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VOL. 28.

No. 4.

AUCKLAND,

N.Z., APRIL,

1907.

TWOPENCE.

pageo. Above all, it has been known for its warmth of devotion and prayer. 'I'he truth of a Theology is not measured merely by its ability to attract crowds of people, but by what it does with them when they are attracted. If it leaves them cold, dead, critical, perplexed, or self-satisfied, it is not of God. By all means, let the test be applied-"By their fruits ye shall know them." Onc New Zealand Congre&ational minister has spoken out in no uncertain terms on this modern teaching. Rev, W. Saunders, of Dunedin, in a sermon preached on March 10, said: "The New Theology, if not a new Gospel, was, at any rate, not the Gospel of St. Paul. They could ~ne of a not hold both the new and the old. jfew. They must say that Paul's gospel was false, if they would accept the new. The two were irreconcilable. 'I'his is realised by II'. Campbell himself, who had said, 'It is necessary to repudiate the authority of St. Paul. ..... ' Mr. Camp bell had to say this because his gospel is not the gospel of St. Paul; and we, too, must say the same if we wish to make tile New Theology ours." 'I'he position taken by Mr. Saunders is an evidence that not all the Congregationalist ministry has followed Mr. Campbell, although, if we are to judge by the reported utterances of some preachers belonging to this body, there is a very pronounced set in favour of these new and nebulous views. With light and airy speech the Bible story of the Fall is declared untrue, and with that denial all necessity fur the New Testament narrative of the Virgin Birth and the doctrine of the Atonement must go, for both these have no place apart from the fact of the Fall. Abraham and the Fathers are viewed as mythical personages, or, if real, their history is overlaid with a thick crust of tradition, and so it comes to pass that God entered into no covenant with them, such as is described-so covenant, promise, prediction alike are invalid. But, if so, then there is no place for the official Christ. His name, His claims, were all founded 11pon these; but if they have no base, the claims are a mere pretence, and can be whisked aside as impertinences. Really there is no place for the Christ. We know perfectly well that the pleas are made that He is given a foremost place as a Teacher, and is set

- HE "New Theology" has had its "boom," and now seems likely to have but a waning interest in the public mind. Yet, the disappearance of this theme from the columns of our daily l)apers should not ~~~ induce us to rest in calm content, believing that the evil is dead. U nfortunatelv, it It; very much alive. It is the direct fruit of the "Higher Criticism," and may be looked upon as likely to flourish for a long time yet. The pulpit is largely influenced by it, and the pew consents to have it so. 'I'his means that the new, or, 'treating tbe should we not say old, teaching $lew 'trbeolog)? finds favour and acquiescence. With the thoughtless, ready to receive any new thing, this will find acceptance; but with those upon whom the great problems of the present are pressing, this cannot offer any certain hope. The British. Cong1'egat'ionalist has this to say regarding this new claimant for acceptance:"If the New Theology represents the fittest form in which to express Christian truth in these days, then it will surely be accompanied by a revival of religious life and zeal. By its fruits it will be known. It could find no better means of commending itself to the world than by showing that it leads inevitably to an intensified missionary zeal, to a new passion for souls, to a deeper consecration of life, and to a fuller service of the kingdom of heaven." And the Christian adds :-"We can abide by this as a test. We know what the old Evangelicalism has done. It founded, through Carey, the great modern missionary movement,and it still sustains it. It has founded nearly everyone of, the great home missionary and benevolent societies .. A, simple list of-th'ese,vould fi-ll one of our

so

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,-------humour itself imagine Mr. committee of Positivists, or bundle of Clarions under his lonely island for the purpose cannibals !"

APRIL,

1907.

forth as an Example. We are not much impressed with the bona fides of a teacher who presents his doctrines as valid only in connection with claims which are designed to im16mptr pose upon men, and which have no Jl)leas. foundation in fact. We like to think of His truthfulness; but this new view robs Him of that, and considerably lowers Him as a Teacher of men. It is quite true that He is presented in the New Testament as an Example, but, be it noted, only as such to those who have already accepted His merits operating in a sphere in which no man can follow His steps. He came to "save," and that salvation must be accepted before any person is called to follow His example in the pathway of Obedience. Not as an Example, but as a Saviour, He gave Himself, and if that' were not really so, then, so far as His teaching is concerned, it can safely be set aside. It may be very beautiful, but it is valueless so far as any hope of a future is concerned. But we are not at all disposed to allow that the new teaching has any right to acceptance. It has not shown that it has any real understanding of the problems at issue. What has it to say to Job's question, "How shall a mortal man be just. with God?" Not, be it noted, "How shall an immortal soul be justified." The New Theology may spend its time over that latter questiou and never do useful work, because that is a question outside the Scripture, and is unknown to true science. Let us press Job's question, for in its affirmation of man's mortality lies the inference of the Fall, and the search for a Power which shall remove the mortality, and purge away sin, by means of a Redeemer. We want a Saviour, and the World needs a Ruler; both these are found in the Person of Christ as He is presented in the Scripture; but in neither of these positions has the New Theology any place for Him, and thus it fails to meet the needs for personal salvation, and for world-redcmption. History speaks with decisive speech upon the beneficial effects which Christianity has had upon the life of nations, and upon their social state. It also records that these effects have been accomplished by the devotion of men and women, who, having felt the power of Bible truths upon '{tbe jfatlure their own hearts, have sought to of 'Ulnbeltef. bring the same truths to bear upon the lives of others, and have manifested in helpful deeds and endeavours their desire to improve the state of others, "the love of Christ constraining them." As showing how ready men are to steal the credit not theirs by right, a critic of Dr. Fitchett's book stated, "It is the Freethinkers chiefly. who have roused the churches to their duty," to whom the Dr. made answer, "Doubt can no more produce a missionarythan it can grow a martyr or evolvea saint;" and he goes on to say, "As I read history, nothing is more certain than the utter failure as a reforming force of the unbelief which rejects a Divine revelation and a supernatural redemption. Can

Frederic Harrison and a Mr. Blatchford, with a arm, embarking for some of regenerating a tribe of

In the course of a very striking sermon on "The Exhausting Ministry of Sin," Mr. J owett, dealing with the modern claim that a healthy environment alone is necessary to make a new race of men, says :-"What sort of environment shall we create? Do we not too frequently argue as if 16n\)ironment. the iniquity were all found in Seven Dials and not in Belgravia? And yet in one the environment appears to be propitious, while in the other it seems to be adverse. Even in garden villages there is a 'pestilence that walketh in darkness, and a destruction that wasteth at noonday.' 'I'he fact of the matter is, a more refined environment may only refine the mood and the mode of our iniquity. We may drive it beneath the skin, but it continues its nefarious work in the more secret and delicate parts of the life. I would labour for the reconstitution of men's environment, but I would not expect too much from it. If every town in the land were transformed into a garden, we should still hear the ancient cry: 'Iniquities prevail against me.' " I t is this fact of inherent sin tha t is omitted from the majority of modern schemes fot fhe betterment of humanity. True, a man's soul is powerfully acted upon by his environment, for good or evil. Y et it is a fact, established many times over, that the very worst environment has been conquered by a redeemed soul. The passion for social reform grows eyery day, and for this we cannot be too thankful, but we need to be reminded by wise prophets of God that, after all, the first reform takes place within. Dr. Parker used to say that "the first man fell in a garden, not in a slum." A slum in the soul will soon corrupt any external paradise.-The Clirisiian, Wherever the doctrine of Conditional Immortality makes its way, it is sure to rouse a spirit of questioning in the minds of those whom it affects. We believe that there is no doctrine which creates such a spirit of inquiry. Should any religious paper open its columns to questioners, it aWRWarl) is a moral certainty that amongst (llluestions. the earliest queries will be some pertaining to one of the departments of this great subject. Recently The OMistian has set apart a column headed "Questions and Answers," in which the replies are given. by the Principal .of Wycliffe Hall, Oxford. One question .appearing in a recent issue is, "Do you think that Scripture teaches that only believers are immortal, and that unbelievers do not live for ever?" For answer the querist is recommended to read certain books, and to examine all the Scripture' passages, "noticing especially that death is much more than non-existence) and life much more than existence." "Of course," we

APRIL,

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SI

say, "that is quite right, but what the Principal really means is that 'life' and 'death' are terms which in the Bible are not to have the current meanings applied to them, i.e., they must have a special theological sense." Why this should be so, other than because the philosophical notion of present immortality demands it, has never yet been shown, and never will. Another questioner asks, "Does the soul rest in the body until judgment, or does it go immediately after death to the presence of God?" The reply given is, "The latter is, of course, the truth." "Absent from the body, present with the Lord" (2 Corin. v. 8). "To depart and be with Christ" (Phil. i. 23). "Then shall the spirit return unto God, who gave it" (Eccl. xii. 7). Let us note here first that this Doctor of Divinity is not to be trusted when he cites Scripture. Two of these passages are not accurately given, and the central text is torn from its context. And, second, we observe that the citation of these passages, even in their mutilated state, does not answer the question. These and more searching queries will continue to be put, until some sense of their importance is at last impressed upon the minds of these divines, and thought and attention are given to their meaning, and to the right Bible answers to give. John McN eill, the Scottish Evangelist, is a man who utters home-truths in language which is unmistakeable. In the course of an address given in an Edinburgh church he said: "There had got to be a wrong notion about the Church altogether. The notion was that it was a place Il)otntetl where they could go once a week, lRemarks. and the minister, if they pleased, was to help them. 'Soothe me, smooth me, flat-iron me, and fill me with the finest of the wheat.' This was the dreariest, worst, higgledy-piggledy notion of what the Church is for. Half of them in Edinburgh were simply sermon-tasters. No wonder they were powerless." He further asked, "What would happen, suppose every member should be purged from the roll who could not answer to the test of the word 'help' or 'helper'?" That question could very well be asked in places far away from the Scottish city. It could even be put with advantage in our own colony. Every minister and Sunday School superintendent can look over the church roll and wonder why so many are content to be recipients, and never seem to have the slightest desire to be helpers. If our rolls were purged according to this method, how many names would remain? Strange to say, it is not often that bishops act as peacemakers, but it is pleasing to record a notable exception to the rule. According to the English ,~/ibre, a French Protestant paper, a colossal statue representing Christ the Peacemaker has been set up on a very elevated "pot OIl the Ube <Lbrtst of tbe Bntles. frontier of the Republics of the Argentine and Chile. These two countries disputed the, possession of a tract of land 011

which gold had recently been discovered. The quarrel was leading to war, when two bishops conceived the happy idea of preaching peace and urging arbitration. King Edward was chosen as arbitrator, and his decision gave satisfaction to both peoples, who have become great friends, have reduced their armaments, and have sealed their lasting reconciliation by the following inscription on a bronze tablet placed on the pedestal of the statue:THESE MOUNTAINS CHILE SHALL CRUMBLE INTO

