1l5~~!....

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VOL.

1 -=-_---====================-_=- __ --:,,~~""
AUCKLAND, N.Z., OCTO BER, 1892.
TWUPENCE.

12. No. 10.

progress of the cholera epidemic, now raging in Europe, is being closely followed as the cablegrams yield information. The ra\'ages of the disease are reported as being of frightful extent, and the details of the suffering experienced in some of the smitten districts are given with horrifying minuteness. This appalling pestilence seems to baffle the skill of medical experts. As if laughing them to scorn it smites victim after victim with death, and marches forward with the mien of a conqueror. Knowing that it travels along the highways 'of nations, England and America are on the alert hoping to prevent the entrance of so undesirable a visitor, and our colonies are following suit, and rightly so. Judging from the European experience, its presence entails grcater mortality, and more serious paralysis of trade than war. "Ve hardly wonder that the disease should have such power, when we read the description of the insanitary state of the towns and cities where it has held sway. Personal cleanliness is of the first importance, and the duty of all; and attention to the sanitary condition of the ports the immediate duty of our civic authorities. vVe may hope that the disease may not reach thus far, but our recent experience of the' grippe' will teach us not to be too sure that it will not come. Prevention is better than cure, and if by effort it can be kept out, we trust that no reproach will have to fall upon the responsible persons for lack of attention to duty. About ten years ago an Auckland journalist, startled the world by reciting from the Levant Herald an account of the finding of Noah's Ark on Mount Ararat. After the story had gone the round of the worldand had been quoted and referred to hy manyinfluential journals, our journalist

~@:~~~~~~HE

quietly laughed at them for being so easily taken in. No such papel' as the Levant Herald had an existence at the time, and the whole story was a pure fabrication by himself, and he had succeeded in gulling the public. We have now before us another account of the discovery of the ark, in which it is claimed that the Rev. Dr. John J oseph N ouri, D.D., Archbishop of Babylon and Jerusalem, with four Assyrian Christians and a number of attendants made a special journey to Mount Ararat, ascended the mountains, and saw the' bow and stern' of the ark clearly in view. Of course, Christians will wait to hear whether this is confirmed before much credence is placed upon the story, but Armenian tradition has it that the remains still exist, and, owing to persistent reports, the Turkish Government has made desultory arrangements to explore the mountain. The appointment of a scientific commission from whose report we could not escape would set the matter at rest. Explorations in Bible lands have revealed some powerful confirmations of Old Testament history, and the possibility of further discovery should stimulate the ardour of those who delight in the verification of the Bible records. The many friends of the Rev. J. S. Hill have been pleased to learn that so soon after returning to England he has received an important appointment from the Archbishop of Canterbury. He is now the Bishop designate of the Niger, as successor to Bishop Crowther. If zeal, fervour, and ge'niality are qualities that will tell for good, then Mr. Hill's success is certain. Of one thing we are sure, he will go to his field of labour under no false idea as to the object of the gospel. He is an ardent believer in the near coming of our Lord, and will not therefore be misled with the idea that the Church is to convert the world to Christ. His work will be very difficult, for not only is the territory yery extensi ye, but the Review of the Churches calls attention to some perplexing items which show that trouble may arise from the appointment now made. (1) The independent congregations in the Delta may refuse to acknowledge an European prelate. (2) A strong party in England is resolutely bent on obtaining the consecration of

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1892.

sal vation on other conditions than those embodied in the New Testament evangel. It has, further established agencies and sent out agents, with the erroneous idea that its mission is to convert the world,-and statistics go to show that after a century of mission work heathenism has still the Dr. Lunn, the' Editor of the Review of the Churches, has the lead. The belief in endless pains once stimulated men to succeeded with praiseworthy zeal in arranging a pleasant give to mission work, but the present unsettled state of the excursion, at lowest possible rates, for Christian Workers, minds of Christians generally on the destiny of man, has taken A ' twelve days' holiday in Switzerland for Ten Guineas' is away that stimulating force, and the continued and scornful the attractive headline. Mountain climbing and other rejection of that doctrine by the thoughtful heathen, has been recreations are engaged in during the day, and the evenings a stumbling block to the missionary. The slow progress of are devoted to lectures, concerts, etc. Leading men of all the work affords no evidence that the Church will ever denominations are visiting Grindelwald, where the conference accomplish the work of winning the world to Ohrist, and is being held. In the list of subjects we notice one by th us interest in missions has received a check. What can Rev. Hay Aitken on 'Points of Contact in Opposing revive it? Nothing but a right view of the exact nature of Views on Eschatological Subjects.' Knowing him to the message and its objects; as to the object it is evident be a believer in Conditional Immortality we are not that here there is an awakening, for those who are now most suprised to find him boldly saying: 'Their choice lay prominent in the mission field are those who adopt the between three distinct theories. First, that which for sentiment voiced by Dr. Pierson: ' We are not to look for con venience sake might be called the' old theory,' i.e. that a world's con version, which, after all these centuries, seems the penal sufferings of the impenitent will have to be perhaps no nearer than at the accession of Constan tine. "Ve consciously endured so long as God Himself continues to are to evangelise the world, and if the result proves to be, exist; secondly, that suffering will be one element in that not the world's conversion, but the out-gathering of the process of penal extinction by which the wicked will Church, the EKKA'I](J'L'a, the called out assembly, the Bride of ultimately forfeit all individual existence; and, thirdly, Christ is it not exactly the Scriptural goal of the age. This that penal suffering will prove remedial in their character, is the only hope, warranted either by the Scriptures, or the and that so all humanity will ultimately be saved. The history of missions, and therefore it is the only hope not first point of contact in all these schools of thought was a possible to be disappointed.' common belief in punishment-righteous, adequate, terrible. Secondly, all would agree that the punishment of the wicked The whole matter must be subjected to a searching inveswas a painful moral necessity, and not a vindictive act on tigation. Christianity cannot live apart from the cultivathe part of the great Judge. He would boldly tion and exercise of the missionary spirit, but care must be affirm that men might follow Abraham's example in taken lest its work be hindered by obstacles created by affirming that there are some things that God will not do ; false views of divine teaching concerning the present state and to him, personally, it was plain that the Judge of of the h~athe~, or their future. It is a lamentable confesall the world would not inflict an infinite punishment for a sion which is made by Rev. J osiah Hudson in reference to finite sin; nor reward the faults and failures of a couple of educational mission work in India: 'It is sometimes obdecades with the unutterable agonies of protracted torture jected, and perhaps with some truth, that conversions are through reons, beside which the geological record of this not so frequent in our higher institutions at present as they planet, vast as it is, must seem but as a 'watch in the were in the early days, when Duff, Anderson, and others night.' witnessed the most signal success. Doubtless the chief cause is to be found in the change which has taken 'What is the secret of the apathy of the Church regarding place in Hindu religious thought. Young men can now Foreign Missions 1 There is a secret. Some of the noblest find halting-places between Hinduism and Christianity.' So Christians are as apathetic as the feeblest and the most we gather that 'the higher training afforded to natives by worldly, and not from any lack of love to Christ.' So says Christian missions, does not yield as large results in converDr. Lunn in reviewing Dr. Pierson's recent book, 'The sions as. formerly. Why is this 1 Surely the problem is Divine Enterprise of Missions.' That question stares the worth all the attention which the best minds of the Church Church in the face and demands an answer. The Church is can give. Perhaps the following testimonies will be of serin an apathetic state as regards this matter. Good men vice here; they are given by missionaries of many years' bemoan its state but why is it so 1 We believe that the service. The first is gi yen from the pen of the Rev. Mr. reason is to be found in the fact that the Apostolic message, Hobbs, of Bengal. and the Apostolic method of approaching the peoples have' , Here I wish to mention a fact which appears worthy of been lost sight of. For long the Church has approached the Before God had led me to understand the Scriptures heathen with a message for acceptance, that declared the note. irretrievable ruin and endless agony of all who had died, as I now understand them, I was often pressed by the most Hindoos, especially by those called brahmoand were dying, without hearing the message. It ap- intelligent reformists, on the subject of the Ohristian doctrine of eternal . proached them without a recognition of their possible

a black prelate as soon as possible. (3) Some of the Society's missionaries bitterly resent their treatment by the Committee. For the truth's sake, as well as for the sake of Mr. Hill, we trust the difficulties may disappear.

OCTOBER,

1892.

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147

misery; and to defend that doctrine I was compelled to have recourse to an argumentation which satisfied me as little as my questioners. My present experience is the reverse of that. The Hindoos, who are essentially reasoners, still address the same questions to me, upon the nature and duration of divine vengeance. I can see by their looks that they are sure, beforehand, of victory. They politely await my answer, ready to give free vent to their biting sat.ires and to express their virtuous indignation that Christians should attribute such a character to God. Fortunately, they have rarely to display their eloquence. A minute or two employed in repudiating our traditional theology, and five minutes more to show the essence of Christianity according to the Lord Himself (John iii. 16, 36), are enough to give to my teaching an ail' so reasonable and natural that, in the great majority of cases, my opponents are not desirous of prolonging the discussion.' Amazed and disconcerted; they then examine the texts which I give, and, nine times out of ten, they avow that the conditionalist interpretation imposes itself naturally on unbiassed minds, and they ordinarily admit that it is of a nature to dispel the gravest objections against Christianity.' 'Amongst the culti.vated classes of Hindoos I have not met with a single individual who was not invincibly hostile to the notion of eternal misery.'

