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71

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VOL. 28.

No.

12.

AUCKLAND,

N.Z., DECEMBER,

1907.

TWOPENCE.

.. ~HAT does it bode? Recently in America there has been a revival of belief in the "speaking with tongues." In various parts of the country, Los Angeles, Oakland, Chicago, Spokane, and other places, meetings are being held at which it is claimed there are manifestations of the Pentecostal gift of tongues. At the present time a band of converts, claiming to have received the gift, are on their way to Japan; thence, we believe, to Northern China, as missionaries. They believe they have the language of a people resident somewhere in that locality, and that Rn ~lt) .lError they will be able to preach to the 1Re"i"et). heathen the Gospel in their own, tongue by the bestowment of the Spirit. Qur exchanges tell some stories, that seem to be well authenticated, of persons receiving the gift of Hebrew, Chinese, and Arabic, so that persons understanding those languages can be conversed with. Along with these manifestations go some things which clearly indicate that, whatever spirit actuates these people, it is not the Spirit of God. For instance, some of those who are possessing the gift are telling of heaven and the persons who have gone there, and do not mince matters much when they speak of the sufferings of the lost. Some of the prophecies uttered are sheer nonsense, but they are accepted by the faithful as veritable revelations from God. We learn from our newspapers that there is a similar movement in England, and that it is conducted by a clergyman of the Anglican Church. We have asked, What does this mean? The question should be put, that the meaning of this modern movement, which is apparently rapidly spreading, may be known, and that we may be ready for it, should it find its way to our shores, as in all probability it will.

Some of the features of this movement are undoubtedly Satanic. Take the following instances, reported in one of our exchanges :-"Quite recently a number of 'tongue' people were arrested in Chicago, and are charged with murder. They undertook to cast out what they Some of tbe claimed to be demons from an old jfrutts. lady, Mrs. Letitia Greenhaulgh, who was suffering from rheumatism. They were all living in Zion City. They seized the old lady, and used her so roughly that she shrieked with pain, and when the coroner held an inquest on her dead body he certified to having found a 'fracture of the left shoulder, right and left legs, a large hole dug under the left knee" a contusion of the forehead, and severe bruises all over the body.' On Sunday evening, July 28th, Mrs. Annie N agy was in front of the altar in the New Jerusalem Church in Cleveland, 0., praying for the gift of tongues. For nearly an hour she was in a religious fervour, praying with rhythmic waving of arms and head. Her voice rose above the prayers of the other men and women. Finally she screamed hysterically several times, and then fell to the floor DEAD. Those about her supposed she was in a swoon, which is not unusual, and continued their prayers and incantations over her prostrate form. Dr. C. C. True and several others entered the church and he states that he found men and women still shouting and praying, unmindful of Mrs. N agy's condition. The husband fainted when his wife's dead body was carried to the house." -The Last Dwys. Spiritualism has its votaries, who are earnestly endeavouring to spread a form of religion which is opposed to the Bible teaching of man's nature, and which robs the work of Jesus of all redemptive value. Theosophy contributes- to this overthrow of Bible teacning by its claim to !Demonic knowledge of occult forces and combtnanoue. higher wisdom; and now into the Church itself comes this new form of influence which claims that Pentecostal gifts should be expected, and that a "surrender" to the Spirit will mean a bestowment of the gift of "tongues." It is evident enough that those who are thus influenced have not even an elementary acquaintance with the Bible teaching, or they

THE

BIBLE

STANDARD.

DECEMBER,

1907.

would never look for the possession of gifts in the Church to-day, which, when present, had to do only wi th the proclamation of the Kingdom truth - gifts which were carnests of the powers of the age to come, and which have no place save as evidences of the nature of that future age. It is upon the ignorance of the professing believer that demons build their most successful efforts against the Church. Let us be warned in time and with calm confidence in the written Word refus~ these vain and empty things. "Tongues" in the Word were never used for mission work. In them the early believers recited the "wonderful works of God," but their presence in the Early Church led sometimes to confusion, and were regarded by the Apostle Paul as inferior to the more excellent way-love. The New Zealand W orlcer has a few paragraphs of comment upon our references to Socialism in our last issue. If what we have said is untrue to fact, then it is quite right to show where we are wrong. The reviewer says: "Our ranks are composed of those who are of opinion that every Ilme are man is entitled to the labour of his lRe"ieweb. ,own hands." Well, in what does that differ from the opinion held, and advocated, for many years by the Editor of this magazine? This is a view which may be held by eyery man, "irrespective of his religious persuasion." Wc believe that the golden age for the world will not dawn without the power of God to inaugurate it; and because we hold this view the writer asks: "Shall wc put forth no effort to help our wretched brother to a better state of existence?" We do not know of anything in our paragraphs which could prompt this question. We believe that much can be clone, and we know that much is being done, by sincere men, whose efforts are not at all appreciated by Socialists. The fact is that, on the part of modern Socialism, there seems to be a determined effort to belittle the efforts of those who sincerely labour for the well-being of the individual as a part of the endeavour to bring the greatest good to the greatest number. For these things there is no need for the Socialist to take the Bible as his guide. The principles of good citizenship teach this; and it is the duty of all to respond to the instruction. We are hardly able to aecept the peculiar expositions of Scripture given by the Worleer writer. It is news to us to learn that Dives was sent to Hades because he was rich. We always thought that his crime lay in the fact that, being rich, he neglected his poorer brother in his need. So \1mb)? "fRot interpreted, we are quite at one ;!flgbt (tbis ? with those who condemn the present callous greed for wealth obtained at the cost of the well-being of the people, and who seek to change the conditions for the better. Yet a traffic which ruins more men and homes than any other "trust" in the world, and which gives less returns to labour than any other indus-

try, and which creates a wealtb. which is now largely dominating this country, can have the support of Socialism, and, if report is to be trusted, of Socialist agitators. If the money now spent in this country by working men were sanely spent, how much poverty would be left? And if it could be granted that the removal of drinking would not go to the root of the matter, at least this much would be secured-there would be clearer brains to see the evil, and more intelligence to frame such methods as would seem best fitted to war against the conditions which now are against the social order. But to talk of bettering the condition of the worker whilst this thing continues is just so much nonsense. We may not be working as the Socialist thinks we ought to work. On this we must use our own judgment; but we can assure the W orker that we are up against this evil thing in antagonism, and we are fighting it in the hope that its tentacles may be shaken off from the workers of this land, that with clearer vision they may see, and with more intelligence and power they may strive for the "future in the distance." Writing to the Catholic Herald in reply to an inquiry as to the truth, or otherwise, of a public statement to the effect that the Rev. R J. Campbell, of the City Temple, had a daughter in a Catholic convent, Mr. Campbell says : "The statement in question happens to be a falsehood, al'Wlbat IDoes though, if it had been true, I 3-t f1~ean ? should not have been in the least ashamed of it. The only foundation for it is that my daughter, who is a pupil at the Royal Academy, receives pri vate lessons in French from a Catholic Sister." This avowal, taken together with his visit to the Pope, leads one to ask whether or not it is possible that Mr. Campbell will end up in the Church of Rome. Less unlikely things have happened.

How many religious teachers have been wrecked upon the rock of pride? In reading the volumes of M ill ennial Dawn we could not help feeling that the writer was making claims for himself and his work which meant little less than a special, Divinelygiven position. One of these (tbe 1Sane of statements is fonnd in Vol. IV., p. 1buma 613, in the course of an exposition of Matt. xxiv. 45-51. Mr. Russell says: "The intimation here seems to be that at the particular time indicated by the prophecy-namely during the Lord's presence (which, according to Mr. R's view, is now, since 1878) and at the time of the gathering of the elect-our Lord, the great servant of His people, will make choice of one channel for dispensing meat in due season, though other channels, or 'fellow-servants,' will be used in bringing the food to the household." This passage seemed to imply in its context that Mr. R looked upon himself at> the servant (one channel) referred to in the Lord's langllaOe; but all doubt on this matter can be set at rest by

DECEM.BER,

1907.

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179

an extract from Zion's Watch Tower of March 1, 1896, where appears an article on "That Servant," in which it is said, "the meat in due season is intended only for the Lord's hungry, watching people; and hence among these must be sought the 'household' to be fed, the 'servants' (plural) to do the feeding, and 'that servant' at whose hands our present Lord will dispense food to 'hid fellow-servants' for the household, and who thus is constituted A GE JERAL STEWARD, OVERSEER AND DISPENSER OF ']'HE LORD'S GOODS." From this it is evident that Mr. R. regards himself as, indeed, he has been publicly asserted to be (by others), as the specially-chosen "servant" named by J esns. 'I'his, suggests the Editor of the Last Days, will probably explain why it is that articles from his pen only Ewer appear in Zion's Watch Tower. This is the pathway trod by most of the men who have founded human systems. Spiritual pride is at the base of it, and id tr-e continual condemnation of the man and the system. The modern "scholarship" craze, in the pulpit, and "itching ears" in the pew, are thus hit off by George Ade, a writer who is much given to slang, and often expresses the soundest philosophy in it. In his fable, "The Preacher who Flew his Kite," he hits off this weakness. A parB jfable on "3-tcbtng J5ars." ticular parson was conscious that "he was not making a hit with his Congregation," and he knew "there must be something wrong with his Talk." He had been trying to talk "in a clear and straightforward manner, omitting foreign quotations" and putting up for illustration "such Historical Characters as were familiar to his Hearers; putting the stubby old English words ahead of the Latin, and rather flying low along the Intellectual Plane of the Aggregation that chipped in to pay his salary. But the Pew-Holders were not tickled. They could understand everything he said, and they began to think he was Common." So he studied up the situation, and on the Sunday morning following "got up in the Look-out and read a text that didn't mean anything." Then he sized up his Flock with a Dreamy Eye and said: "We cannot more adequately voice the Poetry and Mysticism of our Text than in those familiar lines of the great Iceland Poet, Ikon N avrojk :To hold is not to haveD nder the seared Firmament, Where Chaos sweeps, and Vast Futurity Sneers at these puny AspirationsThere is the full Reprisal. "When the Preacher concluded this Extract from the Well-Known Icelandic Poet, he paused and looked downward, breathing heavily through his Nose, like Camille in the Third Act." The venerable harness-dealer was nodding approvingly. "Having wiped his brow, he took a turn at Quarolius, who, he claimed, had disputed the Contention of the great Persian Theologian Ramta-

zak, that the Soul, in its reaching out after the Unknowable, was guided by the Spiritual Genesis of Motive rather than by mere Impulse of Mentality." Ade says: "The Preacher did not know what all This meant, and he didn't care. But the pew-holders were 'On in a minute.' He talked it off in just the way that Cyrano talks when he gets Roxane so Dizzy that she nearly falls off the Piazza." Quoting copiously from "the great Poet Amebius" and reciting fourteen lines of Greek, and then growing more versatile still, he illustrated the Celebrated Poet of Equador, and "rose to a climax by getting rid of long Boston Worcls that hadn't been used before that season. He grabbed a rhetorical Roman Candle in each hand, and you couldn't see him for Sparks." After this he sank his Voiee to a Whisper, and talked about the Birds and the Flowers, and "there wasn't a Dry Glove in the Church." "Everyone said that the Sermon was Superfine and Dandy." The only thing that worried the congregation was that to "retain such a Whale it might have to Boost his Salary." Then Ade draws his moral, which is commonly to the point. "Give the people what they Think they want!" "The time will come when they will not endure the sound doctrine; having itching ears, heaping to themselves teachers after their own lusts." The press has recently reported the erection of a monument in the North Benton Cemetery, Ohio. Chester Bedel, the infidel, who boasts that he exceeds Bob Ingersoll in his unbelief, and who is reputed to have made four trips to the Holy Land for data with which to disprove :JBnt 3-t \lUlm the Bible, has erected this stone. . ccnnnue. It is a representation of himself, with his foot upon the volume of the Sacred Scriptures! Few are so intense in their opposition to its holy precepts; but is not the attitude the very one occupied by many of the so-called critics of the hour? - Bible

Student.

