to a+time when the democratic peoples will, rise and Aictitte' a policy of disarmament and a policy .of peace ') to. dhei,r chosen rulers. -::In the meantime, self-defence- 'is' 'the' first law of':nations,' as of nature, and Mr. Haldane, adopted the maxim+that .capacity of defence means' capacity of attack. [1liis, .he .was careful to say, does not imply aggression; but it must imply readiness in case of need to anticipate aggression, and it means that no nation dares to take the lead in a process of disarmament." This endorses what has for long been said bv sincere students of the Word. The hoped-for goal to be attained by human effort is apparently further away than ever. There are many things existent in the world ,:IY,hichemphatically deny the boasted progress towards the..social millennium, but we need do no more than , ' ~~

point with steady finger to this blot upon our civilisation-the dread shadow of war-and affirm that so long as it is in existence there is no hope at all that men can advance a single step towards the goal they so boastingly proclaim is near. What are the causes of poverty? Doubtless there are many contributing causes, some of whch can be dealt with by a community resolute to cope with them; others, it may be, are beyond their power. If only men would consider the practical -those which lie within their (tauses of own province, and which exist lPo"ert}?. only because of the will of the community-then ways and means might be considered to deal with those which are not so apparently under their control. In the course of an address delivered by the Right Hon. Lloyd-George, he pointed out that the "most fertile cause of all was a man's own improvident or imprudent habits, such as drink and gambling. This was supposed to account for sixty per cent. of the poverty in the land. It was directly responsible for more. Drink impoverished not only the individual, but the race. It also indirectly contributed to unemployment by diverting earnings from those necessaries of life, the manufacture of which would give three times as much employment as the production of drink. The drink problem was the most urgent problem of the hour for our rulers to grapple with. Surely the suppression of this great social pest was not beyond the resources of civilisation. If it were, then God help civilisation. Humanity was indeed doomed if it could not cope with an evil of this stupendous magnitude, afflicting its well-being, and the causes of which lay open to its vision, and were within its grasp." These are weighty words, and bear eloquent testimonv to the weakncssand vanity of our present social orde;. In a period when wealth is being produced as never before, and abundance is at hand for the satisfaction of every human being, there is in the verv midat dire povertv and distress. caused and continued bv the verv wealth rl'p:1tf'Cl.and thp desire to obtain more. ' Some months ago the Rev. John MeN eil was invited to Malta to conduct some public meetings. These

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meetings were open to all to attend. The Archbishop of Malta (Catholic) was much displeased at this, and wrote in severe terms to the Governor of Malta against allowing any Uolerlltion in other religion than the Catholic f1Dalta. public protection. The Governor, not yielding to the senseless clamour of the Catholic leaders, they inaugurated public meetings, at which protests were uttered against the effort to deprive the people of the island "of their religion." The entire question came up in England, and the King forwarded Royal instructions that "all persons inhabiting our said island should have full liberty and the free exercise of their respective modes of worship." This was too much for the representative of Home, and he sent a public petition to the King praying that this sanction might not be granted! But the Instructions received the Iioyal signature, and His Eminence received a snub, for a reply to him stated there was "nothing inconsistent with the full protection of their religion whi ch has always been enjoyed by the Roman Catholics of }f alta." Bent on affording another object le son to the world to show that Home "never changes," the Archbishop replies: "I can hut signify my deep displeasure, and that of all my dioccsans, at the sanction of liberty of religious worship in these islands." Of course, it must greatly displease Home, for it is wholly opposed to freedom in religious worship, and this may serve as a little lesson to keep Protestants on the alert, that Home's insidious advances in these Southern lands do not give her dominance in politics, as a prelude to a control she al ways seeks to hold over "an imperial race."

her. English people should take notice that because I publicly exposed all this, the Roman Catholic priest at Salisbury called me "a fraudulent imposter." In a village in Central Italy there is an image of St. Dominic adorned with big snakes. A solemn procession was held in its honour, sanctioned by the Bishop. I saw women marching with snakes round their necks. They repeated prayers, and then threw themselves into the dust. They crept along the ground, twisting themselves like snakes. This is described in a learned work on the Abruzzi, and pictures of it have been published in Home. I myself witnessed it, but this R.oman Catholic priest at Salisbury accused me of falsehood when I described it in the local press. Mr. Wall then gave an interesting account of families in Rome who have been brought under the influence of the Gospel and liberated from priestly bondage.-Prutesiant Observer. No one can be long in connection with a Christian association without being painfully cognisant of the face that multitudes treat the Bible and its teachings with ridicule. Indeed, it almost seems that a certain passport to popularity is obtained by such means. But, concurrently 'lutck with this, he will also find that <Ioll"ersions. there are occasions in the lives of these people when they seek for the help and assistance and sympathy of Christian men and women, and seem to believe that they have a right to call for it. There is never any lack of these ministrations, but it somehow strikes a believer as strange that this anomaly should exist. Note, too, that prayer, though scoffed at, is a first resource in trouble. As an instance, at the time of the San Francisco disaster there were one hundred prisoners locked in separate cells in the city prison. Their crimes ranged from drunkenness to brutal murder. When the earthquake came and shook the place from basement to the top of the tower, and it became apparent that the attendants could do nothing for them, because the earthquake had twisted and warped the locks that not a door could be opened, sin-hardened men and women appealed in prayer to God to spare them. A matron, on duty at the time, testifies that the prisoners cried and shrieked for mercy when the shock came many of the men attempted to destroy their lives by battering their. heads against the steel bars when they realised there was no chance for immediate release. When all was over, and the doors were opened, it was a meek and humble hundred that we removed to the branch county gaol. So, when the stubborn facts and realities of eternity stare onc in the face, he wants something more than suppositions to rest upon, and finds that the airy philosophy which carries him on from day to day is an impotent thing in face of danger and death. "How does it come to pass," asks the Expository

Recently a conference of the Women's Protestant Union was held in Exeter Hall, London, at which an interesting address on "Popery, as it is Seen in Italy To-day," was delivered by the Rev. Campbell Wall, cif Rome. He said that an Italian boy trained by Rome's agent" will ~oper)2 as it is in 3-tal)2. often answer, if he be asked whether he prays to his Father in heaven, "Yes, I say my prayers every Sunday to St. Anthony and my Creator. I also say my prayers to the Blessed Virgin, my Patroness." Ask the Italian peasant why he wears the crucifix. He will tell you it is his God. Every year an image in a church near the Vatican is treated as a living woman. Its clothes arc removed from it, and are kept as sacred relics, to be distributed to women who are in a condition to need them. This is just as Lucina used to be worshipped by the old Pagans of Rome. I have seen a poor old woman go and kneel before the image of Madonna of St. Augustine, begging that her disease and lameness might be cured. Seeing and hearing no response from the stony divinity, she exposed the horrible sore on her body. Then the priest tried to persuade her that some of the oil from the lamp which burned in honour of the image, or some of the wax from the candle, would cure

Times, "that men are stiH trying to prove the irrunor-

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soul? Have we not settled the yet?" 'I'hese questions are put in announcing "a thick, handsome book" intending to settle the quesRnotber lEftort. tion from the philosophical standpoint. The endeavour of the author is to meet the arguments of philosophers who deny that the question can be settled from the philosophical side. We have not seen the book, nor do we know the nature of the arguments adduced, but we mention the fact of its appearance to show that there is not by any means the certainty on this question which is usually imagined to exist. Certain we are that the Bible' does not teach this dogma, and we have yet to meet with any argument which can take so much as a single step in the pathway of proving its truth. Men are still trying to prove it, because there exists no satisfactory proof, that is why. They may imagine that they have found such proof, but there is certain to arise some keen intellect which will show that the laboured arguments are but refuges of clay. How much better and more satisfactory it would be if, instead of trying to buttress the Devil's lie, men would accept the testimony of that Word which agrees in every particular withthe present pressing facts of our nature, as known to "ourselves by experience, and which shows the way to the attainment of immortality through the LifeGiver, Jesus Christ,

tality of the human fact of its-immortality

What a nebulous condition is that of our modern theology. .Tntellectuality is claiming a high place, and the theologian justifies his nebulous position because of the presence 'of this' blatant claim to knowledge regarding science and philosophy, and he says "a 'man must keep mistiness. an open mind to move with the ever-moving revelation of God!" What is the doctrine of the open mind ? Is it the attitude which neverireaches to a position of certainty on anything? U-stl>\it is of very little use to its possessor. There 'must" come a point where action takes place as a result' of certainty reached, or we for ever drift, fearful to move by ourselves because we are not certain of the direction in which we should journey. The Ohristian repeats soma-words of Mr. Spurgeon's that 'are sound' and to the-point : "We ought to make every 'truth to know-sruth- better, but we must understand, to begin with, that '\ve' shall never know' better truth," that is, -the doctrine of the "open mind," and it takes right away from this mist' and haze which now enshrouds' our theologians, and pu-ts-us where we can walk with courage in our hearts.rand go on to further knowledge, guided by the truths already in possession.

lmo~ern
L '

, ~,.

structure. He has set aside the Bible doctrine of the Fall, the Atonement, Judgment, and the Person of the Lord. Now he is proceeding to give his congregation at the City 1Learneb <In:bulttr Temple some explanations of the Old Testament which will be very instructive! In a recent sermon on the "Pillar of Fire, and of the Cloud," he has taken the people into his confidence and assured them that there was no supernatural miracle about that deliverance of the Israelites, nor in the manner in which they were guided on their journeys. The pillar of fire was simply a brazier charged with some inflammable material by Moses, or at his command, and it was carried aloft by some sturdy Israelites. Moses led his people across the marshes at low tide, and the Egyptians were drowned because they foolishly followed when the tide was flowing. The miracle on Carmel, in the days of Elijah, is no miracle at all. Natural oil was poured over the sacrifice of Elij ah, and was set on fire by the action of the sun, and that is all there is to it. How easy these "explanations!" But what is to be thought of th(:; state of mind that can seriously put them forward for an intelligent people to believe. In all cases the Bible narrative has to be denied. His explanations being true, the Bible is a collection of lies palmed off upon men as solemn truths. Why search for moral lessons in it? Then there is presumption of the ignorance of the people of those past times, who were imposed upon by Moses and by Elijah. What must be the state of the modern mind which can conceive that king, and priests, and people were so deceived by Elijah, that they who knew of these "natural oils" as well as he, should be so deceived that they believed that an actual miracle was wrought, a miracle which led to a decision on the part of the people involving the destruction of the priests they had hitherto followed? We give the palm for credulity to Mr. Campbell. He will go far before he finds another more credulous than he has shown himself to be .
I ;

Having Iaid the foundation of his, "New Theology," "Rev."'CampbeII goes on to erect and beautify his

History has abundantly shown that a saving faith is not to be formulated in the terms of science or philosophy, and that there is no vitality or worth in speculations such as aim at laying any foundation other than that which has been laid. even ~ne Jesus Christ. To begin with jfounbatton. "God first," makes all the difference in schemes for religion. education. Hence, while interested in Sir Oliver's Catechism and Creed, we cannot regard them as at all able to serve the heart-needs of those who have received from Holy Scriptures serious impressions as to the depth of human guilt and the fulness of Divine pardon In a word, while, on the one hand, it is difficult to set forth human plans of salvation in the language of Scripture, so also, on the other hand, it is impossible adequately to express in the language of science or philosophy the wonderful ways whereby God has redeemed mankind

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in Christ, and is now bringing all things in subjection to Himself. To understand these things we must "search the Scriptures," and give the central place to Christ, of whom they testify fro mfirst to last. Here we find our boast and glory in a faith which has for its watchwords the Mystery of the Incarnation, the Atoning Death, and the Glorious Resurrection of Christthe power of God and the wisdom of God -The

Christian.