connection with each other. In the Baptist Magazine the Rev. Peter Morrison makes a plea for more connected preaching, and advocates the exposition of Scripture as a minister's duty. He contends that there are great advantages to the preacher himself :(1) He has not to waste time in the selection of texts. They rise up week by week out of his subject as he wants them. (2) He is able to see from afar hi, theories advancing on him, so to speak, in Indian file. This is an unspeakable advantagc : for forewarned, he is forearrned against their difficulties. (3) A third great advantage is this-directness of appeal free from charge of personality. Our tongues as ministers are often tied when they ought to be used in uncompromising censure. We fear that parrot-cry, 'The pulpit is a coward's castle,' and in the silence we maintain in consequence, are guilty of a cowardice even more contemptible. The expository method makes directness of appeal not only expedient, but lawful. Onr hearers side with us when, in the course of exposition, we tell them some home truths; for they see that these arise, like so many flowers, or better still, stinging nettles, beside the path clown which they have been walking for some time. (4) To preach becomes easier Sabbath by Sabbath, and not harder and harder the longer we are at it. "Ve get a firmer grip of the Bible clay by day-a more exhaustive knowledge of its con- . tents-a practical skill in the handling of our weapon that is not to be had by us in any other way. Principal Dawson, in a recent magazine article, says, "Ve have before us, translated into English, a great number of letters written from cities of Palestine and its vicinity about a hundred years before the Exodus, and giving us word pictures of the politics and conflicts of the Canaanites and Hittites and other peoples long before Joshua came in contact with them. Among other things in tl-is correspondence, we find remarkable confirmation of the sacred and political influence of Jerusalem which the Bible presents to us in the widely-separated stories of Melchisedek, King of Salem, in the time of Abraham, and the suzerainty of Adonizedec, king of Jerusalem, in the time of Joshua.' Explorations in those ancient lands are continually undermining the higher criticism so much in vogue of late, and as continually confirming the Old Testament narratives.c-,

In the mountains of Northern India, the Rev, L. Skrepud, the apostle of the San thals, as he is familiarly called, a man who speaks twenty-nine languages (and whose eminent talents as a linguist are employed by the British Government), has laboured amongst the natives of that part for many years, dwelling in their huts and sharing their food. He is an ardent believer in conditionalist views, and he declares that the zeal of the churches founded by him has increased much since he accepted the primitive doctrine concerning Life in Christ. He testifies: '(1) The idea that their ancestors would be burning for ever in hell, was to the Santhal believers a veritable nightmare; they keenly appreciate the more evangelical teaching which delivers them from this error. (2) They understand much better than before the necessity of communion with Jesus Christ, as the sole giver of eternal life, for their salvation. (3) They also understand much better the great peril which menaces unbelievers, and they redouble their efforts to bring their fellows to the Christian faith.' These are testimonies from practical men now working in the mission field. They claim to have solved the problem which baffles others, and the nature of their solution, buttressed by their practical experience of its working, should be well weighed by those who seek to discover what it is that is blocking the wheels of missionary progress. If false eschatological views are hindering advancement, then the sooner the fact is recognised and the evil removed, the better for the work and the workers.
There are but few ministers who attempt the orderly unfolding of a Bible-look, or theme, for the instruction of their hearers. Too often, texts are chosen week by week, as pegs on which to hang discourses which have no necessary

-Christian

Stasidoad.

LE'!' not one say that he cannot govern his passions, nor hinder them from breaking out and carrying him to action; for what he can do before a prince or a great man, he can. do alone or in the presence of God, if he will.-Loclce. No MAN ever sank under the burden of the day. It is when to-morrow's burden is added to the burden of to-day that the weight is more than a man can bear. Never load yourself so. If you find yourselves so loaded, at least remember this: it is your doings, not God's.-Geo. Mocdonald. WERE we to take as much pains to be what we ought to be as we do to disguise what we really are, we might appear like ourselves, without being at the trouble of any disguise at all. You may know what a man is by knowing what he likes. THE sure way of holding the tongue is to set the heart. free from sin.

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OCTOBER, 1892.

Bl)\Jent IDromtses ano :f13lessings.

IT seems to have been God's purpose from the very beginning to redeem unto Himself a people, and to bring that people into a very close relationship with Himself, to draw them nearer to Himself than any other of His creatures, and to establish a link between them and the Godhead, of the closest and most peculiar kind. For this purpose, as we read in John i. 14, 'The Word became flesh.' Yea verily (Heb. ii. 16), 'Not of angels doth he take hold, but he taketh hold of the seed of Abraham,' and (v. 14) , Since the children are sharers in flesh and blood, he also himself in like manner partook of the same.' We find here that a new relationship is established, that of the creation being now lost in the closer and dearer tie of kindred j 'for 'v. 11-' both he that sanctifieth and they that are sanctified are all of one j for which cause he is not ashamed to call them brethren.' Being made of a woman, He has become a partaker of our humanity, so as to be bone of our bone, and flesh of our flesh j and we being now begotten of God (2 John v. 1) are made partakers by promise of the Divine nature-members of His body, of His flesh, and of His bones. In this way the saints are nearest of kin to the Son, and if to the Son, then to the Father also, for He Himself hath said, 'I and the Father are one. Believest thou not that I am in the Father and the Father in me ~, In this way then God's plan is carried out, and the family relationship is formed; , For '-John i. 12, 13-' as manl as received him, to them gave he the right to This, then, is God's family, and no matter how humble become children of God, even to them that believe on his and lowly their lot in this life, their future is the brightest name j which were begotten, not of blood, nor of the will and their prospects the most glorious that thought can of the flesh, nor of the will of man, but of God.' And imagine. ' Words cannot picture a world so fair, sorrow again, 'BehQld what manner of love the Father hath and death may not enter there.' ' Behold what manner of bestowed upon us, that we should be called the sons of love the Father hath bestowed upon us, that we should be God j and we are' (1 John iii. 1) 'and the witness is this, called the sons of God, and we are and it is not that God gave unto us eternal life, and this life is in his yet made manifest what we shall be j but we know that if h . I . I. be Son.' ' A s teat F her raiseth t he dea d an d qUlcenet. h he shall be manifested, we shall ... like him j for we shall . them, even so the Son also quickeneth whom he will' (John see him even as he IS (1 John in. I, 2). 'Let us therefore, v. 21). 'For this is the will of my Father, that everyone breth:en, en~eav?ur so. to walk that we may be worth! of that beholdeth the Son, and believeth on him, should have. our high calling In Christ Jesus, not as fools, but as WIsej eternal life : that I should raise him up at the last day' ~'edeemingthe time because the .da~s are ~vil' j and then (John vi. 4 j Margin R.V.). See also verses 39-44, 45. ~f the Master comes before our. pilgrimage IS over, whet~er Thus we are brought (by resurrection) into the inner circle, It be at mor~, at noon, or .at. night, we shall be found WIth as it were of God's love' nearer indeed and closer than our lamps trimmed, and 011 In our vessels, ready to go forth the angels' for we are m:mbers ~f the Ih'ide of Christ to meet Him, ready to sit down with Him at the marriage I The full~ess of him that filleth, all in all' (Eph. i. 23): supper of the Lamb. But let us look more closely into this matter, and find out Let us now examine passages relating to the promises to from God's own Word who and what this people are. Like this family of Resurrection, Translation, and Immortality, the rest of humanity, they are by nature the children of and those also having reference to the blessedness of taking wrath, and there is apparently no difference between them part in the first Resurrection. In the 11th of John, the and the rest of the world; but says Paul in Eph. i. 3, Master is speaking to Martha, whose brother, Lazarus, had 'Blessed be the God and Father of our Lord Jesus Christ, recently died, of resurrection. Martha evidently underwho hath blessed us with every spiritual blessing in the stands something about the subject, and mentions the time heavenly places in Christ: even as he chose us in him appointed for the same as the last day (verse 24). Jesus before the foundation of the world,' etc. Here, brethren, does not contradict her as to the time, but rather seems to is your pedigree and your ancestry. Let those boast who. sanction the idea as being correct, for He says (verse 25), will of being able to trace their line back to William the 'I am the resurrection and the life; he that believeth on

Conqueror and others of that ilk j you who are in Christ Jesus can trace yours back behind the time 'When the morning stars sang together, and all the sons of God shouted for joy'; away back behind the time when the foundations of the earth were laid. The members of this family were fore-ordained unto adoption as sons through Jesus Christ unto Himself, according to the good pleasure of His Will. 'They are quickened together with Christ from being dead in trespass and sin, and raised up by the same mighty power that raised up Christ from the dead.' , They are saved by grace through faith, and that not of themselves, it is the gift of God' (Eph. ii. 8). ' Being reconciled to God by the death of his Son' (Rom. v. 8), 'they are delivered from the present evil world, according to the will of God their Father' (Gal. i. 4). ' Being washed in the blood of Jesus, and justified by faith in his name, they are redeemed, not with corruptible things, with si!vel' or gold, from their vain manner of life, handed down from their fathers j but with the precious blood of Christ, as of a lamb without blemish and without spot; who was foreknown indeed before the foundation of the world, but was manifest at the end of the times for your sakes, who through him are believers in God, which raised him from the dead, and gave him glory' (1 Peter i. 18-2\) j 'so that your faith and glory might be in God.' They are made 'heit,s of God, and joint heirs with Christ,' 'kings and priests unto God,' who are to reign with Christ over a redeemed and restored creation for ever.

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1892.

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149

our Lord, and in the resurrection morning this will be abundantly manifest. Acts xxiv. 15 says: 'That there shall be a resurrection both of the just and the unjust' ; and Rev. xx. spaces the time between the two resurrections But some will say, How can this be ~ Romans vi. 5 as one thousand years. Now the promises of blessings in supplies the answer to the first part thus, 'For if we have the future state all centre round the first resurrection, or become united with him by the likeness of his death, we the resurrection of the just, as instance the Master's word shall be also in the likeness of his resurrection.' While in Luke xiv. 14: 'Thou shalt be recompensed in the 1 Thes. iv. ] 7 supplies that to the second part thus, 'then resurrection of the just.' Also xx. 34-36: 'They that we that are alive that are left shall together with them be are accounted worthy to attain to that age and the resurcaught up in the clouds to meet the Lord in the air' ; and rection from the dead, neither marry nor are 'God hath raised up the Lord and will raise us up through given in marriage: for neither can they die any more: for his power' (I 001'. vi. 14). 'But someone will say, How they are equal unto the angels: and are sons of God, being are the dead raised; and with what manner of body do sons of the resurrection.' There is no uncertainty here, they come ~ Of whom and of what dead is the writer here and no room to quibble. The fact must be patent to all speaking 1 Mark well the opening sentence of the first that being the sons of God is contingent upon being sons . letter to the Corinthian Ohurch by the Apostle Paul. It of the resurrection, or as Paul, in 1 001'. xv. 13-18, puts is, 'to the Ohurch of God, even them which are it, 'If there is no resurrection from the dead, then they sanctified in Ohrist Jesus, called to be saints, and to all that have fallen asleep have perished.' By faith in the them that call upon the name of the Lord Jesus Christ in promises we are sons now, but if our faith is vain, and every place.' Tt is to and of these that Paul speaks these promises are never fulfilled, we are of all men the regarding the resurrection in chapter xv. 35.-58, It is most miserable. sown in corruption, it is raised in incorruption : It is sown In 1 001'. vi. 2 we read, 'Know ye not that the saints in dishonour, it is raised in glory: It is sown in weakness, shall judge the world 1 ' Here then is another- of the it is raised in power: It is sown a natural body, it is raised a spiritual body! And as we have borne the image blessings connected with taking part in the first resurrecIn Paul's mind there was evidently no other climax of the earthly, we shall' (or let us) 'also bear the image of tion. to equal that of being amongst those thus privileged, 01' the heavenly.' Let not the universal restorationist comfort himself and others with this passage, because there is not he says, Phill. iii. 11, 'If by any means I may attain unto from the dead,' or 'out from among the one word in it regarding those who die out of Ohrist. the resurrection dead ones' which, we are told, is the more correct rendering Theirs is a resurrection to judgment, to excision or cutting of the writer's idea. off, as in Matt. xxv. 46, 'These shall go away into eternal me, though he die, yet shall he live (in the resurrection at the last day) : and whosoever liveth (or is alive at that time) and believeth on me shall never die.'
I