Don't find fault with others until you can do much better yourself. Criticism seems to grow in power to hurt in direct proportion to its distance from the original source. It is dangerous enough at its best, when spoken face to face in love and tactfulness; but when it becomes secondhand, and reaches the one criticised in an indirect way, it has usually lost in its love and gained in its sting during the journey. We cannot control the criticisms of ourselves that reach us in this thoughtless or cowardly fashion; but we can see to it that we never have any part in thus hurting others. Two simple rules will insure this: resolutely refuse to pass on a criticism of another that has come to our ears; if we have any criticism of our own to make, make it directly to the one needing it, and never mention it to another soul. Sometimes we' shall find that if we forbid ourselves second-hand criticising, the criticism will not be made at all.-Selected.

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BIBLE

STANDARD.

DECEMBER,

1907.

lDeatb of a }pioneer.
THOSE of our readers who were brought to see the truth of Life Only in Christ under the ministrations of G. A. Brown will regret to learn that he has fallen on sleep. For some months past he has been suffering from paralysis, and recently endured paroxysms of excruciating pain. He died at Lincoln (Eng.) on October 5th, at the age of fifty-nine. He was the son of a Bradford manufacturer, and when a young man went to America, where he had many and varied experiences which tested his endurance of hardships, and taught him many lessons. He came under the influence of the Second Adventists, a body of people who were called Oll t about 18'10 by the preaching of William Miller. H. L. Hastings took kindly interest in the young man, and, finding that he had preaching ability, sent him out to fill engagements at country churches .. sually Bro. Hastings would pay the young man's fare to the place of service, but he was taught that for the return fare he must trust to the Lord. After a season of this kind of work the young man was invited to fill a pastorate at New Bedford, Mass. It is possible that he was at other places; but, if so, we have no records of it. We possess some two of the sermons delivered at New Bedford, which show that he was a strong opponent of the Papacv and its works, and believed that in its history prophecy was being fulfilled. After some experience amongst the Adventists he visited England, not with the intention to stay, but to see his friends and to return to the States. This he would probably have done, but one of the members of the New Bedford Church wrote to a friend in Lincoln to tell him of the visit of )11'. Brown to England, and suggested that it would be worth his while to hear the eloquent preacher. Mr. Bausor, the gentleman written to, was a business man in Lincoln, and the leading deacon in the Mint Lane Baptist Church. By his influence Mr. Brown was invited to preach at Mint Lane, the church being at that time without a pastor. The visit was made in due course, and the people much appreciated the fresh and vigorous way in which the visitor set forth Bible truths. In the ordinary way this would have 'probably ended the visit, but it so happened that Mrs. Besant was visiting Lincoln at the time, and was announced to deliver a leehue, and Mr. Brown determined to stay to hear it. 'I'he address roused his fighting instincts, and at the close he questioned the lady, and offered to debate with her. She could not arrange this, but suggested that a gentleman whom she named would do this. If memory serves rightly, Mr. Brown immediately advertised a meeting in the Masonic Hall, at which he replied before a packed audience to the views advanced by Mrs. Besant. A debate was afterwards held with the appointed opponent, and the enthusiasm of the Lincoln people was raised to white heat by the powerfully convincing manner in which Mr. Brown demolished the position of his adversary. As a result of this the Mint Lane folk invited
T

him to become their pastor. To this he consented, and during his two years and eight months there 220 persons were added to the membership. In addition to this he was instrumental in founding the Conditional Immortality Association, and commenced a monthly journal, The Bible Stondard, to advocate "Life in Christ and The Coming Kingdom." His fame as a lecturer soon spread over the country, and he was in constant request as an exponent of Life only in Christ. When on these lecturing visits he 'was usually accompanied by Capt. Ward, a wealthy Li verpool gentleman, who was an enthusiast on Conditional Immortality, and who found in 1111'.Brown the man needed to advocate the views, The first Conference of the Conditional Immortality Association was held at Lincoln, and here were assem bled those who had laboured by voice and pen to forward the interests of the truth they loved. It must be rcmem bered that this took place in a Baptist Church, and that the members of the Church were in full sympathy with the movement, and gave liberally of their means to help the cause. It was just before this Conference that we became persona 11)' acquainted with Mr. Brown. A small handful of people in Bradford had imbibed the Life teaching, and were meeting in a private house to study Bible teaching on the subject. At this time M1'. Brown paid a visit to the town to see his relatives, and we became acquainted with him, and arranged that he should deliver two lectures. This he did, and we were all charmed with the man, and with the forceful manner in which he set forth the views we had already accepted. His visit gave us courage to avow our position, and as a result some of us took a stand for truth which brought much trial, but which we never regretted. In the year 1879 the writer attended a Conference of the Association, held at Maberly Chapel, London, at which Mr. Brown gave some splendid addresses, which fired the attendants with enthusiasm. One of these, upon the "Resurrection of Christ," will never be forgotten, chiefly for the effect it had upon those who were present. In it M1'. Brown set forth the doctrine of the New Birth with such force and fulness of Bible evidence that everyone present was deeply impressed. The sorrow of that Conference was that he had made up his mind to leave for New Zealand, because of failing health. On leaving Lincoln, crowded meetings and valuable gifts bore testimony to the manner in which during his short stay he had won the love and esteem of the people. Coming to New Zealand quite unheralded, he remained quiet for a time, but as he felt himself getting stronger he commenced a series of meetings in the Temperance Hall, Albert Street. He soon attracted large audiences, and as he opened his meetings to question and discussion all kinds of men gathered to listen and to question him. As a debater and answerer of awkward questions he wa unequalled, and his ready wit and clear arguments won his cause against all opposition. Gradually the numbers of attendants grew, until finally the

,---

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1907.

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Opera House was taken, where every Sunday evening crowds gathered to hear his expositions of Scripture. His debates with Hutson, Dunn and Bright will be remembered by all who heard them. In the two former there was such an overwhelming victory on the side of the Oonditionalist champion that the open opposition which had been kept up ever since he commenced his public work on our shores speedily died away. Of course, this does not mean that no opposition existed. It did, and does still, but the open kind was, perforce, silenced, for it had no power to withstand the resistless logic and keen, incisive arguments of the Oonditionalist advocate. When he left Auckland the testimonies that were borne to his work were such that if pride had been one of his qualities he could have been fully satisfied. But of this there was nothing. Whatever may be said against him, no one can ever say that he was proud. 'I'he humblest had his ear, and his help, and it may be said that it is hardly likely that another minister in this city has ever been imposed upon as was he. It was enough to tell him a tale of want or woe, and without stopping to investigate his purse and home were open. Of our own knowledge we can tell of such cases. To the ordinary person it was evident enough that the suppliant was one of those who would not work so long as anybody would keep him, but Mr. Brown would lend an ear and assistance, and would see good where others could not discern it. How many of these he took out to his farm at Mangere is beyond us to tell, but we know there were many. After leaving New Zealand he settled in Melbourne in business, but depression set in, and he determined that he would seek to help his fellows by founding a Oommune. With his accustomed energy and eloquence he threw himself into the plans for this, and in due course a Cornmune was inaugurated. But here, too, his fatal faculty for being imposed upon by all and sundry led speedily to failure. Men and women were there who did not want to work, and who would simply live upon the labours of others. This failed, but, undeterred, the remnant commenced another at Drouin, but in a short time this, too, came to naught. Later another attempt was made by Mr. Brown, but eventually the fact that the element of selfishness in human nature was the point of failure forced itself upon him, and he came out a ruined man financially. After some time in Adelaide he went to South Africa, and there engaged in business. About four years ago he went to England, and was invited by some of his old friends in Lincoln to take charge of the Monks Road Baptist Ohurch. With this people he has ended his service and his days. We are glad to know that they have treated him and his so lovingly. With some things that he has done and said we have, perhaps, little sympathy, but now that he has fallen on sleep we must record our sense of indebtedness to him for the work he accomplished. Humanly speaking, the wide spread of Life truths in England, and in this land, is largely owing to him. Men held these views and met

in fellowship with one another, and sometimes attempts were made to spread them abroad, but, generally speak. ing, little success attended the efforts where they were made. But the magnetic eloquence of G. A. Brown compelled a hearing, and his irresistible logic and persuasive appeals won an acceptance that was often wholehearted, and that caught much of his spirit. In the Ohurch at Auckland to-day are those who were brought to the truth by his ministrations, and they will ever cherish his memory as a brother, friend and comrade. 'I'his appreciation of the man and his work we think it but right to put on record in the paper which he founded twenty-seven years ago, and which fur three vears and a-half he ably edited.-EditoT.

.~ .. .. .. .. --/z--.~ cJ ~ ~ ~ lEcboes
from

-%-~~~e!-35
THE HIGHER PLANE. RECEN'rLY I addressed you upon the theme, "Humanity's Dead Level," and pointed out that, morally and physically, there is a level beyond which man cannot progress. If by reason of further knowledge and thought the general standard of morality is raised, it yet remains true that man can be no better than he ought to be, and that there is no special merit in answering to humanity's "ought." I also showed that in the "new theology" there is no adequate recognition of the fact that man is on the mortal plane, and that for him the old question put by the patriarch Job is in order, and should press upon his consideration, "How can mortal man be just with God?" These two things-the moral "oughtness" and the mortal nature-show where humanity's dead level is to be found. Thus tested, there is indeed "no difference." Wealth, intellectual attainments, extraordinary genius, are all brought by these two things to one common level. That is the fact, and it ought to have an important place in all thinking in relation to the future. Whilst insisting upon these fundamental things, I desire to be as strongly insistent upon the correlative fact that there is no need that man should remain at this dead level. Philosophies ancient and modern have never suggested a reasonable method of getting away from the "dead level," but where these have failed the Scriptures of Truth have succeeded; nay, they make this their prominent topic. They agree with human experience in the recognition of the "dead level," but they show a way, at once reasonable and scientific, by which man may escape from this sad state and occupy a higher plane. It is usually supposed that it is impossible to use the terms

THE

BIBLE

STANDARD.

