The Bible Standard December 1907

7/31/2019 The Bible Standard December 1907

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THE BIBLE STANDARD. DECEMBER, 1907.would never look for the possession of gifts in theChurch to-day, which, when present, had to do onlywith the proclamation of the Kingdom truth - giftswhich were carnests of the powers of the age to come,and which have no place save as evidences of the natureof that future age. It is upon the ignorance of the pro-fessing believer that demons build their most successfulefforts against the Church. Let us be warned in timeand with calm confidence in the written Word refus~these vain and empty things. "Tongues" in the Wordwere never used for mission work. In them the earlybelievers recited the "wonderful works of God," but theirpresence in the Early Church led sometimes to confu-sion, and were regarded by the Apostle Paul as inferiorto the more excellent way-love.

The New Zealand W orlce r has a few paragraphs ofcomment upon our references to Socialism in our lastissue. If what we have said is untrue to fact, then it isquite right to show where we are wrong. The reviewer

says: "Our ranks are composed ofthose who are of opinion that everyman is entitled to the labour of his

,own hands." Well, in what doesthat differ from the opinion held, and advocated, formany years by the Editor of this magazine? This is aview which may be held by eyery man, "irrespective ofhis religious persuasion." Wc believe that the goldenage for the world will not dawn without the power ofGod to inaugurate it; and because we hold this view thewriter asks: "Shall wc put forth no effort to help ourwretched brother to a better state of existence?" We donot know of anything in our paragraphs which couldprompt this question. We believe that much can beclone, and we know that much is being done, by sinceremen, whose efforts are not at all appreciated by Social-ists. The fact is that, on the part of modern Socialism,there seems to be a determined effort to belittle the ef-forts of those who sincerely labour for the well-being ofthe individual as a part of the endeavour to bring thegreatest good to the greatest number. For these thingsthere is no need for the Socialist to take the Bible as hisguide. The principles of good citizenship teach this;and it is the duty of all to respond to the instruction.

Ilme arelRe"ieweb.

We are hardly able to aecept the peculiar expositionsof Scripture given by the Worleer writer. It is news tous to learn that Dives was sent to Hades because he wasrich. We always thought that his crime lay in the fact

that, being rich, he neglected hispoorer brother in his need. Sointerpreted, we are quite at onewith those who condemn the pre-

sent callous greed for wealth obtained at the cost of thewell-being of the people, and who seek to change theconditions for the better. Yet a traffic which ruins moremen and homes than any other "trust" in the world, andwhich gives less returns to labour than any other indus-

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try, and which creates a wealtb. which is now largelydominating this country, can have the support ofSocialism, and, if report is to be trusted, of Socialistagitators. If the money now spent in this country byworking men were sanely spent, how much poverty wouldbe left? And if it could be granted that the removal ofdrinking would not go to the root of the matter, at leastthis much would be secured-there would be clearerbrains to see the evil, and more intelligence to framesuch methods as would seem best fitted to war againstthe conditions which now are against the social order.But to talk of bettering the condition of the workerwhilst this thing continues is just so much nonsense. Wemay not be working as the Socialist thinks we ought towork. On this we must use our own judgment; but wecan assure the W orker that we are up against this evilthing in antagonism, and we are fighting it in the hopethat its tentacles may be shaken off from the workers ofthis land, that with clearer vision they may see, andwith more intelligence and power they may strive for the"future in the distance."

Writing to the Catholic Herald in reply to an inquiryas to the truth, or otherwise, of a public statement to theeffect that the Rev. R J. Campbell, of the City Temple,had a daughter in a Catholic convent, Mr. Campbell

says : "The statement in questionhappens to be a falsehood, al-though, if it had been true, Ishould not have been in the least

ashamed of it. The only foundation for it is that mydaughter, who is a pupil at the Royal Academy, receivespri vate lessons in French from a Catholic Sister." Thisavowal, taken together with his visit to the Pope, leadsone to ask whether or not it is possible that Mr. Campbellwill end up in the Church of Rome. Less unlikelythings have happened.

'Wlbat IDoes3 - t f1~ean ?

How many religious teachers have been wrecked uponthe rock of pride? In reading the volumes of Mill en-nial Dawn we could not help feeling that the writer wasmaking claims for himself and his work which meant

little less than a special, Divinely-given position. One of thesestatements is fonnd in Vol. IV., p.613, in the course of an exposition

of Matt. xxiv. 45-51. Mr. Russell says: "The intimationhere seems to be that at the particular time indicated bythe prophecy-namely during the Lord's presence(which, according to Mr. R's view, is now, since 1878)and at the time of the gathering of the elect-our Lord,the great servant of His people, will make choice of onechannel for dispensing meat in due season, though otherchannels, or 'fellow-servants,' will be used in bringingthe food to the household." This passage seemed toimply in its context that Mr. R looked upon himself at>the servant (one channel) referred to in the Lord's lan-gllaOe; but all doubt on this matter can be set at rest by

(tbe 1Sane of1buma


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DECEM.BER, 1907. THE BIBLE STANDARD. 179an extract from Zion's Watch Tower of March 1, 1896,where appears an article on "That Servant," in whichit is said, "the meat in due season is intended only forthe Lord's hungry, watching people; and hence amongthese must be sought the 'household' to be fed, the 'ser-vants' (plural) to do the feeding, and 'that servant' atwhose hands our present Lord will dispense food to 'hidfellow-servants' for the household, and who thus is con-stituted A GE JERAL STEWARD, OVERSEER ANDDISPENSER OF ']'HE LORD'S GOODS." Fromthis it is evident that Mr. R. regards himself as, indeed,he has been publicly asserted to be (by others), as thespecially-chosen "servant" named by Jesns. 'I'his,suggests the Editor of the Last Days, will probably ex-plain why it is that articles from his pen only Ewerappear in Zion's Watch Tower. This is the pathwaytrod by most of the men who have founded human sys-tems. Spiritual pride is at the base of it, and i d tr -econtinual condemnation of the man and the system.

The modern "scholarship" craze, in the pulpit, and"itching ears" in the pew, are thus hit off by GeorgeAde, a writer who is much given to slang, and oftenexpresses the soundest philosophy in it. In his fable,

"The Preacher who Flew his Kite,"he hits off this weakness. A par-ticular parson was conscious that"he was not making a hit with his

Congregation," and he knew "there must be somethingwrong with his Talk." He had been trying to talk "ina clear and straightforward manner, omitting foreignquotations" and putting up for illustration "such His-torical Characters as were familiar to his Hearers; put-ting the stubby old English words ahead of the Latin,and rather flying low along the Intellectual Plane of theAggregation that chipped in to pay his salary. Butthe Pew-Holders were not tickled. They could under-stand everything he said, and they began to think he wasCommon." So he studied up the situation, and on theSunday morning following "got up in the Look-out andread a text that didn't mean anything." Then he sizedup his Flock with a Dreamy Eye and said: "We can-not more adequately voice the Poetry and Mysticism ofour Text than in those familiar lines of the great IcelandPoet, Ikon Navrojk :-

To hold is not to have-Dnder the seared Firmament,Where Chaos sweeps, and Vast FuturitySneers at these puny Aspirations-There is the full Reprisal.

B jfable on"3-tcbtng J5ars."

"When the Preacher concluded this Extract from theWell-Known Icelandic Poet, he paused and looked down-ward, breathing heavily through his Nose, like Camillein the Third Act." The venerable harness-dealer wasnodding approvingly. "Having wiped his brow, hetook a turn at Quarolius, who, he claimed, had disputedthe Contention of the great Persian Theologian Ramta-

zak, that the Soul, in its reaching out after the Unknow-able, was guided by the Spiritual Genesis of Motiverather than by mere Impulse of Mentality." Ade says:"The Preacher did not know what all This meant, andhe didn't care. But the pew-holders were 'On in a min-ute.' He talked it off in just the way that Cyrano talkswhen he gets Roxane so Dizzy that she nearly falls offthe Piazza." Quoting copiously from "the great PoetAmebius" and reciting fourteen lines of Greek, and thengrowing more versatile still, he illustrated the CelebratedPoet of Equador, and "rose to a climax by getting ridof long Boston Worcls that hadn't been used before thatseason. He grabbed a rhetorical Roman Candle ineach hand, and you couldn't see him for Sparks." Afterthis he sank his Voiee to a Whisper, and talked aboutthe Birds and the Flowers, and "there wasn't a DryGlove in the Church." "Everyone said that the Sermonwas Superfine and Dandy." The only thing that wor-ried the congregation was that to "retain such a Whaleit might have to Boost his Salary." Then Ade drawshis moral, which is commonly to the point. "Give thepeople what they Think they want!" "The time willcome when they will not endure the sound doctrine;having itching ears, heaping to themselves teachers aftertheir own lusts."The press has recently reported the erection of a

monument in the North Benton Cemetery, Ohio.Chester Bedel, the infidel, who boasts that he exceedsBob Ingersoll in his unbelief, and who is reputed to have

made four trips to the Holy Landfor data with which to disprovethe Bible, has erected this stone.It is a representation of himself,

with his foot upon the volume of the Sacred Scriptures!Few are so intense in their opposition to its holy pre-cepts; but is not the attitude the very one occupied bymany of the so-called critics of the hour? - BibleStudent.