\lue5tion <torner.

Sir,-Please answer the following through the STANDARD:(1) Is it Scriptural to fellowship with those who have not been baptized into Christ, or to ask them to partake of the Bread and Wine on the first day of the week? We believe that this question never arose in the Apostolic Church, for the reason that no person ever thought of being a Christian without submitting himself to the act of obedience. Scripture, therefore, has no word to say on this matter. Unfortunately, there has grown up in the Church opinions on baptism which are purely of human origin, or result from ignorance of Bible teaching. So it comes to pass that many sincerely centre their faith in Christ who are ignorant of the truth on this matter, and many who sincerely believe that they have been baptized, when they have only been sprinkled. Now, are these persons in a saved condition or not? Up to the light of their knowledge they have obeyed, and we are not of those who dare to exclude them from the Lord's table. But we do consider it to be our duty to teach the place of baptism in the Christian economy, but that place we do not find to be a condition of salvation. Therefore, we do not exclude such persons from the table. (2) Is it Scriptural to admit as members those who have been immersed in the belief that Christ is reigning in His Kingdom now, and when death takes them they go to reign with Him in heaven, ignoring the teaching on His second coming and Life in Him only? We know there are some who urge that baptism should take place as the signature to certain doctrines of Scripture, to acquire the actual knowledge of which is a task not easily or quickly accomplished. We find that baptism is always associated with the Pei <on of Christ, and not in a definite circle of doctrines regarding Him. The simplest recognition of His ability to meet my need-the need of a lost, perishing sinner-is sufficient. I may not know definitely the way in which the work of salvation is fully accomplished, but I am trusting in Him to do all He has promised. To insist upon a measure of doctrine is eventually to land oneself in the absurd position, taken already by some, that every further acquisition of truth means that a fresh baptism must take place, in order that the baptism may he fully abreast of the knowledge. We have no sympathy with this teaching. .

An Australian correspondent, in a letter -to a friend, inserts a few questions to be put through the STANDAIW. (1) Does the "soul" (spirit) sleep in the grave with the body till the first resurrection, or does it go direct to Christ at death? "Soul" and "spirit" are not identical. The Bible distinguishes between them, as a careful examination of the passages in which they occur will show. To refer to one only, Paul says. to the Thessalonians, "May your spirit and soul and body be preserved entire" (1 Thess. v. 23). "The 'spirit' returns to God who ga,e it" (Eccl. xii. 7), but it does not carry personality, That which returns to the earth, the dust, is the man (see Gen. ii. 7). The spirit of every living thing does the same. The term "soul," in Scripture, has varying senses, to be determined in each passage by its context. Sometimes it is the man, body included, sometimes it is "blood," or ''life,'' or "mind," etc.; 1ut in no instance does it mean a personality apart from the body. Scripture insists that it is the "man" who goes to the grave, and who, at the resurrection, shall be ransomed from its power. (2) Does the Editor believe in Hades, an intermediate state? Yes; but the true signification of the term "Hades" is "the grave." Not any individual grave, but all graves viewed as one-Gravedom-where, as the writer of Ecclesiastes says, "there is no work, nor device, nor knowledge, nor wisdom, whither thou goest. (3) The thief was to be in Paradise "to-day," The thief did not go to Paradise the day he died, for the Lord went to Hades, and it is certain that the Bible Paradise is not in Hades. The Lord did not make him any such promise. Note what the thief requested Remembrance .in the day when the Lord should COMEIN HIS KINGDOM. Surely that prayer did not mean, "Remember me and take me to heaven when I die 1" No. The man' believed that this suffering Person by his side was a King, and' should sometime reign, an I that His 'kingdom should be manifested, and in that aay of regal splendour and manifestation he craved remembrance. Now ask, "Did the Lord grant this request, or did He give the man something else, for which he did' not ask, ignoring this splendid act of' faith ?" He answered according to the terms of the prayer. If He were asked for bread, would He give a stone? So He said, "I say unto thee, to-day, thou shalt be with Me in the Paradise." But you have changed the comma! Certainly; why not? Commas are not inspired and the sanctified commonsense of Bible readers have changed a good many punctuation marks to avoid the denial of important Bible doctrines. This chaogp of the comma is necessary to bring the answer into harmony with the prayer of the thief. and with the Bihle doctrine of the Kingdom of God and Paradis.Do not forget that for seven hundred years the Lorrl's people read that passage without a comma at ,~ll. be.. cause that sign was not invented till about that lanse of time after the gospels were written. Do not murder

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Scripture for the sake of man-made punctuation marks. (4) Stephen's spirit went direct to God. So we believe, but Stephen's spirit was not Stephen, for we read in Acts viii. 2 that "devout men buried Stephen." Oh, but that was Stephen's body ! Just so; but Tf "Stephen means Stephen's body, then Stcphen's body means Stephen, and we rest at the fact that the man was buried, and unless the Lord raises him from the dead there .is no more of him. (5) "Absent from the body, present with the Lord." Yes, that passage is usually quoted in that fashion, but we submit that it does not fairly represent what the apostle said. He said, "Willing rather to be absent from the body, and to be at home with the Loid" (2 Cor. v. 8). If .this is taken in its context, it does not call for any special interpretation. Let the apostle speak for himself,and you will see that he is contrasting two states, one of which is temporal and the other eternal. This temporal state, with its "tabernacle," he desires should give place to the eternal state, with its "house from heaven," and that is the possession of immortal life in an incorruptible organism. This is the only desirable state for a believer. This cani.ot be entered upon until the Lord returns, as described in 1 Thess. iv., and then; and then only, shall we be "ever with the Lord." EDITOR.

THE

NEW

THEOLOGY.

"As we have said before, so say I now again, if any man preacheth uuto you any gospel other than that" hi ch ye received let him he ana'thema."-GAL. i. 9.

A MEASURE interest has been aroused by the cableof gram announcing that the Rev. Campbell, of City Temple, London, has declared that the Bible record of the Fall of Man is not true. The statement has had the curious effect of causing some believers to tremble for the ark of God, and has stimulated the unbeliever to chuckle and rub his hands, and with an "I-told-youso" sort of air, to talk learnedly about the "Changing Sanctions of Modern Theology." It is in place to say just here that nobody need be worried. The mere assertion, even of Mr. Campbell, will not alter the fact of the Fall, if it be a fact, and it is quite possible that he may be mistaken. It is a little too early, even yet, for anyone to "crow," and the believer can afford to "Unforgiveness in the heart will hinder prayer." treat the statement as merely an opinion held by Mr. God does not measure what we bring to Him. He Campbell, indicating such depths of ignorance, both weights it.-MARK GUY PEARSE. of man's needs and God's provision, that it had been Bluster and brag seems to be doing great things, but better for his reputation had it not been expressed. it soon turns out it was, nothing but chaff flying in the' Wiser men than he have even declared that no part of win d.-G. D. WATSON. the Bible is true, but that book. still continues to live and to win thousands to its teachings and to the salvaIt is said of Barzillai (2 Sam. xix, 32) that "he was tion it proclaims. a very great man." God had given him a large estate, 'I'he statement contained in the cablegram is no news and, it seems, he had a large heart to do good with it: to those who have kept abreast of current theological what else but that isa large estate good for? It is what literature, and who know anything at all of the teacha man is, more than what he has, that bespeaks him ing of Mr. Camp bell. Since he succeeded to the City truly great.-MATTHEW HENRY. Temple pulpit, he has been putting forward teaching "A minister, once remarked to a dying saint that it which may be fairly classed as pagan pantheism and must giveher great comfort to look back upon a wellspeculative transcendentalism. For a few years he spent life.' 'Yes,' she said, 'it does; but the well-spent edited a column in the British Weekly, in which he life is not mine, but my Redeemer's, and it is indeed answered the questions of' enquirers, and publicly aired an .unspeakable comfort to know that His perfect righthis own doubts. Recently he was chosen as Chairman eousness is mine.' "-Phil. iii. 8, 9; 1 Cor. i. 30, 3L of the London Congregational Union, and in that office delivered an address which is the' source of the present "Eyes, to the front, forward!" is the order with statement. It was given in public, and before men which each new day should begin. Whatever the past has held, It is past. All the wisdom and all whose avowed life service is to "contend earnestly for the power of' all-the ages cannot give us back even, yesthe faith once delivered' to the saints." The position terday' for our reliving; .it is as hopelessly gone as that held by Mr. Campbell gives him a prominence he would first far-away morning in Eden. The old times, whatnot otherwise possess, and it should be borne in mind ever they may have been, ate our times no more. St. that his prominence does not necessarily give his utterPaul was right when he said, "Forgetting the things .. ances the stamp of infallible .truth. It is needful that which are behind I press on." There is his statements should be submitted to the test of Scripsanity and religion, courage, faith" and fresh strength ture and of common sense. He is by no means the first in the marching order, resolutely given for each new who has spoken in this way, but the changing sanctions morning: "Eyes to the front, forward!"-J. R ...MILLER. of modern theology .do not change the statements of the

-- . . .