DECEMBER,

1907.

"reasonable" and scientific" in the same breath with the Bible declarations. Indeed, not a few are affirming that these terms are opposed to the Bible, which is said to appeal only to the principle of faith-misread !IS credulity. But I contend that the Bible is both reasonable and scientific, and that both terms are rightly applied to its methods by which man may pass from the "dead level" to the higher plane. Allow me to put before you some items which, according to my judgment, go to prove this statement. There is a higher plane, a higher existence, a higher life-a life in which we may be freed from the fettering influences of the prcsent; a life in which the holiest and highest aspirations may be realised. All religions, ancient and modern, agree ill teaching this ; else, why religion? else, why the continual quest for light? It is generally asserted by Christian teachers that there is a universal desire for immortality. Sometimes it is foolishly argued that therefore all men are immortal! I am doubtful as to the truth of the basic proposition. I know that there are many arguments advanced in its favour, but these are not sufficiently buttressed by facts. Our usual statement has been, and still is, that universal desire for immortality, if it actually exists, is surely a long way from proving that the desire is gratified. At best it is no more than an argument that a desire so general would not be implanted by a beneficent Creator without some intention to make immortality possible. But, I proceed to say, that the Bible asserts the possibility of attaining to a higher plane, and does so, not in the doubting, hesitating language of the philosophers, but in definite, clear, assertive terms. 'What can be clearer than the well-known verse, "God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life?" In Drummond's book, "Natural Law in the Spiritual World," is a chapter devoted to a discussion of Eternal Life. That chapter is headed with the following quotation from Herbert Spencer, "Perfect correspondence would be perfect life. Were there no changes in the environment, such as organism and adapted changes to meet, and were it never to fail ill the efficiency with which it met them, there would be eternal existence and eternal knowledge," a statement which, in the judgment of some, is simply a learned and philosophic method of saying, "If a man continues to live he will not die!" But we may allow it to stand, and then can state that man in the present cannot come into perfect correspondence save by a direct act of power operating on him from without. In a word, God can lift him to the higher plane, but he cannot attain it by his own efforts. But we may now take a further step, and declare that the Bible not only insists that there is a higher plane possible for man, but it makes provision for its attainment; and to illustrate it, and make it understandable, a sample of it is shown. 'I'his New Testament comes to us as a history. Say, if you will, that it is legend, or tradi-

tion. I assert that on the face of it it presents itself as a history. In its main accounts of the life of Christ modern scholarship agrees that the record is not only conceivable, but that it is actually true. Now, that history, with perfect calmness, declares that Christ was crucified, and that He rose from the dead, and that when He rose it was "after the power of an indissoluble life." That is, that just as it testifies that His whole life work had to do with the proclamation of eternal life to men, so in His own person He exemplifies the life concerning which He preached. So much is clear on the face of the narrative. This New Testament, in common with the rest of the Bible, emphasises the present facts which show humanity's dead level, but it proceeds to show the higher plane which may be reached in agreement with the Divine plan, and manifests what it is in the person of Jesus Christ. In a word, it lifts the whole question out of the region of mere thought and speculation, and sets it before us in concrete form, thus making it comprehensible to the sons of men. But the record goes further by declaring that He who is now the sample is also the means whereby others can be lifted from the dead level to the possession of eternal life on the higher plane. Let me now make a statement which needs to be well pondered, for it is certainly not generally admitted by many modern presentations of religion. The statement is that God is free to make what conditions He may choose for man's transference from this dead level to His higher plane. r 0 one has a right to say Him nay, or to criticise His actions. He invites to reason, not to carping criticism, and that mind which recognises God's power and divinity will humbly seck for knowledge at His hands, and will not obtrude its necessarily weak and limited notions upon the Deity. I again assert the Bible represents Christ as the means to the higher plane. He asserts, "I am the Way," and it is declared that God hath made "a new and living Way;" in these latter days "He hath spoken unto us by His Son." But the Bible does not simply assert; it has an answer to the eager inquiry, How can we reach to the higher plane? Let us say again, it is the Bible alone which even professes to give a reasonable answer to that question. I do not mean that there are no answers which claim to give a moral reply, and that urge to higher attainments in the moral and spiritual sphere as conditions for future enjoyment. There are many replies, which bid us "Develop the good that is in you," "Let love guide you," "Be good and do good," and others of that sort. But I am not now seeking for a reply which defines character. So far as I can see, there is no necessary link between a holy character and eternal life. In putting the question How? I mean How, in what manner, is the change to take place which shall lift man from this dead level of mortality, and put him in actual possession of eternal life? How shall the actual change be effected-the organic change? This is the question which is not faced by these present clamouring modern

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1907.

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18"

schemes, and until it is humanity without chart or compass.

is hopelessly at sea,

That answer which the Bible gives to our questioning How is an old story, but it will bear repeating, because we are all so prone to forget; and, maybe, some have not even heard of 'it. The Bible tells the story of one man, and in such a way that the reader is made to feel that the history is designed to show that man, as the beginning of the race, and that from that source of life all have come, or in some way have become inextricably linked with it. Consistently it follows that idea throughout Its pages, and it never lifts that race above Adam's level of mortality and death. All present conditions are related to that original life. . On opening the New Testament you will find that it introduces to us another man-not of Adamic origin; and, tracing His history, His test, His obedience, and His labours, we come to the record of His death. But that history virtually declares His life to be a free life. It did not originate by man; it was not forfeited by sin. He had a right to live, God's terms having been obeyed. But He died. Why ? In the answer to that particular question lies the solution of the problem. His own reply to this is, "I give My life a ransom for many;" "The bread which I will give is My flesh, which I give for the life of the world." One thing for one thing. So far, so good. Now for the next step. He obtains eternal life by obedience; for He, the second man, is worthy to live for ever, in organic state, and He was not under the Adamic death. But the gulf apparent between us as mortal men and His holiness and immortality is apparently greater than ever. The utter hopelessness of our attainment of the boon by the road He passed is clearer than before. How can I, then, attain to that higher plane? The answer which the Bible gives is that a transference must take place from the Adamic race to the Christ race. As now we are linked to the old Adamic limited life, so, to share in that life exemplified in Christ, we must be transferred from Adam and linked to Him, who now possesses incorruption. Note this well-known statement:"If we receive the witness of men, the witness of God is greater: for the witness of God is this-that He hath borne witness concerning His Son. He that beIieveth on the Son of God hath the witness in him; he that believeth not God hath made Him a liar; because he hath not believed in the witness that God hath borne concerning His Son. And the witness is this-that God gave unto us eternal life, and this life is in His Son. He that hath the Son hath the life; he that hath not the Son hath not the life" (1 Jo. v. 912).

world to Himself, and as He is now the Head of the race all have become His, for He is "Lord of both dead and living." The Word invites us to accept that great fact, and to become obedient to it. "If thou shalt confess with thy mouth Jesus as Lord" is the first step. There must be willing acceptance of the Lordship of the "man Christ J esus ;" there must be oneness between the recipient and the Giver. No provision is made for possible anarchy. He is Lord, arid must be acknowledged. But there is something more, and that is, there must be a manifestation of obedience. In the ordinance of baptism is provided a means of exhibiting obedience to Him as Lord, in an act which sets forth in clear and unmistakable symbol the fact of our union with Christ, and the resurrection life He has pledged to bestow upon those who are faithful. In a word, the pathway to the higher plane is befo;re us, and every step of that way is clearly marked. Confession of His Lordship, belief in the heart that God hath raised Him from the dead, are the items demanded in the Word, and those who, having thus consented, will find it their greatest present privilege to become "buried with Him by baptism into death," that in the symbolic rite they may bear the testimony of faith to the means by which opens to poor, sinful, perishing humanity the way to that higher plane where life and incorruption are provided, together with a glory which shall not fade away. Address delivered in West Street by the Editor.

Both science and philosophy furnish a blanket too short for the bed. Philosophy pulls it over the head and leaves the feet bare; science pulls it over the feet and leaves the shoulders bare. Religion alone covers both.-

I. Panin.
Don't be too ready to give up all for lost when the battle seems to be going against .you. Who knows what reinforcements are even now hovering along the horizon ? Try everything-and fail; use up all your chances; then trust. There is very likely a better chance than you ever dreamed of about to be given you. Lose courage simply because you are at the end of your own resources-at your wits' end, as people say? That is to leave God out of the question, and you do not seriously mean to leave Him out. "Something to remember me by." Do we ever stop to think how we are all the time giving our friends invisible keepsakes? Are they always the things we would choose, if we were choosing? You gave the conductor a sharp word and look, there at the muddy crossing-he won't forget you. You gave your father a forgotten errand. You, N ed, left the housemaid a long track of muddy footprints in the hallway. You, other boy, at the office, how grimly "the boss" remembers you when he looks at the littered desks and overflowing wastebaskets! How nice if we were all to set to work at once and change such memories! It wouldn't be hard to think up a dozen such things we might do that we should be glad to be graciously "remembered by."

So the clear teaching is that the higher plane is to be reached by union with Christ. That is God's way. If it is His way, as the Bible asserts, then all human endeavours to reach it by some other way are vain. How can that union be effected? Let Him who provides it give the reply. All that is possible has been done by God to make the transition easy. By His "obedience, even unto death," Christ has purchased the life of the

TilE

BIBLE

STANDARD.

DECEMBER,

1907.

~ Cb~ Bibl~ Standard. ~

/

MONTHTLY
0" THE

ORGAN

ntw Znland "an9dl~t anil Publication ]lssodatlon.

EDITED BY GEORGE A'LDRIDGE.
A.SSISTED BY !\pEClAL CONTRIBUTIONS.