:J B nt 3-t \lUlm. ccnnnue.

Don't find fault with others until you can do much

better yourself.Criticism seems to grow in power to hurt in direct

proportion to its distance from the original source. Itis dangerous enough at its best, when spoken face to facein love and tactfulness; but when it becomes second-hand, and reaches the one criticised in an indirect way,it has usually lost in its love and gained in its stingduring the journey. We cannot control the criticismsof ourselves that reach us in this thoughtless or cowardlyfashion; but we can see to it that we never have any partin thus hurting others. Two simple rules will insurethis: resolutely refuse to pass on a criticism of anotherthat has come to our ears; if we have any criticism ofour own to make, make it directly to the one needing it,and never mention it to another soul. Sometimes we'shall find that if we forbid ourselves second-hand criti-cising, the criticism will not be made at all.-Selected.


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180 THE BIBLE STANDARD. DECEMBER, 1907.lD eatb of a }p io neer.

THOSE of our readers who were brought to see the truthof Life Only in Christ under the ministrations of G. A.Brown will regret to learn that he has fallen on sleep.For some months past he has been suffering from para-lysis, and recently endured paroxysms of excruciatingpain. He died at Lincoln (Eng.) on October 5th, atthe age of fifty-nine.

He was the son of a Bradford manufacturer, andwhen a young man went to America, where he had manyand varied experiences which tested his endurance ofhardships, and taught him many lessons. He cameunder the influence of the Second Adventists, a body ofpeople who were called Oll t about 18'10 by the preachingof William Miller. H. L. Hastings took kindly interestin the young man, and, finding that he had preachingability, sent him out to fill engagements at countrychurches .. T sually Bro. Hastings would pay the youngman's fare to the place of service, but he was taughtthat for the return fare he must trust to the Lord. Aftera season of this kind of work the young man was invitedto fill a pastorate at New Bedford, Mass. It is possiblethat he was at other places; but, if so, we have no recordsof it. We possess some two of the sermons delivered atNew Bedford, which show that he was a strong opponentof the Papacv and its works, and believed that in its his-tory prophecy was being fulfilled. After some experi-ence amongst the Adventists he visited England, notwith the intention to stay, but to see his friends and toreturn to the States. This he would probably have done,but one of the members of the New Bedford Churchwrote to a friend in Lincoln to tell him of the visit of)11. Brown to England, and suggested that it would beworth his while to hear the eloquent preacher. Mr.Bausor, the gentleman written to, was a business man inLincoln, and the leading deacon in the Mint Lane Bap-tist Church. By his influence Mr. Brown was invited topreach at Mint Lane, the church being at that timewithout a pastor. The visit was made in due course,and the people much appreciated the fresh and vigorousway in which the visitor set forth Bible truths. Inthe ordinary way this would have 'probably ended thevisit, but it so happened that Mrs. Besant was visitingLincoln at the time, and was announced to deliver a lee-hue, and Mr. Brown determined to stay to hear it. 'I'headdress roused his fighting instincts, and at the close hequestioned the lady, and offered to debate with her. Shecould not arrange this, but suggested that a gentlemanwhom she named would do this. If memory servesrightly, Mr. Brown immediately advertised a meeting inthe Masonic Hall, at which he replied before a packedaudience to the views advanced by Mrs. Besant. A de-bate was afterwards held with the appointed opponent,and the enthusiasm of the Lincoln people was raised towhite heat by the powerfully convincing manner inwhich Mr. Brown demolished the position of his adver-sary. As a result of this the Mint Lane folk invited

him to become their pastor. To this he consented, andduring his two years and eight months there 220 per-sons were added to the membership. In addition to thishe was instrumental in founding the Conditional Im-mortality Association, and commenced a monthly jour-nal, The Bible Stondard, to advocate "Life in Christand The Coming Kingdom." His fame as a lecturersoon spread over the country, and he was in constantrequest as an exponent of Life only in Christ. When onthese lecturing visits he 'was usually accompanied byCapt. Ward, a wealthy Li verpool gentleman, who wasan enthusiast on Conditional Immortality, and whofound in 1111'.Brown the man needed to advocate theviews, The first Conference of the Conditional Immor-tality Association was held at Lincoln, and here wereassem bled those who had laboured by voice and pen toforward the interests of the truth they loved. It mustbe rcmem bered that this took place in a Baptist Church,and that the members of the Church were in full sym-pathy with the movement, and gave liberally of theirmeans to help the cause.

It was just before this Conference that we became per-sona 1 1 ) ' acquainted with Mr. Brown. A small handful ofpeople in Bradford had imbibed the Life teaching, andwere meeting in a private house to study Bible teachingon the subject. At this time M1' . Brown paid a visit to thetown to see his relatives, and we became acquainted withhim, and arranged that he should deliver two lectures.This he did, and we were all charmed with the man, andwith the forceful manner in which he set forth the viewswe had already accepted. His visit gave us courage toavow our position, and as a result some of us took astand for truth which brought much trial, but whichwe never regretted.

In the year 1879 the writer attended a Conference ofthe Association, held at Maberly Chapel, London, atwhich Mr. Brown gave some splendid addresses, whichfired the attendants with enthusiasm. One of these,upon the "Resurrection of Christ," will never be forgot-ten, chiefly for the effect it had upon those who werepresent. In it M1'. Brown set forth the doctrine of theNew Birth with such force and fulness of Bible evidencethat everyone present was deeply impressed. The sor-row of that Conference was that he had made up hismind to leave for New Zealand, because of failing health.On leaving Lincoln, crowded meetings and valuablegifts bore testimony to the manner in which during hisshort stay he had won the love and esteem of the people.Coming to New Zealand quite unheralded, he re-mained quiet for a time, but as he felt himself gettingstronger he commenced a series of meetings in the Tem-perance Hall, Albert Street. He soon attracted largeaudiences, and as he opened his meetings to question anddiscussion all kinds of men gathered to listen and toquestion him. As a debater and answerer of awkwardquestions he wa unequalled, and his ready wit and cleararguments won his cause against all opposition. Gradu-ally the numbers of attendants grew, until finally the


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DECEMBER, 1907. THE BIBLE STANDARD. 181Opera House was taken, where every Sunday eveningcrowds gathered to hear his expositions of Scripture. Hisdebates with Hutson, Dunn and Bright will be remem-bered by all who heard them. In the two former therewas such an overwhelming victory on the side of theOonditionalist champion that the open opposition whichhad been kept up ever since he commenced his publicwork on our shores speedily died away. Of course, thisdoes not mean that no opposition existed. It did, anddoes still, but the open kind was, perforce, silenced, forit had no power to withstand the resistless logic andkeen, incisive arguments of the Oonditionalist advocate.When he left Auckland the testimonies that were borneto his work were such that if pride had been one of hisqualities he could have been fully satisfied. But of thisthere was nothing. Whatever may be said against him,no one can ever say that he was proud. 'I'he humblesthad his ear, and his help, and it may be said that it ishardly likely that another minister in this city has everbeen imposed upon as was he. It was enough to tellhim a tale of want or woe, and without stopping to in-vestigate his purse and home were open. Of our ownknowledge we can tell of such cases. To the ordinaryperson it was evident enough that the suppliant was oneof those who would not work so long as anybody wouldkeep him, but Mr. Brown would lend an ear and assist-ance, and would see good where others could not discernit. How many of these he took out to his farm atMangere is beyond us to tell, but we know there weremany.