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Word, which, after all, is the source of truth on all his theology upon the story of the Fall, literally underquestions raised by itself. As one has said, "the Bible stood, as he further built upon the Abrahamic and is a solid cube; turn it which way you will, it is always Davidic covenants. On his own admission, therefore, right side up." The recollection that Mr. Campbell is the setting aside of the story of the Fall involves the setting aside the whole of Paul's writings, in which a fallible man, with no sources of information save such that Fall is the basic fact on which the doctrine of as are open to us all, and that he may be mistaken, should be sufficient to steady the nerves of any believer redemption is reared. It is well to see something of what is involved in this denial. The charge concerning who has for the moment felt disturbed. That we may have this matter before us in other than the bald form the influence of Paul is a telling testimony to the bein which it appears in the newspapers, I will read you liefs of the apostle, and of those who formed the first Mr. a few statements from Mr. Campbell's paper. "'vVe Christian Churches and suffered for their faith. Campbell's statement being true, there was no necessity have," he said, "therefore to accept frankly and fully for their martyrdom, for there was nothing to witness the already changing sanctions of religious thought with for that called for self-sacrifice. Paul is dead, and regard to such subjects as the Fall, Sin, Atonement, Salvation, the Person of Jesus, and the meaning and cannot speak for himself, save through his writings; but when he was alive his opponents found him an scope of His work. The Fall, in a literal sense, is not awkward man to handle. I cannot recall a single intrue; the Genesis story is originally literature, not stance where his opposers came off other than second dogma. It was taken over into popular thought as dogma through St. Paul's rabbinical thought-forms. best. Yet some of them were shrewd and learned men. The theory of the Fall is in direct conflict with I fancy that Mr. Campbell would not speak quite so conthe finding of modern science, or with the true historifidently in the presence of the apostle, especially if he were catechised as to the source of his own "thoughtcal method. Yet many preachers go on using language which appears to assume the doctrine of the Fall, forms." Living, the apostle was a great and forceful because without it they do not know what to say about character, and since his death his writings have fashioned the thought of myriads of believers, and will go sin and salvation. Sin is assumed in popular on doing this when, probably, Mr. Campbell and .his theology to be not only individual disobedience to the extravagances are forgotten. Hear what the apostle will of God, but that inherited taint of nature and has said regarding the message he delivered, and .condefect of the will which render disobedience inevitable. trast that statement with the summary assertion reThis is a false view. Sin is simply selfishness. It is garding Paul's "rabbinical thought-forms." "For I an offence against the God within us." make known to you, brethren, as touching the gospel Let me briefly examine some of these statements:which was preached by me, that it is not after man. (1) "The Fall, in a literal sense, is not true." We For neither did I receive it from man, nor was I taught have heard this before from many varied sources. It is it, but it came to me through revelation of Jesus taught by all who insist that the story of Genesis is Christ" (Gal. i. 14, 15). Again, in 1 Cor. xv. 1, the pictorial, or allegorical. But he who says it is untrue apostle declares the gospel which he preached, and he takes upon himself an authority which is fairly open attaches this significant phrase, "by which also ye are to question. In the book of Genesis there are no signs saved." Will this new theology put to its message the of symbolism or of pictorial teaching. If anywhere in authoritative statement of certain salvation for those ancient prose history there is a simple, realistic style, who accept it? that style is found in Genesis, from its beginning to But we are assured that the story of the Fall is units end. The whole of that early story is told in as true because it "is in direct conflict with the findings of matter-of-fact manner as any narrative in the Bible. modern science." If there is one thing more than "If the writer is recording a myth, he at least records another which is annoying, it is the continual assumpit as if he believed it to be true." But I go further, tion on the part of those who claim to' be "advanced," and say, that the truthfulness and literality of this that they are the truly intellectual people. Those who story is the only thing that can explain the Bible as a hold to the historicity of- the Genesaic narratives are whole. The man who sets it aside is setting aside the classed as ignorant and unacquainted with "science." basis of Christianity as the religion of redemption. So far as I have read modern science, it has yet to take Apart from this as a truthful historical document, the first step towards proving this record to be wrong. there is no hope of rescue from present ills. I think I have a due sense of the responsibility I underHow does the New Testament treat this story? take when I thus speak. I know there are scientific There is no need to cite texts; it is sufficient for me theories abroad which, if they were established as true, to give Mr. Camp bell's statement that the "dogma was would seriously conflict with Bible statements. But taken over into popular thought through St. Paul's they are yet theories, and the true scientist holds them rabbinical thought-forms." 'I'hat concedes the position as working hypotheses only, and is ready to discard that we have read the New Testament aright. It is them when something better is presented. Ascertained equivalent to an admission that Paul was a staunch facts~true science-have not yet opposed the Bible believer in Moses and the prophets, and that he based record, literally read, and theories are not to be allowed

MARCH,1907.

to usurp the place. of true science, even if theologians are so foolish as to give them that position. (2) Of course, the rejection of this early Bible story involves the rejection of the Bible testimony regarding "sin, atonement, salvation, etc.': In that Mr. Campbell is consistent. But it does seem that the rejection of these takes from him the right to call himself Christian, or to occupy the position of a Christian teacher. Observe there is no attempt to show that we misunderstand the Scriptures, literally reac1. These most assuredly teach these doctrines. Sin is connected with the Fall in Rom. v. 12. "But," says Mr. Campbell, "you need not accept it on that account. Paul was mistaken." But give it what name we may, sin is here, and the problem is, how can it be so dealt with that the sinner can be freed from its consequences? There are but two ways that I know of which can effectively deal with sin. In view of a retribution to come, in which most men believe-in which MT. Campbell believesalthough he believes in an automatic operation of which we know nothing; in view of that retribution, what can be done? Sin may be forgiven, so that its consequences do not fall upon the sinner, or the sin and the sinner may be destroyed. Is there another way-a way so clear that we are not left to grope in the mist of uncertainty? This is no subject to speculate upon. The human mind craves for knowledge, and it is not to be put off' by mere guesses. Sin, says Mr. Campbell, is simply selfishness, "an offence against the God within us." Is it? The Bible presents it from another aspect, and shows it as a crime committed against the moral Governor of the universe, And that is true, for we have. but to ask, how does sin work now? Sin against the body, does it work for health or for destruction? Transgression which works against the law of our physical being spells destruction, and this is a law of God. Will sin that is of the mind only work differently? I trow not. It is because of such oversights as these that I, for one, cannot consent to follow in the path that Mr. Campbell travels. The Bible gives a reas.onable account of things as they are, and it offers a reasonable way of escape, which, if not availed of, leaves us under the doom of a reasonable punishment, a doom which says, "Seeing ye judge yourselves unworthy of eternal life, ye shall die." Paul had strong convictions regarding the message he preached-convictions which carried him to the dungeon and to death. He believed that his gospel embraced "the whole counsel of God" in relation to human redemption. He taught these things with unshakable confidence, and the only thing that troubled him was that "false brethren" crept in as "grievous wolves" to lead astray and to devour the flock. And we may add, the race is not yet extinct. To speak of the apostle's "rabbinical thought-forms" is to give him the high praise of being a lover of the Word of God. But what sort of "thought-forms" are Mr. Campbell's? His statement that the mission -of the Lord was to "make us realise our divinity" is perilously like

the Satanic thought-forms expressed in Eden by the serpent, "Ye shall be as gods, ye shall not surely die." 'I'he changing sanctions of modern theology have been carefully marked upon our chart by the apostle, and this, maybe, is one reason why there should be such a desire to lessen his value as a teacher. These are some of his warnings :-"But the Spirit speaketh expessly, that in later times some shall depart from the faith, giving heed to seducing spirits and doctrines of demons" (1 'I'im, iv. 1). "But know this, that in the last times grievous times shall come, for men shall be holding a form of godliness, but having denied the power thereof," and the Lord asked, "When the Son of Man cometh shall He find (the) faith on the earth ?" Our one question must be, "Is this 'modern theology' opposed to the Bible?" Admittedly it is, or there would not be this attempt to belittle the testimony of the apostle. Theology may change, and the theories now advocated may give place to others equally absurd, but there is one thing that does not, and in the nature of things cannot, change, that is the changeless word which "abideth for ever." I take it the statement of this London preacher is the utterance of a man to whom the great basic fact concerning man's nature is yet unknown. If he knew the truth on this he would be a better judge of man's needs, and be better qualified to decide whether or not the Bible story of the past agrees with it, and whether or not the redemptive plan is the one suited to meet and satisfy his needs. So long as he holds to the inherent immortality of man, so long is it impossible that he give a trustworthy judgment on the Bible story of the Fall, or on the doctrines of sin, atonement and salvation. Loud assertion, unbelieving criticism, or the airy piffle of "modern theology," which is to replace Pauline theology, betray an ignorance of the nature and extent of man's needs that is truly appalling, and that calls for an immediate and thorough repentance. What will happen when this book, so freely and so lightly criticised and set aside, becomes the critic, a" it will, "For the 'N ord of God is living and active and sharper than any two-edged sword, and piercing even to the dividing asunder of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart," is a question, the answer to which will disclose the worthlessness of "modern theology," and be a compulsory lesson to its upholders.