Bro. C. C. Brown, of Rotorua, is to give a paper on "The Dangerous and Unscriptural Doctrine of Future Probation." Our brother represents fully this Association's views on the Life and Advent themes as manifested through the columns of the STA<DARD;but many of our readers miss a great deal by staying at home on such occasions as these, and waiting for the Conference Paper to appear in our magazine. Come along on Conference Day and hear this one read by the author. Elsewhere will be found an account of the opening of the new building at Helensville. We desire here to say that all who visited the brethren and sisters there heartily enjoyed the day, although the weather was far from favourable. Possibly on some future occasion we may be ablc to arrange so that a train may be provided to. bring back the visitors, who will then be able to stay and assist at the evening meeting. We pray that the brethren labouring in Helensville may be greatly encouraged in their work by the accession of many who now are outside the Church and indifferent to the Lord's claims. The papers which appeared last year in the STANDARD reviewing the teachings of "Millennial Dawnism" are now issued in pamphlet form, under the title, "In Quest of Truth." This can be had from the Book Steward for sevenpence, post free. The published price is sixpence. It is issued by the Faith Association as No. 124 of the "Library" series. vY 61 learn with sorrow that our Bro. and Sis. Lawrence, of Dunedin, have lost their son Arthur, a young man full of promise and of lovable disposition. A year ago, when we saw him, he looked the very picture of health, although he had then but recently passed through a period of weakness, brought on by a mysterious bleeding from the throat. To all appearance he had got over this, and was working daily at his usual occupation, when the trouble returned upon him, and for some months past this has recurred, just when he seemed to be improving. Whilst weak from one of these attacks he contracted influenza, which was more than his system could withstand. He fell asleep on Saturday morning, November 23. It seems but the other day that we had the privilege of assisting him to make the good confession, and he then looked as if a long and useful life was before him, but so it has not been, and he rests, awaiting the return of the Lord, whose name he confessed before men. We are sure that we are voicing the desires of the Brotherhood when we assure our sorrowing fellowbelievers of our sympathy with them in their heavy trial. May the good Lord ease the burden for them, and cheer their hearts by the Hope of Re-union. The Treasurer urges upon those whose subscriptions for the present year have not yet been paid to make the necessary remittance as soon as possible, in order to meet the printer's bill, which never fails to appear on its due date. It may be that during the present month (December) you will receive an account for sub scrip-

The Editor wtshee it/to be understood that, while he exercises s. general SUPM'Tision over the articles and. Correspondence appearing in the S'l'~UDI responalbility for &en~nt,. expreaeed rests upon the individual writer.

Elsso,tatton 1Aotcs.
'I'he first and second days of each year are always looked forward to by us with great pleasure, and those of the coming year, we trust, will be no exception to the rule. It has been our custom to hold the Annual Picnic on the 1st and the Conference on the 2nd, but on several occasions the weather has been so unfavourable as to spoil the pleasure of the day's outing, and in some instances has rendered a Picnic impossible. Your Executive have, therefore, decided that if the morning of the 1st is fine the Picnic will (D.V.) be held as usual; but, should it be wet, the Conference will take place, and the Picnic will stand over till the following day. The rendezvous chosen for the Picnic is One Tree Hill, which spot, on a previous occasion, proved so suitable. It is easy of access, and can be got to or from at short and regular intervals during the day, which renders unnecessary the usual rush and inconvenience experienced when travelling by steamers on such occasions. A train leaves Auckland at 8.20 a.m., but the one, perhaps, most suitable to the majority leaves forty minutes later, viz., 9 a.m. Those desirous of travelling by tram-car can do so at intervals of 15 minutes. The Conference, as in former years, will be held in the West Street Church, the business session commencing in the morning at 9.30, and the afternoon from about 2.30 will be set apart for the reading of papers by various brethren. Interesting topics are to be introduced which will doubtless provoke a helpful discussion. Bro. T. O. J enkins contributes a paper on Missionary effort entitled "Sounding Forth the Word of the Lord." Our brother, who has laboured on behalf of the Association for over three months in evangelistic work in the Waikato, will no doubt have sometliing to say of his experiences in the work, which, we trust, will be an incentive for us to make our- sounding louder and more continuous as we see the Day approaching. Bro. E. Phipps is to give a paper on "The Duty of Ability." Our brother's ability and his willingness to be used will no doubt stand him in good stead when preparing' this paper, which we are sure will prove helpful and create a discussion.

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tions unpaid, and if, perchance, you are billed for that which is already paid, he will be glad if you will drop him a line, in order that the matter may be rectified.

---.-.~--trbc 1I~eaurrecUon
...

of tbe 'Ul1l5a~e~.

I.-Do the Scriptures teach the resurrection. of the unsaved, 01" do they not ?-It has been boldly asserted that the Old Testament does not contain one distinct assertion of the bodily resurrection of the unsaved. 'I'his is manifestly wrong, for Daniel speaks of the rising of "some to shame" (xii. 2). It is also said that they contain passages which distinctly teach that certain unsaved ones will never be raised from the dead. The proof texts given are: "They shall not awake" (Job. xiv. 12), "Like the beasts that perish" (Ps. xlix. 5-20), "Shall rest in the congregation of the dead" (Prov. xxi. 16), "They are deceased and shall not rise," "They are extinct" (Is. xxvi. 10-14; xliii. 16, 17), "They sleep a perpetual sleep" (J er. li. 39, 40, 57). To which we reply, that Job was speaking of mankind in general (see vel'. 1). In David's words, man and beast are compared together, and declared to be like each other in this respect, and in this respect only, namely, that both perish, Solomon, speaking in a slight tone of irony, says that the wandering man should at last find a resting place, but it shall be among the dead ones. Isaiah (in chap. xxvi.) refers to the Assyrian and Babylonian oppressors who lorded it over Israel, and foretold the downfall of Nineveh and Babylon, to rise no more. And (in chap. xliii.) the prophet calls to mind what God did for Israel in Egypt when Pharaoh's hosts were drowned in the Red Sea. Jeremiah declares that God would visit Babylon when it should be in the midst of a drunken revel, and bring their mirth to an end in the silence of death (see Daniel v.). But all this has no reference to, and is altogether outside of, what God will do at the end of the world. It is true that some Jewish doctors held and taught that none but Hebrews would have a part in the resurrection, that the dead of other nations would not rise. But we know better, for it is written (John v. 28), "All that are in the tombs shall hear the voice of the Son of God, and shall come forth; they that have done ill, unto the resurrection of judgment." These are the words of the Lord Jesus Christ Himself. This one utterance of the Divine Son would suffice even if there was not in Holy Writ another word upon the subject. Need we call to mind Paul's outspoken declaration, "There shall be a resurrection both of the just and the unjust" (Acts xxiv. 15). We are also told that it is in Gehenna that 'God "is able to destroy body and soul" (Matt. x. 28). With reverence be it said that God's "ability" to do this depends upon His previously resurrecting the dead body 'of the unsaved man, otherwise that body remains in "the dust of the earth" and escapes the dread doom of Gehenna. These passages prohibit discussion as to whether "all" or only "some" of the multitudinous dead shall arise.

Our Lord's words alone settle the matter, for we accept them with absolute confidence as really meaning what they appear to say. This cannot be an open question with those who seek to bring their will, inclination and judgment into subjection to the plain declaration of the Son of God (2 Cor. x. 5). Is there any impossibility in the resurrection of all the unsaved? The idea is ridiculous. It is as easy, for God to raise all the unjust as to give renewed being to a part of the number. And, moreover, on what ground should some-and they, perhaps, the worst of all-be exempt from appearing before God's bat to give account of their deeds? We believe, then, that the Scriptures teach the resurrection of all the unsaved. 11. With what manner of body do they come to judgment ?-It is an old tradition in the Christian Churches that at the resurrection all mankind shall be endowed with immortal bodies. This is as utterly devoid of foundation as is the doctrine of the natural immortality of the soul. There is not a shred of Scriptural argument for it, and a mass of argument-Scriptural and otherwise-against it. It is no matter of question or speculation (as it is in the case of the soul) whether or no the human body is mortal now. Unquestionably it is mortal, and constituted to be so. "Dust thou art, and unto dust shalt thou return," is the sentence that means death to the body, and, apart from salvation by Christ, we have no right to assume any revoking of this dread sentence. . The unsaved shall indeed be raised for purpose of judgment (in God's sight the first death is but a "sleep," Ps. xiii. 3; John xi. H)-it was the body that sinned, and the body must be punished. But it is one thing to raise the body out of death, and another to raise it out of mortality. When Adam fell, he was excluded from the Tree of Life "lest he should eat and live for ever." 'I'his must refer to bodily immortality, for Adam could be partaker of spiritual life by faith in God even though outside Paradise. Now the book of Revelation shows us the Tree of Life restored hereafter to the saved, but some are still excluded from it (Rev. xxii. 14, 15). Why? Because they are not to be permitted to live for ever. The risen saints who eat live: the risen unsaved who cannot partake of its fruit die. The change of bodily constitution from mortality to immortality is expressly revealed with regard to the risen saints. Paul, in 1 Cor. xv., declares this. "It is sown in corruption, dishonour, weakness; it is raised in incorruption, glory, power. It is sown a natural body; it is raised a spiritual body." Whence this change? From the impartation of the nature of the second Adam who is "from heaven," that "as we have borne the image of the earthy we shall also bear the image of the heavenly." Can this be said of the un saved ? No, for "as is the earthy, such are they also that are earthy." In resurrection they will still be earthy, still bearing the image of the first Adam, and of this sinful body it will be said, "Sown in corruption, dishonour, weakness; it is raised

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in corruption, dishonour, weakness; sown an animal body, it is raised an animal body." And if it is raised a natural, earthly, animal body like that of the fallen Adam, it must therefore retain its mortality. Most certainly an immortal, sinful, human body, if such were raised from the grave, would have no prototype, no progenitor; it would be like neither that of the first nor of the second Adam. "Flesh and blood," says Paul, "cannot inherit the kingdom of God, neither can corruption inherit incorruption." Therefore-he goes on to show-s-that those of Christ's people found alive at His coming in their original corruptible flesh and blood bodies must undergo a radical change: "We shall not all sleep, but we shall all be changed, the dead shall be raised incorruptible, and we (the living) shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality" (1 Cor. xv. 50-53). Does it not follow that for those who are shut out from the kingdom of God flesh and blood will remain flesh and blood, and the corruption remain corruption, and the mortal remain mortal? Do we anywhere find a word about the mortal bodies of the wicked found alive at the coming of Christ putting on immortality? That means construction, building, elevation, but we never read of any construction or elevation for the unsaved, but, on the contrary, the opposite word, 'I destruction" (1 Thess. v. 3; 2 Thess. i. 9). We have strong reason for believing that the unsaved shall not be gifted with immortal bodies, but arise in bodies capable of death, and, moreover, that they shall actually' die a second time. Several instances of resurrection . to a continued mortal life we have on record (see 1 Kings xvii. 21-23; 2 Kings xiii. 21; Luke vii. 15; viii. 55; Acts ix. 41). The words "die," "death/' "destroy," "destruction," "perish," "consume," "slay,""devour," ''burn up," etc., are so constantly used to describe the final end of the wicked, and this doom must be the destruction of some kind of life or constitution which they shall then possess, and this word "destruction" carries the idea of complete disintegration. This will be found in the dissolution of human beings by the separation of body and soul (whatever becomes of the component parts) to reunite no more, and this is called "the second death" (Rev. xx. 6). Why the "second?" I remember discussing this years ago with a Hindoo native preacher, who quickly perceived the drift of the argument, and said, "Yes, Sahib, you are right. The second death must be total loss of life, for that is what the first death is. A second must have affinity with a first." You can say, "The first book and the second book," but it would be incorrect to speak of "the first book and the second pen." "A book and a pen" would be the correct phraseology. If the second death means, -as say some, "a pathway to life," or "eternal misery," as say others, then to call it a second death is manifestly misleading, for the second has no affinity wit? or likeness to the first, which was simply loss of life .:

Our Lord says, "He who saves his life shall lose it, but he who loses it for Christ's sake shall find it." The word here used for life means soul-the soul animating the body is here denoted. Then there are some who save their life now at the cost of denying Christ-fear of martyrdom turned them aside-who will unhappily lose their life hereafter. And our Lord further said that "body and soul would be destroyed in Gehenna-fire." A body may be killed by poison, or suffocation, and remain as a corpse without being destroyed, but if it is cast into the fire not only is life gone, but the existence of the human body has gone, too. We needn't speak of annihilation. It is unnecessary to inquire what becomes of the dust and ashes; enough that the living human being has totally disappeared-he is destroyed, brought to nought. We are distinctly told that neither Christ Himself nor any who shall share His glorious immortal resurrection can be liable to any second death. "Death hath no more dominion over Him" (Rom. vi. 9). "Neither can they die any more" (Luke xx. 36). "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power" (Rev. xx. 6). Then it follows that the second death (whatever that means) has power over all who have no part in the first resurrection. Those on whom it has power are represented as having had a resurrection from death, and the second death appears therefore as a relapse. A relapse into what? Not into spiritual death, for out of that they were not raised, but they sink once again into a second physical death; their resurrection has made this possible. But supposing that the unsaved arise with immortal bodies, where will their local habitation be, for a body must be surrounded by an external world? If the unsaved body is to be free from suffering, it must be physically a fairly comfortable and pleasant world to which the unsaved will be consigned, in order to their evangelisation-but this is altogether contrary to the Scripture description. On the other hand, if the immortal body be cast into the lake of fire (which is the Scripture description of the last surroundings of the unsaved) then we face the doctrine of "eternal torments," which is . unthinkable and clean contrary to the revealed. determination of the All-wise, All-just, and All-merciful God. Ill. Why are the unsaved restored to life ?-A brief reply will suffice. The unsaved are raised because in this age God has "kept silence" (Ps. 1. 21; Is. lxv. 6). The wicked man has "spread himself like a green tree in its native soil" (Ps. xxxvii. 35), he "dieth in his full strength, being wholly at ease and quiet" (Job xxi. 23). He passed through this life prosperous, honoured, "neither was the rod of God upon him, and his house was safe from fear" (Job xxi. 9). Is there no reckoning day for such a man? Is there no punishment for crimes? Is there no redress for the wrongs of the fatherless and the widow? Does the corrupting seducer go scot free? Is God powerless to avenge? Does death secure immunity from "a just recompense of reward?" Surely such cannot be. And the apostle Paul assures us there is to be "a revelation of the righteous judgment of God,

DECEMBER,

1901'.

tHE

BIBLE STANDARD.
Ube f1Daster's Uoucb.
MATT. VIII. 15.

who will render to every man according to his works: wrath and indignation, tribulation and anguish upon every soul of man that worketh evil" (Rom. ii. 9), "that each one may receive the things done in the body, according to what he hath done, whether it be good or bad" (2 Cor. v. 10). This judgment necessitates the rising of the un saved dead. Then shall this world's accounts be equitably and legally settled, all wrongs shall be righted, and recompense fairly dealt out. Doubtless, there will be degrees of punishment connected with the final dissolution of the ungodly, involving tempo1"ary bodily pain. This, however, is but just, and does not fill us with an intolerable moral horror, as does the suggestion of eternal torments. Saints and martyrs "of whom the world was not worthy" have borne excruciating sufferings at the hands of the ungodly, and it would be strange if the second death-at any rate, in some cases-should prove in any respect less painful than the first death of untold numbers of God's choicest saints. IV. When does the resurrection of the unsaved take place ?-The apostle Paul taught the important truth that there was to be a resurrection from the dead, which he was anxious to attain to (Phil. iii. 11). This company consists of those "that are Christ's at His coming" (1 Cor. xv, 23). The apostle John speaks of certain resurrected martyrs who are also "to live and reign with Christ a thousand years;" and adds, "the rest of the dead lived not again till the thousand years were finished" (Rev. xx. 4-6). This last statement is very important. It confirms the truth as to a final resurrection ( ver. 11-12) , when "the rest of the dead, small and great, stand before God's judgment throne." This is the time-the awful time-when the unsaved arise from their graves, having their part in a resurrection which is connected with "the lake of fire" (ver. 14, 15). This takes place after Christ's millennial reign, and before the creation of "a new heaven and a new earth" (Rev. xxi. 1) . "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life" (Gal. vi. 8). There is the whole matter settled in one plain utterance of the apostle. "Eternal life" for the saved, while "corruption" is the final end-after resurrection-of the unsaved, It must be afie resurrection, because before the resurrection all God's dead saints have undergone "corruption." '1'0 return to corruption is the dread doom for the unsaved; therefore at the resurrection they must be restored to life as corruptible bodies. May God in His mercy bestow upon both writer and reader the inestimable boon of immortality and incorruption. Rotorua. C. CRISPBROWN.

"He touched her hand and the fever left her." He touched her hand as He only can; With the wondrous skill of the Great Physician, With the tender touch of the Son of man. And the fever pain in the throbbing temples Died out with the flush on brow and cheek, And the lips that had been so parched and burning Trembled with thanks that she could not speak.: And the eyes when the fever light had faded Looked up, by her grateful tears made dim, And she rose and ministered in her household, She rose and ministered unto Him. "He touched her hand and the fever left her;" Oh, we need His touch on our fevered' hands, The cool, still touch of the Man of Sorrows, Who knows us and loves us and understands. So many a life is one long fever, A fever of anxious suspense and care, A fever of getting, a fever of fretting, A fever of hurrying here and there. Ah, what if in winning the praise of others '''' e iss at' the last, the King's "Well done," If our self-sought tasks in the Master's vineyard Yield nothing but leaves at the set of the sun! "He touched her hand and the fever left her;" Oh, blessed touch of the Man divine! So beautiful then to rise and serve Him When the fever is gone from your life and mine; It may be' the fever of restless serving, With heart all thirsty for love and praise, And eyes all aching and str~ined with yearning Tow'rd self-set goals in the future days. Or it may be a fever of spir it-anguish, Some tempest of sorrow that dies not down Till the cross at last is in meekness lifted, And the head stoops low for the thorny Or it may be a fever of pain and anger, crown.

When the wounded spirit is hard to bear; And only the Lord can draw forth the arrows Left carelessly, cruelly, rankling there .. Whatever the fever, His touch can heal it,

Whatever the tempest, His voice can still; There is only joy as we seek His pleasure, There is only rest as we choose His will; And some day, after life's fitful fever, I think we shall say in the home on high, If the hands that He touched but did His bidding, How little it Ah, Lord, Thou Each heart's Touch Thou our mattered what else went by. knowest us altogether, sore sickness whatever it be, hands, bid the fever leave us, unto Thee.

And so shall we minister

-Selected.

It. is the new. life derived fr~m Christ which, suffusing our Immortal existence, makes this earthly life worth living and causes the life beyond the grave to be holy and blessed fo; evermore. It is this life, derived from Christ, that enables us ~o lift up our. he~rts, it may. be with a subdued, but yet deep JOY, as we think of our precious ones who have "died in the Lord," and are not only to exist for ever, but are "for ever with the Lord," at whose right hand are pleasures for evermore.-

Nobody has any right to find life uninteresting or unrewarding who sees within the sphere of his own activity a wrong he can help to remedy or within himself an evil he can hope to overcome.-Pres. Eliot.

Selected.

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~~~~~~~x~~~~~x~x~xx~~~xr Talks on Eternal Life.

No. IX. I READ this statement the other day concerning the baptism of Paul: "Remarkable as was the fact that John baptised his disciples (instead of exhorting them to do it themselves as under the law), still more remarkable is the fact that, after this manner had become so thoroughly established, Saul should be told to baptise himself (Acts xxii. 16). This is the force of the Greek Imperative Middle Aorist. His self-baptism is but one of a variety of symptoms which afterwards developed into a clear and definite line of cleavage between him and Jerusalem, and his ministry and that of the twelve." Do you think that Saul did baptise himself? I should fear to draw that conclusion from a solitary word, the more especially that in the history which records the act it is said: "And he arose, and was baptised" (ix. 18). So recent an authority as Moulton, in "Grammar of New Testament Greek," says: "The two voices (i.e., Passive and Middle) were not differentiated with anything like the same sharpness as is inevitable in analy-, tic formations such as we use in English. The dividing line is a fine one at best." But we have no warrant to suppose that there was any difference in his case. From the time that John was "sent to baptise" no change occurred in the act. We may certainly believe that Saul was baptised in the same manner as' were those whose baptism is recorded in the opening of the Acts. Then, again, some were baptised by him, and these apparently submitted to the rite in the same manner as did the early disciples. Thus I conclude that Saul was baptised as were other believers; but if he did actually baptise himself, that did not affect the general relation of baptism to his converts, who were baptised according to the method obtaining when Peter and John began their ministry at Jerusalem. I feel quite satisfied now as 'to' the teaching of the Book of Acts on this grave question of baptism, and I should like you to give me some idea of it as it relates to the present dispensation. Perhaps we ,have spent enough time for the present over its relation to the transition period, although I must again insist that it is this particular atage of its bearing that is generally overlooked, and thereby great confusion has entered into the Church in consequence. Baptism in the Acts had relation to the second offer of the Kingdom to Israel. That offer of God's Kingdom. restored continues right through the Acts until, not only has Jerusalem rejected the message, but the Synagogue authorities as far as to Rome had the offer put before

them, and they rejected it. The final offer is made in the imperial city to the assembly of Jews meeting there. Virtually that assembly rejects the offer, and then Paul cites the passage from Isaiah which records their state of heart, and ends his farewell words to them t.hus: "BE IT KNOWN THEREFORE UNTO YOU, THAT THIS SALVATION OF GOD IS SENT UNTO THE GENTILES: THEY WILL ALSO HEAR" (Acts xxviii. 28). Our question now must be, If rrom this point there is to be a free and unhindered message of grace to the Genti les, what relation (if any) had baptism to that t