DUST BEFORE REPUBLIC

AND THE ARGENTINE SOLEMNLY

BREAK

THE PROMISE

~~~~--~~~~~~~~--~
MADE AT THE FEET OF CHRIST.

If ever a millennium comes, surely the foregoing is a specimen of the good things which will take place then, whether bishops have a hand in them or not.

When Vasco da Gama sailed round the Cape and opened a seaway to India in 1497, he mistook the figures of the Hindu Pantheon for saints of the Roman Catholic Calendar, and reported at first that the people of India were Christians. A recent writer in the Revue des Deux M ondes Ube ll)apaC}] gives the following striking examBbroatl. ples of similar present-day confusion,' due, perhaps, in part to the influence of Christianity on Hinduism, and vice versa: "In the Church of the (Roman Catholic) Mission at Pondieherry may be seen a statue of St. Michael. The archangel treads under his feet the dragon, which is represented as a black man, fumished with a tail ending in a dart, and bearing on his forehead the namasi, the symbol of Vishnu . Thus have they set up the image of Christianity treading Hinduism under foot in its most hideous form. The Christians burn before St. Michael candles without numbel'; the Brahmanists imitate them. Only their devotions are addressed to the demon who bears the mark of Vishnu. Thus is established a reciprocal toleration." Elsewhere the same article states that there is a chapel at Pondieherry dedicated to N oire Dame de Lourdes, "and the devotees who offer her the most candles are not always Christians. Hindu women of all castes light candles in her honour, and offer their vows to the great goddess of the Christians."-Bible in the World.

Manhood is superior to mammon. counts cash. Character disSome women there are who want nothing but a husband, but when married they want everything else. He who is always finding fault in the church and is ever out of sorts with the plans and methods of doing church work, should make himself the subject of careful study. He should spend at least one good solid week on himself, and perhaps the next Sabbath day would find him with a deeper love and broader charity.-United Presbyterian.

====================================~~~~~~~~~================ ~mL __,_1~7. B firm jfrienb5blp. Just as though he had not already passed through
"That I lllay know Him."-Phil. iii. 10.

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?egins between two persons by an introduction, which IS usually given by a third party. How many such brief acquaintances are made in the :ourse of a l~fetime, or in a year, by one who is brought m. contact with many people, which go no further than tl~IS elementary stage. They are perhaps not seen afterward and never spoken to azain " 'and in mo . : .<. . b mstances, it is likely just as well, if not better, that such chance acquaintances are dropped. . Sometimes young men of shady reputations seek an mtroducti.on to a ?,irl of striking appearance; and, a~ter gettmg such, If she is bright and discerning, she ~Vlll not be long in divining their purpo,;e, and if she IS what she ought to be, she will drop them at once. There is an etiquette of introductions, recoznitions etc., between. ladi~s anc~ gentlemen, and amon; gentle~ men, that this writer will not attempt to describe here because it is rather a complex set of fashions, that change now and then with the styles of clothes and hats.
~CQUAIN~ANCES~IP

enough to become familiar he describes!

with Him, and all this that

h ..

Th~re is ~nother way to form an acquaintance, and that IS, to mtroduce one's self to another whom we have formed a favourable opinion of, either through the press or by word of mouth; and a personal knowledge or contact with them is desired, and, for lack of some one to present us to them, we embolden ourselves to ta~e th~ step .ourselves. This is, especially, a good practice with newcomers at your church. N ever wait for an introduction, but extend your hand, saying you are. glad t.o see them there, and hope they will come agam, asking. them how they like your minister; and before long you will get acquainted. Sometimes the best of friends are found in this way. Once,. however, there was a man, a church member, bound for Damascus, pell-mell, to arrest some people and make trouble for them; and on the way he was met by an interested person, who introduced Himself to him in a rather sudden and forcible manner. In fact, the very people he was after to arrest were close friends of this One who had intercepted him. After some heart-to-heart talks, and words of explanation by one and enquiries by the other, the evil errand was given up, and a very close and lasting friendship was formed between these two persons. The one stopped on his journey was ever ready to do anything in his power for his new-found Friend and H~s people. For years he had been accompanied by HIm, and suffered everything imaginable for, Him, of which vha gives a long descriptive list in one of his letters (2 Cor. xi. 23-27), suffering apparently even death itself; and still, after such years of companionship between such warm friends, when this man gives the greatest evidence of knowing more about this great Friend than almost anyone else, he still wants to know Him.' "That I may know Him," says he, "and the power of His resurrection, and the fellowship of His sufferings, becoming conformable unto His death."

Oh, what a loyal heart was that of Paul! Not content with any half-way measures, or half-hearted experience with his Christ and knowledge of Him. What an example for the Ohurch of to-day and for us all to emulate! Note that this same Saul of 'I'arsus was a person of no low degree. "Oircumcised the eighth day, of the stock of Israel, of the tribe of Benj amin, a Hebrew of the Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Ohurch; as touching the righteousness which is in the law, found blameless." That, and more, was his pedigree. Still, hear him: "Howbeit what things were gain to me, these have 1 counted loss for Ohrist. Yea, verily, and I count all things to be loss for the excellency of the knowledge of Ohrist Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse that I may gain Ohrist, and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that 1 may know Him." Oh, shame on the shallow experiences of us all, unless we have gone to the utmost depths that we know of or can think of. This man, a member of the J'ewish High Court, and learned in the law and customs of his time, presentable in the best society, yet what? All refuse, or offal, and to the dump, that he may win C~~! . Oh, 'what transcendent worth, what depth, what entrancing beauty and mystery there must be about the life and character, the love and power of that Ohrist whom he had learned so much about, and followed and loved so well all these years, when now he still exclaims: "That I may know Him!" What a rebuke to those who honour Him but superficially, and are seemingly contented in their ignorance, and misrepresent His character and worth. The great goal of Paul's hope was this: "If by any means I may attain unto the resurrection from the dead." Much power he had already known and experienced, and many exhibitions of it he had seen; but oh, to know and feel that touch of immortality that comes with the outcoming from the dead I-that was what he wanted most of all now. And his Christ was the one-the only one-to give that touch. What a reunion that will be when they reunite and clasp hands on the eternal, the deathless shore! May it be the happy lot of both reader and writer to join both of them there. Meanwhile, let us know more of that wondrous Ohrist here, "whom to know aright is eternal life." "Search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of Me." We never shall know all about this Ohrist whose depth of riches is unfathomable, until we meet Him face to face.-O. E. OOPP, in W odd's Crisis.

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'lI~atural3mmortaltt\? a lDelusion
ONE of the most prominent characteristics in the history of the world has been the readiness of mankind to accept error in preference to truth, and possibly one of the subjects where error has operated most disastrously has been the subject of man's natural immortality. When the great lie of Satan, as. recorded in Gen. iii. 4, "Ye shall not surely die," was uttered, its far-reaching effect could scarcely have been coniemplated; but, looking back at the results of that statement in the history of the world, some, at least, of its disastrous effects can be seen, some of which are the beliefs in the soul's immortality, spiritualism, saint worship, prayers for the dead, and other forms of teaching which are contrary to the teaching of the Word of God. Among the many remarkable things in the world is the fact that some of those who profess to teach the truth have been the very persons to propagate this great error, with the result that it is most generally believed that the soul of man is immortal. This however is . ' , quite contrary to the teaching of Scripture, which, in the one or two passages where the word "immortality" occurs, applies the term to God Himself or to a c~ndition not already possessedhy man, but to be obtained at some future time (see Rom. ii. 6-7; John xvii. 2). Some would. have us believe that the Bible is full of passages referring to the soul's immortality but the fact remains that in no single instance is the word "immortal" attached to the words "soul" or "spirit," althouzh th e wor d " sou I" occurs about 535 times in the Old and '" New Testament, and the word "spirit" occurs about 400 times in the Old Testament. The question may be asked, ''How did thLs belief become so deeply rooted?" The answer to this mal' he found in John vii. 44 and 2 Thess. ii. 9-11, and it mal' be observed that the same influence has been in operation all through the world's history, in opposition to all God's purposes and plans for the establishment of His Kingdom on the earth. The Old Testament is altogether silent on man's immortality. alwavs alluding to him as a mortal being. 'l'he Jews. in their early history, did not accept this now popular dogma. It is suunosed that they became influenced by the helief of the Egyptians. ~ho had adopted the belief in immortal itv, and thus the error was snread and zraduallv accepted by them. During recent years much has he~n done to disprove this erroneous teaching. so dishononrinz to God and to His Son .Tesm:;Christ, who iR the Giver of eternal life to those who believe on HiR name (see Rom. vi. 23 and 1 .Tohn v. 11-1R). with the result that the truth of God has taken hold on the thoughtful. and many of the greatest minds of the dav are ranged on the sine of IMe in (1hriRt onlv. Of these can he mentioned the Int.f' W. R mndstonf'. A Ttf'r a careful studv of the whole subiect. thiR p'reai R('noll'lr ('nme t.o thf' ('onrolllRionthat "the immortality of the ROllI is not taught in the Bible,

and that its introduction was chiefly due to the heathen philosopher Socrates." Why should people who profess to accept the Bible as their rule of faith and guide in religious matters, receive so readily the dogma of a heathen, rather than the teaching of the Word of God, which is the only reliable authority on things pertaining to God, His Son Jesus Christ, and the possession of the great and wondrous boon of immortal life by those who believe on the Saviour's name? "KW.

__

L.

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cl

from

1Meat Street. c\\J

'~"--0-"~"-.r?~
THE
DRIVEN

.. y.J[) ~
T~AZARUS.

HIC'H ]\fAN AND