A woman who lived very unhappily with her husband came to a great divine to ask his counsel. "Always meet your husband with a smile," said the wise man. She followed his advice, and very soon returned to thank him for the blessings of a happy home. Whenever a home landscape is dreary and its horizon clouded, we believe that it proceeds not so much from the storms of man's petulance and unreasonableness, as because woman has forgotten to draw a sunbeam from the Sun of righteous-

ness.-Maria Breuie+er,

'ri-lE
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whether there was anything new in Europe, re plied: . "Yes; it is ten years since I have been there; and I am delighted to report that the old-fashioned idea about everlasting punishment, which I have always le!:,arded as a most mischievous and pestilential idea, is .apidly dying out." Quite a number of Faith Libraries accumulated duning our absence from home, and we must call attention to their existence and their themes. No. 115 is ;I fourpenny pamphlet by an Anglican clergyman, wh, gives the substance of two sermons preached by him,in which .he argues against the modern teachings on man's nature, and effectively shows their unsoundness. This would be a useful pamphlet to place in the hands of Anglicans. It has one weakness, we think, in that it. adopts Edward White's view concerning the intermediate state. No. 116 is a penny pamphlet by Dr. Forster, entitled "Where Are We; In the Old Creation or in the New?" This is a treatise that ought to be. read by all who are interested, and all Christians .Irould, be, in the dispensational standing of the Church. From that standpoint, the Doctor shows the error of scventh- day keeping on the part of a believer in the Gospel. No. 117 is a twopenny number, "The Living Christ of Nazareth," and this gives certain narratives whicl. show that faith in Christ is-a vital force entirely inexplicable apart from its foundatio n in fact. No. 118, "The Restitution of All Things," a chronological argument to show that we are close upon the "time of the end.'! 'I'he author thinks that we cannot be very far wrong-if we look forward to 1935 as being about the time d the commencement of the great Day of Restitution !" . To' tell the truth, we have no desire to look ahead quite so far, and we yet await the presentation of any worthy evidence that the "year-day" theory in limy of its varying phases has any place in the prophetic Word No; 119 is a penny issue by an ex-Catholic, showing the errors of Rome as contrasted with the plain teachings of the Word of God.

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The Editor wtshea it to be understood that, wlrile he exercises a general supervision over the articles and Correspondence appear-ing in the STAND.4.1W,respouaibility for sentiments expreased rests upon the individual writer.

aeeoctanon

1RotC5.

When in Boston, U.S.A., we called upon the two brothers Hastings, whom we found carrying on the work instituted by their father, H. L. Hastings. On learning that we were from New Zealand, and were interested in the Life views, John K. Hastings Immediately placed himself at our disposal, and offered to act as cicerone to show us the sights of the city. He was well posted in the historic events associated with the city, and told many interesting stories as he piloted us from place to place. We appreciated his kindness greatly, and have remembered the occasion as an instance of how. a common faith breaks down all barriers of strangeness, and loosens the floodgates of fraternal love. Now we learn that this dear brother has fallen on sleep. He had suffered from an insidious disease, and died in a sanatorium on October 13. The paper whence we extract this news adds: "He was a faithful fdlower of the Master, and his life abounded in good works." The Morning Star is a good paper, and has given much helpful teaching regarding the Coming of the Lord, but it has no kind of sympathy with Life teachings. In a review of a recent pamphlet it says: "The prophetical writings of Colonel Thomas are good, and the pity of it is that they are rendered unfit f01 simple readers by the way in which the author always drags in his heresies on 'conditional immortality,' or the denial of eternal punishment." Dr. Samuel Carmen, a famous American Presbyterian clergyman, asked, on his return to New York,

Just to be tender, just to be true, Just to be glad the whole day through. Just to. be merciful, just to be mild Just to be trustful as a child. Just to be gentle and kind and sweet, Just to be helpful with willing feet. Just to be cheery, when things' go wrong, Just to drive sadness away with song. Whether the hour is dark or bright, Just to be loyal to God and right. Just to believe that God knows best, Just in his promises ever to rest. Just to let love be our daily key, That is God's will for you and me. ( . 'Selected: Doubt the merit of your opinion if .it is of 'more'value to you than is the argument by which you sustain it.

lIRE

B:v.BLE STANbAkD.
merely begged his friends to regard it as "an open

'[be \Dirgin :J13irtbof ~ur ]..orb.

'l'HE Congregational nion of England and Wales held their autumnal session last October at Wolverhampton. In connection therewith a 'I'heologieal Conference took place, when the Rev. George Barrett, D.D., Norwich, read' a paper on "The Virgin Birth," maintaining the belief that Jesus was born of the Virgin MaJ.Y. In the course of the discussion which followed, great was the sensation when .three professors-representatives of three colleges-rose in succession to question the correctness of the position taken by the writer of the paper. They declared themselves to be convinced believers in the Incarnate Christ, but denied that a belief in the Incarnation in any way depended upon a belief in a Virgin birth. These learned profe sors-Dr. Ritchi , Dr. Duff, Dr. Forsyth-said that while Paul believed in the Divinity of Christ, he made no ref rence in his epistles to a miraculous birth. Mark and John, i~ th ir writings, are silent concerning it. 'I'he exa gerated importance attached to the Virgin Birth in Christian history had been verj' unfortunate for m re than' one reason. The commencement of Christ's life wasunimportant compared to the end of it, which contained the key that explains it. If Jesus was born in a manner different to that of ordinary folk, how is it to be explained that He Himself never referred to the wondrous fact? It is a mistake to make the fact of the Virgin Birth the doctrine of a rising or a falling Church: The credibility, integrity, and infallibility of the Bible is concerned in this question. Mr. W. B. Wilson (West Bromwich), in a speech of great earnestness, denounced the professors who were destroying the faith taught him at his mother's knee, which earnestness (says the British. Weekly) "excited the laughter of theaudiencc, of which we were heartily ashamed." 'I'he Christian WO'I'Zcl which endorses the views of the ( Higher Critics) says: "The honest deacon thought that he had crushed the professors when he asked triumphantly how would they explain Isaiah vii. 14, 'Behold a Virgin shall conceive,' etc. Everybody who had even an elementary knowledge of Old Testament criticism and exegesis smiled, but sympathised with the good deacon." Now, what is' to be said concerning this ? We fearles-sly assert that a denial of the Virgin Birth of our blessed Lord is an outrage, a calumny, an impious irreverence; a blasphemy. We are aware that the three professors have said, "We do not formally chaIlenge the belief, but simply regard it as an open question."But we wonder how either of them would take it if we were tovsay concerning their parentage, "We do not challenge the belief that your reputed father is your father, but simply regard it as an open question!" We fear an action for gross libel and a claim for heavy damages would be entered against us, and that the Judge of the Coura would make mincemeat of our plea that we did not- "challeng,e" the parentage of the plaintiff, but

q ues tion."
A belief in the Virgin Birth has been from the earliest ages an integral part of the faith of. the Christian Church. The first denial was that of Cerinthus, whom John the apostle is recorded to have met in the bath 'of Ephesus, and to have fled from lest the roof should fall m, In every age belief in the Incarnation and in the Virgin Birth have gone together, and it is a new phenomenon reserved for this twentieth century that it is possible to deny the one and yet retain the other belief .. As God made the fir t Adam by a special creation, so God created Jesus, the second Adam (1 Cor. xv. 45), by a special creation. The action of the Spirit is to be regarded not as sexual, but as creative. The ol'iginaiion of the personal ity of Jesus (at birth-e- Luke i. 35), as well as the equipmeni of that per onality (at baptism-Matt. iii. 16), must be traced directly to God. He must al ways have been Son of God. 'I'he opening chapters 01 Matthew and Luke are undoubtedly parts of the original Gospels written by those evangelists, and they could have obtained their information only from two persons, Mary and J oseph. The chief reason for denying the Virgin Birth is its supernatural character. But, it might be asked, "If by ordinary generation one Christ has been produced, why have not other Christs also been born?" And again, "Can natural humanity bring forth a sinless being ?" If Christ had an earthly father as well as ari earthly mother, then the perfection of His character is more inexplicible than ever. Those who deny the Virgin Birth cannot long retain the doctrine of the Incarnation, and if the Incarnation is proved untrue, the Deity of Christ is false also, and He is nothing more than a perfect man. . Ernst Haeckel, the great German biologist, ridicules the dogma of the Virgin Birth by quoting, as if it were reliable history, the fable that Mary was betrayed by Pandera, a Roman centurion, and so by a human father she became the mother of Jesus. And now we have English ministers and professors of theology flinging sceptical doubts on this most revered of all evangelical doctrines. That J oseph was not the husband of Mary, in the full sense of the term, when Jesus was born, the Gospels most positively assert (Matt. i. 24, 25). ']'hat Mary was not married at the time of the child's begettal is distinctly affirmed (Luke i. 34). Who, then, do these ministers and professors think was the father of Jesus? If He had an earthly father, Jesus was an illegitimate child, even though J oseph nobly stood by his betrothed and married her. . But may we here at once dispose of the objection that a Virgin Birth is a thing impossible? 'I'he illustrious Huxley, the prince of biologists of his day, was asked whether he could believe in the possibility of such a miraculous Incarnation, and at once replied that his scepticism concerning Biblical truth did not in any way rest on any objection to such a birth, seeing that there

are millions of virgin bidhs among the lowest ordersoi

tHE

131 LIt 13

sr AN DARD.
criminal of Jesus could ever have placed God and Jesus in the relationship expressed by the terms Sonship and Incarnation. Such was the birth of J esus, His hold on humanity was only through His mother. He who came to inaugurate the new race of the. sons of God, stood apart from the ordinary course of nature. He was to be begotten by no man, but of the Holy Spirit, in the womb of the Virgin. Thus one of the greatest, most wondrous sayings which ever fell from the mouth of a prophet of Israel, one of the most mysterious, was accomplished: "Behold, a virgin shall conceive, nd bear a SOD, and shall call his name lmmanuel" (Is. viii. 14). N early a hundred years later than that birth, an aged apostle, one most profoundly initiated into the secrets of His Master and Friend, the apostle John, more fully gave the interpretation of this marvellous fact. He taught that in the person of Jesus "the Word which in the beginning was with God and was God, became flesh and dwelt among us." Before concluding, we may be permitted a few words con srning that important prophecy of Isaiah, "Behold, a virgin," etc. Some contend that "a young married woman" is intended. But the writer on Isaiah in "The Speakers' Commentary" remarks that such interpretation is utterly incorrect, as the Hebrew word "almah" is limited by its usage. in the Old Testament to the unmarried woman. Our English word "maiden" comes as near as any to the Hebrew word. This word "almah," rendered "virgin," is the one used of Rebekah the maiden (Gen. xxiv. 43), and of the maid Miriam (Ex. ii. 8), and also in Ps. lxviii. 25, Cant. i. 3, vi. 8, Prov. xxx. 19, where it is translated damsels, virgins, maid. These are the only passages in the Old Testament where the word "almah" occurs. To King Ahaz, through Isaiah, was given a sign of God's goodwill to Israel and to the house of David. It was not to be immediately fulfilled, but related to a future event which might seem utterly impossible-the birth of a Divine Person (Immanuel) from a human virgin. We have good authority, therefore, for dismissing from our minds the doubts that the Higher Critics would instil into them concerning the relevancy of this grand prophecy. The revelation (sign) God then gave was in reference to an unmarried woman, and is not to be forced (in order to get rid of the miraculous element) to mean that a woman at that moment a virgin should later on (when married) have a son. No interpretation of this verse can be an adequate one unless it admits (1) a supernatural birth; (2) a child of David's family; (3) a child of such high dignity that of Him it shall be said, in the words ot' Isaiah's further prophecy, "For unto us a child is born, unto us a son is given, and the government shall be upon His shoulder, and His name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace" (ix. 6). These three reasonable demands have never been met by any interpretation but that which the birth of Jesus supplied. 'I'his Virgin Birth is the solution of