After leaving New Zealand he settled in Melbourne inbusiness, but depression set in, and he determined that hewould seek to help his fellows by founding a Oommune.With his accustomed energy and eloquence he threwhimself into the plans for this, and in due course a Corn-mune was inaugurated. But here, too, his fatal facultyfor being imposed upon by all and sundry led speedilyto failure. Men and women were there who did notwant to work, and who would simply live upon the la-bours of others. This failed, but, undeterred, the rem-nant commenced another at Drouin, but in a short timethis, too, came to naught. Later another attempt wasmade by Mr. Brown, but eventually the fact that theelement of selfishness in human nature was the point offailure forced itself upon him, and he came out aruined man financially. After some time in Adelaidehe went to South Africa, and there engaged in business.About four years ago he went to England, and was in-vited by some of his old friends in Lincoln to take chargeof the Monks Road Baptist Ohurch. With this peoplehe has ended his service and his days. We are glad toknow that they have treated him and his so lovingly.

With some things that he has done and said we have,perhaps, little sympathy, but now that he has fallen onsleep we must record our sense of indebtedness to himfor the work he accomplished. Humanly speaking, thewide spread of Life truths in England, and in this land,is largely owing to him. Men held these views and met

in fellowship with one another, and sometimes attemptswere made to spread them abroad, but, generally speak.ing, little success attended the efforts where they weremade. But the magnetic eloquence of G. A. Browncompelled a hearing, and his irresistible logic and per-suasive appeals won an acceptance that was often whole-hearted, and that caught much of his spirit. In theOhurch at Auckland to-day are those who were broughtto the truth by his ministrations, and they will evercherish his memory as a brother, friend and comrade.

'I'his appreciation of the man and his work we thinkit but right to put on record in the paper which hefounded twenty-seven years ago, and which fur threevears and a-half he ably edited.-EditoT.

. ~ . .~ . .~ . .~ . . - - / z - - .~ c JlE cboes from-% -~~~e!-35THE HIGHER PLANE.

RECEN'rLYI addressed you upon the theme, "Humanity'sDead Level," and pointed out that, morally and physic-ally, there is a level beyond which man cannot progress.If by reason of further knowledge and thought the gen-eral standard of morality is raised, it yet remains truethat man can be no better than he ought to be, and thatthere is no special merit in answering to humanity's"ought." I also showed that in the "new theology"there is no adequate recognition of the fact that manis on the mortal plane, and that for him the old ques-tion put by the patriarch Job is in order, and shouldpress upon his consideration, "How can mortal man bejust with God?" These two things-the moral "ought-ness" and the mortal nature-show where humanity'sdead level is to be found. Thus tested, there is indeed"no difference." Wealth, intellectual attainments, ex-traordinary genius, are all brought by these two thingsto one common level. That is the fact, and it ought tohave an important place in all thinking in relation tothe future.Whilst insisting upon these fundamental things, I de-sire to be as strongly insistent upon the correlative factthat there is no need that man should remain at thisdead level. Philosophies ancient and modern have neversuggested a reasonable method of getting away from the"dead level," but where these have failed the Scripturesof Truth have succeeded; nay, they make this their pro-minent topic. They agree with human experience inthe recognition of the "dead level," but they show a way,at once reasonable and scientific, by which man may es-cape from this sad state and occupy a higher plane. Itis usually supposed that it is impossible to use the terms


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THE BIBLE STANDARD. DECEMBER, 1907."reasonable" and scientific" in the same breath withthe Bible declarations. Indeed, not a few are affirmingthat these terms are opposed to the Bible, which is saidto appeal only to the principle of faith-misread !IScredulity. But I contend that the Bible is both reason-able and scientific, and that both terms are rightly ap-plied to its methods by which man may pass from the"dead level" to the higher plane. Allow me to put be-fore you some items which, according to my judgment,go to prove this statement.There is a higher plane, a higher existence, a higher

life-a life in which we may be freed from the fetteringinfluences of the prcsent; a life in which the holiest andhighest aspirations may be realised. All religions,ancient and modern, agree ill teaching this ; else, whyreligion? else, why the continual quest for light? It isgenerally asserted by Christian teachers that there is auniversal desire for immortality. Sometimes it is fool-ishly argued that therefore all men are immortal! Iam doubtful as to the truth of the basic proposition. Iknow that there are many arguments advanced in its fa-vour, but these are not sufficiently buttressed by facts.Our usual statement has been, and still is, that universaldesire for immortality, if it actually exists, is surely along way from proving that the desire is gratified. Atbest it is no more than an argument that a desire sogeneral would not be implanted by a beneficent Creatorwithout some intention to make immortality possible.But, I proceed to say, that the Bible asserts the possi-bility of attaining to a higher plane, and does so, not inthe doubting, hesitating language of the philosophers,but in definite, clear, assertive terms. 'What can beclearer than the well-known verse, "God so loved theworld, that He gave His only begotten Son, that whoso-ever believeth on Him should not perish, but have eternallife?" In Drummond's book, "Natural Law in theSpiritual World," is a chapter devoted to a discussionof Eternal Life. That chapter is headed with the follow-ing quotation from Herbert Spencer, "Perfect corres-pondence would be perfect life. Were there no changesin the environment, such as organism and adaptedchanges to meet, and were it never to fail ill the effi-ciency with which it met them, there would be eternalexistence and eternal knowledge," a statement which, inthe judgment of some, is simply a learned and philo-sophic method of saying, "If a man continues to live hewill not die!" But we may allow it to stand, and thencan state that man in the present cannot come into per-fect correspondence save by a direct act of power operat-ing on him from without. In a word, God can lift himto the higher plane, but he cannot attain it by his ownefforts.But we may now take a further step, and declare that

the Bible not only insists that there is a higher planepossible for man, but it makes provision for its attain-ment; and to illustrate it, and make it understandable, asample of it is shown. 'I'his New Testament comes to usas a history. Say, if you will, that it is legend, or tradi-

tion. I assert that on the face of it it presents itselfas a history. In its main accounts of the life of Christmodern scholarship agrees that the record is not onlyconceivable, but that it is actually true. Now, that his-tory, with perfect calmness, declares that Christ wascrucified, and that He rose from the dead, and thatwhen He rose it was "after the power of an indissolublelife." That is, that just as it testifies that His wholelife work had to do with the proclamation of eternallife to men, so in His own person He exemplifies the lifeconcerning which He preached. So much is clear onthe face of the narrative. This New Testament, incommon with the rest of the Bible, emphasises the pre-sent facts which show humanity's dead level, but it pro-ceeds to show the higher plane which may be reached inagreement with the Divine plan, and manifests what itis in the person of Jesus Christ. In a word, it lifts thewhole question out of the region of mere thought andspeculation, and sets it before us in concrete form, thusmaking it comprehensible to the sons of men.But the record goes further by declaring that He whois now the sample is also the means whereby others can

be lifted from the dead level to the possession of eternallife on the higher plane. Let me now make a statementwhich needs to be well pondered, for it is certainly notgenerally admitted by many modern presentations ofreligion. The statement is that God is free to makewhat conditions He may choose for man's transferencefrom this dead level to His higher plane. r 0 one has aright to say Him nay, or to criticise His actions. Heinvites to reason, not to carping criticism, and that mindwhich recognises God's power and divinity will humblyseck for knowledge at His hands, and will not obtrudeits necessarily weak and limited notions upon the Deity.I again assert the Bible represents Christ as the meansto the higher plane. He asserts, "I am the Way," andit is declared that God hath made "a new and livingWay;" in these latter days "He hath spoken unto us byHis Son."But the Bible does not simply assert; it has an answer

to the eager inquiry, How can we reach to the higherplane? Let us say again, it is the Bible alone whicheven professes to give a reasonable answer to that ques-tion. I do not mean that there are no answers whichclaim to give a moral reply, and that urge to higher at-tainments in the moral and spiritual sphere as condi-tions for future enjoyment. There are many replies,which bid us "Develop the good that is in you," "Letlove guide you," "Be good and do good," and others ofthat sort. But I am not now seeking for a reply whichdefines character. So far as I can see, there is no neces-sary link between a holy character and eternal life. Inputting the question How? I mean How, in what man-ner, is the change to take place which shall lift man fromthis dead level of mortality, and put him in actual pos-session of eternal life? How shall the actual change beeffected-the organic change? This is the questionwhich is not faced by these present clamouring modern


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DECEMBER, 1907. THE BIBLE STANDARD. 18"schemes, and until it is humanity is hopelessly at sea,without chart or compass.