from every other refuge, the popular beJief on man's nature and destiny entrenches itself within the story of the Rich Man and Lazarus, believing that it occupies an impregnable fortress. No matter though the evidence offered in favour of Life only in Christ be clear and abundant, this story, as interpreted by orthodoxy, is supposed to supply testimony ample and strong to outweigh it alL Proof may be advanced to show that the sixteen hundred passages of Scripture which speak of "soul" and "spirit" have been carefully examined and analysed; and the Concordance may be cited to show that there is nota single text which contains the term "immortal soul," or "never-dying spirit;" but all effort is useless, for this passage, which, singularly enough, does not mention either "soul" or "spirit," is supposed to afford sufficient evidence for the popular belief. Now, let us confess that we find a difficulty in dealing with this passage. Not that it is difficult of exposition, or that it in any way tells against our findings on the important matters of man's nature and destiny. Indeed, wc deem it to be in perfect harmony with all that we learn elsewhere on these themes, and its positive teachings are better understood as this harmony is seen. 'I'he difficulty we find does not lie in the passage, but in the attitude taken regarding it by the believers in the popular view. They persist in regarding it as giving clear ancl unmistakeable evidence in favour of their view, in spite of the fact that the story was given to enforce quite another matter; and they further persist in making the passage bear the whole weight of their belief on man's present nature, the conscious intermediate state; the present felicity of the saved; the present suffering of the unsaved ; and the eternal suffering of the lost. Question the Scripturalness of one of these items, and this storv is at once cited with apparent conviction that the mere mention of it ought at once to silence the objector. Now, it is obvious that whatever it may say regarding any of these things, it cannot possibly offer proof for them all. We have diligently searched this narrative,

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1907.

and cannot find in it, or elsewhere, a solitary testimony in favour of even one of these items of popular faith. We do not find anything therein that says anything positively on man's nature; it is human inference only that supposes it finds proof of the existence of a "soul" or "spirit" of man. In it is no assertion concerning an intermediate state of suffering or happiness, or, indeed, of any consciousness whatever between death and resurrection; it is inference only which draws the conclusion that it must refer to such state. Nor is there so much as a hint that points to the suffering of the rich man as lasting for ever; it is but a hasty and thoughtless inference which affirms that it does so last. If it be said, "But there is no hint that the suffering ends," it is enough to reply, "Nor is there a hint that it continues." Let us here put down a few statements as necessary preludes to our investigation. (1.) The Old Testament teaches in clear and unmistakeable language, what is the present Nature of Man. It declares that the first man was made of the "dust of the ground."
The Lord breathed a living soul" God formed (Gen. ii. 7). man of the dust of the ground, and into his nostrils the breath of life; and man became,

(3.) As a further proposition, we assert that Jesus never speaks of man's nature in terms that differ from the Old Testament statements. He never addresses man as having, or being, an "immortal soul." We here put in the four Gospels as proof of this assertion. His message, both of words and deeds, is addressed wholly to organic man, and, so far as His utterances go, is designed to take effect upon organic man, and not upon any part of man without his body. (4.) Leaving this story out of consideration for a moment, we can positively declare that the Lord nlways refers the blessings to be given to those who believe in Him, and the sufferings of those who deny Him, to a period beyond resurrection and beyond judgment, and never to an intermediate state.* Let that statement sink into the mind. If true, it is of the greatest importance in this inquiry. 'I'ake up the New Testament, and examine its teachings. Here are some test passages :And thy if thy right should eye cause perish, thee to stumble, pluck it out one of and cast it from thee; members And for it is profitable and not that for thee that

thy 'whole body. be

come from the east

cast into Gehenna (Matt.

I say unto

xxix. 30). you that many shall down with of heaven, into the

The Old Testament throughout never departs from that opening statement, nor can it fairly be said that anywhere in its contents is there a text which declares that man is now the possessor of a "soul" or "spirit," which is the real man within the body, and able to live and carry consciousness when the body is dead. When the New Testament opens there is no statement to be met with which opposes this coriclusion furnished for us by the elder Scriptures. Man is still viewed as a mortal, perishing creature, entirely dependent upon God for his life. The teaching brought by Jesus Christ tells of a "gift" which is designed to meet man's needs at this point. What does he need most? We answer, An immortality in happiness, and this is proffered as a boon from God upon the acceptance of easy and clearlygiven conditions. Now we ask, Does this story oppose these findings? (2.) The Old Testament is equally strong and clear upon man's state in death. Popular belief holds that man is conscious in the death state, and that the whole period between death and judgment is spent either in misery or in happiness. The elder Scriptures, however, contain such plain statements, as these :For in death there is no remembrance of thee: In Sheol who shall give thee thanks? (Ps. vi. 5). The dead praise Neither any that not the Lord, go down into silence (Ps. cxv. 17).

and the west, and shall sit and Jacob, in the kingdom kingdom shall be cast forth shall be the weeping

Abraharn, and Isaac, but the sons of "the outer darkness; there

of teeth (Matt. viii. 11, 12 i. The harvest is the end of the world (age); and the reapers and gnashing

are angels. As therefore the tares are gathered up and burned with fire, so shall it be in the end of the. ioorld. Cage). The Son of Man shah send forth His angels, and they shall gather out of His Kingdom ali things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire; there shall be the weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father (Matt. xiii. 39, 43). Marvel not at this: for the hour they they that that eometh, in which all that

are in the tombs shall bear His voice, and shall come forth;
have done good unto the resurrection have done ill, unto the resurrection of life; and of judgment

(Jo. v. 28, 29).

The dead know not anything, neither have they any more a reward; for the memory of them is forgotten (Ecc!. ix. 5). Whatsoever for 'there in the grave thy hand (Sheol), findeth to do, do it with thy might; nor wisdom, is no work, nor device, nor knowledge, whither thou goest

Mark the point here. It is that the warnings of Christ in reference to a state or place of punishment relate to a period, not between death .and resurrection, but beyond resurrection and judgment. And the same may be said of the felicity which should be bestowed upon His faithful ones. , Does He, in this story, depart from that form of teaching, and speak of suffering as having come upon this rich man in an intermediate state, and yet leave out altogether the more awful infliction which the J udgment must award? ' N early' nineteen centuries have passed away since this was uttered. Is the' rich man still in his sufferingsstill "tormented in 'this flame?" Is Lazarus still in sight and 'hearing of that awful suffering? Is Abraham
*It is understood, of course, that we here intend the individual proffer of the Gospel, and do not include those prophetic passages which speak of judgment to come upon the nation in the present life.

(Ecel, ix. 10).

These are test passages, dealing expressly with the subject, and requiring no "interpretation." Doe: this story contradict these and similar declarations]

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still denying that request? Too long have doctrines opposed to the 'I'ruth of God dominated our thoughts, and blinded human eyes to the plain teachings given in the Word. Let us examine this story closely, and resolve that we will believe just what it says, and accept no private interpretation of it. IS IT HISTORY OR PARABLE?

A great deal depends upon the answer to this question. The common reply is that it is a literal piece of history recited by the Saviour, reproduced from fact for the instruction of His auditory. As we write this there lies before us a tract 'which affirms the story to be "a simple, straightforward, matter-of-fact history, which occurred before the birth of Jesus, and which He witnessed in eternity before His incarnation!" It is a curious fact, however, that no writer on that side of the question has ever attempted to carry its historic reality into every detail. There is always a lapse into the figurative or the assumptive. Here we put down our foot firmly and say, Either it is history, true in all its details, and to be accepted as such, or it is parable, and should be treated according to the laws of parable. Test this idea of accepting it as actual history. We venture to say just here that the believer in soulimmortality will shrink from the test sooner than we. We can suppose it quite likely that such a scene might be witnessed in Jerusalem as is depicted in the opening words. Perhaps such a rich man was in the audience that day, and at his gate such a beggar as Lazarus, in rags and misery. But note the words: "And it came to pass that the beggar died, and that he was carried by the angels into Abraham's bosom." Was that historically true? The beggar died, and was carried! Did the angels take away the dead and corrupting Lazarus? If I say "A man died in the street, and friends carried him home," what is understood, and why should this be understood differently? That which "died" was "carried"-grammatically, there is no change of subject. "Stop, stop !" cry our friends, "you do not understand it aright; the beggar died, and his soul was carried by the angels. Who cares for the body? perhaps that was buried in the potter's field." "Yes," we reply, "we knew perfectly well that this little test would break down the historical plea." But why insert the word, or the idea of, "soul ?" This is the tremendous assumption on which the whole awful interpretation of the story rests. Do you not see that as there is here no mention of such a thing, you have to assume it for the purposes of your interpretation? Should you not by clear and ample proof show from the Scriptures that there is such a "soul" or "spirit," with power to carry personality, apart from the body, before the tremendous assumption is allowed to influence the reading of this story? Follow the portion which refers to the rich man"the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments." Here, again, there is no change in the subject. He that "died" was "buried," and was "tormented." Whatever constituted

the rich man was carried to ihe grave, and afterwards suffered in Hades. "Of course," it is said, "the body was laid in the grave, but the soul suffered in Hades." Azain we answer but it is the existence of this "soul" "" , which has to be proved, not assumed, in an important passage like this. We repeat, neither "soul" nor "spirit" are mentioned in the narrative. It may be said, "Make the addition, and then the story is plain." We reply, "N 0, Jesus did not speak of either, and we have no mind to add to His words." "Souls of men" is a conception lying wholly outside the narrative before us. "But," 'it may be argued, "these men were in an intermediate state, for this scene happens after death, and they are alive, with powers of sight, speech, feeling, and memory." Certainly, that is true, but the only conclusion possible from that is, that they were there in corporeal form-in body. 'I'he rich man has "eyes" and a "tongue." His body, with its nerves of sensation, was there, for he was "tormented" in the flame. Lazarus has a "finger," and Abraham a ''bosom.'' "After death," you say. True; but how long after? If it be said, "Immediately after, in the intermediate state," we answer, "Not granted, not proven, not so stated, and out of harmony with all previous statements on man's nature, on the death state, and on the doctrine of retribution." Look at this popular view. A conscious intermediate state, to continue until it is broken in upon by the resurrection and the judgment-a state in which the lost must have their torments added to by the sight of the saved in felicity, and wherein the righteous must have their felicity destroyed by the sight of the sufferings of the lost. A frightful conception, resting upon a slender foundation-an assumed immortal soul-an assumption palmed off upon the credulous as Bible truth. (To be Oontinued.)

...