excision' (which we are told is the root meaning of the Greek word 'kolasis,' punishment being only a secondary meaning), 'but the righteous into eternal life.' The cutting off from life in the one case will be just as lasting as the life itself in the other will. See also Rom. vi. 23 : ' Wages of sin is death'; and 2 Thes. i. 9: 'Eternal destruction.' In his second letter to Timothy, iv. 7, 8, Paul says, 'I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up 01' me the crown o righteousness, which the Lord, the righteous judge, shall give to me' immediately the breath leaves the poor, useless casket o that precious jewel called the immortal soul.' Unfortunately 01' current theology these are not the words used. They are, 'shall give to me at that day; and not only to me, but also to all them that have loved his appearing.' See also OoL iii. 3-4: 'For ye died, and your life is hid with Christ in God, when Christ who is our life shall be manifested, then shall ye also with him be manifested in glory.' And Rom. viii. 16-25, wherein the writer speaks of the saved being heirs of God, and joint heirs with Christ, and of waiting 01' their adoption, to wit the redemption of their bodies. Redemption-from what 1 From sin 1 Yes, truly, in one sense, but really from death, the result of sin: '0 death, where is thy victory 1' God has given us the victory over both sin and death through Jesus Ohrist
I

The reason of Paul's ardent desire is as stated in 2 Tim. ii. 13: 'If we died with him, we shall also live with him. 'For' (1 Thes. iv. 15-17) 'this we say unto you by the word of the Lord, the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Ohrist shall rise first, and so shall we ever be with the Lord.' Blessings indeed. Rev, i. 6 shows the partakers of this resurrection to be a kingdom and priests; iii. 21, they shall be with Ohrist on His throne; v. 9, 10, they are pri vileged to join in the new song of praise and adoration, and it is given them to reign, not, it is true, where most professing Ohristians wish to reign, viz., in heaven; but on earth; xx. 5, 6, assures us that the participants in the first resurrection are blessed and holy, and shall reign with Christ through the thousand years during which Satan is bound, and sin consequently a thing hardly known. He which tcstifieth all these things said, 'Snre1y I come quickly.' Just how quickly none can say, but the end is nearly nineteen hundred years nearer than when the words were uttered, and it behoves us all to be on the watch. Next month (God willing) we will write of the place prepared for the Bride, and the celebration of the Marriage Supper of the Lamb. F.B.H. Adelaide, August

12, 1892.

150 ~apet'6
THE OHUROH have

THE BIBLE STANDARD.

Oil

OCTOBER,

1892.

tbe

1i{ing()0111.
TO the THE of the

No. XIV.

(f) But even in this, when done, the covenant relationship would be sustained in their being by adoption the children of Abraham. -

~..

kingdom of God upon eart.h, its withdrawal, and the offer made by John and by Jesus; ~~~~~~ we have noted with amazement the wilful rejection of it; by the Jews and the crucifixion of the destined King. We have also noted that this rejection and murder have not destroyed the hope of the ultimate establishment of that di vine rule under which' all families of the earth should be blessed.' God has utilized that rejection to show His abounding grace. The apostles are sent forth, still proclaiming' the Gospel of the kingdom,' with fuller details and in a wider sphere, and to many peoples. During the ministry of Christ they preached to Israel only, but now they go forth, and, in obedience to the commission of their Master, they preach the word to all.

~ ~ II
.-'",iJE traced

IN RELATION KINGDOM. in outline

history

11':

(5) Hence the promises are recognised as given to Abraham, and to inherit with him it is requisite to come into covenant relationship with him. How is this relationship secured for the Church 1 Instead of resorting to a miraculous intervention to produce the result; God raises up a seed to Abrulrarn out of the Gent.iles by engrafting through faith in Christ, and accounting them as the seed of Abraham by virtue of their Abrahamic jnstifying faith. The plan of adoption is simple; Abraham was justified by faith, those who believe in Christ as the promised seed are also justified by faith. By faith they come into living communion with Ohrist and thus through faith become the adopted children of Abraham, who was of like faith. Hence the apostle says:
'Know, therefore, that they which be of faith, the same are sons of Abraham ' (Gal. iii. 7). But why become children of Abraham j Because, as he shows, the promises and inheritance are given through him and we must be telated to him in order to receive and inherit the same. Paul goes on to show that this essential relationship is established in and through Jesus Christ, He is the 'seed' of promise, He therefore inherits the blessing, and: 'Ye are all one in Christ Jesus, and if ye areClu ist's, then are ye Abraham's seed, and heirs according to the promise' (Gal. iii. 28,29). Thus they become united to, and identified with, Christ, who is the chief inheritor of the covenant. They are co-heirs with him. This marvellously simple arrangement, whilst; it introduces mercy and grace to us Gentiles, preserves the covenanted promises intact and confirms them. The very sight of the Scriptural fact here brought out is sufficient to condemn that loose idea of the kingdom which is held to-day; for the present opinion makes no account of our being the seed of Abraham. But, if our finding is correct, there is an imperative reason why the Church should enjoy this relationship. Paul argues in Rom. ix. 10, 11 that the election runs only in a certain line, in that of Isaac the promised seed, and that after the manifested unrighteousness of the nation, the Gentiles by their faith, are accounted equally with believing Jews heirs of the promise: 'By their fall salvation is come to the Gentiles . . . If the casting away of them is the reconciling of the world . . . If some of the branches were broken off, and thou, being a wild olive, wert grafted in among them, and didst become partakers with them of the root and fatness of the olive tree' (Rom. xi. 12-17). Whilst the natural descendants of Abraham were included in the covenant relationship as evinced by the covenants given only to them; by the theocratic government instituted only among and for them, yet only the believing and faithful portion of these natural descendants were to realize the ultimate blessing: of that kingdom. It is with this believing body that believing Gentiles are incorporated, and they thus come' under the same covenantec1. promise and

, Go ye, therefore, :1n<1 make disciples of all nations, baptizing them unto the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you' (Matt. xxviii. 19. 20). The whole question of the relationship of the Church to the kingdom comes in here. I must take you back for a moment's consideration of the Abrahamic covenant, for in the nature of the case the people to whom the kingdom blessings come must be adopted as _~braham's seed. That covenant is the one by the fulfilment of which the word shall be blessed, and if the Ohurch has, or is to have, any share in blessing the world it must somehow be the line of Abraham. But what is the connection 1 Because of failure to note the importance of that covenant, and of the past history of God's dealings with men, there is failure in getting an adequate idea of the Ohurch's true position. The covenant with David secured the throne in perpetuity to David's seed, but the blessings associated with that appeal primarily to Israel. 'When we turn to the older covenant we find it to be not only the basis of the Davidic covenant but a ground for assurance of universal good. Note the demand whom he came: which John made upon the people to

'Bring forth therefore fruit worthy of repentance; and think not to say within yourselves, 'Ve have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham ' (Matt, iii. 8, 9). Note (1) that standing in the covenant relationship, 'the children of the kingdom,' as the mere natural descendants of Abraham, without repentance and obedience is not sufficient to ensure the kingdom in their case, both are required. The theocratic ordering demands moral preparation. (2) That nod is abundantly able to raise up children, so that, if necessity required it, they could be raised up from stones. (3) That God would perform so miraculous a creative act ather than leave H is covenant unfulfilled.

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blessings. It cannot be too strongly insisted upon that this engrafting of Gentile believers is necessary, so that, by virtue of a real relationship, they, being regarded by God as Abraham's seed, may inherit the promises. . That the Gentile must become a fellow-heir with the Jew IS clearly shown: 'Ye were at that time. . . alienated from the commonwealth of Israel, and strangers fro~l the covenants of the pr<?mise~aving no nope, and without God 1Il the world. But now, 1Il Christ Jesus, ye that once were far off are made nigh in the blood of Christ' (Eph. ii. 11, 12). This necessary engrafting, this vital connection with the Israelitish elect nation (as the seed to whom the promises are given), gives the key to the word Israel applied even now to all true believers. This word has not two meanings, the one applicable to Jews the other to Gentiles, such as men in their wisdom teach to-day, but the one meaning which God has given to it. Given originally to Jacob, it was only applicable in its original full meaning to his believing descendants, who had part and lot in the covenanted blessings. It is therefore applicable as far as Gentiles are concerned, only to such as are grafted in, and thus becoming members of the covenanted line, are reckoned as 'Israel' and will inherit with the' Israel of God.' Being thus incorporated with' the commonwealth of I~rael,' the Israel to whom pertains the covenants, they VIrtually become members of that body and the name of the body belongs rightfully to them. The name is a reminder of our adoption and election. ALPHA.

'[be ~eretetetlt

:f13oon.