human beings. Unprejudiced, scientific teaching such as this outweighs the daring doubts of ministers and 'professors. The story of the birth of Christ is told in the first and third Gospels with a simple grace that excels the most perfect art. It is related in terms of the most exquisite delicacy. Matthew says with significant modesty, "Mary was found with child of the Holy Spirit;" while Luke, with greater fulness, but equal purity, records that the angel said to Mary, "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee." The phrase "Spirit of God" often, in the Old Testament, denotes the Divine creative agency, the power of God active and exercised, whether in the making and maintaining of the world, or the forming and sustaining of man. And so Matthew and Luke agree in representing Jesus as the child of the Divine Creator, and find the cause of His being and birth in the creative action of God. The angel Gabriel spoke of the child that should be born as "the Son of the Most High, the Son of God" (Luke i. 32, 35). The evangelist Luke was the friend and companion of the apostle Paul, and as the Divine Sonship of Jesus is the foundation of Pauline theology, so in the Gospel of Luke it is made the starting point of the wondrous life therein recorded. Jesus is a real man, for He was "born of a woman," and "of the seed of David according to the flesh." Did not the people once exclaim, "Is not this the carpenter, the son of Mary P" But alongside this recognition of the real and material birth stands the confession of evangelists and apostles that He had a higher and diviner origin than the rest of mankind. Paul, in many passages, expresses and emphasises his belief in a Christ who, "being in the form of God, emptied Himself, and, taking the form of a servant, was made in the likeness of men." Now, the problem IS, if Jesus had an earthly father, how is it to be explained that the apostles and early Christians gave credence to the story of a supernatural birth, which was an idea profoundly offensive to the Hebrew mind and faith? How did such an idea arise, and how did so cultured and common-sensed a man as Paul come to entertain it? Nothing in the personal history of J esus could give rise to such a thought. The men who knew Jesus saw His poverty, marked how His words were ignored and His person rejected by His own nation; they witnessed the agony of His shameful death; they recognised the total extinction on the cross of all His claims-defeated, despised, degraded, helpless, He passed away. And yet this is the very person whom they set forth to the Jews as the Son of their awful and eternal J ehovah, as the manifestation in the flesh of their Almighty Maker, and as Lord of mankind. Unless they knew (by revelation from heaven as well as from Mary's lips) that the Incarnation and Sonship of Jesus was an historical fact, it was impossible that any Jew whose mind was filled by the recollection of the low estate, the poverty, the suffering and the public 'execution' asa

MARCH, i907.

THE BIBLE STANbARD.

them to the true explanation of the mystery of the personality of their Messiah, who was Son of David and yet David's Lord. They could not, they would not, answer Christ's question, and were .self-convicted of incompetency as religious teachers. Are not some of our English ministers and professors showing the same lack of perception and repeating the folly which so characterised the learned Scribes and Pharisees of olden days? Let us hold fast to the ancient confession: "I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ His only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary. He ascended into heaven, and sitteth on the right hand of God the Father Almighty." Rotorua. C. CRISP BROWN.

the problem, "How can the Holy One dwell with sinful men? How can there be an Immanuel, a 'God with us?' " But our highest warrant for reading literally the words of Isaiah is found in the comment made thereupon by Matthew, the inspired writer of the Gospel. Writing concerning this Divine babe, these are his words, "Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 'Behold, the virgin shall be with child, ar.d shall bring forth a son, and they shall call his name Immanuel.' " 'The conception of the Christ was entirely miraculous, the body of the Messiah being created directly by the power of God, agreeably to the declaration in Heb. x.. 5, "Wherefore, when He cometh into the world He saith, 'A body didst 'I'hou prepare for Me.' " And yet, in face of this declaration, Dr. Duff dares to say, "The matter of the Virgin Birth was a biological, physiological matter for the medical man rather than for the theologian to study and decide. The theologian's business .was to see what the soul of the sinner needed." But Dr. Duff forgets that only a Divine Saviour who can exercise an Almighty power can save a sinner, and that if Jesus of Bethlehem is not Divine He has not the qualifications needed for so stupendous a work. On the last day of His ministry, Jesus was teaching in the Temple at Jerusalem. Among the crowd were members of the Jewish Sanhedrin. Jesus knew that they had never forgiven Him for claiming to be Son of God, and were charging Him with blasphemy. Therefore He desired to bring His adversaries to recognise His right so to name Himself, on the authority of Scripture. So, turning to the Pharisees, He put to them this' question, "What think ye of Christ; whose son is He?" Without hesitation they answered, "The Son of David." Accepting this title which expressed His human descent, He then set Himself to suggest to them the mystery of His divinity. "If Christ, then, is the Son of David," He said, "how does David, speaking as inspired, call Rim. Lord ?" And Jesus then proceeded to recite the Psalm (cx.): "The Lord (J ehovah) said unto my Lord (Adonai), Sit Thou on my right hand, till I make Thine enemies Thy footstool." It is evident that if Christ is the Lord of David, seated at the right hand of God, He is endowed with the attribute of divinity. And did not Isaiah call the Son of David "Mighty God" (ix. 6)? Micah spake of Him as one "whose goings forth are from everlasting" (v. 2). Malachi describes Him as "The Lord coming to His temple" (iii. 1). Think a moment. Could Abraham have called Isaac, J acob, or J oseph, or any of his own descendants, near or remote, his Lord? If not, how came David to do so? There can be but one answer-because that Son would be divine, not humap-David's son by human birth, but David's Lord by His Divine begettal. But the Jewish authorities would not face the difficulty, and even on a topic so important, as their Messianic hopes rejected the clue of faith which would have led

'JLettera to a lL'oung frienl) on tbe Stl1b~ of \propbec\?

LETTER I.-INTROD(JCTORY. My DEAR FRIE "D, I am indeed glad that you have an interest in the teachings of the Holy Scriptures, and' that, while not neglecting those parts which give rules and warnings in connection with our present every-day life, you are especially turning your thoughts to the wondrous prophecies to be found in those sacred writings. Engaged daily in business pursuits, your time for study 1::; necessarily limited, and, besides, at thc close of a hard day's work, it is not always an easy task to sit do,:n and concentrate attention on a Biblical subject, which-a-to do it justice-always demands our best and freshest powers. It has been suggested that a series of letters dealing with the rudimentary truths of prophecy might be helpful in quickening thought, clearing away some difficulties, and sustaining your interest in God's revelation concerning "things to' come." And, therefore, trusting that the effort may meet with a kindly reception on your part, I take up my pen. There is one preliminary point which we here must insist upon, viz., that the thirty-nine books of the Old Testament and the twenty-seven books of the New Testament, together constituting what we call "The Holy Scriptures," are inspired. The Bible is "inspired of God" (2 'I'im. iii. 16) ; it is an inspired work such as no wisdom of man could have framed; and, further, the Old Testament is as inseparably connected with the New Testament as the acorn is connected with the oak which springs from it. So far as the books of the Old Testament are concerned, our Lord Himself testifies to their genuineness and authority when He' bids us "Search the Scriptures; they are they which bear witness of Me" (J ohn v: 39). It is beyond dispute that the Old Testament in every particular was the same in Christ's day

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MARCH, ---

1907.

as to-day. Christ's word, therefore, is sufficient warrant for every Christian to implicitly rely upon the correctness of the writings of "the holy prophets" (2 Pet. iii. 2). And as for the New 'I'estament, we may observe that the writers thereof claim the fullest inspiration for themselves. In everyone of his epistles, thc apostle Paul distinctly and emphatically claims to speak in the name of-the risen Christ. Says he, "We have the mind of Christ" (1 Cor. ii. 16); "We know the things which are freely given us of God" (1 Cor. ii. 12) ; "I was taught it by the revelation of Jesus Christ" (Gal. i. 12) ; "The word which ye heard from us, ye received it not as the word of men, but as it is in truth, the word of God" (1 Thess. ii. 13). The apostle Peter classes Paul's writings with "the other Scriptures" (2 Peter iii. 16). And you mu'st not forget that Christ Himself said to His apostles, "He that heareth you heareth Me" (Luke x. 16) ; "It is not ye that speak, but the Spirit of your Father which speaketh in you" (Matt. x. 20); "The Holy Spirit shall teach you all things, and bring to your remembrance all that I said unto you" (J ohn xiv. 26) ; "When He is come He will guide you into all truth. He shall declare unto you the things that are to come" (John xvi. 13). Before the end of the first century the New Testament was completed, and during the nineteen centuries that have come and gone since then there has not been discovered a single writing of those early times which was omitted that ought to have heen accepted as inspired. We may say, then, that it is as certain that God is the Author of the Scriptures as it is that God made the world. If the Bible is not the inspired Word of God, our faith in it is a degrading superstition, and the sooner it is abandoned the better. Indeed, if God has not revealed Himself to man, then most likely there is no God. At any rate, if He does not wish us to know Him, it shows If c has not the slightest interest in us. But wc arc quite assured that "our Father in heaven" cares fOT His children on earth, for is it not written that God so loved the world that He sent His Son to save sinful men from perishing? But here a word of warning. There is only one Bible, and it speaks with only one voice. There are thousands of books about the Bible, and they speak in a thousand different ways, contradicting each other and making such confusion that a young beginner in Bible study may well be alarmed, and tempted to abandon his enquiries, and despairingly ask, "What is truth?" But there is no occasion to be troubled or anxious. What you and I have to do- is to "cling to the Bible." Hold on to that book, read it with your own eyeB, and meditate on It with your own thoughts, and form your own opinions as to its teachings. Learn all you can from the writings of those who have made the Bible a life-study, respectfully and carefully weigh their statements and arguments, and unhesitatingly accept or reject them according as you believe they agree or disagree with the. text and teaching of Scripture. Let me give an instance of. what I mean. J ohnW esley taught that ''babies