David Dodge, an earnest Christian, was once in conversation with a devout and ardent Quaker. They were dwelling upon the strange apathy of the Church; the inertness, dullness, and sluggishness of most Christians as to the salvation of souls, the progress of the Church, and, in general, the glory of God on earth. They agreed as to the immeasurable importance of greater zeal, the sin of unbelief, of indolence in Christ's service, and the instant demand that Christians should awake to agonising prayer, when the honest Quaker broke in: "Friend Dodge, suppose that I and thee make a beginning." No better suggestion was ever made. The place to begin is here, and the time now. Christians here on earth are not chiefly spectators to see how others work, and the glorious results, but are themselves to be workers and eo-workers with God. Aristotle says: "The beginning is more than half." Let every Christian who is efficient begin at once. Carpe diem. The time is short. If not "thee and I," let it at least be "I" now and here will make a beginn,ing.-Sd.

THE TABLE
TH~ MONTH FRIINDSHIP IMMORTALITY FROM WEST NO'l"ES .. ANO THE CLAY ON ETERNAL Ln'E .. FRIEND. NEWS OF THE INEXPLICABLF. A DELlJSION STREET A FIRM NATlJRAL ECHOES

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ASSOCIATION THE POTTER THE L~Tn~RS CHURCH THE CHRISTIAN

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to the issue of the third edition of Edward White's book, Life in Uhrisi. Of him the "Faith" says: "By the death of this saint of Uod, which took place during his Indian tour, the Association loses a valued and generous helper, who, though he has given privately, has given generously for many years." There is an exquisite picture of the contrition of a soiled soul in Robed Falconer. Falconer is reading the story of the Magdalene to a company of sinners. Someone sobbed again. It was a young, slender girl, with a face disfigured by small-pox, and, save for the tearful look it wore, poor and expressionless. Falconer said something gentle to her. "Will He ever come again?" she sobbed. "Who?" said Falconer. "Him - Jesus Christ. I've heard tell, I think, that He was to come again some day." "Why do you ask?" "Because," she said, with a fresh burst of tears, which rendered the words that followed unintelligible. But she recovered herself in a few moments, and, as if finishing her sentence, put her hand up to her poor, thin, colourless hair, and saicl, "My hair ain't long enough to wipe His feet." A serious error occurred in the paper contributed to our last number by Mr. C. C. Brown, of Rotorua. The writer is made to say that Huxley aeclares that "virgin births occur among millions of human beings," This Huxley did not say, nor did Mr. Brown intend that he should be so represented. The word "human" has somehow crept in where it has no right to be. The passage should read, "Among the lowest orders of beings." Will our readers please correct this-page 42, first line-so that in any future reference the true reading may be seen? 'vVe-humbly apologise for the oversight which permitted this glaring error to pass. H. COLERIDGE. The minister of Parkhead Parish Church, Glasgow, and his session-clerk, had an unpleasant experience recentlv. A bazaar was held in order to raise funds for the ~rection of a hall for the church, and at a meeting of children and others a scheme was published for the sale of chances in a lottery for a gold watch, valued at 20, The watch was to be wound up and sealed in a case, and allowed to run down, and Wle person holding the sheet marked at the second at which the watch stopped was to be adjudged the winner. The minister and his clerk were summoned before the Justices of the Peace, and were fined a. small fine, or three days' imprisonment, and were declared "rogues and vagabonds," according to the statute. When will the Church of God universally waken up to the fact that her interests are not to be advanced by the gambling schemes of the world?

HOME CmCI_E-TALKS 1'0 A YOUNG AND MISSION BAND

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INEXP'IICABLENESS

~ Cbt Biblt Standard. ~

/

MONTHTLY ntW

ORGAN

Ztaland E\langtlisti, and PubU,atlon Jlssoclatlon.

EDITED ASSISTED BY GEORGE BY SPECIAL ALDRIDGE. CO~TRIBUTIONS.

Tbe Editor wishes it to be understood that, while he exercises a. general aupeevision over the artdclea and Correspondence appearing in the ST..loiDUD, respouaibility for eeufimeuta expressed rests upon the individual writer.

Bssociation $lotes.
"The progresR of truth is ever slow, while error moves with rapid pace. The reason is obvious-error is seized by a class of minds which asks no evidence ; while the searchers after truth adopt it only after the most deliberate examination." . The only way by which anyone can go on believing in the natural immortality of the soul, or keep from being convinced that our onlv hope of immortality is through a living union with Jesus Christ, is to refuse to thinkto exercise the mind-upon the subject, to refuse to investigate, and to build up a wall of prejudice all around the mind, lock the gates, and throw the key clown the well. The West Street Christian Band has now brought its open-air meetings to a close for the season. The attendances this year have been sufficiontly encouraging for the Band to keep them going until now, but cha.nges in the conditions under which the work has been clone have affected the m.eetings greatly. The speakers have to contend with the noise of the trams, and the effect of the early closing of shops has been to decrease largelv the numbers of passers-bv. During the season, however, many have heard the Word of Life, and those who have faithfully laboured have done so in full faith that Gor1 will bless the proclamation of His own 'Word, The death of the Hon. Samuel Smith, a member of the Privy Council, has removed from the Home ranks one of the consistent upholders of Life only in Christ. In the volume entitled My Life Work, he indicates the process by which he reached the conclusion of the truth of the Conditionalist position. He contributed largely

Ye wish, I know, we could as one unite, And have a Church as ample as the sky, Whence every Church might draw its whole of light, And not divide-but only multiply. Good is your purpose! but, ye English youth, Mistake ye not the Symbol for the Truth?

APRIL,

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57

~be lPotter ano iotbe <tla\?

Jer. xviii. 1-10; Horn. ix. 19-24. IT was in a dark and troublous time that the prophet Jeremiah was called to his work. The whole nationkings, priests, and people-were drifting blindly to their destruction. The purposes and promises of J ehovah to His people, Israel, seemed to fail utterly. The prophet had fallen on evil tongues and evil days, and his work seemed a failure. He turned in passionate complaint to the Lord, who had called him to that work, and, in the bitterness of his soul, gave utterance to rash words, "Thou hast deceived me, and I was deceived." So utterly despondent did he become that he cursed the day in which he was born, and wished he had died in his mother's womb. It was while thus mentally distressed that God bade the prophet to leave Jerusalem and go down to the clay-field, where the potters exercised their craft, which lay south of the city, just beyond the valley of Hinnom, and there he was carefully to observe the potter at work moulding the plastic clay into form and fashioning it according to his purpose. The potter was seated with two wheels lying horizontally before him, the lower of which was worked by the feet, which gave motion to the upper one, a flat disc, or plate, of wood, on which the potter laid the clay, and moulded it with his fingers as it rapidly revolved. The artist worker had, when he began his task, a design, or pattern, in his mind, which the observer knew not. That lump of clay which he had taken shapeless into his hands might be for great value or for little value, a vessel for a king's table, a vase for fruit or flowers, a basin in which to wash hands or feet. As the prophet looked, he saw that here, too, was failure. "The vessel that he made of the clay was spoiled in the hands of the potter." The clay did not take the shape intended; it was too stiff, or had a stone in it; there was some hidden defect that resisted the plastic guidance of wheel and hand. The prophet, perhaps, in his own mind, was blaming the potter as being unskilful in his art; but, looking again, he saw what followed. "He made it again another vessel, as seemed good to the potter to make it." Here was skill-not baffled by seeming or real failure-triumphing over difficulties. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes a vessel, unmakes it, remakes it. While Jeremiah contemplates the potter's work, God darts into his mind two great truths which he was to proclaim to the house of Israel. (1) That God has an incontestable authority and an irresistible ability to form and fashion kingdoms ana nations as He pleases, so as to serve His own purpose. "Cannot I do with you as this potter?" saith the Lord. "Behold, as the clay Is in the potter's hand, so are ye in Mine hand, 0 house of Israel." (2) That in the exercise of this authority and ability He always acts according to fixed rules o'f equity and goodness. "At what instant I shall speak

concerning a nation, and concerning a kingdom, to pluck 'up and to break down and to destroy it; if that nation concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. At what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it ; if it do evil in My sight, that it obey not My voice, then I will repent of the good wherewith I said I would benefit them." What was the effect of this "word of the Lord" upon Jeremiah's mind? Was the prophet crushed with the sense of a destiny arbitrary, supreme, not necessarily righteous, against which the nation of Israel might struggle in vain, because they had no freedom, and, therefore, no responsibility? Not so. That which he saw was a parable of wisdom and love, working slowly and patiently, calling a nation to repentence and conversion. The thought that God would "repent of the evil that He thought to do to them" would bring light and hope into the thick darkness of despair in which the prophet's soul had before been wrapt. That if the nation persisted in evil God would "repent of the good" with which otherwise He would have benefited them would impress upon the prophet the teaching not that the decrees of God are irreversible, but that man is free to choose evil instead of good, and that, though God may be constrained to punish, He delights rather to forgive. When we contemplate the history of nations, we see in the vessels that are being moulded by the Heavenly Potter on the wheel of Providence, no masses of dead, inert matter. Each nation is alive-c-plastic=-with a selfdetermining power, which can yield to or refuse to be manipulated by the Potter's hand. The urn or vase designed by the Supreme Artificer for kingly uses may refuse its high calling and choose another and less seemly shape. For example, He called Israel to be the pattern of a righteous people, the witness of Truth to the nations, a kingdom of priests, the first fruits of humanity. That purpose was frustrated. Israel refused that calling, and chose to be as the surrounding nations, idolatrous, sensual, greedy of gain. It had therefore to be brought under another discipline, Ilttc.I for another kind of work: "He returned, and made it another vessel." The pressure of the potter's hand W<l8 to be harder, and the vessel was to be fashioned for le-s noble uses. Shame and suffering and exile-their land left desolate, and they themselves weeping by the waters of Babylon-this was the process to which they were now called on to submit. But at any moment in the process, repentance, acceptance, submission, might modify its character and its issues. The fixed unity of the purpose of God would be manifested, even thougn the nation showed varying changes of a shifting will. The history of nations and churches has through all the ages borne witness of the same truth. Each has had its calling and election. Though but dimly we can trace, as in a haze, the beginnings of mankind, we are familiar with their histories in more recent times, and