That answer which the Bible gives to our questioningHow is an old story, but it will bear repeating, becausewe are all so prone to forget; and, maybe, some havenot even heard of 'it. The Bible tells the story of oneman, and in such a way that the reader is made to feelthat the history is designed to show that man, as the be-ginning of the race, and that from that source of life allhave come, or in some way have become inextricablylinked with it. Consistently it follows that idea through-out Its pages, and it never lifts that race above Adam'slevel of mortality and death. All present conditionsare related to that original life.. On opening the New Testament you will find that itintroduces to us another man-not of Adamic origin;and, tracing His history, His test, His obedience, andHis labours, we come to the record of His death. Butthat history virtually declares His life to be a free life.It did not originate by man; it was not forfeited by sin.He had a right to live, God's terms having been obeyed.But He died. Why ? In the answer to that particularquestion lies the solution of the problem. His ownreply to this is, "I give My life a ransom for many;""The bread which I will give is My flesh, which I givefor the life of the world." One thing for one thing.So far, so good. Now for the next step. He obtainseternal life by obedience; for He, the second man, isworthy to live for ever, in organic state, and He was notunder the Adamic death. But the gulf apparent be-tween us as mortal men and His holiness and immor-tality is apparently greater than ever. The utter hope-lessness of our attainment of the boon by the road Hepassed is clearer than before. How can I, then, attainto that higher plane? The answer which the Biblegives is that a transference must take place from theAdamic race to the Christ race. As now we are linkedto the old Adamic limited life, so, to share in that lifeexemplified in Christ, we must be transferred fromAdam and linked to Him, who now possesses incorrup-tion. Note this well-known statement:-

"If we receive the witness of men, the witness of God isgreater: for the witness of God is this-that He hath bornewitness concerning His Son. He that beIieveth on the Son ofGod hath the witness in him; he that believeth not God hathmade Him a liar; because he hath not believed in the witnessthat God hath borne concerning His Son. And the witness isthis-that God gave unto us eternal life, and this life is in HisSon. He that hath the Son hath the life; he that hath notthe Son hath not the life" (1 Jo. v. 912).

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

world to Himself, and as He is now the Head of the raceall have become His, for He is "Lord of both dead andliving." The Word invites us to accept that great fact,and to become obedient to it. "If thou shalt confesswith thy mouth Jesus as Lord" is the first step. Theremust be willing acceptance of the Lordship of the "manChrist J esus ;" there must be oneness between the reci-pient and the Giver. No provision is made for possibleanarchy. He is Lord, arid must be acknowledged. Butthere is something more, and that is, there must be amanifestation of obedience. In the ordinance of bap-tism is provided a means of exhibiting obedience to Himas Lord, in an act which sets forth in clear and unmis-takable symbol the fact of our union with Christ, and theresurrection life He has pledged to bestow upon thosewho are faithful. In a word, the pathway to the higherplane is befo;re us, and every step of that way is clearlymarked. Confession of His Lordship, belief in the heartthat God hath raised Him from the dead, are the itemsdemanded in the Word, and those who, having thus con-sented, will find it their greatest present privilege to be-come "buried with Him by baptism into death," that inthe symbolic rite they may bear the testimony of faith tothe means by which opens to poor, sinful, perishing hu-manity the way to that higher plane where life and in-corruption are provided, together with a glory whichshall not fade away.

Address delivered in West Street by the Editor.

Both science and philosophy furnish a blanket tooshort for the bed. Philosophy pulls it over the head andleaves the feet bare; science pulls it over the feet andleaves the shoulders bare. Religion alone covers both.-I. Panin.

Don't be too ready to give up all for lost when thebattle seems to be going against .you. Who knows whatreinforcements are even now hovering along the hori-zon ? Try everything-and fail; use up all yourchances; then trust. There is very likely a better chancethan you ever dreamed of about to be given you. Losecourage simply because you are at the end of your ownresources-at your wits' end, as people say? That is toleave God out of the question, and you do not seriouslymean to leave Him out.

"Something to remember me by." Do we ever stopto think how we are all the time giving our friendsinvisible keepsakes? Are they always the things wewould choose, if we were choosing? You gave the con-ductor a sharp word and look, there at the muddy cross-ing-he won't forget you. You gave your father a for-gotten errand. You, N ed, left the housemaid a long trackof muddy footprints in the hallway. You, other boy,at the office, how grimly "the boss" remembers you whenhe looks at the littered desks and overflowing waste-baskets! How nice if we were all to set to work at onceand change such memories! It wouldn't be hard tothink up a dozen such things we might do that we shouldbe glad to be graciously "remembered by."


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TilE BIBLE STANDARD. DECEMBER, 1907.

~ C b~ B ibl~ S ta n d a r d . ~/ ~ ~

MONTHTLY ORGAN

ntw Z n l a n d "an9dl~t a n i l P u b l ic a t io n ] ls so d a t lo n .0" THE

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

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

Elsso,tatton 1A otcs.'I'he first and second days of each year are always

looked forward to by us with great pleasure, and those ofthe coming year, we trust, will be no exception to therule.It has been our custom to hold the Annual Picnic on

the 1st and the Conference on the 2nd, but on severaloccasions the weather has been so unfavourable as tospoil the pleasure of the day's outing, and in some in-stances has rendered a Picnic impossible. Your Execu-tive have, therefore, decided that if the morning of the1st is fine the Picnic will (D.V.) be held as usual; but,should it be wet, the Conference will take place, and thePicnic will stand over till the following day.The rendezvous chosen for the Picnic is One Tree

Hill, which spot, on a previous occasion, proved so suit-able. It is easy of access, and can be got to or from atshort and regular intervals during the day, which ren-ders unnecessary the usual rush and inconvenienceexperienced when travelling by steamers on such occa-sions. A train leaves Auckland at 8.20 a.m., but theone, perhaps, most suitable to the majority leaves fortyminutes later, viz., 9 a.m.Those desirous of travelling by tram-car can do so at

intervals of 15 minutes.The Conference, as in former years, will be held in

the West Street Church, the business session commenc-ing in the morning at 9.30, and the afternoon fromabout 2.30 will be set apart for the reading of papers byvarious brethren. Interesting topics are to be intro-duced which will doubtless provoke a helpful discussion.Bro. T. O. Jenkins contributes a paper on Missionary

effort entitled "Sounding Forth the Word of the Lord."Our brother, who has laboured on behalf of the Associa-tion for over three months in evangelistic work in theWaikato, will no doubt have sometliing to say of hisexperiences in the work, which, we trust, will be an in-centive for us to make our- sounding louder and morecontinuous as we see the Day approaching. Bro. E.Phipps is to give a paper on "The Duty of Ability." Ourbrother's ability and his willingness to be used will nodoubt stand him in good stead when preparing' thispaper, which we are sure will prove helpful and createa discussion.

Bro. C. C. Brown, of Rotorua, is to give a paper on"The Dangerous and Unscriptural Doctrine of FutureProbation." Our brother represents fully this Associa-tion's views on the Life and Advent themes as mani-fested through the columns of the STA


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DECEMBER, 1907. THE BIBLE STANDARD. 185tions unpaid, and if, perchance, you are billed for thatwhich is already paid, he will be glad if you will drophim a line, in order that the matter may be rectified.- - - . - . ~ . .---trbc 1I~eaurrecUon of tbe 'Ul1l5a~e~.

I.-Do the Scriptures teach the resurrection. of theunsaved, 01 " do they not ?-It has been boldly assertedthat the Old Testament does not contain one distinctassertion of the bodily resurrection of the unsaved. 'I'hisis manifestly wrong, for Daniel speaks of the rising of"some to shame" (xii. 2). It is also said that theycontain passages which distinctly teach that certain un-saved ones will never be raised from the dead. Theproof texts given are: "They shall not awake" (Job. xiv.12), "Like the beasts that perish" (Ps. xlix. 5-20),"Shall rest in the congregation of the dead" (Prov. xxi.16), "They are deceased and shall not rise," "They areextinct" (Is. xxvi. 10-14; xliii. 16, 17), "They sleep aperpetual sleep" (J er. li. 39, 40, 57). To which wereply, that Job was speaking of mankind in general (seevel'. 1). In David's words, man and beast are comparedtogether, and declared to be like each other in thisrespect, and in this respect only, namely, that bothperish, Solomon, speaking in a slight tone of irony,says that the wandering man should at last find a rest-ing place, but it shall be among the dead ones. Isaiah(in chap. xxvi.) refers to the Assyrian and Babylonianoppressors who lorded it over Israel, and foretold thedownfall of Nineveh and Babylon, to rise no more.And (in chap. xliii.) the prophet calls to mind whatGod did for Israel in Egypt when Pharaoh's hosts weredrowned in the Red Sea. Jeremiah declares that Godwould visit Babylon when it should be in the midst of adrunken revel, and bring their mirth to an end in thesilence of death (see Daniel v.).But all this has no reference to, and is altogether

outside of, what God will do at the end of the world.It is true that some Jewish doctors held and taught thatnone but Hebrews would have a part in the resurrection,that the dead of other nations would not rise. But weknow better, for it is written (John v. 28), "All thatare in the tombs shall hear the voice of the Son of God,and shall come forth; they that have done ill, unto theresurrection of judgment." These are the words of theLord Jesus Christ Himself. This one utterance of theDivine Son would suffice even if there was not in HolyWrit another word upon the subject. Need we call tomind Paul's outspoken declaration, "There shall be aresurrection both of the just and the unjust" (Acts xxiv.15). We are also told that it is in Gehenna that 'God"is able to destroy body and soul" (Matt. x. 28). Withreverence be it said that God's "ability" to do this de-pends upon His previously resurrecting the dead body'of the unsaved man, otherwise that body remains in "thedust of the earth" and escapes the dread doom ofGehenna.These passages prohibit discussion as to whether "all"

or only "some" of the multitudinous dead shall arise.