should be sprinkled," and calls that baptism. Charles Haddou Spurgeon insists that "believers should be immersed," which he asserts is the only.true water baptism. You read the opinion of these two eminent ministers. One is evidently in error. Which teaching shall you accept? Turn for yourself to the Scriptures, and from it alone decide what is and what is not true baptism. And so on with all the various questions that may come before you. And thus you will be able to give a Scriptural reason (in the very words of Scripture) for the faith you hold and the hopes concerning the future which you entertain. And as long as you keep to this rule you cannot get very far astray. Now we understand each other as to our foundation. It is an implicit reliance upon the Bible, which is truly the Word of God, and an exercise of sanctified common sense in its interpretation, not relying upon the judgmcnt of another, but using the intellectual powers which God has given us in order to arrive at our own conclusion as to what God means us to learn therefroiu. You are not lazily to drift where others would lead you, but, like the evangelist Luke, your duty is to "investigate all these things with great care from their very beginning, in order that you may satisfy yourself 01 the accuracy of the things. wherein thou art instructed" (i. 1-4). The subject upon which I desire to render any help I can is the most important one of unfulfilled prophecy. May I recommend you to read through your Bi ble from Genesis to Malachi and Matthew to Revelation, and to underline with red ink every passage which evidently is a prophecy as yet unfulfilled. I t will take time, seveTal months, but it will be time well spent. Years ago I did this, and found it a most useful exercise, for it ensures a careful examination of every verse in every chapter. For your information, I may say that in only cight books out of the thirty-nine in the Old Testament are there no unfulfilled prophecies. Also, I would suggest that you mark in the margin WIth blue pencil any verses you cannot understand, and then from time to time seek their explanation, till, in the course of years, nearly every passage of Holy Writ will be opened to your understanding. You will not get much encouragement from Christi.ans generally in the study of unfulfilled prophecy. I remember how, in my early days, I was advised to keep to the plain" Gospel (as if prophecy is not "good news") and not to trouble .myself about the secret things which belong only to God. But I was not desirous of prying into "secret things;" what I wished was to understand the things which are revealed. I was also told that much in Scripture is purposely concealed, in order that faith may be exercised. But this I knew was pure nonsense, for I felt sure that if God had given a revelation He meant it to be understood. And, moreover, I was warned that prophecy can only be interpreted at the time or after its fulfilment, and that it was a sinful curiosity ,to Ibok i~to the .futuie. But, however modest
(Uontinued. on page 48:)

MARCH, 1907. . c:e

THE

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45
said to "seck for glory, honour, and incorruption" (Rorn. ii. 7) - to those God will "render Eternal Life." Thus at thc Yery outset of the epistle arc we :;11011'1:what is man's destiny as a sinJ1Cr, und what he by agreement with the Divine conditions n.Hly attain unto. The following chapters, however, state wi th clearness the lI'ay of jusbificat ion, and lead us to the definite statcmout that till' work of Christ was efl'ective to cna.bln "grace to reign through rightcousncss unto Eternal Life" (v. 21 \. Then, the clear-cut statement olloll'~: "1"01' the wages of sin is death but 'THE FREE GU'T OF GOD JS ETERNAL 1",[1'.1 TllROL'GU CIIRl~T JE, 'U OUR LORD" (vi. 2a). Surely that is dcciaivo. I often wonder how it can be that with such clea.r ullirmut.ions before them men should be .so ready to turn them n way [1'0111their pri mal meaning. , T think the reason is because they carry in their minds some inferenc;'~ arising from other SOUJ'ceH. J have often thought -i t would be a good thing JI these deal' people would .si t down to the Word and detenuine that they would put asids any and every inference, and a llow each and every passage to speak for Itself, not allowing any meanIng to the words it contains other than those which a .good dictionary would give. But most English dictionaries contain "theological" meanings! Yes, more's the pity. But these meanings have originated from the inIcrential reading I have hinted at, and must be excluded. For example, suppose we agreed on the fact that the Epistle to the Romans is the "Sal va~ion" epistle, and that. here, if anywhere, IS found the Gospel for the present, and that we further agreed that Paul used the terms exactly fitted to express his meaning; should we not say these words in the verse Iast cited must be understood in a SEverely Ii'tera.l manner? What other conclusion should we reach than that Eternal I ife is the great boon ... that God will give to those who bel ieve ? But it is claimed that Eternal Life ,is a quality, and is now in possession by the believer; therefore, it cannot be the same in idea that ),Oll would wish to convey. That is inference again, and I suggest that we talk over that matter when next we meat. Meanwh ile, just to buttress Our present talk, let us note that the A pestle speaks of Christ as "our Life," urges Timothy to "lay hold on Eternal Life," and as. ures the Colossians that "their life is hid with Christ in God" (Col. iii. 2, 3); and he closes that ma.gnificent argument of 1 Cor. xv. with the positive affirmation, "this cnrruptiblo must put on incorruption, anft'this morta.l must put on immorta lity;" the gift of God securing this complete change of nature. . Well, we may certainly agree that this short investigation .has shown that the Kp\I' Testamen t as a. whole agrees that God, in order to meet man's basic need. proffers to him the supreme boon of Eternal 'Life. Strengthened bv this talk, let us resolve that we wi 11 herald, this "lad news to men. ,; "I'

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Cb~fiom~ ird~.
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Talks on Eternal Life.

No.

There was much in our last talk together to cause though t, and si lice it took place I have gone very carefully over the va.rious matters then int roduced. There can be no doubt that the Gospel of John does set forth in un.unbiguous language the message of Eternal Life in the verv forefront of the Lord's teaching. But students of Scripture a re more and more coming to the position that in a.ll our studies we ought to a.llow due weight to the dispcnsational place of any hook of Scripture. Ko\\', the Gospel of John records a message delivered to the .Iews of our Saviour's time-a. message which sought to win from them their acceptance of the Mest iahship of the Lord Jesus. His proffer of the Li fe-gift was in connection with that message. Now, the question arises, Are we justified in carrying over this teaching on the Life question to make it a necessary part of that message which is to bc brought to bear upon all, irrespective of race or colour? I think I see your point. You think that some objector might fairly urge that if in the present dispensation there is anv change at all in the mes age delivered, tna.t change may go so far as to aff'cct the 'nature of the offer which is now made to men, and may work to ('hange the nature of the gift which God will bestow upon faith. Yes, that catches my thought. There is no doubt in my own mind; but I fancy that such an objection is possible. 'Veil, without entering into the dispcnsa.tional argument, which might be very a.ttractivc, '[ should say that the readiest mode of settling the question would be to appeal to those writings which admittedly belong to this d ispensation. There arc certain epistles which contain the outline of the Gospel for this age, and certain others which gi ve the necessary instruction for the Church. If these speak on this grea t question at all, then we should be able In reach positive conclusions. 1 Illay <lR wcr] say, right here, that the personal needs of man are the same, no matter whu.t limy be the dispensation in which lo livos. His nature is the same, nnd the bru ic needs arising from thlt nature m nst, he a first consideration in any boon which God may grant to him for t hr- future. \\'('11, if we are to consider the matter from this standpoint, would it not he better to cal'l'y it forward from our last findings? Yes. it is well that we use an assured position as a starting point for fu rthr-r i 1I1l'iry. If we lose our ,,-ay, we can ro tu rn to the place whence we set out. '1 fi lid that the Apostles, after the ascension of the Lord, carried on the duty

imposed upon them .by the Commission, first of all delivering thcir message to Jews only. Yes, it is a no tcworthy thing that they began first at Jerusalem and to their own race presented the' Messiah, w iLh all IJ is former claims vindicated by the resurrection from the dead. Quite so; but whatever the importa nee of the. testimony, they, as their Lord had clone, made their message to have a personal bearing upon their hearers. Sin must be forgiven, and for a f'u tu ro enjoyment of Messiah's reign they must have Eternal Life granted. The healing of the lame man is to be viewed as a witness to the truth that personal physical benefit was to come to those who believed, for Peter following the miracle, speaks of his 'Lord as :t!,e Pr;l-c? of Life," and declares, "by fu ith 111 It is name hath His name made this man strong" (Acts iii. 14, 15). ITolI' necessary that message of I if'e ... "'as to thc people may be gathered from the fact that when the Apostles were imprisoned they were released hy an angel, who sends them to their 1V0rk with the words, "Go ye, and stand and speak in the temple to the people ALL THE WORDS OF TI-ITS LJFE" (Acts v. 20). Evident.ly the Apostles, Paul and Barnabas, who were commissioned to the wider field, took this view of their work for [ flr.d that when at Antioch, and th~ Jews rejected their message, Paul boldly says, "It was neeessa.ry that the Word of God should first be spoken to you. Seeing ye thrust it from you, and JUDGE YOPRSELVES U rWORTI-IY OF ETERNAL LIFE, 10, we turn to the Gentiles" (Acts xiii. 46). 'I'h is he could not well have said if he had not made the offer of Life dependent upon acceptance of the message delivered. ., I confess that there was a time when I viewed the epistles in thc New. Testament with a feeling that there was little of pure Gospel teaching in them, and that for this I was limited tu the records of the Evangcl ists, That feel ing is common to-da/ It is a surprising thing that so many professing Christians imagine that for the Gospel and its conditions we must limit ourselves to the Gospels. But the instructed reader of' the Word will note that there is one especial Book in the X ell' Testament which is given for the very purpose of setti ng forth the Gospel as it now obtains amongst the SOJ~S'of men. The Epistle to the Romans is the Epistle of Salvation. Every believe should make this epistle his study, that hc mav knoll' wha.t is the exact nature of the' Gospel hc accepts, and what the position its acceptance assigns to him. I have read that epist.le in tha.t light, and have found it <1, delight; especially have T noticed where it places this positive doctrine of Eternal Life. It sets before us the state of mankind, hnvi ng for. aken the Creator, and fa lien into idolatrv. as lost and undone, Those who are i~ that state are said to be "worthy of death" (Rorn. i. 32). On the other hand, those who seek bv faithful endeavour to do the will of God arc

l'HE

BIBLE S'l'ANDARD.