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can clearly sec that each history is not without a plan. Babylon, Persia, Greece, Rome; the Churches-Protestant, Greek, Homish ; each nation or church, as it becomes a power in the history of mankind, has been partly taking the shape and doing the work which answcrcd to the design and purpose of God, partly thwarting and resisting that purpose. So far as it has been faithful to its calling, true to the eternal law of righteousness, it has been a vessel made to honour. Those who see in history, not the chaos in which brute forces arc blindly working from confusion to confusion, but the unfolding of God's appointment, can see how resistance, unfaithfulness, sensuality, have marred the work-how Powers that were as the first of nations have had written on them the sentence passed of old on proud Amalek, that their latter end should be that they should perish for ever. ( Num. xxiv. 20.) See Spain in her decrepitude and decay; Rome (Papal), in the insanity of her claims to dominate over the reason and conscience of mankind, now being defied by France; Russia-the nation that has used its power for tyranny and wrong-in its collapse and ruin. But the end of the world is not yet, and we are to remember that the doom which seems ready to fall on this nation, or on that, Turk or Christian, Asiatic or European, is not irreversible. To-day, as in the prophet's day, if "a nation shall turn and repent," there is the beginning of hope. The Potter may return, and mould and fashion it; it may be to lowlier service, but yet, if cleansed from its iniquity, it shall be meet for the Master's use. And is this not true in the individual life of every child of man? There is nothing in the parable of the Potter and the Clay to stifle energy under the fear of an inevitable doom. There is still room for individual freedom and responsibility. A man does not become "a vessel of destruction" (a vessel to be destroyed) unless he is persistently antagonistic to the Divine Potter. The patience of God is great. For many a long year He has endured with a patience beyond anything known on earth. By the discipline of life, by warnings and reproofs, by failures and disappointments, by prosperity and success, by sickness and health, by varying work and ever-fresh opportunities, He educates men if, perchance, they will learn and do His will. And if by such discipline a man shall live a clean and wholesome life, and bc freed from the taint that defiles, from the flaws that mar the completeness of form and the efficiency of service, such an one shall be "a vessel unto honour, sanctified and meet for the Master's use, and prepared unto cvery good work" (2 Tim. ii. 21). But wc must admit that there is a point at which all qi.cstionings reach their limit, and we can only bow in submission and acknowledge the absolute power of the potter over the clay. Why a man is born in this country or in that, one the heir of the culture and the creed of Christendom, and another in the dim twilight of barbaric heathenism; why one man rejoices in health and strength all his days, and another is in weakness and pain for a few short years; why QUe child is the

light and joy of a happy home, and another grows up as a wild street Arab, taught to swear and to steal; why some are endowed with the gift of knowledge and farreaching intellects, while others are ignorant of the glorious gains of time; why some inherit riches and others are doomed to poverty - these are questions which we cannot answer. The secret of the diverse conditions of men lies behind the vcil which no man has as yet lifted. vVe can but fall back upon words which the parable of the Potter and the Clay suggests: "In a great house there arc vessels, not only of silver and gold, but also of wood and of earth, and some to honour and some to dishonour" (2 Tim. ii. 20). Some are tillers 'If the soil, delvers in the mine, toilers at the oar. Others take their place among the wise of heart, clever of brain, the rulers of men. In the language of another parable, to one is given five pounds, to another two, and to another one-to each according to his several ability. But the one thought that sustains us beneath the burden of these weary questions is, that the Judge of all the earth shall assuredly do right. Men's opportunities are the measure of their responsibilities. The bitter murmur and passionate complaint are checked by the old words, "Shall the thing formed say to Him that formed it, why hastThou made me thus?" Whatever our position, the quality of our gifts, the character of our daily work, the outward circumstances of life, if we recognise that these things, are tokens of the purpose of the great Designer concerning us, and cheerfully yield ourselves-without repinings or questionings-to the Divine appointment, yield ourselves to the hands of the Potter, we shall be honoured vessels. The seeming poverty of material, or uncomeliness of form or lowliness of use, is no real dishonour, seeing that we are consecrated to the Master's service. And if hereafter we appear as comely vessels, it will be as He has made us, and we need not fear that He will ever despise the work of His own hands. Thus are we taught the wondrous lessons of the Divine sovereignty, and of the discipline of Providence. The individual or nation that proves plastic (obedient or acquiescent) in the Potter's hands, survives, and lives for the glory of God. The Divine purpose is conditioned -at least, for the time-by the obedience or disobedience of those concerned. If the potter's vessel be marred for one use, it shall serve for another; those that will not be monuments of mercy shall be monuments of justice. "The Lord has made all things for Himself, yea, even the wicked for the day of evil." (Prov. xvi. 4.) Rotorua, C. CRISP BROWN.

Let us not think of our goodness, our devoutness, our worthy deeds, our help-services at all. We should seek to be full of the Spirit of God, but the Spirit does not mean to glorify us-He would honour Christ. We are to pray, "Let the beauty of the Lord our God be upon us;" but we would seek to have it shining where we may not see it, where it may honour God Himsel.-

J. R.

MILLER.

APRIL,

1907.

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Gal. ii. H.-"I

59
said unto Peter before (them) all." of (them) all the Lord delivered

Z 'I'im, iii. 11.-"Out

For as in Adam they all die, so shall they in Christ be all made alive (1 Corinthians xv. 22, Luther's version).

By the insertion of the personal pronoun (sie-they) in this verse, Luther seems to me to have suggested the simplest and truest solution of its meaning. 'I'aking this as the true reading, there is an end at once to all the lengthy discussions and questionable doctrines that have gathered around this important passage. Luther evidently understood the apostle to be speaking in this verse only of the dead in Christ. And I think it is hard to see how we can give the words any wider application, if we pay attention to the preceding context. The connection with the preceding topic of discourse is, indeed, very closely maintained. In verses 18 and 19 he speaks of Christians, and of them alone. "They who fell asleep in Christ" is the phrase of verse 18. In verse 20 he evidently continues the same thought, as shown by the verbal link, "them that slept," or, as the Revised Version better puts it, "them that are asleep"-a tender expression reserved in the New Testament for the death of the godly. That these dead Christians will be raised again, he says, is proved by the rising of Christ as "the firstfruits;" and this thought he goes on to enforce by a "for" twice repeated, showing that there is one unbroken subject in his mind from verse 18 to verse 22, namely, the destiny of those who believe in Christ. The destiny of any others does not at this point come within his view. Now, if this be so, how beautifully simple and true the words of verse 22, spoken of the dead in Christ: "As in Adam they all die, even so in Christ they shall all be made alive." But is there any warrant for thus inserting the pronoun "they?" Yes, certainly. Not only is it perfectly legitimate to do so, but a similar insertion has often been made by our translators in their renderings of similar Greek constructions. The following are a few instances :In the following passages the English reader will please understand that the personal pronoun "they," or "them," is not separately expressed in the Greek, but has been inserted in the English version by the translators, and rightly so, in order more clearly to express the sense of the original :Mark xii. 44.-"All (they) did cast in of their substance." Mark xiv. 31.-"Likewise also said (they) all." John xvii. 21.-"That (they) all may be one." Acts xvi. 3.-"For (they) knew all that his father was a Greek." Acts xxvii. 36.-"Then were (they) all of good cheer." Acts xxvii. 44.-"It came to pass that (they) escaped all safe." Hebrews i. 11.-"And (they) all shall wax old." Hebrews i. 14.-"Are (they) not all ministering spirits ?"
0

me." These instances should suffice amply to justify the insertion of "they" in I. Corin. xv. 22. Many years ago I came across the suggestion in the writings of that eminent scholar and judicious advocate of the doctrine of Life in Christ, the late Prof. Charles F. Hudson (see his "Debt and Grace," page 176; and his "Human Destiny," page 96). Its reasonableness at once took me captive, commending itself to me by its simplicity, and by the naturalness of the sense it produces in the passage. rn turn, therefore, I wish to commend it to the consideration of all thoughtful and unprejudiced students of the Word. M. W. STHANG. Bearsden, Glasgow.

'{tbe '{tongue <ran 1Ro !IDan '{tame.

BEASTS, birds, insects, creeping things and fishes of the sea, all yield to control, kindness, restraint, and instruction; but "the tongue can no man tame. It is an unruly evil, full of deadly poison." No serpent's fang distils more deadly venom than the tongue. Many a heart has been broken and many a life has been blasted by the tongue. No considerations of wisdom, prudence, truth, or righteousness, avail to control a tongue which "setteth on fire the course of nature, and is set on fire of hell." "Sharp arrows of the mighty with coals of juniper" are not more deadly or more dangerous than the deceptive tongue. The poison may be subtle, it may be palatable, but it is fatal; the words may be softer than oil, yet are they drawn swords; smoother than butter, but war is in the heart. The only way to tame the tongue is to convert the soul. "Out of the abundance of the heart the mouth speaketh." A clean heart makes a clean tongue; and when wrath, malice, anger and venom have gone out of the heart, then the tongue can be brought into subjection. But still the prayer should constantly go up, "Set a watch, 0 God, before the door of my lips," and while we pray thus let us also say with the Psalmist, "1 will keep my mouth as with a bridle, while the wicked is before me." Whoso keepeth his mouth keepeth his soul from trouble. "If a man will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile." The word which is spoken can never Obe recalled. True or false, kindly or bitter, honest or deceptive, divine or devilish, it has gone like an arrow to its mark, and the day of God shall declare its results; "for every idle word that men shall speak, they shall give account thereof in the day of jndgment."-H. L. HASTINGS.

Honesty never
Wef.\r~ \1

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

No. IV.

"