Our Lord's words alone settle the matter, for we acceptthem with absolute confidence as really meaning whatthey appear to say. This cannot be an open questionwith those who seek to bring their will, inclination andjudgment into subjection to the plain declaration of theSon of God (2 Cor. x. 5).Is there any impossibility in the resurrection of all

the unsaved? The idea is ridiculous. It is as easy, forGod to raise all the unjust as to give renewed being to apart of the number. And, moreover, on what groundshould some-and they, perhaps, the worst of all-beexempt from appearing before God's bat to give accountof their deeds? We believe, then, that the Scripturesteach the resurrection of all the unsaved.

11. With what manner of body do they come to judg-ment ?-It is an old tradition in the Christian Churchesthat at the resurrection all mankind shall be endowedwith immortal bodies. This is as utterly devoid offoundation as is the doctrine of the natural immortalityof the soul. There is not a shred of Scriptural argumentfor it, and a mass of argument-Scriptural and other-wise-against it.It is no matter of question or speculation (as it is in

the case of the soul) whether or no the human body ismortal now. Unquestionably it is mortal, and con-stituted to be so. "Dust thou art, and unto dust shaltthou return," is the sentence that means death to thebody, and, apart from salvation by Christ, we have noright to assume any revoking of this dread sentence..The unsaved shall indeed be raised for purpose of judg-ment (in God's sight the first death is but a "sleep,"Ps. xiii. 3; John xi. H)-it was the body that sinned,and the body must be punished. But it is one thing toraise the body out of death, and another to raise it outof mortality.When Adam fell, he was excluded from the Tree of

Life "lest he should eat and live for ever." 'I'his mustrefer to bodily immortality, for Adam could be partakerof spiritual life by faith in God even though outsideParadise. Now the book of Revelation shows us theTree of Life restored hereafter to the saved, but someare still excluded from it (Rev. xxii. 14, 15). Why?Because they are not to be permitted to live for ever.The risen saints who eat live: the risen unsaved whocannot partake of its fruit die.The change of bodily constitution from mortality to

immortality is expressly revealed with regard to the risensaints. Paul, in 1 Cor. xv., declares this. "It is sownin corruption, dishonour, weakness; it is raised in in-corruption, glory, power. It is sown a natural body; itis raised a spiritual body." Whence this change? Fromthe impartation of the nature of the second Adam whois "from heaven," that "as we have borne the image ofthe earthy we shall also bear the image of the heavenly."Can this be said of the unsaved ? No, for "as is theearthy, such are they also that are earthy." In resur-rection they will still be earthy, still bearing the imageof the first Adam, and of this sinful body it will be said,"Sown in corruption, dishonour, weakness; it is raised


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186 'taEt B1BLE STAND ARD . DECEMBER, 1907 .in corruption, dishonour, weakness; sown an animalbody, it is raised an animal body." And if it is raised anatural, earthly, animal body like that of the fallenAdam, it must therefore retain its mortality. Most cer-tainly an immortal, sinful, human body, if such wereraised from the grave, would have no prototype, no pro-genitor; it would be like neither that of the first nor ofthe second Adam.

"Flesh and blood," says Paul, "cannot inherit thekingdom of God, neither can corruption inherit incor-ruption." Therefore-he goes on to show-s-that those ofChrist's people found alive at His coming in their orig-inal corruptible flesh and blood bodies must undergo aradical change: "We shall not all sleep, but we shall allbe changed, the dead shall be raised incorruptible, andwe (the living) shall be changed. For this corruptiblemust put on incorruption, and this mortal must put onimmortality" (1 Cor. xv. 50-53). Does it not followthat for those who are shut out from the kingdom ofGod flesh and blood will remain flesh and blood, and thecorruption remain corruption, and the mortal remainmortal? Do we anywhere find a word about the mortalbodies of the wicked found alive at the coming of Christputting on immortality? That means construction,building, elevation, but we never read of any construc-tion or elevation for the unsaved, but, on the contrary,the opposite word, 'Idestruction" (1 Thess. v. 3; 2 Thess.i. 9).

We have strong reason for believing that the unsavedshall not be gifted with immortal bodies, but arise inbodies capable of death, and, moreover, that they shallactually' die a second time. Several instances ofresurrection . to a continued mortal life we haveon record (see 1 Kings xvii. 21-23; 2 Kings xiii.21; Luke vii. 15; viii. 55; Acts ix. 41). The words"die," "death/' "destroy," "destruction," "perish," "con-sume," "slay,""devour," ''burn up," etc., are so con-stantly used to describe the final end of the wicked, andthis doom must be the destruction of some kind of lifeor constitution which they shall then possess, and thisword "destruction" carries the idea of complete disinte-gration. This will be found in the dissolution of humanbeings by the separation of body and soul (whateverbecomes of the component parts) to reunite no more,and this is called "the second death" (Rev. xx. 6). Whythe "second?" I remember discussing this years ago witha Hindoo native preacher, who quickly perceived thedrift of the argument, and said, "Yes, Sahib, you areright. The second death must be total loss of life, forthat is what the first death is. A second must haveaffinity with a first." You can say, "The first book andthe second book," but it would be incorrect to speak of"the first book and the second pen." "A book and apen" would be the correct phraseology. If the seconddeath means, -as say some, "a pathway to life," or "eternalmisery," as say others, then to call it a second death ismanifestly misleading, for the second has no affinitywit? or likeness to the first, which was simply loss oflife .:

Our Lord says, "He who saves his life shall lose it,but he who loses it for Christ's sake shall find it." Theword here used for life means soul-the soul animatingthe body is here denoted. Then there are some who savetheir life now at the cost of denying Christ-fear ofmartyrdom turned them aside-who will unhappily losetheir life hereafter. And our Lord further said that"body and soul would be destroyed in Gehenna-fire." Abody may be killed by poison, or suffocation, and remainas a corpse without being destroyed, but if it is castinto the fire not only is life gone, but the existence of thehuman body has gone, too. We needn't speak of annihi-lation. It is unnecessary to inquire what becomes of thedust and ashes; enough that the living human being hastotally disappeared-he is destroyed, brought to nought.

We are distinctly told that neither Christ Himself norany who shall share His glorious immortal resurrectioncan be liable to any second death. "Death hath no moredominion over Him" (Rom. vi. 9). "Neither can theydie any more" (Luke xx. 36). "Blessed and holy is hethat hath part in the first resurrection; on such thesecond death hath no power" (Rev. xx. 6 ) . Then itfollows that the second death (whatever that means)has power over all who have no part in the first resur-rection. Those on whom it has power are representedas having had a resurrection from death, and the seconddeath appears therefore as a relapse. A relapse intowhat? Not into spiritual death, for out of that theywere not raised, but they sink once again into a secondphysical death; their resurrection has made this pos-sible.