baptism, for Paul merely refers to what he and other Jews had received and practised, and draws an argument from it; but this is no proof that the rite was designed to continue' in the Christian Church, for this is the only passage in the Romans which refers to it. Yes, I am aware of that position, but I wish you to observe this point, viz., that the Apostle is affirming a new relation of bapt.ism-c-new, I mean, so far as New Testament teaching is concerned. Hitherto the one point insisted upon was that upon submission to the rite, "remission of sins" was guaranteed. This feature nowhere appe,ll's in this connection but there is set forth a union with Christ in death and resurrection which is clearly shown by baptism. The question arises, With this new relation of baptism clearly taught, are we to believe that the ordinance itself is to disappear? Having in so striking a manner shown how beautifully the ordinance sets forth the union with Christ in His death and resurrection, are we now to believe that the ordinance should cease? There is nothing in the context which suggests this, and we should be slow to draw conclusions upon the silence of Scripture. In a summary of this passage by Sanday and Headlam (Corn. on Rom.) occurs the following:"Baptism expresses symbolically a series of acts corresponding to the redeeming acts of Christ: "Immersion-Death. "Submersion-Burial (the ratification of death). "Emsrgence-c-Resurrection." You think, then, that Paul continued to teach baptism? Such evidence as we have seems to lead to that conclusion. Put the matter thus. Whilst on his missionary journeys he did baptise Gentiles. Gradually his sphere of work amongst them widened, and baptism continued. If the actual history records this, then we have no right, in the absence of other decided evidence, to say that he changed his practice in this respect. The fact that he here shows that baptism has a relation to the standing which believers now occupy is a testimony to its continuance with this new relationship. Till, therefore, some better evidence is ad- vanced than has yet been produced, I shall continue to teach that baptism is incumbent upon the believer, that he may visibly set forth the nature of his faith and hope in an act which testifies so beautifully to the work of Christ, and our entire dependence upon Him. I suppose that you would use Col. ii. 12 similarly Y Certainly. It teaches the same precisely. To say that this simply refers to the burial of Christ, and our identification with His death, is to ignore the force of the word "wherein." One writer does say "wherein (in His burial) ye were raised with Him also," on which it is enough to say that He was not raised "in" His burial. No, the burial in water, and the emergence therefrom, openly set forth our union with Christ in His death and His resurrection,

Yes, that seems to be a fair way to deal with the question. I am eager to learn what you may have to say upon that phase. The Epistle to the Romans follows upon this closing statement of the Acts, and sets forth the Gospel of Salvation by which all, both Jew and Greek, are invited to share in the salvation it offers. Here the Kingdom phase is not set forth as in the Acts. The presentation of the message starts with the fact of man's creature responsibility, and his consequent condemnation. It declares his lost, and ruined condition, morally and physically. Man is guilty, and he is mortal. These are the base of his needs, and the Gospel message herein set forth is designed to meet these. Death by sin is the heritage handed on to the sons of men by the represen tative man-Adam; but salvation comes by and through the ransom' effected by the Christ the Second Man. In Him man's individual needs are met. His obedience unto death opens the way for the removal of the Adamic death, and for the individual to pass into Eternal Life, upon agreement with certain conditions. The removal of the Adamic liability leaves God free to make what conditions He may choose as the terms upon which He will save the individual and become "the Justifier of him that hath faith in Jesus." The acceptance of the Divine conditions puts the believer into union with Christ -a union so close that it is affirmed that we "died with Him," and are "raised with Him." Bearing that aspect in mind, look now at the passage in Rom. vi. "What shall we say, then? Shall we continue in sin that grace may abound? God forbid. We who died to sin, how shall we any longer live therein? Or are ye ignorant that ALL WE WHO WERE BAPTISED INTO CHRIST JESUS WERE BAPTISED INTO HIS DEATH? WE WERE BURIED THERE FORE WITH HIM THROUGH BAP'HSM INTO DEATH: THAT LIKE AS CHRIST WAS RAISED FROM THE DEAD BY THE GLORY OF THE FATHER SO WE ALSO MIGHT WALK IN NEWNESS OF LIFE." This passage most distinctly shows that at least some of those to whom Paul wrote had been baptised, and the true relation of that baptism he here sets forth. You are aware, of course, that whilst it is admitted that some of these were baptised, probably Jews, yet that it can be no argument for a continuation of

DECEMBER,

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picture-Jehovah threatening to put Israel to a disgraceful shame, both mother and children, because they were all connected with harlotry, and had behaved shamelessly towards Himself. Says Jehovah, "She is not my wife, neither am I her husband." In verses 2-5 we hear the loud outcry of the justly exasperated husband concerning the adulterous wi fe. In verses 6-13 is set forth the misery with which she shall be cl;astened and by which she shall be brought, like the prodigal son, to know her sin. In verses 14-23 we have Israel's return and her happy re-settlement in her own land. This was not accomplished at the return from the Babylonish captivity. It awaits fulfilment at the latter days, which is clearly shown in chapter iii. In chapter iii. the historical narrative of chapter i. is resumed. After the birth of the three children Gomer fell into adultery, and forsook her husband, the prophet, and appears to have fallen so low as to have been sold as a slave .. We read how Hosea, by express command of God, "bought her" (iii. 2), and placed her in a position of safety, though he did not take her back to his dwellingplace, there to live with him as his wife. It was not till after the lapse of "many days," after ample time for reflection and sorrow and repentance, that she should return to her husband once again. All this is related solely with reference to a symbolical meaning. Not only in visions which were seen, and in words which were preached, but in acts also did God forefigure and fares how things Iuture. For which cause Hosea thus acted. This prophecy is a sequel to the former, and relates to the state of Israel during the time of the "many days" rejection. Israel should remain for a long tim.e away from their land, apart from then' God. They should be kept free from the sin of idolatry (since the captivity idol-worship has ceased in Israel), and in a state of "waiting" for God. And since their rejection of the Messiah and final dispersion, how exactly has the Hebrew nation answered to Hosea's description of their lamentable state (iii. 4)! For long centuries they have been without King, prince, sacrifice. Neither have they image, ephod, teraphim. The ephod was the holy garment worn by the High Priest, which contained the mysterious Urim and Thummim (1 Sam. xxvi ii. 6; Neh. vii. 65), by means of which he inquired of God. But for nineteen centuries no message from God has come to them. The image refers to statues for idolatrous worship. The tentphim were household gods-images in human form, used for purposes of magic and divination. Sacrifices cannot now be offered, for the Hebrews nave no priests, the line of Aaron is forgotten, or very uncertain. Only Aaron's descendants can minister as priests. Such is the present condition of Israel. A people who preserve their national existence age after age, yet scattered through all nations-without any of those elements which are supposed to be essential for keeping a people in existence. But the day is fast approaching when all Israel shall seek the true royalty originally bestowed by God, of which Christ is the true fulfilment. "They

and thus the act bears its testimony to the nature of our faith. ~h, now I see how you are bringing this to bear upon the great question of Eternal Life. I am very glad that you should catch the meaning of this. Just recently, in conversation with a Baptist friend, I had to point out that vcry thing. He was saying that we had this in common, at any rate, that we both believed in baptism. My reply was: "Yes, but you are holding to a practice which does not agree with your theological belief on man's nature." I then proceeded to show that only as man is a mortal, perishing being, and dependent upon the work of Christ for eternal life, is baptism in harmony with His teaching. It has no real meaning to a person who believes that at death he goes to heaven, for its testimony is to death' and resurrection, and only: as these things are grasped can baptism have any real value beyond being an act of obedience. My friend was candid enough to say that he had not thought of this, and that such a view deserved attention. So we come back to the point with which we have been dea1ing through these papers. Eternal Life is the gift of God. It is obtained for us by the work of Christ. Baptism sets forth its nature, and is the open and visible testimony of that union with Christ which has for its great end and consummation Life and Incorruption in association with Himself. Thanks very much for the thoughts suggested. They have given me a stimulus to search for myself, and if, just now, 1 cannot say that 1 fully agree with all you have said, 1 can assure you that I will examine these things for myself. (Uoncluded.}

Letters to a Young Friend on the Study of Propheey.

LETTER HOSEA'S X.

PROPHECIES.-Continued.

My

DEAR FRIEND,-

He CaBle to Dine.
Admiral Sigbee, at a banquet in Washington, was once called on unexpectedly to reply to a toast. His impromptu reply was very graceful and brilliant, but at the start he was rather confused, and he covered his confusion in this way: "I am taken aback," he said. "I am in the position of the fisherman who fell into the water and was nearly drowned. A hunter, however, rescued him, and after he had brought him to, the hunter said: "How did you come to fall into the water, sir?" "I didn't come to fall into the water," the fisherman answered. "I came to fish." There is an old story of a man who sued another for damages done to a borrowed kettle. The defendant's lawyer ;~ rgued th e case th us: "1. The kettle was cracked when he borrowed it. "2. It was whole when he returned it. "3. He never had it."

In my last letter I gave you a rapid sketch of the circumstances under which Hosea prophesied. May I now lead your thoughts to the prophecy itself. The prophecy of Hosea natura lly falls into two divisions, i.e. (1) the revelation of God's purposes wi th respect to Israel; (2) the remonstrances which the prophet addresses to the people in the name of Jehovah. The first consists of chapters i., ii., iii.; and the second of the rest of the book. Within these two divisions, however, we have minor sections. The book opens with an account of Hosea's unhappy marriage. There is no warrant for treating this account of the prophet's personal sorrow as if it were "a simply imaginary narrative, a feigned story, by which to convey propbetical instruction." Hosea tells us the name of his wife and her father's name, so that here is no mere fiction, but a true history of facts. At God's command the prophet unites himself in marriage to a woman named Gomer, who had fallen from pur ity. (AS Salmon begat Boaz of Rahab the harlot, from whom descended King David.) To them three children were born, each of whom represents Israel viewed in some particular phase, which is described in the name given to the child (compare Isaiah viii. 1-4 and 18). When the first was born his name was not to be "Israel," \v:"lCh means "A prince with God," but "Izreel" (Jezreel), "God will scatter." The second was a daughter-the sex indicating weakness and defencelessness. She was to be called "Lo-ruhamah," which signifies "no more mercy." Helpless as a girl ill the hands of her foes should the people be. The third was a son. His name was to be "Lo-amrni," meaning "not my people." Thus was set forth the coming judgments upon Israel. God would scatter them, would show them no mercy in their dispersion, and for awhile would disown them as His peculiar people. God having thus briefly, but clearly, pronounced the judgment ..of the people, immediately announces with equal clearness His sovereign grace toward them (read i. 10-11 and ii. 1). "Nevertheless the number of the children of Israel shall be as the sand of the sea. Then shall Judah and Israel be gathered together under one King." The prophet was to assure his Israelit.ish brethren and sisters that in that day there should be a reversal of the sentence, for of them it shall then be said, "Ammi"-my people; and

"Ruhamah"-hath

obtained mercy.