DR. HALL, in an admirable lecture before the students of Newton Theological Seminary, called attention to the remarkable self-perpetuating and distributing powel' of the Holy Scriptures. Although the oldest volume in the world in a portion of its contents, it is the best preserved and far the most widely circulated. The disciples of the great Arabian teacher and military leader have a sacred volume which they hold in great esteem, committing it to memory with patient diligence j but they have never sought to introduce it into other tongues. They have commanded belief in it, indeed, at the point of the sword, at the hands of other nations, but they have never had it translated into native languages to facilitate belief in its asserted revelations. If one unacquainted with Arabic desires to know the contents of this singular volume, he must avail himself of the labours of a Christian English scholar, Mr. Geo. Sale, who is the translator of the Koran. The volume thus rendered into our familiar tongue does not, commend itself to popular reading, and there are no instances on record where it has won confidence in the teachings of the Prophet of Mecca, or produced any moral effect upon the character of the reader. There are ancient religious books which have been for centuries held in reverence in India-s-they are the Vedas, They have been studied by learned Hindoos, and are invested with much sanctity. To know them is supposed to administer to comfort here and to hasten the attainment of unbroken rest hereafter. But these books are not sedulously circulated among the people, who greatly need both intellectual and moral elevation. No effort has ever been made to present them with their claims for acceptance to other nations. New and carefully revised editions are not published. Curious Oriental scholars from other countries become interested in them, aud find at least poetic beauties hidden in them, which even their disciples have never perceived, and perhaps with reason. If you wish to understand their character and significance you must

of the labours of foreign Oriental societies, or of the investigations of such scholars of another nation as Max Muller, W"eber and Saint-Hilaire, The works of Confucius are held in sacred reverence and are made text-books of extended study by the candidates for scholastic and even political honours in China' but the , " volumes containing his maxims have no vital force in themselves to secure their distribution amonz other peoples. .. . n . 'Ve are dependent upon the missionaries of another faith for all the knowledge we have of the great Chinese teacher and his doctri.nes.. . . I:ow amazll1g the contrast 111 regard .to the Christian Scnpture~! How many thousa:n~s of copIes wer:- made by the labonou~ p~ocess of hanc~wr~t1l1g,before the dIscovery of th~ art of pnntmg! .~ow signifioant the. fact ~hat t.he.first printed book was the ~Ib~e ! H.ow eager Its 10Vlllff dISCIpl~s I~ave ever been to d.Istr~bute It, ~ven at the peril of their !Ives! Ho,: per~evenng Its true friends have been to se?ure ~ts translation I~tO the ~ongues of the people! What instances of glorIOUS heroism has th~ world ~een on t~e part of those who ~ave Bou.ght to gIve the BIble to their fellol:-me~! For this, W'ychffe braved the po.wer of Ro~e and ItS bitter adherents In England; for this, Huss died a glorious martyr;. for this, 'Ym. Tyndale, as he burned. at g the stake, pra~ed WIthout mal,Ice that. 'the eyes of t.he of England. mIght. be opened; for this, ~lUl~an bodies were freely supplied to light up the fires of Smithfield and Oxford. How amaeing it is, that against all this powerful opposition, the persistent endeavours of foes to destroy its claims to a divine origin, in every age since the dawn of Christianity, it has tenaciously retained its hold upon men, and has constantly widened t.he sphere of its influence. To-day it speaks in more than two hundred different tongu-es, not through the zeal of these many nations to secure its revelations, but through the voluntary sacrifices of its friends, There never were so many Bibles sold and given away as to-day, and never so many elegant and expensive editions published. There never was a period when it was so carefully studied. The commentaries, dictionaries, and illustrutive volumes that have grown up around it in our times are something astonishing. It is not a blind faith that is reposed in it. Scholars have criticised it, and pointed out discrepancies. Open attacks have been made upon it from scientific and philosophical standpoints. Open infidelity has blasphemously scouted its 'solemn affirmations, and ridiculed its clear visions of the life beyond. But there has never been an hour when equally well-equipped scholars have not been able to, meet, with overwhelming success all these attacks in a manner abundantly satisfactory to an honest and ingenuous seeker after the truth. And here to.day.the Bible remains with us in all its unmutilated proportions-the Word of God and the word of life.. It carries its own best evidence of its high origin with itself. It is because it responds to my deepest knowledge of myself and reveals to my highest ideal the Creator of all things j 'it is because it awakens, with strange power, the conscience that slumbers within me j it is because it alone answers the gre\ttpathetic question, 'What shall I do to be saved l' it is because it presents the sublimest and holiest model of character and of life; it is because it, under God's blessing, has powel' to re-enforce my moral weakness and to transform me from a life of sin to a life of purity and peace j it is because it alone brings me great comforts in hours of mortal agony and trial, and finally opens before my wondering eyes the gates of an immortal Paradise, that this Book is unlike all others, that it holds me with a resistless grasp, and that it inspires me with almost irresistible desire to gi ve it to every creature upon the .globe, who has not yet enjoyed its DIvine revelations. -Selected.

I avail yourself

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THE BIBLE STANDARD.

OCTOBER, 1892.

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EDITED BY GEO. ALDRIDGE.

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Mlr The Editor wishes it to be understood that, while he exercises a general supervision over the articles and correspondence appearing in the Standard, responsibility for sentiments expressed rests upon the individual writer.

Bssociation 'fAotea.

against. Let us see, your reasons brethren, but first put them in the 'balances of the sanctuary.' Compare the articles in this issue, by F. B. H. and Alpha, as they present the Church and its standing and privileges, the one in relation to life, and the other to the kingdom. ' See your calling brethren.' We ask our readers to note the article 'On the Brink.' It is worth a little serious thought. The utmost that Bro. Brooks claims for his theory is that it is probable. What is needed to make it certain is a 'Thus saith the Lord.' Amid the many prophecies which speak of the end of the age, we are nowhere told the exact length of time from 'the beginning' to the' end' of the age. How far the analogy of the week of days, with Seven Chiliads of years may coincide, if at all, is not known; but we agree with our brother that the analogy has aiways been an attractive one.

h is to us a matter of keen regret that, after a period of ~ faithful service, our Bro. Carr is leaving the Dunedin ~be $pnl' to Zeal. brethren. The Auckland brethren will be glad to see him, and doubtless will make that manifest, but not the less is .go in a southern city we listened it a cause of grief that he retires from the work in the to a minister who was making a famous ongreat Southern centre. Here is a fine opening for any .. slaught on Conditional Immortality. One young brother who {eels persuaded that he has a call from accusation made against it was, that it sacrithe Lord for the work of the ministry, and is willing to labour for sml1 remuneration. All through New Zealand ficed the true incentive to Christian preaching to the and Australia the fields are white unto harvest, but unsaved, by destroyiug the dogma of eternal misery; and, labourers are few. The retirement of Bro, Carr gives an said the preacher, 'If that doctrine were not true then I additional weight to the pressing call for more w holly- would cease my preaching, and break stones on the road.' No doubt, he was sincere, although it was cynically sugconsecrated workers. gested by a listener that he would think twice before With the close of the month the Lantern Mission will making the exchange. All that. we desire to make of the end for the present. It has been the means of instruction incident is put in the question which it implies, 'Is the and help to many. We are grateful to the friends who so doctrine of endless suffering a necessary stimulus to Christian kindly lent us slides, or who have helped in any way to zeal?' It is so claimed by many. Just recently Mr. make the meetings successful. The last series-the PilBramwell Booth, writing on the attitude of the Salvation grim's Progress-has proved an attractive one, the Hall Army, put it thus :-' Next to our faith in God and goodbeing well-filled at each service, vVe hope to resume the ness we believe in a burning and everlasting hell, and so Mission, should the Lord t.arry, in April, 1893. believing we want an answer, here and now-yes or no,Bro. E. LeRoy gives notice to the Secretary that he will from every man, to the question, " Are you saved 7" Is he move the following at the next Conference :--' 1. That the mistaken 1 We think he is, or we fail to find a reason for words, "The basis of Association to remain unchanged," the activity of many who do not find the dogma of a ' burnbe struck out of the Constitution. 2. That baptism be ing and everlasting hell' to be either a necessary stimulus plainly stated among the doctrines taught by the Associa- or a Bible doctrine. In a memorable address delivered in tion.' If the foregoing means the dissolution of the Manchester on the occasion of the Jubilee of the CongregaAssociation then I shall move, 'that the Association be tional Union, the Rev. Griffith J 01111, one of the foremost dissolved, and re-form with the alteration in the Constitu- missionaries in China, asked whether the giving up of the tion, and then that the rules it will affect be also altered.' old dogma of endless sufferings cooled missionary zeal, and We learn that Bro. Edgehill has left Liverpool for the in response he thundered, 'No!' The testimony of thouWest Indies. During a short stay in London he was not sands of preachers could be obtained on this matter, who silent on the themes he so dearly loves. In Hyde Park he are as anxious for the salvation of men as any, and they proclaimed the message he has so often given forth in open- find all the stimulus they need without nursing a doctrine air meetings in Sydney. We hope to hear from him when they do not hesitate to brand as a libel, hoary with anhe arrives in his riati ve land, and shall rejoice to learn that tiquity, but not the less a libel on the character of God, his message is being accepted by his countrymen. and in express contradiction to His revelation. But is it not a sign of weakness when so powerful an We have received no communications as yet on the Christian's attitude towards Life Insurance. We again appeal is made to sentiment 1 Ought not that. question as invite our readers to put their thoughts into shape, and send to our motive to be left over until the questions are answered, them along. Some, we know, hold decided views, for or , What did Christ teach 7 What was His stimulus to seek

.OME Y""

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for the salvation of men 1 And the A postles, what of them 7' The documents containing answers to these questions are open to all, and they are easy of comprehension. And we unhesitatingly declare that no trace can be found in them anywhere, that the doctrine of eternal suffering ever moved Christ or His Apostles to speak, and to seek the salvation of men. It never comes within their message. But they do speak clearly of ' Death,' and of' Life,' of ' perishing,' and of ' salvation '; and they found a sufficient stimulus in the grace of God which brought the offer of Eternal Life to mortal men; yea, to such as haclmerited 'the wages of sin,' which 'is death.' So we rest on the message and the example of the first preachers, proclaim their words, and offer Eternal Life as the gift of God, and are under no necessity to find in a false and foul dogma our sput' to zeal. The fact is, it is a false conception of the nature of man that has created the necessity for this fearful incentive to Christian zeal. The belief that man is an immortal being has foisted the theory o] eternal misery upon the Church. To return to the true position of man's nature is to find that immortal-soulism is not a Bible doctrine, consequently the doctrine connected with it must also go as worthless, and a hindrance, as well as unscriptural, and false. The truth on man's nature carries with it the true motive for Christian service, the true ground of appeal. ' Whosoever believeth in him shall not perish, but have Eternal LiJe.'