But supposing that the unsaved arise with immortalbodies, where will their local habitation be, for a bodymust be surrounded by an external world? If the un-saved body is to be free from suffering, it must be physi-cally a fairly comfortable and pleasant world to whichthe unsaved will be consigned, in order to their evangeli-sation-but this is altogether contrary to the Scripturedescription. On the other hand, if the immortal bodybe cast into the lake of fire (which is the Scripture de-scription of the last surroundings of the unsaved) thenwe face the doctrine of "eternal torments," which is

. unthinkable and clean contrary to the revealed. deter-mination of the All-wise, All-just, and All-merciful God.Ill. Why are the unsaved restored to life ?-A brief

reply will suffice. The unsaved are raised because in thisage God has "kept silence" (Ps. 1. 21; Is. lxv. 6). Thewicked man has "spread himself like a green tree in itsnative soil" (Ps. xxxvii. 35), he "dieth in his fullstrength, being wholly at ease and quiet" (Job xxi. 23).He passed through this life prosperous, honoured, "nei-ther was the rod of God upon him, and his house wassafe from fear" (Job xxi. 9). Is there no reckoning dayfor such a man? Is there no punishment for crimes?Is there no redress for the wrongs of the fatherless andthe widow? Does the corrupting seducer go scot free?Is God powerless to avenge? Does death secure im-munity from "a just recompense of reward?" Surelysuch cannot be. And the apostle Paul assures us thereis to be "a revelation of the righteous judgment of God,


11/16

DECEMBER, 1901 '. tHE BIBLE STANDARD.who will render to every man according to his works:wrath and indignation, tribulation and anguish uponevery soul of man that worketh evil" (Rom. ii. 9), "thateach one may receive the things done in the body, ac-cording to what he hath done, whether it be good or bad"(2 Cor. v. 10). This judgment necessitates the risingof the unsaved dead. Then shall this world's accounts beequitably and legally settled, all wrongs shall be righted,and recompense fairly dealt out. Doubtless, there willbe degrees of punishment connected with the final disso-lution of the ungodly, involving tempo1"a ry bodily pain.This, however, is but just, and does not fill us with anintolerable moral horror, as does the suggestion of eter-nal torments. Saints and martyrs "of whom the worldwas not worthy" have borne excruciating sufferings atthe hands of the ungodly, and it would be strange if thesecond death-at any rate, in some cases-should provein any respect les s painful than the first death of untoldnumbers of God's choicest saints.IV. When does th e resurrection of th e un save d take

pl ace ?-The apostle Paul taught the important truththat there was to be a resurrection from the dead, whichhe was anxious to attain to (Phil. iii. 11). This com-pany consists of those "that are Christ's at His coming"(1 Cor. xv, 23). The apostle John speaks of certainresurrected martyrs who are also "to live and reign withChrist a thousand years;" and adds, "th e rest of thedead lived not again till the thousand years were fin-ished" (Rev. xx. 4-6). This last statement is very im-portant. It confirms the truth as to a final resurrection(ver. 11-12) , when "the rest of the dead, small andgreat, stand before God's judgment throne." This isthe time-the awful time-when the unsaved arise fromtheir graves, having their part in a resurrection which isconnected with "the lake of fire" (ver. 14, 15). Thistakes place after Christ's millennial reign, and before thecreation of "a new heaven and a new earth" (Rev. xxi.1) ."Be not deceived; God is not mocked: for whatsoever

a man soweth, that shall he also reap. For he thatsoweth unto his own flesh shall of the flesh reap corrup-tion; but he that soweth unto the Spirit shall of theSpirit reap eternal life" (Gal. vi. 8). There is the whole

matter settled in one plain utterance of the apostle."Eternal life" for the saved, while "corruption" is thefinal end-after resurrection-of the unsaved, It mustbe afie resurrection, because before the resurrection allGod's dead saints have undergone "corruption."'1'0 return to corruption is the dread doom for theunsaved; therefore at the resurrection they must be re-stored to life as corruptible bodies. May God in Hismercy bestow upon both writer and reader the inesti-mable boon of immortality and incorruption.Rotorua. C. CRISPBROWN.

Nobody has any right to find life uninteresting or

unrewarding who sees within the sphere of his ownactivity a wrong he can help to remedy or within him-self an evil he can hope to overcome. -Pres. Eliot.

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

"He touched her hand and the fever left her."He touched her hand as He only can;

With the wondrous skill of the Great Physician,With the tender touch of the Son of man.

And the fever pain in the throbbing templesDied out with the flush on brow and cheek,

And the lips that had been so parched and burningTrembled with thanks that she could not speak.:

And the eyes when the fever light had fadedLooked up, by her grateful tears made dim,

And she rose and ministered in her household,She rose and ministered unto Him.

"He touched her hand and the fever left her;"Oh, we need His touch on our fevered' hands,

The cool, still touch of the Man of Sorrows,Who knows us and loves us and understands.

So many a life is one long fever,A fever of anxious suspense and care,

A fever of getting, a fever of fretting,A fever of hurrying here and there.Ah, what if in winning the praise of others'''' e iss at' the last, the King's "Well done,"

If our self-sought tasks in the Master's vineyardYield nothing but leaves at the set of the sun!

"He touched her hand and the fever left her;"Oh, blessed touch of the Man divine!

So beautiful then to rise and serve HimWhen the fever is gone from your life and mine;

It may be' the fever of restless serving,With heart all thirsty for love and praise,

And eyes all aching and str~ined with yearningTow'rd self-set goals in the future days.

Or it may be a fever of spir it-anguish,Some tempest of sorrow that dies not down

Till the cross at last is in meekness lifted,And the head stoops low for the thorny crown.

Or it may be a fever of pain and anger,When the wounded spirit is hard to bear;

And only the Lord can draw forth the arrowsLeft carelessly, cruelly, rankling there ..

Whatever the fever, His touch can heal it,Whatever the tempest, His voice can still;

There is only joy as we seek His pleasure,There is only rest as we choose His will;

And some day, after life's fitful fever,I think we shall say in the home on high,

If the hands that He touched but did His bidding,How little it mattered what else went by.

Ah, Lord, Thou knowest us altogether,Each heart's sore sickness whatever it be,

Touch Thou our hands, bid the fever leave us,And so shall we minister unto Thee. -Selected.

It. is the new. life derived fr~m Christ which, suffusing

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


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188 THE BIBLE STANDARD. DECEMBER, 1907.b f e -..-.. - ---

Cb~ f i o m ~ ircl~.~~~~~~~x~~~~~x~x~xx~~~xr, - , - , - . 4

Talks on E terna l Lif e .No. IX.

I READ this statement the other day con-cerning the baptism of Paul: "Remark-able as was the fact that John baptisedhis disciples (instead of exhorting themto do it themselves as under the law),still more remarkable is the fact that,after this manner had become so thor-oughly established, Saul should be toldto baptise himself (Acts xxii. 16). Thisis the force of the Greek Imperative Mid-dle Aorist. His self-baptism isbut one of a variety of symptoms whichafterwards developed into a clear anddefinite line of cleavage between him andJerusalem, and his ministry and that ofthe twelve." Do you think that Sauldid baptise himself?I should fear to draw that conclusion

from a solitary word, the more especi-ally that in the history which recordsthe act it is said: "And he arose, andwas baptised" (ix. 18). So recent anauthority as Moulton, in "Grammar ofNew Testament Greek," says: "The twovoices (i.e., Passive and Middle) werenot differentiated with anything like thesame sharpness as is inevitable in analy-,tic formations such as we use in English.

The dividing line is a fine oneat best." But we have no warrant tosuppose that there was any differencein his case. From the time that Johnwas "sent to baptise" no change oc-curred in the act. We may certainlybelieve that Saul was baptised in thesame manner as' were those whose bap-tism is recorded in the opening of theActs. Then, again, some were baptisedby him, and these apparently submittedto the rite in the same manner as didthe early disciples. Thus I concludethat Saul was baptised as were otherbelievers; but if he did actually baptisehimself, that did not affect the generalrelation of baptism to his converts, whowere baptised according to the methodobtaining when Peter and John begantheir ministry at Jerusalem.I feel quite satisfied now as 'to' the

teaching of the Book of Acts on thisgrave question of baptism, and I shouldlike you to give me some idea of it asit relates to the present dispensation.Perhaps we ,have spent enough time

for the present over its relation to thetransition period, although I must againinsist that it is this particular atage ofits bearing that is generally overlooked,and thereby great confusion has enteredinto the Church in consequence. Bap-tism in the Acts had relation to thesecond offer of the Kingdom to Israel.That offer of God's Kingdom. restoredcontinues right through the Acts until,not only has Jerusalem rejected the mes-sage, but the Synagogue authorities asfar as to Rome had the offer put before

them, and they rejected it. The finaloffer is made in the imperial city to theassembly of Jews meeting there. Virtu-ally that assembly rejects the offer, andthen Paul cites the passage from Isaiahwhich records their state of heart, andends his farewell words to them t.hus:"BE IT KNOWN THEREFORE UNTOYOU, THAT THIS SALVATION OFGOD IS SENT UNTO THE GENTILES:THEY WILL ALSO HEAR" (Actsxxviii. 28). Our question now must be,If rrom this point there is to be a freeand unhindered message of grace to theGenti les, what relation (if any) hadbaptism to that tYes, that seems to be a fair way to