-------would take a pretty bright Indian to keep even with some borrowers we have heard of. Now, had you not better go and return what you have borrowed? It

In chapter ii. God bids the prophet to speak words of warning and grace to his mother. By "your mother" (see Is. I. 1) we understand Israel corporately as a body (we speak of England as the mother- land ). By "her children" is signified the inhabitants of the nation, one by one. Here we have a most painful

THE
shall seek David their King and shall come with fear unto Jehovah" (iii. 5). TI~e second division of the prophecy consists of chapters iv. to xiv., but it is difficult to distribute the contents into distinct sections. Rather may we regard the prophecies selected and committed to writing 'by the aged prophet as knit together, making a systematic chain dealing with the whole people-pointing the moral for Judah from the fall of apostate and careless Ephraim. In chapter iv. the prophet begins with a series of pictures, as it were, to exhibit the people of Israel to themselves that they might know that God did not do without cause all this which He denounced against them. In chapter v. God, with the solemn threefold summons -to people, priest and King-calls all Israel before Him, not now for repentance, but to judgment. Chapters vi. and vii. commence with a remarkable appeal from the agonised prophet, but close with a despairing note, for God's forbearance only gave opportunity for increased sin. Chapters viii. to x. are introduced with the words, "Set the trumpet to thy mouth," and there follows a loud warning of unsparing judgment. The eagle of Divine vengeance is rapidly coming to the prey. The nations will be used by Jehovah to chastise Israel. In chapters xi. and xii. are solemn re, proaches mixed with recollections of past Divine favour. Verse 8 (chapter xi.) is one of the most' pathetic passages in all Scripture. It is a burst of sorrow on God's part, so grieved was He at being compelled to strike His people; Chapter xiii. dissipates any lingering hope of escape from the Divine anger. God will be to Israel as a lion, as a leopard, as a bear; "Samaria shall. bear her guilt, for she hath rebelled against her God" (ver. 16). And so the ten tribes, as a nation, cease to exist. But while the ten-tribed kingdom has passed and gone, their children still remain heirs of the promises made to their fathers, and so in chapter xiv, the prophet foretells their future true repentance, thorough conversion, restoration to God's favour, and that as a united nation (iii. 5) they "shall blossom as the lily, and cast forth roots as Lebanon." All this has nothing whatever to do with the Christian Church. It is not true that the sons of Israel are to be merged in Christianity. They will hereafter be saved by God's grace through faith in their Messiah, the Lord Jesus Christ, but their calling is an earthly one; whereas that of the Church is a heavenly calling. With 'words of contemplative and practical wisdom the venerable prophet sums up the seventy years of' his ministry. "Who is wise, and he shall understand these' things? prudent, and he shall know them? for the ways of the Lord are right." May you and I have spiritual understanding, and be numbered among "the wise and prudent."-Your friend, , CARPUS. It is reported that more than one hundred .Iewish families move into Jerusalem every week. Though most of them are very poor, yet they find means to make a scanty living. Jerusalem is rapidly becoming Once more a Jewish city.

BIBLE

STANDARD.

DECEMBEB, 1907. self, with very many references to Scriptural record. Wednesday, 13th: More evidence was adduced from Scripture to show that Jesus was the Christ. Wednesday, 20th: This evening some of the most prominent features of John's Gospel were dealt with, xx. 30, 31 being the mountain peak of the Gospel. Wednesday, 27th: Bro. Westwater presided at the Class this evening, and gave an excellent paper on "The Last Days" (Matt. xxiv. 32). W.G. WAIHI.-'vVe are delighted and thankful to our Heavenly Father to be able to report more fully the names of our dear brethren and sisters who put on Christ in His own appointed way on Wednesday, October 23rd. Sister Bostock has not been with us long, but during the time her thoughts and time have been given to acquiring a knowledge of God's wonderful way of salvation. Sis. Maggie Higgs andAda Maud Donaldson have long 'been considering, and have now taken the right course. Sis. Croon is a married daughter of Bro. and Sis. Foster. She also was constrained to follow her Lord in His own appointed way. Bro. Best is a young man who has given much study to God's Word, and from him we hope much in the future. Bro. Edw. Bestic has had many long struggles before he finally surrendered himself. Our Bro. (we think rightly) placed a very great deal of importance upon taking the step of putting on Christ, and when he did finally decide it was a great cause of rejoicing to us all, because we are sure he wiII be a source of strength and blessing to everyone of us. To our Bro. Foster, the humble instrument in God's hand of sowing the good seed, the present must be a time of great rejoicing and thankfulness to God, who has now so visibly blessed his work. Many and many a night our Bro. has cheerfully held up the lamp of Truth amid much discouragement. We pray now that our new brethren and sisters will receive grace and blessing from our Heavenly Father to continue in the new path in Christ Jesus, to grow in his wonderful Truth as the days go by, and finally that we shall all be found ready to welcome our dear Lord when He returns to claim His own, and to hear from His own gracious lips, "Well done, thou good and faithful servant." D.D. GEORGETOWN (B.G.).The New Theology has reached us at last, but so far it does not seem to meet with acceptance. The churches here do not take to it, for they still profess to cling to the Bible as the Word of God. Those who oppose Life in Christ teaching are not slow to attack us when we are on the streets advocating the Bible doctrine; but this does not discourage us. The BIBLE STANDARD"Talks on Eternal Life" and "Letters on Prophecy" cause a great deal of criticism here. The way in which these are dressed and set forth cause at tention, and objectors are not able to show them to be erroneous: God, ' hav-

,..,..
Obureb and 1118SloD News.
AUCKLAND.-The beautiful weather we are enjoying of late should be the means of inducing all the members to attend the morning meetings. There is no telling what blessings one misses through non-attendance on the means of grace. S~nday, 27th October: Bro. Aldridge presided, and based his remarks and exhortation on the 25th Psalm. Bro. Battson, of the Thames, was with us this morning, and spoke at the meeting. Bro. G. A. Green read a few extracts of a letter received from Waihi re the late addition to the church there. The account was both cheering and encouraging. In the evening the subject was, "A Martyr's Faith." Sunday, 3rd November: Bro. Dixon presided, and spoke from Rom. xii. 9, With us in fellowship were Bro. Le Roy, from the Great Barrier, Bro. and Sis. Snodgrass, Sis. Shearer, and Bro. H'. ;~ing. I? the evening the subject was, A Candid Inquirer." Sunday, 10th: Bro. C. B. King discussed a theme from the 9th chapter of John's Gospel. With us this morning were Sis. Bach, of Avondale, and Sis. Hollis, of Tuakau. In the evening Bro. L. Falkner occupied the platform, the subject being "The Silence of God." Sunday, 17th: Bro. White presided, and Bro. C. Garratt gave an address from John's Gospel vi ii. 29. In the evening a splendid address was delivered, entitled, "Words of Power." Sunday, 24th: Bro. Lauric Wilcock presided, and spoke from lst Epistle of John iv. 8. In the evening Bro. Aldridge, being suddenly called away to Dunedin, Bro. C. B. King conducted the service. His subject was "Christianity and Reason" (1 Cor. xiv.). It was a very forceful discourse, showing the power and importance of the intellect conferred on man. The Wednesday evening Bible Class appears, by the continued good attendances, to appreciate the benefit derived from the exposition of the Scriptures. The three lectures on "The Kingdom and the Church" were so lucidly delivered that it was impossible not to see the great difference between the two institutions, one particular distinguishing feature being that the restoration of the Kingdom was twice on offer to the Jews, but on both occasions was rejected by the Rulers. Wednesday, Ull1 November: A short course of lectures was commenced on the Gospel of John. Subject, "Christ's Witnesses." Such an array of substantial and indisputable witnesses were portrayed that should be sufficient to convince any' sceptic. Testimony was quoted from John the Baptiser, Prophets, Apostles, 'Christ, and God Him-

DECEMBER,

1907.

THE

BIBLE

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G. Hardy emphasised the glory to be, also showing that we are begotten again to a living hope which gives us peace and gladness of heart - a glorious hope, though we see it dimly as yet, but, like David, "we shall be satisfied when we awake in His likeness," having eternal life, with eternal glory. Let us all take our sister's advice--be steadfast, and labour for the Master till He come. November 4th: Sister M. M. Green read a paper on the subject, "Christ as King," showing how that God has a definite object in view, and, although Israel was disobedient, and rejected His plan, yet God will not allow His purposes to fail. God showed His great wisdom by first selecting a man and multiplying his descendants, then supplying land for them, and then chose a king, God 'still retaining His supremacy, withal giving David the promise that from his seed one should be raised up who should rule over this chosen nation for ever. This King did come, and repentance was required of the nation, so that the kingdom might be established; but the rulers were hostile to Him, and caused Him to be put to death. The offer is now held in abeyance, but the time will come when they shall look upon Him whom they pierced. Christ, the rightful King, shall reign; then Israel shall dwell safely in their own land and be a blessing to all nations. November 11th: Debate - "Should a Christian Engage in Politics?" Bro. F. Firth (affirmative) started off by showing that man was to rule and have dominion; that it is necessary to have good men to make good laws to govern the people, and so do good to all men. A Christian, by taking up politics, is able to exercise a wider influence over his fellows, and thereby able to act as a restraint upon the evil doings of wicked men. Christians all along the line have spent their time and money for the betterment of others. Christians, being the salt of the earth, must of a necessity use their every influence for the good of all. Our brother finished up by saying: "If we would have good government we must elect Christian men to Parliament." Bro. A. Page (negative), in his opening remarks, attacked his opponent in a vigorous manner, denouncing Bro. Firth's remarks as illogical and groundless, stating that politics are worldly, and the Christian who engages in them lowers himself to a level with the world ling. Christians are exhorted not to love the things of the world, and to keep themselves unspotted from the world, because the friendship of the world is enmity to God. Though Christians have dabbled with politics, and tried to patch up the world, yet the world is no better to-day, but rather worse, man's political ideas being a failure. Our brother went on to show how that politics cause eruptions in family life and destroy the many Christian virtues, such as peace, love, humility and lasting happiness. Other members of the Band spoke for and against with much decision and determination, which gave an added interest to the meeting. C.C.

.ng in mercy called me to be a partaker of the Kingdom of Hi. dear Son, I am able through Him that bought me to meet the attacks on the Word I lovethat Word which, as the Lamp of Truth, becomes brigh ter and brigh ter on my pathway. Lord Jesus, come quickly.

W.

EDGEHILL.

OPENING OF THE NEW CHURCH BUlLDING AT HELENSVILLE.