active of the people of The Christ. All the leading prophetic writers, and speakers, and evangelists belong to these. Thus far I may suppose my readers have been in happy agreement with me on these points. Now kindly follow me into a detailed, practical, yet stct1tling statement, Archbishop Usher's corrected chronology gives 4,004 years as the age of the world up to Christ. But this, as all concede, leaves a period of time, whilst Israel was under Judges, unaccounted for-probably because formerly difficult to fix. Fynes Clinton allows 120 years for this period-but this manifestly exceeds the true time, as it would carry us well into the Seventh Chiliad. G. H. Pember, one of the most profound and reliable of prophetic students, writers and speakers, in- his work on The Great Prophecies endeavours to harmonise the apparent discrepancy between Paul in Acts xiii., and the historian in 1 Kings vi. Between the two statements of the same period there is a difference of 93 years. This seeming contradiction has been often used by infidels to discredit the Bible. Mr. Pember beautifully harmonises the two statements, and in so doing supplies the needed figures for the world's true age from Adam. He states (correctly, as we believe) that there are in Holy Writ two computations of time-or ways of counting time. One Mystic, or Jewish; the other Actual; or Gentile, that which concerns the Church and the world. The mystic--that given in 1 Kings vi.-does not include the years during which in that period of history Israel was under captivity, cut off from Divine favour, and which, during the time of Israel's Judges, spread over four captivities--not reckoning one other that ran ooncurrerulq, By a careful table M:r.Pember shows (pp. 45-- 48, or 3rd edition) that these four captivities covered a period of 93 years, which is the exact amount of the discrepancy between 1 Kings vi., and Act xiii. Take then 4,004 as Usher's corrected chronologycommonly received-RC. (which omits the above period of 93 years); add this 93 years as included in Paul's figures in Acts, though dropped in Judges and 1 Kings, we get 4,097 B.C. Add] ,892 as the years of the present era, and we get 5,989 as the startling result-so that the 6,000 years run out in 1,903, or in eleven years from the present. Now, will the reader kindly note that this is no question of prophetic dates, but one, simply, of historical fact ! It is true that all the prophetic dates also run out within the same time! This makes our case the stronger-increases its probability-but we do not bring this into evidence here. We rest our present case wholly on the historical fact that in 1,903 we reach six thousand years from Adam. But will that date (1,903) mark the end of time as far as this dispensation or age is concerned 1 We doubt if there is anything more probable than this, in all this world of change. Note.I.-That as seven is the perfect number, our entry upon it in 1,904 can only fitly apply to a new era-that of the Millennium! 2.-That the world's Sabbath of Rest harmonises with

EDITOR.

~n tbe lBrink.
ON what brink 1 The brink of time! Of what time 1 The' age that now is,' or the present dispensation! On what evidence do you base so startling and important a statement 1 On an historic fact! On what fact 1 That of the age of the world-so far as the Adamic rape is concerned ! Pray explain. Most willingly. Six is the number of world-completeness. It is the perfect number of that which is evil--perfect evil. Seven is the number of Divine-completeness. It is the perfect number of that which is good-perfect good. Six periods of time, called 'days,' are named in the Adamic creation as the working period thereof, the seventh being the period of rest. Six proper days make a working week of time, the seventh in stated sequence is the Lord's-Day of rest. Three sixes is the number (666) of latter-day evil, as embodied in the Antichrist or 'Beast.' Seven, in a great variety of forms, appears in the prophetic Scriptures as theDivine number of millennial good. It has long been the faith of many that 6,000 years will complete the sum of human history under the power of evil and the Evil One; and that with the Seventh Chiliad (or thousand years) the world's Sabbath will begin. To-day, also, this is the faith of many, and these include the most refined, devout, saintly, devoted, earnest, and

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this period of time, according to the faith of thousands past and present, who were or are the light and salt of the

has become-and the World-many times vaster than the Church-knows it not! What is our duty to our fellows at this crisis 1 Surely, world. To be God's witnesses to a Church 3.-That the prophetic dates run out within a very few we repeat, to warn them. asleep, and to a World plunging in the mad vortex of gain years of the present-and no matter which school of thought and pleasure. Duty and responsibility are but one in fact is followed, the results are practically the same. in such a case. We are our brother's keeper. 4.-The leading thinkers of the world-outside prophecy Oh, my readers, it is time we all had the burden of souls -are anticipating great changes, a qrea; CRISIS in human upon us. Time we all saw the sublime and intense imporhistory. tance of faithful witness. Time we multiplied manifold our 5.-Lawlessness-so plainly revealed as a striking agents, whilst uniting our agencies. Time for intense feature of the end-is making itself a name and a force in acti vity in the few, the very few years that lip before us. civilised society-under the distinguishing titles of Socialism, The sword of the Divine justice will soon leap from its Nihilism, and Anarchism--and is carrying fear into the scabbard. The lightnings of Divine wrath will soon flash hearts and counsels of all who are responsible for order and through the heavens. God's controversy with the Church government. and the World is close at hand-' the tribulation the great' These five reasons-not needlessly to multiply the number -and mankind is unconscious of the danger, as well as un-are weighty and suggestive, as indicating the probability prepared to meet it. of our contention that eleven years, or thereabouts, will 01.W DUTY is clear-our responsibility equally so. complete human history before the Millennium. L-To be Christ's personal witnesses within the area of But have we even eleven yea,rs before us 1 The Wo1'ld our own circle of daily life. has j but, in our judgment, the (lliurch. has not! If, as we 2.-To be Christ's consecrated witnesses. Dr. Pentecost speaks of an incident in the American Civil War, when as believe, the resurrection and translation of the Firstfruits -the B1'ide-the Body of C/wist, takes place before the end chaplain, he was ministering to the wounded. One soldier, of this age, then we have not even eleven years left in which frightfully injured, would persist in raising objections, when to do the work that lies before us. How much ehort of the urged to seek salvation. At last the chaplain told him plainly that as a dying man it was now or never with him. eleven it is difficult to say-yea" in otH'judgment, practically impossible, notwithstanding the confident plans of some For a few minutes he was silent, then raising himself by a superhuman effort, he looked upward and said, ' Lord Jesus, I time-setters (whose past failures should teach them modesty) That each must do sooner or later. Why not who profess to know, not only the year, but the month' , surrender.' soone1' ? Why not now? Surrender all to the Lord of week, day, and hour. This much, however, seems reliable. Give ourseioes Assuming the rapture of the saints to be a Scripture fact, Life, Who has bought us with His blood. we know it is not very likely to commence earlier than up, wholly and unreservedly, to be His consecrated servants, personally enjoying a full and free salvation from the power 1,896, or later than] ,900. Why so 1 Because it occurs dU1'ing the last severl years and defilement of sin, and a daily communion with Christ And, with ourselves, to hold our of the present age. In Daniel's Seventieth Week. And through the Holy Spirit. matter 'of that it is not likely to exceed the middle of that period of all of time, talent and substance, as the Lord's-a seven years-though it may come at any earlier part of the stewardship, 3.--To aid in multiplying the Jmblic witness of voice and seven. Thus from 1,896 we may soberly and solemnly look for the outgathering of the Church-not, as now, as a page, that the labourers in the fields, 'white to the harvest,' may be sustained and reinforced. possible but as a probable event. Knowing that it cannot, To be faithful to this call is our first and most important with any probability, be later than 1,900 A.D. duty. Let us encourage one another to wait, watch, and So that our time of service for the King is probably work; to ponder, }J1'(~y,and publish; to quard, give, and limited to seven years, and may be only fOU1' yea1'S. 'quit ourselves like men.'-By CY1'US Brooks, in 'The It is a painful sight to see a single man standing on the Fc~ith.' brink of an abyss, unconscious of danger. It is a terrible experience to see a world of men and women on the brink THE lion is said to be boldest in the storm. His roar, it of the abyss of time, unconscious of the danger. In the first case, if we neglected to raise the cry of warning, we is said, never sounds so loud as in the pauses of the thunder, should sin grievously against our brother. But what of the and when the lightning flashes, brightest are the flashes of Even so he who goeth about as a roaring second case 1 Is it a time for neglect, for pleasure, for ease, his cruel eye, lion, seeking whom he may devour, often seizes the hour of for the building up of worldly concerns, or of sectarian nature's greatest distress to assault us with his fiercest interests 1 No, surely, it is a time for self-sacrificing temptations, He tempted Job when he was bowed down service, to raise the cry of warning. with grief. He tempted Jesus when He was faint with Here we stand upon the brink of time. The greatest He tempted Peter when he was weary with change earth has seen since the Flood is close upon us. hunger. watching, and heartbroken with sorrow.--Dr. Gutlwie.. We know the danger. The Church at Iarge-c-great as it

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Condensed from an address delioered by Rev. J. W. A. Steioart, M. A., of Rochester, New York, at the Care!} Centennial 111eeting,held in Jarois Street Baptist Church, Toronto, and printed in 'The Faithful TVitnf88.'

IN the opening century of our era, when the Romans occupied Britain, they, according to their custom, intersected it with well-built roads. One of these, which ran from Dover to London, and from London to the North, was the well-known 'Watling Street.' On the south side of Watling Street, in the south-east corner of the Oounty of N orthampton, is the village of Paulerspury, Here, on the 17th of August, 1761, Carey was born. Carey was the first-born of a family of five. His father, Edmond Carey, was a weaver by trade, but while William was still a child he became parish clerk and schoolmaster, which offices his father had filled before him. He was a man of 'the strictest integrity,' and he was a. great reader. Amongst his pupils was his son, whom he instructed in the rudiments of knowledge, and who, by the time of his father's death in 1816, had already attained to great eminence. William was' small for his years and slightly built.' He early imitated his father in his love of reading; he was intensely fond of plants, insects, and all natural objects, with which, while yet a child, he crowded his little room; and he was possessed of an indomitable spirit. At the age of fourteen he was apprenticed to Mr. Olarke Nichols, shoemake I', Hackleton, about nine miles from Paulerspury. He subsequently worked as journeyman, and still later as a shoemaker on his own account. At Hackleton also, at about the age of eighteen, took place his conversion. Through the study of the Scriptures his convictions took definite shape, and on October the 5th, 1783, he was baptised in the River Nen at Northampton by Doctor Ryland. 'This day baptised a poor journeyman shoemaker,' was the entry Doctor Ryland made in his diary. The text that day was, '.\1 any that are first shall be last; and the last shall be first.'