deal with the question. I am eager tolearn what you may have to say uponthat phase.The Epistle to the Romans follows

upon this closing statement of the Acts,and sets forth the Gospel of Salvationby which all, both Jew and Greek, areinvited to share in the salvation it offers.Here the Kingdom phase is not set forthas in the Acts. The presentation of themessage starts with the fact of man'screature responsibility, and his conse-quent condemnation. It declares his lost,and ruined condition, morally and phy-sically. Man is guilty, and he is mor-tal. These are the base of his needs,and the Gospel message herein set forthis designed to meet these. Death by sinis the heritage handed on to the sons ofmen by the represen tative man-Adam;but salvation comes by and through theransom' effected by the Christ - theSecond Man. In Him man's individualneeds are met. His obedience untodeath opens the way for the removal ofthe Adamic death, and for the individualto pass into Eternal Life, upon agree-ment with certain conditions. The re-moval of the Adamic liability leaves Godfree to make what conditions He maychoose as the terms upon which He willsave the individual and become "the Jus-tifier of him that hath faith in Jesus."The acceptance of the Divine conditionsputs the believer into union with Christ-a union so close that it is affirmedthat we "died with Him," and are "raisedwith Him." Bearing that aspect inmind, look now at the passage in Rom.vi."What shall we say, then? Shall we

continue in sin that grace may abound?God forbid. We who died to sin, howshall we any longer live therein? Orare ye ignorant that ALL WE WHOWERE BAPTISED INTO CHRISTJESUS WERE BAPTISED INTO HISDEATH? WE WERE BURIED THEREFORE WITH HIM THROUGH BAP-'HSM INTO DEATH: THAT LIKE ASCHRIST WAS RAISED FROM THEDEAD BY THE GLORY OF THEFATHER SO WE ALSO MIGHT WALKIN NEWNESS OF LIFE." This pas-sage most distinctly shows that at leastsome of those to whom Paul wrote hadbeen baptised, and the true relation ofthat baptism he here sets forth.You are aware, of course, that whilst

it is admitted that some of these werebaptised, probably Jews, yet that it canbe no argument for a continuation of

baptism, for Paul merely refers to whathe and other Jews had received andpractised, and draws an argument fromit; but this is no proof that the ritewas designed to continue' in the Chris-tian Church, for this is the only passagein the Romans which refers to it.Yes, I am aware of that position, but

I wish you to observe this point, viz.,that the Apostle is affirming a new rela-tion of bapt.ism-c-new, I mean, so far asNew Testament teaching is concerned.Hitherto the one point insisted upon wasthat upon submission to the rite, "re-mission of sins" was guaranteed. Thisfeature nowhere appe,ll's in this connec-tion but there is set forth a union withChrist in death and resurrection whichis clearly shown by baptism. The ques-tion arises, With this new relation ofbaptism clearly taught, are we to be-lieve that the ordinance itself is to dis-appear? Having in so striking a mannershown how beautifully the ordinance setsforth the union with Christ in His deathand resurrection, are we now to believethat the ordinance should cease? Thereis nothing in the context which suggeststhis, and we should be slow to draw con-clusions upon the silence of Scripture.In a summary of this passage by Sandayand Headlam (Corn. on Rom.) occursthe following:-"Baptism expresses symbolically a

series of acts corresponding to the re-deeming acts of Christ:"Immersion-Death."Submersion-Burial (the ratification

of death)."Emsrgence-c-Resurrection."You think, then, that Paul continued

to teach baptism?Such evidence as we have seems to

lead to that conclusion. Put the matterthus. Whilst on his missionary jour-neys he did baptise Gentiles. Graduallyhis sphere of work amongst themwidened, and baptism continued. Ifthe actual history records this, then wehave no right, in the absence of otherdecided evidence, to say that he changedhis practice in this respect. The factthat he here shows that baptism has arelation to the standing which believersnow occupy is a testimony to its con-tinuance with this new relationship. Till,therefore, some better evidence is advanced than has yet been produced, Ishall continue to teach that baptism isincumbent upon the believer, that hemay visibly set forth the nature of hisfaith and hope in an act which testifiesso beautifully to the work of Christ, andour entire dependence upon Him.I suppose that you would use Col. ii.

12 similarly YCertainly. It teaches the same pre-

cisely. To say that this simply refersto the burial of Christ, and our iden-tification with His death, is to ignorethe force of the word "wherein." Onewriter does say "wherein (in His burial)ye were raised with Him also," onwhich it is enough to say that He wasnot raised "in" His burial. No, theburial in water, and the emergence there-from, openly set forth our union withChrist in His death and His resurrection,


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DECEMBER, 1907. THE BIBLE STANDARD.and thus the act bears its testimony tothe nature of our faith.~h, now I see how you are bringing

this to bear upon the great question ofEternal Life.

I am very glad that you should catchthe meaning of this. Just recently, inconversation with a Baptist friend, I hadto point out that vcry thing. He wassaying that we had this in common, atany rate, that we both believed in bap-tism. My reply was: "Yes, but you areholding to a practice which does notagree with your theological belief onman's nature." I then proceeded to showthat only as man is a mortal, perishingbeing, and dependent upon the work ofChrist for eternal life, is baptism in har-mony with His teaching. It has no realmeaning to a person who believes thatat death he goes to heaven, for its testi-mony is to death' and resurrection, andonly: as these things are grasped canbaptism have any real value beyond be-ing an act of obedience. My friend wascandid enough to say that he had notthought of this, and that such a viewdeserved attention. So we come backto the point with which we have beendea1ing through these papers. EternalLife is the gift of God. It is obtainedfor us by the work of Christ. Baptismsets forth its nature, and is the open andvisible testimony of that union withChrist which has for its great end andconsummation Life and Incorruption inassociation with Himself.Thanks very much for the thoughts

suggested. They have given me a stimu-lus to search for myself, and if, justnow, 1 cannot say that 1 fully agreewith all you have said, 1 can assure youthat I will examine these things for my-self.

(Uoncluded.}

He CaBle to Dine.Admiral Sigbee, at a banquet in Wash-

ington, was once called on unexpectedlyto reply to a toast. His impromptu re-ply was very graceful and brilliant, butat the start he was rather confused, andhe covered his confusion in this way:"I am taken aback," he said. "I am

in the position of the fisherman who fellinto the water and was nearly drowned.A hunter, however, rescued him, and af-ter he had brought him to, the huntersaid:

"How did you come to fall into thewater, sir?""I didn't come to fall into the water,"

the fisherman answered. "I came to fish."There is an old story of a man who

sued another for damages done to a bor-rowed kettle. The defendant's lawyer;~gued th e case th us:"1. The kettle was cracked when heborrowed it."2. It was whole when he returned it."3. He never had it."--------It would take a pretty bright Indianto keep even with some borrowers we

have heard of.Now, had you not better go and re-

turn what you have borrowed?

L e t t e r s t o a Y ou n g F r ie n d o nt h e S tu d y o f P r o p h e e y .

LETTER X.HOSEA'S PROPHECIES.-Continued.