'WE agreed, did we not, that it would be a profitable thing if we discussed the question=-Wbether or not eternal life is now a possession of the believer? Yes, it would be well for us to devote a little time to the examination of that matter, as many of our friends suppose they have effectually spiked our guns by the citation of such a text as "He that believeth hath eternal life." I have heard that passage quoted with very triumphant accent, and the word "hath" has been spelled for our edification, h-a-t-h. as if we could not properly sense the meaning of the word unless it were given us letter by letter. The intention to benefit has doubtless beeI~ there, but I fear the desire to put us m the wrong was the stronzer feeling. Bnt it may be conceded that few texts have been more keenly discussed than this and the few that use similar language. False ideas are easily obtaine~ if one side only of a subject is exammed. If we acted as unwisely as the friends who press these passages to the exclusion of those which am m.:' eternal life to be a possession to be received in the future, we should decline to listen to these passages at all, and the whole matter would be left in a hopeless tan 1e, each side asserting its texts 9 against the other. Let us be wise enough to consider both. That is undoubtedly the only sane course to follow. The Bible being the Word of God, there can be no contradictions in it. Those which appeal' to be so are phantasms created by our iznorance, and they will be dispelled by'" further and more careful study. . I observe that those who insist so strongly upon the present possession of t~e " life" are anxious to press the conVICtIOn that the word "eternal" carries the idea of quality, whereas we hold that the term is to be understood in its primary sense of duration. That is, that it is an "endless" life. Jllst so; still the eternal life must he a happy life. Yes; but that is because it is to be given by the "Happy God," who provides redemption that man may be blessed. There is no such thine contemplated in the Bible as an et~rnal unhappy or sinful life. Man is a mortal heing, with nothing eternal or immortal about him. If, therefore, at any time, he obtains eternal life it must be from an external source. The contrast of the life to be given, with the brief mortal life now possessed, proves clearly that the idea of duration is the first idea lying in the word "eternal" prefixed to the word "life." The idea of

happiness is an attendant but not the primal idea. ' That is clear enough to such as have studied the question, but as we are engaged in furnishing the positive evidences on this great subject, would it not be better if we devoted a little time to the examination of Scripture testimony on this theme? That is abundant and telling. The Lord Jesus promised to his hearers "There is no man that hath left house: or.' wife, or brethren, or parents, or children for the kingdom of God's sake who sha.ll not receive manifold more in this time, AND IN THE 'VORLD TO COME ETER :TAL LIFE." (Luke xviii. 29-30; Ma rk x. 30.) That passage definitely asserts that eternal life shall be r~ceived in the "age to come," and this agrees with the statement of Paul, who says that" to ~hem that seek for glory and honour and incorruption," God will "RENDER ETERNAL LIFE." (Rom. ii. 7.) T~lese passages, setting forth its pasReSSIOn as a future thing, zive an intelligible meaning to tho~ \~hich speak of it as a "hope." "Hope that is seen is not hope.:' A man does not "hope" f?r that which he has already in possessron. Here are texts to be explained if it is already in possession :-" In HOPE OF ETERNAL LIF~ which God who cannot lie, promised before times' eternal." (Tit. i. 2.) "That, be inz justified by His grace, we might b: made heirs ACCORDING TO THE HOPE OF E~E~NAL LIFE." (Tit. iii. 7.) An 11Cl l' IS a person who expects to recei ve an inheritance, but is not an actual possessor. If these passages were allowed their due weight the whole question would bp settled. Still, we must not overlook the texts on which our opponents rely. These, I believe, are the two strongest: "He that bel ieveth on the ~on I;ath et~rnal life" (John iii. 36); Verily, venly, I say unto you. he that heareth My Word and believeth on Him that sent Me, hath eternal life, and cometh not into judgment, but bath passed out of death into life" (John Y. 241. We may be perfectly sure that Scripture does not contradict itself. Then> must be some way of reconei linsr these apparently opposing texts. It certain. th!1t the Scripture locates the gift of l ife 11l the future, and speaks of it as a present "hone," and, these thirurs being so, it cannot be in present possession, but it is not impossible to understand how Eternal Life may be spoken of as a possession, and yet for its a ctual bestowment to he deferred. My attention has been called to a few very striking passages which may he in order here. I will read them:" And the Lord said unto Joshua, fear them not. for I HAVE DELIVERED THEM INTO THINE HANDS" (Jogh. x. 8). But the battle did not bezin till the following day. No one mi~understands and insists that the kinzs were actua llv captive in the hands of Joshua when the Lord uttered these words. "And Samuel said unto Saul, THE LORD HATH RENT THE KINGDOM FROM THEE THIS DAY; AND HATH GIVBN TT to a neighbour of thine that

is

is better than thou" (1 Sam. xv. 28). But the kingdom was not actually " rent" from Saul till about twentythree years afterwards, and David did not ascend the throne of Israel in .Ierusalem till thirty years after Samuel spake these words, but nobody misunderstands and insists upou the" hath." "For unto us A CHILD IS BOR~ unto us a son IS GIVEN" (Isa. i/ G) . Six hunched years elapsed before this promise was fulfilled, hut who, with self-confident air, would spell the word "IS," and say the child must then have been born when the prophet spnke these words? Other passages can be adduced from the Old Testament, hut I will read some from the New:"Blessed be tlw Lord, thp God of Israel, for He ha th visited and wrouaht redemption for His people" (T~uke" i. G8). "Vas redem ot.ion then" wrouzht " " "Thou DIDST PUT all things 'in subjection under His feet. . . : Now we see NOT YET all things subjected to Him" (Heb. ii. 8). This is the language of certainty. I observe that these passages have one common feature: they are the utterances of God. and that Divine peculiarity of speech is noticed bv Paul in a passage which gives anothel: notable instance of it:-" As it is written, a father of ma nv nations HAVE I MADE THEK" YVhen to Abraham parentage seemed impossible, this is the language of "God who quickeneth the dead AND CALLETH THE THINGS THAT ARE NOT, AS THOUGH THEY WERE" CRam. iv. 17). Here, then, we have the key to these apparently opposing texts. The purpose of God is declared in the language of the present, however distant to us ma v be the time of its fulfilment. He speaks as if it were already done. The Lord .Iesus uses similar speech of this gift of ptprna] life. Life to the believer is so certain that it can bp spoken of as aIrr-adv in possession. . These nassages certain Iv clear the difficulty. but there is one phase of this great theme which may be here noticed, and that is that the certainty of 0111" future possession is made more real to us now by a consideration of this statement of the Apostle John:"And the witness is this, that Gael GAVE unto us eternal life, AND THIS LIFE IS IN HIS SON. He that HATH the Son HATH thp I,ife" (1 .Tohn. v. !)-12). We may, therefore, conclude that at nresent the deposit of Life is in the Lord Jesus, and" When Hp who is our Life shall appear, then shall WE' also bp manifested with Him" (Col. iii. 4), and actually possess the life which now we have" in Hope," and" in Him." Thus are both positions true, and are cornplet elv and heantifully harmonised.

Words in Scripture. especially such HS relate to leg-a1 enactment and pe nalties. must have their prirnarv meaning. No one, however grpa t his pretensions to scholarship, should 1)(> allowed to 01'(']'ride this reasonable proposition. GreaJ is thp Truth, and it. must rrpvnil.

APRIL,

1907.

THE

BIBLE

STANDARD.

61
tation of prophecy, but the prophecy itself deals with future facts. We should
study prophecy because such study is commanded in the Word of God (John v . 39-46; Rev. i. 3); because it is healthy and sanctifying, bringing us into the very presence of the Holy God, the Rewarder of the good and the Punisher of the wicked; because many positive present duties depend upon the knowledge of the future. We should study prophecy from a principle of benevolence. Things at tbe present time are not as they ought to be. Many things in the present system of the world require to be eradicated or destroyed. Is this fair world to remain broken and ruinous for ever, Shall war and bloodshed last to the end of time? See the Church, rent into fragments, filled with error, heresies and superstitions, and some sects of it overbearing, brutal, and tyrannical, and all parties in it cold and suspicious towards each other. Is this state of things to continue in the Church for ever? We should study prophecy to learn whether or no the groaning creation is one day to be delivered, and the Devil, who goeth about like a roaring lion (1. Peter v. 8), is at last to be captured and imprisoned. It is certain no man or body of men can still the groans of creation or limit the power of Satan-will God do so? And, if so, by whom and when, Prophecy alone can tell us'. . But, it is objected, there arc some prophecies that are dark and coneeru ing which there is much dispute. Let not that discourage you. Do you understand the mystery of the union between the Father, the Son, and the Holy Spirit"! Are not the doctrines of the Incarnation, Atonement, and Resurrection in many respects incomprehensible to us ignorant mortals? But though much is obscure, yet we do know much, and that we know we believe and teach. It is even so with prophecy. When we try to localise and identify the gorgeous symbols that meet us in the marvellous book of Revelation-such as the seals, the trumpets, and the vials; the travailing woman, the man-child, and the dragon that is ready to devour it; the beast from the sea, the beast from the earth, the scarlet woman with the golden cup, and such like splendid sketches, then care and caution are needed. But there are many, very many of the prophecies clear and intelligible as any other parts of the Word of God, or of any other writings whatever. Much of prophecy is so plain that you might think you were reading history. Even in the symbolical prophecies of Ezekiel an~ Daniel there are very many things which a devout reader can easily understand and appropriate. Some will have it that prophecy and prophetic studies are for the advanced and learned Christians; ordinary Christians have nothing to do with them. My dear friend, don't be misled by such arrant nonsense. Prophecy, like theology, like the Bible, like the visible works of God, contains wonderful varieties, so thn:t the most learned will find depths which he cannot fathom, and the simple Christian will find fruits and flowers lying on the surface. And if you are told that students of prophecy are not agreed as to the principles of interpre-

Letters to a Young Friend on t~e Study of Prcphecy,

LETTER REASONS FOR TWO. THE STUDY. in our last

My DEAlt FRlEND,-Having

letter come to the conclusion that we may implicitly rely upon the Bible as containing the revelation of God's will concerning the earth and its inhabitants; we may now proceed to give reasons why we should study what God has said and make attempts to understand His prophetic words. And what a comforting assurance is a God-that it is to know that there events in this world do

not proceed by blind chance, that there is no haphazard or luck about the affairs of this life. All has been foreseen and is working towards the Divinely appointed end. Remember, this is God's world. He made it, He sustains it" and (with reverence, be it said) He is responsible ~or its history. The Fall of Man, with I ts disastrous consequences, could never have occurred if God had not permitted. EoI' a wise purpose, known to Himself God sanctioned the departure of the human race from the path of rightdoing, so that, like sheep, "all have gone astray." There are Christians who speak as if we are responsible for the present lamentable state of things, and say it is our duty to work to "'restore what is fallen. But this is a zrievous mistake, and such good folk take upon their shoulders a burden which none but -God can bear. \Ve came into the world yesterday, and shall be gone to-morrow; as vapour, we appear "for a little time and then vanish away" (James iv. 14) _ The removal of the sins and miseries of untold millions of human beings is utterly beyond the strength of any combination of mortals of any one generation or any number of generations. We repeat: this is Goel's world. The government is upon His shoulders, even upon Him who is the Omnipotent (all-powerful), Omniscient (all-seeing), Omnipresent (everywhere present) God. He is the skilled Captain who-standing at the helm and directing its course, notwithstanding the mutiny of the crew -will bring His ship at last safe to port. We can safely trust this heavenly Pilot, leaving the care and responsibility of the universe in the able hands of Him to whom belongeth an unerring wisdom. We may say, then. that it is by the express permission of God that the earth and its inhabitants are in the unhappy state in which we see them today. God was not taken by surprise when Adam and Eve ate of the forbidden fruit. God, by the exercise of His Divine power, could have prevented the Fall had He so determined. Why, then, did God permit it? We give reply that by mean, of the Fall the exceeding abundance of the grace of God has been