It was while at Moulton that his mighty purpose took shape in his mind. He read Andrew Fuller's 'The Gospel Worthy of all Acceptation.' He also read' Cook's Voyages, and he taught his class geography from a home-made leather globe. Somehow the spiritual truth and the geographical facts coalesced, and out of their union sprang the thought as to how small a portion of the human family yet possessed any knowledge of Ohrist. He stuck on the wall of his shop a large map of the world made of scraps of paper, on which he jotted down all he could learn about each country. As he sat and cobbled he studied that map. Steadily, surely, the purpose was formed that he would go to the heathen as a messenger of Ohrist. But what a storm of opposition he encountered. His father, his wife, his brethren in the ministry, the church, the world, the East India Oompany-all were opposed. But the oak does not yield before the storm; it only takes firmer hold. Carey was made of oak. In 1789 he removed from Moulton to Leicester, to take charge of a congregation in Harvey Lane. Here in 1792 he published his pamphlet, written at Moulton, 'An Enquiry into the Obligation of Christians to use Means for the Conversion of the Heathen.' Shortly afterwards, on May 31st, 1792, he preached his famous sermon at the Association Meeting at Nottingham. The text was Isa. liv. 2, 3; the points were, ] st, Expect great things from God; 2nd, Attempt great things for God. That sermon really created the modern Foreign Mission enterprise. There was no resisting it, and as an immediate result a resolution was passed, 'That a plan be prepared against the next meeting at Kettering for the establishment of a society for propagating the Gospel among the heathen.' Six months later at Kettering, after the meeting was over, twelve ministers met in the house of Mrs. Beeby Wallis, and formed the Baptist Missionary Society. Before they separated a subscription was made for the work of 13 28. 6d. Andrew Fuller was made Secretary of the Society, and Oarey offered himself as its first missionary. And so Carey's great thought at last had organised form.

Not till eight months after the formation of the Society did Oarey set sail. Meantime the question as to the country in which the work should be undertaken had to be determined, money had to be collected, and all the necessary preparations for setting forth had to be made. At length all was in readiness. India was fixed upon as the field. The pursuit of knowledge had become with Oarey a sort of passion, and from it his shoemaking and his poverty Oarey resigned his charge at Leicester. Mrs. Carey refused never turned him aside. By the time he left England he to go, and her husband felt that he dare not withdraw, and was able to read the Bible in seven languages. Soon we therefore must go without het'. find him connected with the Baptist Church at Olney. He John Thomas, a ship surgeon, who had been in India, and had already exercised his gifts as a preach et', and he was had attempted to preach there, was to accompany Oarey. encouraged to devote himself to the work of the ministry, They took passage on The Earl of O~f01'd, an East IndiaHis first settloment was at Moulton, ten miles from man, but the captain was warned that information would Northampton, in 1786. Here he tried to keep a school, in be laid against him for having on board an unlicensed order to add to his slender income, but not succeeding in person, and so Oarey and Thomas had to take back their this, he resumed his shoemaking. Once a fortnight he passage money and go ashore. However, all turned out for Mrs. Carey was now prevailed upon to go. trudged to Northampton with a wallet of shoes on his back, the best. Passage was taken on the Kron. Princess a filaria, a Danish .and returned with a pack of leather.

156
ship, and November

THE BIBLE STANDARD.

on June 13, 1793, they set sail, but not until 11th did they arrive in Calcutta.

OCTOBER, 1892.

Carey was now thirty-two years of age. He was a stranger in a strange land, without friends, and without money, for the little stock of money which he brought was soon exhausted. A trying climate had to be endured illness entered his family, his wife bitterly upbraided him. He was forced to do something for the sustenance of his family. After various shifts he accepted an appointment as manager of an indigo factory at Mudnabatty, to the east of Calcutta, where he remained till 1799. Carey spent all his spare time at Mudnabatty in missionary work, in preaching and teaching and translating. While here he translated the whole of the New Testament into Bengalee. In October, 1799, Marshman and Ward with others arrived from England to help in the work. It soon became evident that they could not settle as missionaries on the East India Company's territory, and accordingly, that they might be under Danish protection, they settled at Serampore, sixteen miles up the Hoogly from Calcutta, where Carey at once joined them. It was not till 1814 that the nhristian missionary could go about his work like other men in British India. Henceforth the toils and fortunes of these three-Carey, Marshman and Ward-were united, and the story of one is the story of all. After deliberation the missionaries adopted the Moravian idea, and settled as a single family, with a common purse, a common table, and a common abode. Each was allowed a small separate sum for pocket money, and whatever remained was devoted to the mission. Carey was remarkably many-sided, and nothing that concerned the welfare of India escaped him. He saw now that' the Gospel was to be made known to an immense population j the Bible to be translated into many languages j a whole Christian literature to be created j that schools were to be established j the people to be educated; a succession of native evangelists, pastors and teacbers to be raised up ;' that in every way broad foundations were to be laid for the work of Christianising India. He had already translated nearly the whole of the Bible into Bengalee. 'While at Mudnabatty a wooden printing press had been given him. This was straightway set up, and March 8th, 1800, Ward, the printer, placed the first sheet of the Bengalee New Testament in Carey, the translator's

He was afterwards raised to the status of Professor, with a salary of $7,.500. Subsequently he also drew $1,800 a year as Government translator. Marshman and his wife established schools which brought them nearly $5,000 a year. What did they do with this money 1 During their first twenty-six years at Serampore they expended on the work of the mission in buildings, equipment, printing, etc., $290,000. Of this sum $50,000 came from England; the balance they earned and contributed themselves. Though their earnings were so large, they lived on as little as possible. Three hundred dollars a year was all Carey allowed for himself and family. It is estimated that this band contributed all-told to the cause of religion little short of $400,000 ! Our space is exhausted, none is left to telJ of Carey's family j or of Krishna Pal, his first native convert; or of the burning of the mission premises in 1812; or of Carey's great love of flowers, his splendid garden, and his rank as a botanist; or of the agricultural society which he formed the first in India j or or his introduction of the steam engine into India; or of the honours which came to him in his later years; or of what this work of foreign missions has come to which he inaugurated. Nor is there space to say aught of his beautiful personal character. He toiled on to the end, latterly in much physical weakness. His death took place on the morning of June 9th, 1834. His grave at Serampore is marked by a stone which bears this inscription, directed by himself :-WILL lAM CAREY,
BORN, AUGUST 17, 1761. DIED, JUNE 9,1834. "A

wretched, poor and helpless worm, On Thy kind arms I fall.'

- ------<>-

lDlatn

~alJting.

THE two worst evils of our times, inside the domain of Christendom, are, probably, luxurious living among many Church members, and loose thinking among religious teachers. And when the two go together we have a religious club instead of a Church j a club in which, of course, it would be uncourteous to suppose there are any sinners; a club that has forgotten that all men are brethren, and the business of the Church is to stand between the living and the dead, When we have a hands. The limitations as to the length of this sketch will not number of such Churches connected by close social ties, and perhaps giving directions to great central currents in allow us to give any of the details of the work at Serampore during the thirty-four years which elapsed between the the religious life of a city, the time then has come to waken all the powers of the pulpit and press and platform settlement of the missionaries there and the death of Carey, We shall attempt, therefore, to summarise the facts as best against the choking of God's most holy truth by pursewe can .. And first let us take up the important question as to strings and ribbons, and by dashes of the lavender waters I am speaking very frankly, but the truth where tl~e money came from to enable these men to do what of liberalism. is that the case needs stern surgery. Our population is a they did. In the year 1800 Lord Wellesley, GovernorGeneral of India, established Fort William College at fifth in large cities; and under the voluntary system in the United States, it is likely to be our prevailing trouble that, Calcutta, for the training of those who proposed to enter the civil service. Carey, as the one man in India' best when Judas carries the bag and betrays his Lord, he will not have the grace to go and hang himself, and you will qualified for the office, was appointed teacher of Bengalee, Sanscrit, and Mahratta, with a salary of $3,000 a year, not hang him. J OSEPH COOK.

OCTOBER,

1892.

THE BIBLE STANDARD.

157

taken. His posterity were born in his likeness, and possessed his nature. He was mortal, and consequently he 'In Adam , For what is your life? It is even a vapour, that appeareth for could only give them a nature subject to death. a little time, and then vanisheth away.' James iv. 11. all die.' The high moral and mental endowments of manTHERE

'JLtfc-lrolbat is it?

has been much said and written about life, which is mere theory or opinion, and not built on facts. This is of course of little value. As human beings we know that we live, and that we are in the midst of life. We also know that there are various kinds of life-vegetable life, insect life, animal and human life. The life of each one had a beginning. All are of the earth and composed of inert matter. It is inert or non-living until some outside force acts upon it. It has no inherent life. Each plant, insect, or animal may be finely organised, showing infinite skill and power in its formation, and yet be devoid of life. The power that made each form organised it with reference to life, and for the propagation or continuance of its species The source of life to all living things is the Great SelfExistent. 'He giveth to all life, and breath and all things;' in him we live and move and have our being.' Acts xvii. 25, 28. Man has been constituted lord of this earth, and all things upon it. His organism places him far above all other forms of life which surround him. He possesses not only animal life, but intellectual endowments, moral sentiments, and spiritual capabilities. Man's exalted position as lord of creation, and his great intellectual powers, have puffed him up, so that he has become vain in his imaginations. He thinks that he is a demi-god-a part of the divine essence-s-and as divinity cannot die, therefore the life which he now has, which has been given him by Deity, he presumes will somehow be continued after the death of the body. This vain conceit is thus expressed by the poet, The sun is but a spark of fire, A transient meteor in the sky, The soul immortal as its Sire, Shall never die.' The soul or life, though given by Deity, is not necessarily immortal. Man may manifest intellectual powers which may appear god-like in their character, but they do not confer endless life. When Adam: was created he was a perfect being, but he was not immortal. He was placed in such circumstances, however, that he could perpetuate his existence indefinitely by having .access to the tree of life. But being placed under law by his Creator, he transgressed, and the sentence of death was incurred. He was driven out of Paradise, where the life-giving tree was planted, and consequently when sin was finished it brought forth death. J ames i. ],5. 'The wages of sin is death.' Rom. vi. 33. The sentence the Creator pronounced upon Adam was, dust thou art, and unto dust shalt thou return.' This was a dissolution of his entire organism. Solomon, when speaking of the end of man, says, 'Then shall the dust return to the earth as it was, and the spirit (breath) to God who gave it.' Ecc!. xii. 7 j Gen. ii. 7 ; iii. 19. Adam being cut off from the tree of life, in course of time died, and returned to the ground from which he was