MARCH, 1907. will be led to obedience in the waters of baptism, and be amon" the saved ones at the Lord's coming. E.C.M. TIMARU.-Bro. Neil, of Dunedin, has recently spent a short time with us, and given some greatly appreciated help to the cause by lecturing in the Sophia Street Hall on matters connected with Man's Nature. ' .a! lecture on "Is the Soul Immort.a.l ?" he affirmed that the dogma of soul immortal ity was heathen, as it was not found in the Bible, nor in any of its tr.msla.tions. He voiced his strong feeling against the popular doctrine because, nrst, it was not true; second, because it robbed Jesus, the Prince of life and glory, of His chief glory as the giver of eternal life -to mankind; and, third, because it caused men to go down to hades, or, as the common version says, hell, with a lie in their right hand, viz., that they had in themselves immortality. In an address on "Heresy," Mr. Neil summed up the position taken by himself on the great and grave questions pertaining to man's nature and dest iny by saying: "First, that man was a mortal, perishing sinner; second, that eternal life or immortality was the gift of God through Jesus Christ; third, that impenitent sinners would be destroyed in the second death.' This, he was convinced, after a careful study and life-long acquaintance with the Bible, was God's truth; while the opposite three were cardinal and unscriptural errors-First, that man was an immortal being; second, he' had eternity without Christ; and, third, that by his undying nature he would live for ever, either in heaven or hel!. These falsehoods he, the lecturer, regarded as the doctrines of the devil. Both addresses were followed by interesting discussions.

Cbureb and )JissloD News.

AUCKLAND. Notwithstanding the long holiday season, we have had good audiences, who have listened with close attention to the themes spoken to. The tendency of some of the schools of theological thought has been to ignore the account of the Fall, as detailed in Genesis. One preacher has openly declared that narrative to be untrue, and has propounded a "New Theology," which wiIl, no doubt, have the effect of leading many from their allegiance to Christ-(alling away from the truthanother indication that the trend of events points to the nearing consummation. Sunday, January 26, 1907: Bro. White presided. John's Gospel, xii. 36, "The Light of the World." In the evening Bro. Aldridge's subject was, "The Rev. Campbell's New Theology." Sunday, February 3, 1907: Bro. Wilcock presided; his discourse was taken from 2 Corinthians xii. 7, 9. With us in fellowship were Bro. and Sis. McDel!. In the evening Bro. Aldridge preached on "The Atonement, and the New Theology." Sunday, February 10: Bro. Wild presided; his exhortation was from Matthew iv. 3, 4. We had the pleasure of seeing the presiding brother's daughter (Miss Kate Wild) put on Christ in the water of baptism. May she be kept by the power of God. In the evening a grand discourse was delivered on "The Way of God." Sunday, February 17, 1907: Bro. Aldridge presided. Bro. Phipps gave an address from 1 Thessalonians, chapters 4 and 5. In the evening, "The Unchanging Veri ties of the Word." Great interest is manifested in the series of lectures being delivered at the Wednesday evening Bible Class, the subject matter being the Book of Job. This book has received its quota of abuse from many would-be iconoclasts. Some view it as beautiful poetry only; but truth stands fast. The writer is extremely sorry that, owing to pressure of business, he is debarred from attending these addresses, which are reported to be interesting and instructive. The second lecture was delivered on the 30th January, and was entitled "The Testimony of Job." On February 6 the lecture was on "Job's Three Friends." On February 13, the weather being boisterous, the subject, "The Controversy of Job," was postponed until Wednesday, 20th inst. W.G. THAMEs.-There having been no report for some months past does not indicate that we are dead, or even asleep, but, rather, that those whose privilege it is to forward the news have been occupied in many other duties, and

hence have allowed the time to pass month after month. Our services at Thames have been carried on as usual, and our Morning Fellowship Meetings have been seasons of blessing; while the Gospel has been proclaimed as regularly as the first day of the week comes round. In September our Sunday . School Anniversary was a pronounced success, when Bro. C. F. Garratt was with us. The Tea to the children was very full, and at the entertainment which followed the building was packed. The hymns sung by the children reflect the highest credit upon the conductor (Bro. E. C. Sherlock) and Miss Alice Morgan (organist), and the efficient orchestra, led by Bro. Sanders; while the dialogues, recitations, etc., were decidedly taking. Then we had a visit later. from Bro. C. B. King, which was much appreciated, and his utterances were marked with fervour and spirituality. Then we have held our Annual Church Meeting, which, from many aspects, was very encouraging. The present Board of Deacons consists of Bros. Robinson, Gubb, Graham, Sanders, A. 'Morgan, and Vercoe. Then later we had a Church Social, which passed off most successfully; it was a "Cup and Saucer" Social-i.e., each gentleman brought a gold and white cup and saucer for admission, while ladies found the provisions; and so a beginning was made in accumulating our own. "crockeryware" for future use at the church; and a very pleasant social evening was spent in progressive games, etc. On January 29 the School Festival was held at Parawai, in Mr. Deeble's grounds. Here the children had a most happy day, and everyone returned home tired and satisfied. The teachers all worked well and satisfactorily, and made the day one to be long remembered. We have a good school, but are feeling the need of more teachers, so many having removed from our town of late years. That reminds us that our Eldership has been reduced by the removal of Bro. Cropp. We trust, however, that his light will shine where he is going, and that blessing may attend him. We have not yet completed all the repairs and painting necessary to our church building, but we are hopeful that a decided improvement will be made during the next few weeks, and we hope that sufficient funds will come to hand to meet the outlay. TAPu.-Bro. E. H. Taylor has paid his regular monthly visits to this settlement, and has had the usual good congregations for a small community. The services are much appreciated, and we had testimony that some have been influenced for good by the seed sown there. MATATOKE.-Here we hold a monthly Sunday service and a weekly Bible Class, which Bro. Taylor goes out and conducts on 'I'hursday evenings of each week. The Bible Class is well attended, usually from 20 to 30 being present; and on a recent Thursday the Class presen ted Bro. Taylor with a golden offering in appreciation of hIS work among the people. We are hopeful that some

In

DUNEDIN.-We are pleased to report that our meetings this year, so far, both morning and evening, have been very well attended; the younger members are taking part in the morning, which is very encouraging and helpful to the few who have the burden of the work upon them. The evening services are also keeping up in number, and occasionally we have a few strangers. Our annual church meeting was held on .Ianuary 20th, when the following officers were elected :-S. Lawrence, secretary; E. Sincock, treasurer; deacons, Bros. Sincock, Greatorex, Sanderson, and Lawrence. We are still anxiously waiting for someone to come along and assist us in holding up the Banner of Life. Greetings to all the brethren. -S.L. GEORGETOWN, BRITISH GUIANA.Several letters have arrived from Bro. Edgehill, from which we cull a few extracts :-"1 have visited lately' a small place called Albury, and have given some 'addresses on the prophecies of Daniel, and illustrated them by a chart. A goodly number attended to hear these talks. It was quite a -new thing for them to hea-r that the Fourth Kingdom

MARCH,

1907.

'I'HIt

B~BLE S'l'ANDARD.
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47
INTERRLJPTION.

was yet future, and that the head of the image, or the Babylonish kingdom, must again come upon the scene, along with the other kingdoms, that the Stone might ,grind them. to powder. Some of the audience laughed at these statements, but, as I continued, and quoted from the words of Jeremiah, Isaiah, Daniel, and Revelation, showing from these that the prophecies concerning Babylon had not been fulfilled, things began to change in my favour, and a good hearing was given. I gave the people a promise that I would pay another visit. This I did two days later, and there were hundreds present to hear. An endeavour was made by some to show that Rome was certainly the Fourth Kingdom of the Image, but to these I Quoted, 'Did Christ destroy' Rome; and with the agents spoken of in Scripture?' 'Did the nations see this destruction by Christ?' ' 'Was the destruction of Babylon as sudden as that of Sodom.' 'Did its overthrow resemble the throwing of a stone into the water, as stated in Jeremiah?' These questions remained unanswered. I think that some oood was done. It is God's Word we sow, and we leave the results with Him. "Mv work lies on the streets, more than "in houses. I feel that I must go to my countrymen to tell them the message of salvation. "As the year closes, I am thankful that God has hitherto kept me, and enabled me to carry His Word to those that sit in darkness. "Recently I went to Jonestown to see a sick brother. I talked with him concerning the Lord's coming, and our gathering unto Him. A visitor present interrupted me, with the remark that the 'soul' went to heaven when man <lied. I asked him to Quote to me a passage which stated this, and he- immediately cited the Lord and the thief going in company to Paradise. This afforded me a fine opportunity to give some Scriptural teaching on the death state and the resurrecton. The aick room was turned into a meeting-house, and when I went out to the street crowds gathered to hear the Word. "About a fortnight !I,go, at an openair meeting, a sailor attacked a speaker, urging against his teaching the contradictions of the Bible and the doctrine of eternal torment The sailor had certainly the best ~f the argument,. and the speaker was soon confounded. The sailor having expressed his willingness to discuss with anyone; I asked him if the teaching of eternal misery was the reason why he condemned the Bible. He replied that it, together with the contradictions and immorality found in the Bible, supplied his reasons. I remarked that we could discuss these matters onc at a time, and was proceeding to question him on the question of eternal torment, when somebody interjected that I did not believe in that doctrine, nor in the doctrine of natural immortality. The sailor asked if this was true. and when I replied that it was, he stated that he would go no further, as he had heard our advocates in London, and the arguments they provided were too much

for him, and, while still holding that the Bible was not a good book, he would have nothing more tosay, and be withdrew. I had the meeting afterwards to myself, and had a splendid hearing.Yours in the Hope,' WILLIAM EDGElULL."
I

CHRISTIAN BAND. ~
~~

AUCKLA_i'D.-January 21: The Christian Band held its first open-air meeting at the top of West Street, the subject of address being "Salvation." Bra. A. Green opened the subject by dealing with the need of salvation to those who are out of Christ; then Bro. Page spoke of its provision, showing the simplicity of God's way and plan of salvation. Bro. C. B. King then 'closed by speaking on the realisation, showing that man was not saved for his own sake only, but that he has a work to do with his Lord in the age to come. January 28: ]31'0. G. Aldridge gave some lantern views in front of the church, when about a hundred listened to the words of "Good News," the speaker starting with Abraha m, the Father of the Faithful, and following the line of blessing on to Christ, in whom the promise made to the fathers is centred, The' great Apostle Paul was th~n brought to .view, showing how he suffered as <t faithful servant of Christ; then the lives of the Christian Fathers were touched upon, and those faithful reformers 'W]lO lived in the dark ages and suff'ered affliction and death for the Word of God; and yet how little the Word. of God is appreciated by this generation, February 4: A few of the Band assembled at the top of West Street to listen to the "Kingdom Message," which was ably dealt 'with by Bros. E. Aldridge, E. White, and C. B. King. February 11: "Christ is Coming"-a most important message -was dealt with by Bro. L. Falkner, who told us of the evils of the present social system, showing thereby the grea,t need of our Lord's 'return.' Bro. 1'. Firth brough t before his he~rers the certainty of the Advent, S,hOWI~lgthat, ?od has fulfilled His promises III the bath and resurrection of Christ, so -His coming again is a certainty, because He is faithful that promised. Bro. C. Garratt then dealt with the' coming- for the' Lord's chosen ones, and also in judgment to those who know not God and obey not the Gospel of OUI: Lord Jesus Christ. Bro. G. Aldridge closed by saying that this is the best message that man can hear and heed to-day. C.C.