manifested, as also the self-sacrificing love of His Son our Saviour the Lord Jesus Christ, which, without the Fall, might never have been known. And we may here observe that the period of man's fallen condition-put it at six thousand years, or as much longer 'hI you will-is but as a speck between the eternity that preceded and the eternity that shall follow. And if Peter's arithmetic lllay be accepted, and with the Lord a thousand of our years is but one day (H. Peter iii. 8), then, according to God', reckoning, the life of this world has been only a few days, hardly runing into weeks as yet. So the" tragedy of sin" in God's sight has not been ruuning its course for any great length of time. May we not regard this" moment of time" and this "temporary earth" as the opportunity and sceue - the theatre, so to speak-upon which God is permitting the ser-ious play of "Right: versus Wrong" to be ennr-ted ? An11 when the play is finished and "Right" is triumphant, then the earthly stage will be removed, and the puppets who "strutted their little day" doing thei I' best to uphold the "Wrong" shall for ever have passed away. Only those who sided with God and His Christ in the Satanic warfare will be transplanted to "the new heavens and the new earth." And this brings us to the question. How do we know God's intentions concerning the future? There is but one answer. He has revealed them to us th rough His Son, through prophets and th rough apostles. The revelation of what God intends to do in the future is what we call prophecy. It is evident that prophecy or prediction is altogether miraculous, and belongs absolutely to God. What may happen in one hour from the present moment no shortsighted, fallible, I110rt<l I man can certainly declare. But He who knows the end from the beginning, and has all power to direct the movements of the world as He pleases, can unfold the hidden mysteries of the future. Prophecy, therefore, is an opening up of the mind of the farseeing, infu.l lible, immo rtal God as to certain of His future dealings with His creatures. History is the record of the past, and prophecy is the anticipation of the future; history unfolds a few of the more conspicuous agents and events in the past providence of God, and prophecy unfolds a few of thc outlines and headlands of the future providence of God. We are connected with Adam and Noah and Abraha.m-v-wi th particular nations, countries, and churches; therefore, history is interesting. We are connected with death, with the coming of the Son of Man, with the day of Judgment, and, therefore, prophecy ought to have an overwhelming influence over us. With our left hand we touch the records of the past, which is history, which is summed up in the coming of Christ in the flesh; and with our right hand we seize the prophetic word in which is the basis of all our hopes, which are summed up and centred in the coming of the Son of Man in His glory. The study of prophecy is the grandest of all studies. Here we deal with facts. There may be--edoubt.less are--many theories in connection with the interpre-

..
THE
tation or the results-well, what then? On what subjects are men agreed? There are differences of opinion on every subject connected with virtue and vice, God and man, creation and revelation. Believe me when I say that it is better and more pleasing to God to study and to disagree than not to study at all; honest convictions are better than no conviction; a hearty attempt to obey the will of God-however imperfect the attempt may be--is better than direct, positive disobedience. The agreements of prophetic students far outnumber their differences. All are agreed that it is their duty to study, agreed that the nresent expectations of many good men are frank delusions, agreed that the times are evil, that the times of refreshing will not be till Christ returns, agreed that the Second Advent is the only hope of the Church and world alike, and that the first Resurrection (resurrection of the just) takes place at that time; they are agreed that awful storms are gathering and all but ready to burst over an indifferent world and an apostate Christendom. Even if we get no farther in the details of prophetic truth, we may study these leading phases with confidence and a degree' of certainty, because in language unmistakeable, plain, free from metaphor, these things were announced by our Lord and His Apostles. I stay my pen here, lest I weary you. In my next we will, without further preliminaries, plunge into our subject, Your friend, CARPUS. FEEDING THE ANIMALS.

BIBLE
~

STANDARD.

APRIL, 1907.

I~

Chureh aud Mission News.

AucKLAND.-The newspaper controversy re the New Theology, so-called, is still to the fore, and forms for the present a ready topic for conversation. This new idea, like most other fallacious notions, will, in all probability, soon be discarded by the thinking portion of the Christian worlel. Life is too short and uncertain to let go the sure Iounda tion. Sunday, February 24.-Bro. White presided. His address was from Psalm cxi. 2. In the evening the subject was "The Power that Saves." . S~nday, March 3.-Bro. C. B. King presided, and drew a practical lesson from first chapter of James. In the evening another large audience listened to an instructive address on "Humanity's Dead Level." All have sinned and come short of the glory of God. The kinsr on his throne and the poor beggar in'" the gutter are brought to a dea~l level by death. Sunday, March 10.-Bro. Lawrie Wilcock presided. Bro. Page gave a. good address on "Sowing and Reaping," Gal. vi. 7. In the evening the subject was " The Higher Plane," the plane to which God calls us from humanity's dead level. Sunday, March l7.-Bro. Dixon presided. Subject," Prayer," Romans viii. 2G and 27. In the evening" Conformity to Type, the Goal of Salvation." The writer cannot help expressing again his regret that he has been, through unavoidable circumstances debarred from attending the course of lectures on the Book of Job. The report by those who were privileged to listen to these bears testimony to the benefit received. . The following are the subjects dealt :;~th since last report i-s--February 20, The Controversy of Job;" February 27, "Job's Appeal to God'" March 6 "The Ministry of Elihu .,; March 13' "Jehovah's Reply to Job> March 20' "The End of the Lord." The last wa~ the concluding lecture of this series. W.G. W AIHI.-A local paper contains the following:-The Church of Christ Sunday School held their anniversary services yesterday in the Miners' Union Hall. At both the afternoon and evening services there was a large attendance. Pastor Edmund H. Taylor, of the Thames, officiated, taking as his subject at the afternoon service the text, "Take care of him." The preacher drew many lessons from. life illustrating his subject, and emphasised the importance of tak!ng care of the little ones, and protectIllg them from the common dancers that assailed them at every turn. lIe also pointed out that it was the bounden duty of the followers of Christ to reach out 'the 'hand of friendship and love to fallen mankind, 'and ra.ise them to a higher and nobler life. At the evening

service his lesson was "Modern Lessons from an vld Parable." The salient features of the parable of the prodigal son were enumerated, and the preacher pointed out how they found their couuterpa rt in the Church and the world of to-day. The singing was a great feature of the services. A large platform had been erected on the stage, where the children were seated facing the congregation. Mr. Alec Law wielded the baton, and we must congratulate that gentleman on the manner in which everyone of the musical items was given. The fine rendering of the hymns showed the. painstakingmanner in which the children were trained, and the clear and pleasing manner in which they brought out their words and the music generally was freely commented on by many present. Mr. Law gave a very fine and pleasing rendering of "Calvary," which was much enjoyed. Miss Louie Hales, a scholar of the school, rendered a solo entitled "The Children's Jubilee" in a manner that evoked' much favourable comment. Three other schnl-rrs sang most prettily, "I Love My Saviour Best." Many friends from other churches cheerfully gave their services and contributed in a large measure to make the function a great success. Messrs. Will iams (cornet), Clark (violin), Oates (ibasso), Walker and Hales (flute), formed the orchestra. Mr. Donaldson, on behalf of the church, expressed thanks to M1'. Law and all the kind friends who so freely gave their services, and announced that on Monday evening, in the Miners' Union Hall, at 7.30 o'clock, a public social would be held, to which all were invited. THAMES CHURCH NEWS.

Little Johnny had been gazing thoughtfully at his book of animal pietures, when he suddenly called out: "Say, pa, does it cost much to feed a lion?" "l.... es." "How much?" "Oh, a Jot of money." "A wolf would make a good meal for a lion, wouldn't it, pit?" "Yes, I guess so." "And a fox would be enough for the wolf, wouldn't it?" "Yes, yes." "And a fox could make a meal off a hawk, eh, pa?" "I suppose so." "And the hawk would be satisfied with a sparrow?" "Of course." "And a big spider would be a good meal for the sparrow, wouldn't it, pa?" "Yes, yes." "And a fly would be enough for the spider?"

"Yes, yes."
"And a drop of molasses would be -all that the fly would want, wouldn't it?" "Oh, stop your chatter." "But wouldn't it, pa 1" "Yes." "Well, pa, couldn't a man keep a lion more'n a year on a pint of molasses 1" But just at this point it was discovered that it was time for little Johnny to go to bed.~S"Ult Lake 11erold .:

The usual fellowship and preaching services have been held during the month. We are grateful to report a visit to Thames of Bro. J. Foster, of Waihi. This visit was much appreciated, especially by the elder brethren and those who were here when Bro, Foster was a resident and evangelist amongst us. So old ties and associations were revived. We trust we may again have an interchange between Bros. Taylor and Foster at no distant date. On March 7 a pleasant social evening was spent in our Church Building, it being the Church Quarterly Social. Everything passed off pleasantly, and it helped to reduce our liability on the Repairs Account. The church is to be painted during the next week or two. The Executive have consented to Bro. Taylor's absence for three Sundays, March 31, April 7 and 14, so as to enable him to visit Christchurch during the sitting of the Grand Lodge of Good Templars. We are expecting visits from s?me Auckland brethren, and hope they WIll enjOy our fellowship. MATATOKE.-The second Sunday in the month (at 3 p.m.) is the usual day of Brother Taylor's service here, and on March 10 a really good number were present-near sixty per~?ns, young and old. During Bro. E. H. laylor's absence the Rev. S. Henderson (~r!mitive Methodist) has intimated his w.Illlllgn~ss to conduct the Thursday mght BIble class, which we gladly as-

APRIL,

i907.
service have been maintained, the latter with the aid of speakers from Auckland churches twice a month. Our Bro, Cam er on has done yeoman service for the cause-a man amongst a thousand as with his physical weakness he still plods on, looking along to Him who to the faithful has promised a "crown of life." The services of the day were hearty. The brethren here are appealing for funds with which to erect a meeting house. At Warkworth we had the unexpected pleasure of meeting our Bro. Jenkins, of Ahuroa, and having a few words by the wav. Sunday, February 24, found us at the historic settlement of Port Albert, founded forty-five years ago by the Pilgrim Fathers-the Nonconformist colonists organised by the late Samnel Br!l;mr;:. At the Christian Meeting House (DlSCIples ) we received a warm welcome and an invitation to address the church, to which we responded. Sunday, [arch 4, we spent at Welsford where a two days' conference of the' churches of the Northern Union (Disciples) was being held. Seven churches were represented, over 100 persons being present. The services of the day were most hearty and helpful. Here \V~ met our Bro. Wa terhouse, who ad.dressed the children in the afternoon, while Bro. Watt (of Church of Christ, Ponsonby Road) preached at night on "Possibilities, Opportunities, and Responsibilities." One young sister stepped out at the close and made" the good confession." Sunday, March 10, found us at Whangarei. Here we had the pleasure of seeing Bro. and Sisters Ashby. With them we attended the Baptist Church. The pastor, Mr. Whalley, though orthodox on man's nature, is a man of large mind, and professes to wish to know the truth. We were pleased to find that Pastor Wha.Iley proclaims the Kingdom teaching, both to the Church and to the world. vVe wish that he could see how life and kingdom are indissolubly bound together in the Word. G.A.G. A TALE PART OF A BONNET. BONNET.