kind, though infinitely above what are possessed by the animal creation, yet they do not prevent death or give immortal life. In this respect man has no superiority over the beast; 'as the one dieth, so dieth the other; yea they have all one breath: all go unto one place; all turn to dust again.' Ecc!. iii. 19, 20. Since, then, that man is mortal, he cannot live forever while under the law of sin and death. If he should ever attain an immortal existence it must come from some outside source. The question asked by Job,-' If a man die, shall he live again r-is very important, and comes with great force to everyone. The present life is transient, only a shadow-i- a vapour which appeareth for a short time-and at best is very unsatisfactory. Apparently, death ends all. Nature, science, philosophy, and every-day experience do not solve the problem. Revelation alone can do it. The Bible reveals the future. It tells us that God, our Creator, in his infinite mercy and goodness has made it possible for mortal man to obtain immortality. 'God so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.' John iii. 16. This future life is given only through the Son of God. 'The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord.'. Rom. vi. 23. Death comes to us through Adam-eternal life only through Christ. It is ;evealed in the Bible that God has chosen and appointed His Son Jesus to become the head of a new race of immortal beings, to be evol ved from the Adamic mortal race. Hence he is called' the second Adam-the Lord from heaven.' The germs of this new life come from incorruptible seed sown into good and honest hearts-called 'the word of the kingdom,' 'the word of God, which liveth and abideth forever' and' which by the Gospel is preached .unto you.' Matt. xiii. 19; 1 Pet. i. 23-25. 'The word of the truth of the gospel' is the seed by which this new race are begotten. Paul said to the Christians at Corinth, 'In Christ Jesus I have begotten you through the gospel.' The apostle was the chosen instrument to sow this seed, or the knowledge of the Gospel among the Gentiles. He made known to them the 'unsearchable riches of Christ,' which was contained in the Gospel. He was not ashamed to preach 'Christ and Him crucified,' or 'the kingdom of God,' and to teach those things which concern the Lord Jesus Christ. This Gospel has a spiritual force in it, and quickens men who are dead in trespasses and sins, when it is received and cherished. It reforms men, and makes them into new creatures in Christ Jesus. They live a new life ~ '<,Id things are passed away, and behold, all things are become new.' Individuals thus begotten are children of God; 'and if children, then heirs of God, and jointheirs with Christ.' The apostle Paul wrote to the Church in Galatia,-'Ye are all the children of God by faith in Christ

158

THE BIBLE STANDARD. Spiritualism.

OCTOBER, 1892.

Jesus. For as many of you as have been baptized into Christ, have put on Christ.' Natural or fleshy men become children of God according to the spiritual law of regeneration. First.-Belief of the Gospel concerning 'the kingdom of God, and the things concerning the name of Jesus Christ.' Second.-Repentance toward God, thinking or ceasing to do evil, and learning to do well. with God,

Third.--Immersion in water into Ohrist, for the remission of sins, or being born of water. See Acts xxviii. 31; viii. 12; xxvi. 20 ; iii. 19; ii, 38; Luke xxi I'. 47 ; J ohn iii, 5. Fourth.-Then a patient continuance in well-doing, seeking for glory, honour, and incorruptibility will secure eternal life and the kingdom of God, by 3, resurrection from the dead. Rom. ii. 7; 2 Pet. i. 5-11. This process of evolution-taking a fleshy son of Adam and transforming him into a son of God-is revealed only in the Bible. The plan has been 'made manifest by the appearing of our Saviour Jesus Ohrist, who hath abolished death, and brought life and incorruptibility to light through the Gospel.' 2 Tim. i. 10. This is the only true philosophy of a future life. The theologians and philosophers of the present day believe and teach with Socrates the dual nature of man, and the immortality of the soul. The Bible teaches the mortality of man, and that immortality is gi yen conditionally. Jesus is the bread of life. Bread is eaten in order to sustain life; so Jesus must be apprehended by faith to be the Son of God, the Saviour of the world. 'This is life eternal, to know thee the only true God, and J'esus Christ whom thou has sent.' John xvii. 3. 'God sent not his son into the world to condemn the world, but that the world through him might be saved' or have life. John iii. 17. Jesus said to the Jews, 'Ye will not come unto me that ye might have life.' John v. 40. Again He says, 'Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.' John v. ~4. 'He that believeth on the 80n hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.' John iii. 36. This eternal life is future though spoken of as present. It is a matter of promise, and therefore of hope. Jesus promises it to all His sheep. John x. 27, 28. And He says that it is the Father's will that all who believe on Him may have everlasting life; and therefore He promises to raise them up at the last day. John vi. 40. Thus we see that in order to possess eternal life this corruptible body shall put on incorruption, and this mortal shall put on immortality, by a resurrection or an equivalent change. Jesus claimed resurrection power, and He proved it at the grave of Lazarus, He said on that occasion, 'I am the resurrection and the life.' And since then He has said, 'I am he that liveth and was dead; and behold, [ am alive for evermore; and have the keys of hades and death.' Rev. i. 18. BENJ. WILSON,

THIS is one of the latter day perils, and many are being deceived by it. It seems strange that so many professing Ohristians should be led astray by this delusion of the devil. It has been exposed again and again, and has been shown to be the work of demons rather than the work of the spirits of the departed. Sometime since a commission was appointed to investigate the claims of modern spiritualism. It was known as 'the Seybert Oommission on Spiritualism.' The results of their investigations have been published. The following from the introduction of the volume tells how the commission came to be appointed: , Mr Henry Seybert, during his lifetime, was known as an enthusiastic believer in modern spiritualism, and shortly before his. death presented to the Uni versity of Pennsy Ivania a sum of money sufficient to found the chair of philosophy on condition that the university appoint a commission to investigate the science of morals, religion and philosophy, which assume _to represent the truth, and particularly that of modern spiritualism. The commission was accordingly appointed: Dr. William Pepper, Dr. Joseph Leidy, Dr. George A. Koenig, Pro. R. E. Thompson, Pro. Geo. S. Fullertori and D. H. Furness, to whom were added Mr. Ooleman Sellers, Dr. James W.White, Dr. Oa1vin Knerr, and Dr. S. W. l\iitchell. Of this commission, Dr. Pepper, as provost of the University of Pennsylvania, was chairman, Dr. Furness acting chairman, and Pro. Fullerton secretary.' These eminent men of learning proceeded to investigate spiritualism. They expressed themselves as being without prejudice, but on the contrary, as being anxious to find any new force in the world. Their counsellor was a Mr. Hazard, a spiritualist and a warm friend of the late Mr. Seybert. The company gave their attention to the in vestigation of slate writing and table rapping. They were unable to investigate the subject of spirit pictures as thoroughly as they desired, because of the difficulties they had in obtaining mediums. Mr. Hazard recommended Mrs. 8E. Patterson as the most eminent spiritualist in Philadelphia, and she was the first to come before them. Mrs. Patterson could hold a slate under a table and receive a message, as she claimed, from the spirit world; but she could not obtain any response from the spirits with the eye of ~ single man looking at the slate. She claimed that such looking was an intrusion, and would break the connection. After this, a double slate was screwed together and given her with the request that perhaps at her leisure she might induce some of the spirits to write upon it. She kept it six months, and then returned it without ~ single pencil mark on the inside. A Mrs. Kane, a medium said~ to possess extraordinary powers, was the next to come before the committee. She produced rappings enough, but they were no better than those produced by the members of the committee. 'While she was standing upon glass tumblers the rappingswere heard. One of the doctors placed his hand upon her foot,

-----~~.~----~159
OF THE GENTILES.
SET ..

OCTOBER,

1892.

THE BIBLE STANDA;RD.

and declared that he felt distinctly the movement of the bones which produced the sounds. The next medium which came before the commission was Dr. Henry Slade of New York. This gentleman refused to hayf anything to do with the double-sealed slate. 'Wben the committee met in the hotel in Philadelphia, they found him improvising a pine table for the seance by st.opping some holes in the top, declaring that holes must be stopped lest there be an escape of magnetism through them. The committee suspected, however, that the holes had to be stopped to keep them from looking through them at his manipulations of the slate while their hands were pressing upon the table.' In using his slate it was broken, and Dr. Slade claimed that the spirits broke it; one of the committee testified that he saw the doctor break it on his knee. Long messages were produced on the slates at the beginning of the seance, written in. a legible hand, but later, in answer to questions, the spirits could not write so well. Lndeed, the writing was very hard to read. The committee declared that the doctor produced the well written messages at the first by exchanging slates. The committee in their report declare that they found no new facts. They say that professional jugglers who came before them could do better work than the mediums. There is a deal of humbuggery connected with modern spiritualism, but at the same time there are many things which show it to be largely the work of evil spirits. The safe thing, the proper thing, is to have nothing whatever to do with it.],{esiah's Hemld.

THE

APOSTLES

SECOND SERIES-TENTH

The Riot in Ephesus-Acts xix. 23-41. 1. What is the meaning of that WClY (or the Way: 2. What is the Greek name of Diana ? 3. What is the meaning of shrines for Diana ?

Rev. Ver.)?

'l. Give some particulars regarding the Temple in Ephesus. 5. In what town had Paul said something like this before (see verse 26)? 6. Who are meant by the chief of Asic? 7. On what occasion after this did Paul's friends entreat him 1I0t to expose himself to danger? 8. \Vhen before this had he to be kept ont of the reach of a mob? 9. 'What is meant by the imaqe (see verse 35)? 10. What is the meaning of implead?
ANSWERS TO NINTH SET.