Willie was asleep and Dan was lonely. Wi llie is the minister's son, Dan is his dog. It was Sunday morning, and everyone was at church but these two friends. It was warm and sunny, and they could hear the good preaching, for their house was next door to the church. "Dan," said Willie, "it is better here tnan in church, for you can hear every word, and don't get prickles down your back, as you do when you have to sit up straight." In some way, while Willie was listening he fell asleep. Dan kissed him on the nose, but when Willie went to sleep he went to sleep to stay, and did not mind trifles. So Dan sat down with the funniest look of care on his wise, black face, and with one ear ready for outside noises. Now the minister had for his subject, "Daniel." This was the name he always gave Dan when he was teaching him to sit up and beg, and other tricks. While the dog sat thinking, the name "Daniel" fell in his ready ear. Dan at once ran into the church through the vestry door. He stood' on his hind legs, with his forepaws drooping close beside the minister, , who did not see him, but the congregation did. When the minister shouted "Daniel" again, the sharp bark said, "Yes, sir," as plainly as Dan could answer. The minister started back, looked around, and saw the funny little pieture, then he wondered what he should do next, but just then through the vestry came Willie. His face was rosy from sleep, and he looked a little frightened. He walked straight toward his father, and took Dan in his arms, and said: " "Please 'scuse Dan, papa. I went' to sleep and he runned away." Then he walked out with Dan, looking back on the smiling congregation. The preacher ended his sermon on Daniel as best he could, but then he made a resolve, if he ever' preached ag.u n on the prophet Daniel, he would remember to tie up his dog.-Our Little

Ones.

LIQl'UR DRIVEN FROM LAND. BAROTSE-

The Bible Society's agent at Bagdad reports that in the last consignment of English Bibles which he received there all the maps had. been torn out which referred in any way to Armenia. The dragoman of the British Consulate at, Bagdad explained that the name of Armenia on a map is forbidden in Turkey.

The revolt against rum is contagious. The Anglo-Saxon in his attempt to rid himself of rum, his danger and damage, is waking up the other tribes of the earth to healthy reform. King Lewanika recently had a conference at his capitol and abolished slavery throughout his domain. He has also rigidly enforced the law against the manufacture, sale or use of intoxicating liquors. He has determined that there shall be personal liberty in his realm and selfmastery amongst the individual people. He also keeps out from his territory guns and gunpowder. It would be' well if nations with better lineage and opp.ortunities _would imitate the, King of Barotsela.nd in keeping out guns, gunpowder and rum: '

THE
(Uontiuued }rum paye

BIBLE STANDARD.

MARCH,

1907.

44.)

cr:bc

Jl3tbLc Stanl)arl).
be ordered direct from Lhe 'I'reasurer Road, Grey Lynn, Auckland. _
~. d .

and humble this may seem, a little thought showed its abswdity,. for what is the use of prophecy if it does not 1'eve(~l a future event? N oah's prediction of the flood was surely intended to be understood by those to whom it was addressed! 'I'he prophecies of the Old Testament concerning the Messiah were all uttered for practical purposes' (for instance, as to His riding into Jerusalem on an ass-compare Zech. ix. 9 with Mark xxi. 1-5), and as to the Book of Revelation, we are distinctly told that the Lord gave it "that He might show unto His servants things that must shortly come to pass" (Rev. i.' 1). IV e may, therefore, come to the following conclusion : r. 'I'hat whatever it has pleased God to reveal in Scripture must be suitable for the consideration 'of His children. n. That as the Old Testament prophecies concerning the first advent of our Lord were literally fulfilled, so the prophecies of the New 11~sta11lentconcerning His second advent will in due time likewise receive a literal fulfilment. IH. Tbat if the Book: of Revelation (which some ,say always either finds a man mad or makes him so) was not intended to be diligently studied and in some manner understood, it is surprising that it commences with the declaration, "Blessed is he that readeth the words of this prophecy" (i. 3). In my next letter we will begin to enquire what God has said, and what we are to understand by His words of prophecy which as yet have received no fulfilment. Your friend,

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2 0

6 2

BOOK STIW ARD-H:. H. FAI.IC''":~l Queen .. Street. AGINTS FOLt TH~; BIBLIt Ii1'ANIJ.AIUJ: NEW ZEALA!,\D. Auckland-Mr. Hancock, Bookseller, Queen Sbreet, Wellington-H. J. Barraclough, Myrtle Crescent. . Christchurch-T. P. .Iud k in s, 80, Broug harn Street, Syllenilam. Dunedin-Mr. Lawrence. Hope Street. Ka.iapoi-c Mr. James Holland. Rangiora-Mr. Wm. Smith, SOIl~h Hro"k. Ne w Plymouth-c-Mr. F'red Goodacre, CuurtneY,Road. Iast "xford-Mt. A.. England .. Thamcs-Mr. C. Sanders. Macky Street. 'I'i mat-u=-Mr. H. H. King, Stafford St'cct. 'I'i n wa ld, Ashburtun-Mr. sncarer. Waihi-:I1r. .Ioseph Foster. SOUTH AUSTRALIA .. C. Gamble, Magill Road, Stepney. NEW SOUTH WALES. Syd ney-c-Mr. H. Cropp. Mitchell Street. Kogarah. Adelaide-Mr. Oommunications to the Edit.or to be a.dd ressed : GIO. ALl>RIDGE Bren t.wood Avenuc, Mount Eden. Telegraphic Address, "Hocky Nook.'" ' '_ All communications to the Association and orders for Bible Standard to be addressed to the Secretary ancl,1'rcas'lrer MR. ALEX.,?-AG]l~, Murdoch Road. Grey Ly n n , Anckland. -

CHURCH
Hold Servtces 8.8 under:

OF CHRIST

.1.;

a UCKLA

West Street. Sunday, at 11 o'clock a.m., Fellowsblp Mee!ln~ 6.45 p.m., Preaching Service. Snnday School at 2.45. Wednesday evenlnl/: .. Bible ClaSS at 7.4r>, Evaneel ist's add r-ess=-Geo. Alctridge, Brentwood Avenue Mount l<}den. Secreta.ry-W. Gfbson, Ponsonby Road. HALLSunday ., at 11 a.m., Fellowship Meeting. .:

ND-

ROSKILL

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CARPUS.

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OUNl<}DIN-Oddfellows' Hall. Stua.rt Street. Sunday at 11 a.m .. Fellowship and Meeting. I'lvenlng PreachLng Servlc<" 6.30. . Secretary's AddressS. A. Lawrence, Hope Street ... U H IDLIDNSVrLLE-Foresters' Hall.' , Snndav Morning, FellowshIp" Me'et.lnl/:. Sunday Afternoon. Sunday School, Sunday Ev nlng, Preacb lng. Church Secretary, R. M. Cameron. rHAMES-Pollen Street Lecture Hall. Sundav at 11 a.m., l"ello'Wshlp Meettnz. Evenl,)!;!: Service at 6.30. . Sunday Scbool at 2.30. Bible 'Class every Wednesday evert'l'iil/: at Jtvangelist-E. H. T'avlor, l:lowen'Street. Parawai. Secreta.ry-c-L. Gubb. Parawat. '. ' ..

"It is not, where didst thou glean yesterday, nor where wilt thou glean to-morrow, nor where wilt thou glean in other days and years, but 'where hast thou gleaned to-day?'" (Ruth ii. 19). Have you really gleaned anything to-day that is of value to yourself or 'othei's ?-SeZected. God has called men to preach His Word, but they can receive His Word to deal out to others only as He entrusts it into their hands. Very little of so-called preaching is the preaching of the Word of God. There is a famine of hearing the Word of the Lord all over the land, and ,.~hile God has an emancipation proclamation for the ..slaves of sin, yet He is calling, "Who will go for l..l$}/' because very few live close enough to the 'Lord to receive the revelation of His Word. His Word is full of reproofs, admonitions,. encouragements, .,plain examples, high ideals, and rules for holy living. It is a tester of our experience, a traveller's guide in the narrow WHy. "Search the Scriptures, for in them ye think ye have eternal life." "Study to show thyself approved unto God."'-Sel.

r.a .

AIHI-The

Miners' Union Hall. ",' Sunday II a.m. Fp.llowshin.Meet.ing: . "',' ,. 2.30 p.m. Su ndav-School , . Sunday Evening. at 7. A'Publio Ilibl<l Addr-ess. Church Secretary-D. Donaldson. Flvarigeltsb-c.Ioseph Foster, Waihi. ' . Street Hall. Sunnily. at 11 a.m .. F e l low shlp Address-H. H. KIng. Stafford .. MpetlDJ<. 0 Street. 'I'Irna ru

TIMARU-Sopbla Secretary's

ADELAIDE. S.A.-DruidR' Hall. BeuJah Road. Nor-wood. Secretary's Adilr"ss-F. R.. Hughes. Woorl vl lle.

Printed by TFTI<: R"T1' PRT:'<1'INO AND PUBLlllHINO COMPANY. ShortH land Stroet. for the :-rI'''" ZeA.land EVRngplistic and Puhli~A.tion A""ociatinn. a nd ll11hli"hed hv W. A. SMITH. S~lwyn Rpq.d, Mt, Albert, MARCH. 1907.