sent to, and so go o~ without a break. The United Sunday School is doing- good work under the superintendence of Mr. Whitehouse and his staff of teachers. They are doing what they can to instil Christian principles and the knowledge of God's Word into the minds of the rising generation. vVe wish them every blessing and success. TAPU was visited, and the usual ser vice held on March 3, Bro. Taylor taking for his subject "For the bread of God is He which cometh down from Heaven and giveth life unto the world," and dwelt particularly on the large sig niflcanee Christ is to the world. E.C.M. AMONGST THE CHURCHES.

FEB.

IS.-The

Christian

Band

still

Our business during the last few weeks having taken us from Auckland, we have been enabled to look in and see how our brethren in some of the country churches fare, and to join with them in worship. Sunday, February 10, found us at Waihi, but owing to a call elsewhere Bro. Foster could not be present to preside. We cannot help feeling how much better it would be for all if more of the dear brethren and sisters who love the Lord and His truth would realise their privilege and sacred duty in relation to the meetings for worship. "The Lord is coming." "i;Vhat manner of persons ouzht we to be?" In the afternoon we listened to the children's practice as they were preparing for their Sunday school anniversary. At night our Bro. Foster delivered one of a series of addresses on his prophetic chart, the subject under review being Daniel's seventy weeks. The address was clear and instructive. vVe could only wish that a larger number of people availed themselves of these mcetings, whereby a fuller knowledge of the Word and God's great plan may be obtained. The brethren wished to be remembered to all the Auckland Church. At Waikino we met Bro. Geo. Year bury and his dear partner in life, also Bro. Parker. They were glad to see someone from West Street and hear the latest Church news. Bro. Yearbury has for years done splendid work here as superintendent of the large Sunday school meeting in the Victoria Hall. When in Paeroa we saw Bro. and Sis ter Priestly, also Sisters David and Wm. Penman. While with Bro. D. Penman we had a short chat on the "'phone." All were glad to see one of like faith, and, being isolated, especially value a call from visiting brethren or sisters. vVe hope, now that Bro. Penman is s~ationed at Paeroa, the friends there will remember the promise, ""'lhere two or three are gathered," etc. Sunday, 17th, found us at Helensville, a spot dear to us as a people on account of work and effort in years past, as well as for the live cause still in existence. It was here that our missionary, Bro. Edzeh ill was converted and baptized; als~ Bl;O. Waterhouso, who is in the home mission field. For over twenty years the meetings for fellowship (though sometimes small) have been held continuously, while for very many years both Sunday school and evening

I.-THE

A bit of foundation as big as your hand; Bows of ribbon and lace; Wire sufficient to make them stand; A handful of roses, a velvet bandIt lacks but one crowning grace. PART H.-THE BIRD. A chirp, a twitter, a flash of wings, Four wide-open mouths in a nest; From morning till night she brings and brings, For growing birds they are hungry thingsAye! hungry things at the best. The crack of a rifle, a shot well sped; A crimson stain on the grass: Four hungry birds in a nest unfedAh! well, we will leave the rest unsaid; Some things it were better to pass.

holds forth the vVord of Life in the open air. Bro. C. B. King displayed the pre sent value of Christianity with a special invitation to young men to enlist into the service of Christ. Bro, G. Aldridge then carried this theme on by telling of the individual joy in this present life, coupled with the hope of immortality in the future. FEB. 25.-Bro. E. Aldridge gave the opening address on the theme of Resurrection. He showed by many convincing arguments that man must rise again. Bro. C. Garratt then showed the necessity of the Resurrection, and how God zavc the assurance to all men of His ~larvellous power. Bro. L. Falkner "leaned from the thoughts of men of ~ld that "if a man die he shall live aga in," for, says Job, "I know that my R~deemer liveth." Christ set the seal to the trut.h of these thoughts by giving life to the dead in His day, for" In Him is life." MARCH 4.-Bro. G. Aldridge, in his remarks, said that philosophers had failed to give any ground for belief that they could point the way to life, but that the Bible declares the way of life, which is centred in the Divine power of God. Bro. White then addressed the people, and declared that it is possible to obtain Eternal Life; how the promise cheers the heart of man as he rcalises the possibility of being a partaker of a Divine nature. Bro. L. Falkner closed the meeting by giving an invitation to all to accept the proffered salvation. MARCH ll.-The subject was" Where are the Dead?" Bro. C. Garratt showed the. absurdity of the belief in a conscious intermediate state. Our loved ones arc not in Heaven, but in the grave. Man returns to the dust to remain there until the Resurrection. Bra. Page then proclaimed the glorious 'message that thc Bible" hell" (Hades) is not a place of torment, but that all go there, good and bad, until the great day. Bro. L. Falkner then showed that the first death is not the end of man. The wicked arc not to suffer in Hell, butto be destroyed as not worthy of life.

C.o.
THE FIRST RESURRECTION.

Our Dumb Animals.

This term, "First Resurrection," does not necessa.rily mean the first in order of time of all resurrections, but first in r~lation to that which follows. This is the first for Israel, as revealed in Dan. xii, 2; and by the Lord, Lev, xiv. 14, xx. 34-36; See. Heb. xi., 35. The Church is a Mystery not revealed till after tbe Ascension, and the Resurrection of 1 'I'hess, iv. 16 is peculiar to 'tile Body," and is not a subject of thc Revelation. It occurs before the visions of the Apoca Iypse begin.

THE

BIBLE

STANDARD.

.AP:tuL, 1907.

'Ube lnetpltcableness

of tbe lne~pltcable.

~be :fStble $tan~ar~.

The Bible Standard can be ordered direct from the Treasurer MR. ALEX. PAGI, Murdoch Road, Grey Lynn, Auckland. ~. d. Price per annum, post free .. 2 6 Single copies .. 0 2 BOOK STEWARD-E. H. FALKN~R, Queen Street. AGENTS FOR THE BIBLE STANDARD: NEW ZEALAND. Auckland-Mr. Hancock, Bookseller, Queen Street. Wellington-H. J. Barraclough, Myrtle Crescent. Christchurch-T. P. Judkins, 80, Brougham Street, Sydenham. Dunedin-Mr. Lawrence, Hope Street. Kaiapoi-Mr. James Holland. Rangtora=-Mr. Wm. Smith, South BrOOK. New Plymouth-Mr. Fred Goodacre, Courtney Road. East Oxford---Mr. A. :B;ngland. Thames-Mr. C. Sanders, Macky Street. 'l'imaru-Mr. H. H. King, Stafford Street. 'I'jnwald, Ashburton-Mr. Shearer. Waihi-Mr. Joseph Foster. S.OUTH AUSTRALIA. Adelaide-Mr. C. Gamble, Magill Road, Stepney. Sydney-Mr. NEW SOUTH W AL]'S. H. Cropp, Mitchell Street, Kogarah. addressed: GEO. ALVRIDGE Telegraphic Address, Rocky . " and orders for Bible Standard 'I'reasnrer MR. ALEX. PAGE, .

To explain the world, and to solve the problems seen in it every day of man's life, would be too mighty a task to assign the greatest philosophers. God challenged Job, asking, "Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? Or who hath stretched the line upon it? Whereupon are the foundations fastened? Or who laid the corner-stone thereof; when the morning stars sang together, and all the sons of God shouted for joy?" -J ob. xxxviii. 4-7. Things inexplicable are not to be explained. No doubt but heaven would be pleased if we would not attempt the thing. It is a remarkable fact that Paul parenthetically said that "we [the Church] walk by faith, not by sight." If the things we are surrounded by are inexplicable to us, and by us to others, in how much greater a degree this must be true of the unseen things of the coming world of Christ and His redeemed family of children. My existence is inexplicable to hie and by me; and this being true of my present life, how much greater it must of necessity be of the future life that God has in store for His people. Almost everybody can be said to be familial' with the grain of corn or of wheat, and yet these are standing and perpetual miracles to everyone of us. IEvery thorn and weed and thistle is but an unaccountable and inexplicable miracle. Infidels laugh at the credulity of the Christian, and yet cannot tell how the hail' grows on their heads. What man can do he can explain; but all the men in the world could not make a grain of corn that would grow and produce corn if planted in the earth. Born in mystery, living in mystery, dying in mystery-birth, life, and death equally mysterious-so the resurrection of the dead is a profound mystery. Yet the corn grows, the :flowers bloom, and that notwithstanding our ignorance; so will man live again without his realising how. Sun, moon, and stars are all mighty and inexplicable miracles, yet they shine on and on. Dig deep the grave and bury your unbelief, and let it sleep a perpetual sleep.- Yirgil

Oommunications to the Editor to be Brentwood Avenue, Mount Eden. Nook.'o All oornmunicat.ions to the Association to be addressed to the Secretary and Murdoch Road, Grey Lynn, Auckland.

CHURCH
Buld Services as under:

OF qHR(BT

AUCKLAND-West Street. ' Sunday. at 11 o'clock a.m., HA5 p.m., Preaching Service. Sunday School at 2.45. Wednesday evening, Bible I1Jvangelist's address=Geo. Aldridge, Mount Eden. Secretary-Wo Gib8on,Ponsonby Road. ROSKILL

Fellowship

Meetln~

. Class at 7.45. Brentwood Avenue

HALL.. Sunday at 11 a.m., FellowshIP Meeting.

DUNEDIN-Oddfellows' Hall, Stuart Street, . Sunday at 11 a.m .. F'ello wsh.ip and Meeting. . Evening PreachIng Service, 6.30. Secretary's Address-S. Laurence, Hope Street, Dunedin BELENSVILLE-Foresters' Hall. Sunday MornIng, Fellowship Sunday Afternoon, Sunday Sunday EvenIng, PreachIng. Church Secretary, R. M. Cameron. THAMES-Pollen

Meeting. School.

F. Hunt.

'I'he golden rule is used in measuring character. Right never h~s to apologise for being in the way.
e

Street Lecture Hall. Sunday at 11 a.m., FellowshIp Meeting. Evening Servlce ' at 6.30. Sunday School at 2.30. Bible Class every Wednesday evenIng at EvaHgelist-E. H. Taylor, Bowen Street, Parawai. Secretary-Chas, Sanders, Mackay Street, Thames. Miners' Union Hall. . Sunday 11 a.m. Fellowship Meeting; 2.30 p.m, Sunday School. Sunday Evening, at 7, A Public Bible Address. Church Secretary-D. Donaldson, Evangelist-Joseph Foster, Waihi.

1.RI,

'Ureasurer's BcRnowlet'Joments.
To
MARCH 24TH,

W AIHI-The

1907

Standard Subs.-Mesdames Lowrie, Bsecroft, Johnstone, Backhouse, N. lVI. Trace, Lush, A. M. Murray, Messrs. M. J. Rogers, A. Graham, J. Parnell, G. Yearbury, A. Harrow, rrhos. K. Noble, W. Broadbent, W. Cornish, A. E. Lowe, Geo. Swanborough, Dr. J. H. Neil, Fellows, C. W. Cropp, W. Skeates, W. Crowe, R. Mugford, W. Blakey, D. Somerville, C. Whitburn; J. Scott, F. Trewin, Geo. J. Allen, H. L. J enkins Associaium. Subs.-Church of Christ (Thames), Mr. and. Mrs. Heron, Mrs. Shepherd, Messrs. W.( Gibson, sen., W. Gibson, jun:, G."S: 'Fowler, H. AId ridge,
~" _ v ~

TIMARU-Sophla Street Hall . . Sunday, at 11 a.m . Fellowship Meeting. Secretary's Address-H. H. King, Stafford'Street, ADELAIDE, S.A.-Druids' Hall. Beulah Road. Norwood. Secretary's Address-F. B. Hughes, Wood vI lie.

Ttmaro

Printed by THE BRE'rT PRIN'l'ING AND' PUBLISHING COMPANY. Shortland Street, for the New Zealand Evangelistic and Publication Association. and published bv W. A. SMI'l'H. Selwyn Road, Mt. Albert, APRIL. 1907.