FOR years it has been the cherished hope of Bro. and Sis. Cameron and the faithful brethren with them that, sooner or later, th~ Lord would open the way for the erection of a building suitable for the requirements of thc Church and Sunday School. The first step to practical results was the dona tion of two sections of land as a site. Last year it was felt that the time had come for a forward move, and an appeal was made to the sister churches and to brethren scattered abroad for funds. This met with such a hearty response that it was decided to proceed with the erection of a building at once. This is now completed, and a neat, substantial Mceting House, on the main street, to seat 120, with two class- rooms at the back, fills the long-felt want. On November 9th (the King's Birthday) about 46 brethren and sisters from 'Nest Street (including a large number of our young people), with a few from Mt. Roskill, and Bro. and Sis. Scott, of Ponsonby Road, journeyed to Helensville by the morning train to share in tbe rejoicings of the local brethren. On arr ival a welcome cup of tea was in readiness in the Foresters' Hall. After this the new building was viewed, and many were the expressions of pleasure at its fine external and internal appearance. The friends then dispersed for a couple of hours, viewing the various points of interest, and a number had a run out to the hot springs. Then followed the lunch, to which full justice was done. The bulk of the visitors returned to town by the 3.20 p.m. train, well satisfied with the day's out, ing. Some thirteen, however, were able to remain over Sunday. At night the Public Tea and aftermeeting were held. There was a goodly number present at both. The meeting was presided over by Bro. T. L. Wilcock, who was in his happiest mood. He reviewed the work since its commencement in Helensville, 26 years ago. Touching reference was made to Bro. Edgehill and others who had gone out from> the Helensville Church. During the evening songs and musical items were contributed by Sisters Evans, Gibson and Rogers, while short addresses were delivered by Bros. Aldridge, Scott, Cameron, Jenkins and Green. THE bONDAY SERVICES. Both morning and evening the attendances were good, and the general feeling expressed may be summed up in the words, "It was good to be there." The meeting for fellowship and breaking of bread was presided over by Bro.

Scott, who read letters of congratulation from Pt. Albert and Welsford Churches, also a wire from Bros. Mack and Waterhouse, of Cambridge. As the prayers and praises ascended, and the exhortations were given by one and another, we felt that it was a meeting long to be remembered, the' tone being thankfulness for the past, rejoicing in the believers' standing, and confidence that the blessing of our Father would attend the labours of His servants in the new building. In the afternoon the Sunday School was addressed by Bros. Jenkins and "\T. A. Snu ch, At the night meeting Bro. G. Aldrruge spoke from Paul's words, "I am not ashamed of the Gospel," unfolding how that Gospel meets every human need. The address was closed with an earnest appeal to all who had not yet decided to comply with the Divine terms of acceptance and to make the good confession. We pray that God's richest blessing will rest upon the Word spoken, and that the work of the Lord may go forward, the new Meeting House being the centre of powerful influences which shall tell in the Master's service. Ma1anatha. G.A.G.

cbnettau :JSanl'.
October ther study G. Aldridge, 21st: Bible School. A furthe last of Genesis dealing was given by Bro, chiefly with

division of the book, from chapter 37 to chapter 50. The names of the chapters were given, so that we might memorise the historical events contained in them the more readily; and those who have taken the time to learn the names of the chapters and the divisions of the book find it a great help to present study. The Band is highly favoured by having the plan and structure of the book explained so lucidly. May we all apply our hearts unto wisdom. October 28th: "Our Hope" was the subject put before the Band this evening, and was discussed under three heading. "Advent," "Resurrection," and "Glory." Bro. Chas. Bunker, in his paper, dealt chiefly with our Lord's return (I Thess. iv. 16, 17), when He will come with a shout to gather out of all nations them that are His to meet their J.JOrd in the air. After this sesret coming He will come again to manifest Himself to His people, as declared by the angels (Acts i. 10, 11), and will reign over His people and rule the nations with equity. As that day is unknown to man, our brother exhorted us to watch daily and take heed how we walk. Sis. A. Maberley showed that the resurrection is the Christian's only hope. Because we are mortal and perishing we need a Redeemer to come and deliver us from death; "even the Son of God, who has power over the grave." Christ, being the resurrection and the life, will give man a spiritual body at that glorious awakening. Our sister warned us to be steadfast, immovable, waiting with patience the coming of the Lord. Sister

THE
MEANER NOT TO DO IT.

BIBLE

STANDARD.

DECEMBER,1907.

[be 13iblc 5tan~arl'.

The Bible Standard can be ordered direct from the 'I'reasurer MR. ALEX. PAGI';, Murdoch Road, Grey Lynn, Auckland. ,;.d. Price per annum, post free .. Siugle copies ..

SOME years ago in Edinburgh University there was a fine, manly fellow, a medical student, a very Hercules in strength, but as gentle and lovable as he was strong. He was immensely popular, the captain of a football field, and not a cricket match was considered complete without him. He was a man of good intellectual gifts as well. He caught typhoid fever while attending the infirmary, and soon he lay dying in a private ward. One of the house physicians-an earnest Christian and successful soul-winner-spoke to him about God and eternity. The dear fellow listened, became anxious, and eagerly heard the story of redeeming love. "Will you give yourself to Jesus?" asked the doctor. He did not answer for a space, and then, earnestly regarding the man of God, he said, "But don't you think it would be awfully mean just to make it up now, at my last gasp, with One I have rejected all my life?" "Yes, it would be mean; but, my dear fellow, it would be far meaner not to do it. He wants you to do it now, for He has made you willing; but it would be doubly mean to reject a love that is pursuing you even to the death." The dying man saw the point, and apprehending the greatness of that exceeding love, he cast himself upon the eternal heart of mercy, and passed away in sweet blessedness and

5 ~

BOOK STEWARD-E. H. FALKNER, Queen Street. AGENTS FOR THX BIBLE STANDARD: NEW ZEALAND. Auckland-Mr. Hancock, Bookseller, Queen <ltreet. Wellington-H. J. Barraclough, Myr tle Crcscent. Dunedin-Mr. Lawrence, Hope Street. Kaiapoi-Mr. James Holland. Rangiora-Mr. Wm. Smith. Sonth Brook. New Plymouth-Mr. Fred Goodacre, Courtney Road. East. )xford-Mr. A. England. 'I'hames=-Mr. C. Sanders, Macky Street. 'I'Imaru=-Mr. H. H. King, Stafford Street. Tinwnld, Ashburton-Mr. Shearer. Waihi-Vlr .. Joseph Foster. SOUTH AUSTRALIA. Adelaide-Mr. C. Gamble. Magill Road, Stepney. Sydncy-Mr. NEW SOUTH W ALI':S. H. Oropp, Mitchell Street, Kogarah. addressed: Telegraphic G ~~O. ALIJRIDGE Adores., . Rocky

peace.-Presbytmian Witness.

SHE GAVE HER GOD HER BEST. ONLY a mother can fully understand this pathetic incident. An officer in the army some years ago was walking along the banks of the Ganges, the sacred river, when he heard behind him a moan of agony. He turned around, and there before him was a Hindu mother, with two children. One was a lovely boy; the other a puny, weak, miserable little girl. He asked what was the matter. The answer of the poor woman was, "The gods are angry with me." "Why?" he said. "Because they have given me this miserable little girL" He replied, "But you have that boy." All she would say was, "The gods are angry." He passed on, not knowing what the woman meant. Presently he returned. There was the same woman, the same little girl. But where was the boy7-Thrown into the Ganges! She had given the fruit of her body for the sin of her soul. He turned to her in astonishment, and said, "Surely if you had to give one, you could have given the girl?" Listen to her answer: "Sahib, do you think I would give my god anything but the best 7" Her religion broke her heart. Ours binds up the broken-hearted, comforts those that mourn, wipes tears from off all faces. Yet which of us has given the best ?-Selected.

Oommunications to the Editor to be Brcnt.wood Avenue, Mount Eden. Nook." All communications to the Association to be addressed to the Seoreta.ry and Murdoch Road. Grey Lynn, Auckland.

and orders for Bible Stanclart!'Preasu . MR. ALF:X. PAGJ<.. r

CHURCH
Hold ::5ervlces aB under:

OF CHRIST

AUCKLAND-West Street. Sunday at 11 o'clock .m . Fellowship Meetln~ 6.45 p m:, Preaching Service. 8unday School at 2.45. Wednesdny evening. Blhle Class at 7.411. rovang~list'R address=Geo. Aldridge, Brentwood Avenue Mount F.:den. Secretary-Wo Gibson, Ponsonbv Road. ROSKILT, HALLSunday at 11 a.m., FellowshIp .. Meeting.

OUNF.:DIN-Oddfellows' Hall. Stuart Street.. . Sunday at 11 a.m .. F'ellowsh'ip and Meeting. Evening Preaching Servtc e , 6.30. . Secretary's AddressS. Laurence, Hope Street, Duned in. H WLENSVILLE-Foresters' Hall. Snndav Morning, Fellowship Sundny Afternoon. Sunday Sunday Evpnlng. Preaching. Church Secretary. R. M. Cameron. THAMF$-Pollpn

A FEW

DON'TS.

Meeting. School.

(By H. A. MITCHELL.) Don't try to do much talking when you have nothing to say. Don't insist on having a whole loaf in one prayer meeting. Give us a slice at a time. Don't ride that little hobby-horse of yours all the time; give him a rest once in a while. Don't think you are the only person in the world. There are others. Don't throw many stones while you live in that glass house. The other fellow might be able to cast a pebble. Don't try to mind everybody's business; find a job nearer home.

Street Lectnre Hall. !'1un<lav at 11 a.m .. Fellowship Meeting. Evening Service at 6.30. Snn<la'l" School at 2.30. Rlhl 'Class every W"dnesday eve,:,'ng at F:vaJll:ce\ist-K H. 'I'avlor, Bowen Street. Par-awa.i. Secretary-Ch as, Sanders. Mackay Street. 'I'hames. Miners' Union Hall. Sunday 11 a.m. FAlIoWBhill Meet ing ; .. 2.30 p.m. Sunday School. Sunday Evening. at 7. A Public Hible Address. Church Recret,ary-D. Donalilson. F.:vangelist-Joseph Foster, \Vaihi. Street Hall. Snn<ln'l". at 11 a.m .. Fellowsblp Meeting. Ai!dress-H. H. King. Stafford Street.

7.:10

W AIHI-The
o

'Ureasurer't;

Bcfmowle~Gntent5.
30, 1907.

TlMARU-Sophla "ecretRry's

TO NOVEMBER

Ttmarn

Standard Subs.-Mesdames M. Anderson, A. Magill, Gunand, W. Liddle, Hotchkiss, Miss Rose Collard, Messrs. W. J. Whiteside, C. Sanders, Jas. Boyd, S. Graham, Larsen, J. M. Hill, J. Bloomfield, Chas. Pope, H. R. Wooten, Jas. Har rison, E. Shannahan, A. J. Whiteside, Mark Tonkin, D. A. Moore, E. M. Andrews, Thos. Logan, W. Keyes, R. R. Munroe, Jas. Day, Geo. Cribb, H. J. Barraclough, T. Lawrence, Tonkinson, Ben Carside, H. Cropp, W. A. Nesbitt, Thos. Hillyer, F. Pugh, W. Broadbent, Mays, Jones, S. Gilderd.

ADELAIDE. S.A.-Drllid.' Hall. Beula.h Road, Norwood . Secretary's Address=Georae G: Gamble, Magill Road. Stepney. Adelaide. S.A.

Printed bv THE BRETT PRINTING ANn PURLISHING COMPANY. Shortland strpet, for the New Zealand EVRngelistic and Publication Association. and rmbllshed hv W. A. SMITH. Selwyn HORd, Mt. Aibert, DF.CEMBF.R. 1907.