1. Acts xviii. 20. 2. Luke viii, 44.

Acts xiii. 7. Exod. xxii. 18; Lev, xx. 27. Magic (see margin of R. V.) 1 Cor. xv. 32. 7. Rorn. i. 13. 8. Acts xxiii. 11. 9. 2 Tim. iv, 20. 10. Pergamus, Smyrna, Thyatira, Sardis, Philadelphia (any two of these). ItEsuLTs.-Ten correct: Margaret Green, May Brewster, Helen J. Brewster, Ernest Alclriclge, Sydney Smith. Nine correct : Fanny French, Sarah Laurence, Emily Battson, James J. French, Louis Falkner, \V. E. Jndkins. Some failed to notice the exact form of Question 10, '\Vhich of the Churches were situated.' More than one town should have been given.
ANSW~;RS TO EIGHTH SET.

3. 4. 5. 6.

Received too late for insertion in last issue. Battson. Nine correct : Sarah Lanrence.
ANSWEHS TO EXTRA

Ten C01"1"ect:Emily

qUESTIONS.

OMPETITOHS of age. answers . children. It sent

must be under will are be the entire

eighteen that work

years the of the

nnderstood

HINTS.

Begin with the present set. Do not write the questions, but send the answ~rs numbered to correspond with the questions, and state ioliere you fourul them. 'Write in ink. See that your note contains name and address, and reaches me not later than the 18th of the month. Competitors South of Wellington, and in Austra 1 are a 11 d extensi la owe extension of time equivalent to the time taken for the STANDARD to reach their homes. To give an opportunity to those who are over the above-stated age, and who would like to cornpete, we have decided to form ~l1other class; age from eighteen to twenty-one. These will be expected to answer the .stated questions, and the extra ones, which latter the younger class need not attempt. 'Vrite answers to extra t h t f - Do I ot keep back qlles t ions on separa e s ee 0 paper." I though you cannot solve every question.

Margaret Green, Helen J. Brewster, Louis Falkner. 1. An exorcist is a person who professes to cast out evil spirits. Such persons were livinu in the days of our Lord, and some of them were successful in casting out devils in the name of Jesus Christ (Mark ix, 38). Those in Paul's time were impostors, or, as it says, 'vagabond Jews.' 2. Yes. John says that every spirit that confesseth not that Jesus is come in the flesh is not of God, but is a spirit of antichrist (1 John iv, 3). Re is antichrist that denieth the Father and the Son (1 John ii. 22). The antichrist, being an evil person, any spirit of antichrist is an evil spirit, therefore any spirit that denieth Christ as Lord is an evil spirit.-L. F.
EXTTIA QUESTIONS.

11. Wby was Alexander put forward by the Jews? (Vel'. 33.) 12. What was the exact nature of the danger referred to by the town clerk of Ephesus? (Verse 40.) At an entertainment given by a Hindu gentleman at Negapatam, Sonth India, during the feast of the marriage of Krishna, two dancing girls were asked to sing. No one was more amazed than the host when they responded by singmg the two hymns, , Come to Jesus,' and' What a friend we have m Jesus,' which they had learned fr0111 missionary a lady in that town. Pleased with the songs, the gentleman invited the missionary to teach them to his daughters, and thus a long desired entrance was obtained for her into that influential family. .

160

THE BIBLE STANDARD.

OCTOBER,

1892.

\rbe 113ible $tan~ar~.

The BIBLE STANPARD can be ordered direct from the Publisher, E. H. FALKNER, Knrangahape Road, Auckland, or obtained from any of the Agents. PRICE per annum, post free... ... beyond New Zealand, per annum, ...
'Lo~

28. ,6d.

posf fre~'

3s: Od.

AUCKLAND.-\\Te have nothing of special moment to report. Our work goes on steadily. The Sunday School is well attended, and the teaching- staff is more than ever desirous of winning the scholars to the Lord's side. The Sunday morning meetings have shown a very distinct desire on the part of the members, to realise the power of the truth in life and action. The evening addresses are listened to with close attention, and we are sowing the seed and waiting for the harvest. THAMKs.-We are exceedingly grateful to Hro, A. Kelly for his three Sunday services, since last report; also, to Bro. J. Fletcher for his thoughtful and inspiriting discourse on the' Story of Nicodemus '; Bro. G. A. Green, on the Promises of God; and Bro. Jas. French on 'Christ's method of teaching by delays.' Bro, E. If. Taylor has taken two Sunday services when the boats have run awkwardly for the brethren to co:ne; but he does not yet feel strong enuugh to resume the whole duties connected with the office of an evangelist, although there is a very decided improvement in his health. Our Sunday School is running smoothly now, and the week-night BIble class is fairly attended. The sin;::ing practice and our Band of Hope are enjoyed. We also hope for good times to come and pray that God may richly bless the Word sown. DUNEDIN.- The church is passing through an ordeal, at present, arising out of the discpline forced upon it many months ago; and the taking of sides by the brethren, which course on Scriptural grounds, and otherwise, is not assisting to accomplish the good intended; but, on the contrary, acts as a hindrance to the progress and increases the yoke of both, and in this way ministering to evil. Brc, Carr has had, during his stay with us, nothing but uphill work; nevertheless, he has manfully and lucidly proclaimed the truth of life in Christ only to varying audiences, both as to persons and numbers, and while our additions have been but few, we await the fulfrlment of the promise that we shall reap if we faint not. 'The bread has been cast upon the waters."; and the Lord Himself has revealed to us that His Word shall not return unto Him void, etc.

Reputation is what men and women think of us ; character is what God and angels know of us, AGENTS FOR THE BIBLE STANDARD
NEW ZEALAND.

Auckland-Mr. C. Mackay, Bookseller, Grey-street. " Mr. C. Mackay, Bookseller, Karangahnpe Road. Dunedin-Mr. Aitken, Arcade. Gisborne-Mr. A. Slack. llamilton-Mr. John Steadman. Invercargill-Neil's Botanic Dispensary. Kamo=-Mr. J. Ifeape. KaiapOl-Mr. James Holland. Milton-e-Mr. Gregg. New Plymouth--Mr. Fred. Goodacre, Courtney Road. 'I'imuru-e-Mr. J. Rowbotham, Cash Store, Church Street Thames=-Mr. W. 11. Cropp. W"ngaloa-Mr. Taylor.
SOUTH AUSTRALIA.

Adelaide-Mr. Adelaide-s-Mr. Sydney-s-Mr.

C. Gamble, Life and Advent Book Room, King William-street , City. C. Gamble, Magill Road, Stepney.
NEW SOUTH WALES.

IIerbert

Cropp,

27, Munni Street,

Newtown.

Communications to tire Editor to be addressed:-GEO. ALDRIDGE, Boston Road, Auckland. All Communications to the Association to be addressed to tire Secretary, WM. RATTRA Y, Victoria Avenue, off Eden Terrace, Auckland. ----

CHURCH OF CHRIST
Hold services as under :AUCKLAND-Foresters' Hall, Karangahape Road. Sunday, at 1 I o'clock a.m., Fellowship Meeting. 6.45 p.m., Lecture on some important Bible Theme. Sunday School at 3. Wednesday evening, Bihle Class at 7.30. Evangelist's address=-Geo. Aldridge, Boston Road. GISlloRNE-Meeting Address-Mr. held in private hou~es. A Slack. North Gisborue.

current

'lRew; aub 1Aote;.

THK following good story is told in the Newberry House Magazine, in 'Church Folklore' by Rev. J. E. Vaux. 'About the year 1838, the clei k of a parish in Lancashire, in the course of his ordinary duties of notce given in the church, had (0 announce that some carrots had been stolen from the vicar's g-arden, and that a reward of one pound would be awarded to anyone who would give such information as would lead to the detection of the thief. The clerk himself had stolen the carrots, some of which were boiling on his fire at the time that he ga\e the notice. In the afternoon his wife informed against him, and claimed the reward! That woman was certainly a fine specimen of a mar13ging housewife, to get both the carrots and the money.' A native preacher, Michael Baba, of his own free will, ha, travelled nearly the whole of India nuking known the '\Vay of Life.' He is not connected with any society, and receives no pay from any denornination. He dresses in the yellow garb of an Indian ascetic, for in this attire he has access to all classes of Hindoos. He visits the great fairs and festivals, preaching a thoroughly evangelical message. He never asks for help unless in actual want. When asked if he has any food, his answer is, 'Yes, God supplies !' The Russian government has passed an ordinance permitting the importation of the Bible in the Czar's dominion free of duty, when pnnted in any other language than Russian; but no translation of the Scriptures in that language may be circulated within the confines of the nation and its dependencies unless printed by authority of the Holy Synod. A London paper recently offered a prize for the best definition of 'Money.' The prize was awarded to Henry E. Braggs, of Sheffield. His definition was: 'An article which may be used as a universal passport to everywhere except heaven, and as a universal provider of everything except happiness.' 'lVIany persons,' says the Chambers Journal, 'must have been struck with the awk ward beginning of the line in the 100th psalm: "For why? The Lord our God is good." The truth is, popular ingenuityrepresented in this case perhaps by the printer-has taken the liberty of changing the old word" forwhy," meaning" because," which gave good sense and translated the original, but which has fallen out of common use, into the modern" for why?" Surely the restoration of the word might still be attempted before it is too late.'

DUNEDTN-Oddfe'ilows' Hall, Stuart-street. Sunday, at Il a.111., Fellowship Meeting. Lecture at 6.45. Sunday School at 2.45. Prayer Meeting and Bible Class every Friday evening at 7.30. Evangelist's Address=-Edwin Carr, Stafford Street. THAMES Pollen Street Lecture Hall. Sunday, at 11 a.rn., Fellowship Meeting. Evening Service at 6.30. Sunday School at 2.30. Bible Class every Wednesday evening at 7.30. Evangelist's Address-E. H. Taylor, Thames.

MELBOURNE-llanover Room" Eastern Arcade. Sunday, at 1 I a.m., Breaking of Bread. Evening at 7 p.ll1., Lecture on some Bible Theme. Monday at 7.30 p.m., Bible Class. ADELAIDE, S.. \.-. Inquiry and Discussion Class, Red Cross Rooms, Rundle Street, second Thursday in the month. Secretary's address-F. B. lIughes, 96, North Terrace. SVDNEv-\Varwick Hall, Station Street, Newtown. Morning meeting at I I. Bible Class Wednesday at 7.45. Secretary's address- W. \\Tal ner, 16 Pitt-street,

Redfern.

Printed by H. BRETT, Evening Star Office, Shortland-street, for the New Zealand Evangelistic and Publication Association, and published by E. H. FALKNER, Karangahape Road, Auckland. OCTOBER, 1892.