My DEAR FRIEND,-In my last letter I gave you arapid sketch of the circumstances underwhich Hosea prophesied. May I nowlead your thoughts to the prophecy itself.The prophecy of Hosea natura lly fallsinto two divisions, i.e. (1) the revelation

of God's purposes wi th respect to Israel;(2) the remonstrances which the pro-phet addresses to the people in the nameof Jehovah. The first consists of chap-ters i., i., iii.; and the second of therest of the book. Within these two divi-sions, however, we have minor sections.The book opens with an account of

Hosea's unhappy marriage. There is nowarrant for treating this account of theprophet's personal sorrow as if it were"a simply imaginary narrative, a feignedstory, by which to convey propbeticalinstruction." Hosea tells us the nameof his wife and her father's name, so thathere is no mere fiction, but a true historyof facts. At God's command the prophetunites himself in marriage to a womannamed Gomer, who had fallen from purity. (AS Salmon begat Boaz of Rahabthe harlot, from whom descended KingDavid.) To them three children wereborn, each of whom represents Israelviewed in some particular phase, whichis described in the name given to thechild (compare Isaiah viii. 1-4 and 18).When the first was born his name wasnot to be "Israel," \v:"lCh means "Aprince with God," but "Izreel" (Jezreel),"God will scatter." The second was adaughter-the sex indicating weaknessand defencelessness. She was to be called"Lo-ruhamah," which signifies "no moremercy." Helpless as a girl ill the handsof her foes should the people be. Thethird was a son. His name was to be"Lo-amrni," meaning "not my people."Thus was set forth the coming judg-

ments upon Israel. God would scatterthem, would show them no mercy in theirdispersion, and for awhile would disownthem as His peculiar people.God having thus briefly, but clearly,pronounced the judgment ..of the people,

immediately announces with equal clear-ness His sovereign grace toward them(read i. 10-11 and ii. 1). "Neverthelessthe number of the children of Israel shallbe as the sand of the sea. Then shallJudah and Israel be gathered togetherunder one King." The prophet was toassure his Israelit.ish brethren and sistersthat in that day there should be a rever-sal of the sentence, for of them it shallthen be said, "Ammi"-my people; and"Ruhamah"-hath obtained mercy.In chapter ii. God bids the prophet to

speak words of warning and grace to hismother. By "your mother" (see Is. I. 1)we understand Israel corporately as abody (we speak of England as themother- land ). By "her children" is sig-nified the inhabitants of the nation, oneby one. Here we have a most painful

picture-Jehovah threatening to put Is-rael to a disgraceful shame, both motherand children, because they were all con-nected with harlotry, and had behavedshamelessly towards Himself. SaysJehovah, "She is not my wife, neitheram I her husband." In verses 2-5 wehear the loud outcry of the justly exas-perated husband concerning the adulter-ous wi fe. In verses 6-13 is set forth themisery with which she shall be cl;astenedand by which she shall be brought, likethe prodigal son, to know her sin. Inverses 14-23 we have Israel's return andher happy re-settlement in her own land.This was not accomplished at the returnfrom the Babylonish captivity. It awaitsfulfilment at the latter days, which isclearly shown in chapter iii.

In chapter iii. the historical narrativeof chapter i. is resumed. After the birthof the three children Gomer fell intoadultery, and forsook her husband, theprophet, and appears to have fallen solow as to have been sold as a slave .. Weread how Hosea, by express command ofGod, "bought her" (iii. 2), and placedher in a position of safety, though hedid not take her back to his dwelling-place, there to live with him as his wife.It was not till after the lapse of "manydays," after ample time for reflectionand sorrow and repentance, that sheshould return to her husband once again.All this is related solely with referenceto a symbolical meaning. Not only invisions which were seen, and in wordswhich were preached, but in acts also didGod forefigure and fares how things Iu-ture. For which cause Hosea thus acted.This prophecy is a sequel to the for-

mer, and relates to the state of Israelduring the time of the "many days" re-jection. Israel should remain for a longtim.e away from their land, apart fromthen' God. They should be kept freefrom the sin of idolatry (since the cap-tivity idol-worship has ceased in Israel),and in a state of "waiting" for God.And since their rejection of the Messiahand final dispersion, how exactly has theHebrew nation answered to Hosea's de-scription of their lamentable state (iii.4)! For long centuries they have beenwithout King, prince, sacrifice. Neitherhave they image, ephod, teraphim. Theephod was the holy garment worn by theHigh Priest, which contained the mys-terious Urim and Thummim (1 Sam.xxvi ii. 6; Neh. vii. 65), by means ofwhich he inquired of God. But for nine-teen centuries no message from God hascome to them. The image refers tostatues for idolatrous worship. The tent-phim were household gods-images inhuman form, used for purposes of magicand divination. Sacrifices cannot now beoffered, for the Hebrews nave no priests,the line of Aaron is forgotten, or veryuncertain. Only Aaron's descendants canminister as priests.Such is the present condition of Israel.A people who preserve their national ex-istence age after age, yet scatteredthrough all nations-without any ofthose elements which are supposed to beessential for keeping a people in exist-ence. But the day is fast approachingwhen all Israel shall seek the true roy-alty originally bestowed by God, of whichChrist is the true fulfilment. "They


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THE BIBLE STANDARD. DECEMBEB,1907.shall seek David their King and shallcome with fear unto Jehovah" (iii. 5).TI~e second division of the prophecyconsists of chapters iv. to xiv., but it is

difficult to distribute the contents intodistinct sections. Rather may we regardthe prophecies selected and committed towriting 'by the aged prophet as knit to-gether, making a systematic chain deal-ing with the whole people-pointing themoral for Judah from the fall of apos-tate and careless Ephraim.

In chapter iv. the prophet begins witha series of pictures, as it were, to exhibitthe people of Israel to themselves thatthey might know that God did not dowithout cause all this which He de-nounced against them. In chapter v.God, with the solemn threefold summons-to people, priest and King-calls allIsrael before Him, not now for repent-ance, but to judgment. Chapters vi. andvii. commence with a remarkable appealfrom the agonised prophet, but closewith a despairing note, for God's for-bearance only gave opportunity forincreased sin. Chapters viii. to x. areintroduced with the words, "Set thetrumpet to thy mouth," and there followsa loud warning of unsparing judgment.The eagle of Divine vengeance is rapidlycoming to the prey. The nations will beused by Jehovah to chastise Israel. Inchapters xi. and xii. are solemn re-, proaches mixed with recollections of pastDivine favour. Verse 8 (chapter xi.) isone of the most' pathetic passages in allScripture. It is a burst of sorrow onGod's part, so grieved was He at beingcompelled to strike His people; Chapterxiii. dissipates any lingering hope of es-cape from the Divine anger. God will beto Israel as a lion, as a leopard, as abear; "Samaria shall. bear her guilt, forshe hath rebelled against her God" (ver.16). And so the ten tribes, as a nation,cease to exist.But while the ten-tribed kingdom haspassed and gone, their children still re-main heirs of the promises made to theirfathers, and so in chapter xiv, the pro-phet foretells their future true repent-ance, thorough conversion, restoration toGod's favour, and that as a united na-tion (iii. 5) they "shall blossom as thelily, and cast forth roots as Lebanon."All this has nothing whatever to do

with the Christian Church. It is not truethat the sons of Israel are to be mergedin Christianity. They will hereafter besaved by God's grace through faith intheir Messiah, the Lord Jesus Christ, buttheir calling is an earthly one; whereasthat of the Church is a heavenly calling.With 'words of contemplative and prac-

tical wisdom the venerable prophet sumsup the seventy years of' his ministry."Who is wise, and he shall understandthese' things? prudent, and he shall knowthem? for the ways of the Lord areright." May you and I have spiritualunderstanding, and be numbered among"the wise and prudent."-Your friend,, CARPUS.It is reported that more than one hun-

dred .Iewish families move into Jerusalemevery week. Though most of them arevery poor, yet they find means to make ascanty living. Jerusalem is rapidly be-coming Once more a Jewish city.

, . . , . .O b u r e b a n d 1 1 1 8 S l o D N e w s .

AUCKLAND.-The beautiful weather weare enjoying of late should be the meansof inducing all the members to attendthe morning meetings. There is no tell-ing what blessings one misses throughnon-attendance on the means of grace.S~nday, 27th October: Bro. Aldridge

presided, and based his remarks and ex-hortation on the 25th Psalm. Bro.Battson, of the Thames, was with usthis morning, and spoke at the meeting.Bro. G. A. Green read a few extracts ofa letter received from Waihi re the lateaddition to the church there. The ac-count was both cheering and encourag-ing. In the evening the subject was,"A Martyr's Faith."

Sunday, 3rd November: Bro. Dixonpresided, and spoke from Rom. xii. 9,With us in fellowship were Bro. Le Roy,from the Great Barrier, Bro. and Sis.Snodgrass, Sis. Shearer, and Bro. H.;~ing. I? the evening the subject was,A Candid Inquirer."

Sunday, 10th: Bro. C. B. King dis-cussed a theme from the 9th chap-ter of John's Gospel. With us thismorning were Sis. Bach, of Avondale,and Sis. Hollis, of Tuakau. In the even-ing Bro. L. Falkner occupied the plat-form, the subject being "The Silence ofGod."

Sunday, 17th: Bro. White presided,and Bro. C. Garratt gave an addressfrom John's Gospel vi ii. 29. In theevening a splendid address was deliv-ered, entitled, "Words of Power."

Sunday, 24th: Bro. Lauric Wilcockpresided, and spoke from lst Epistle ofJohn iv. 8. In the evening Bro.Aldridge, being suddenly called away toDunedin, Bro. C. B. King conducted theservice. His subject was "Christianityand Reason" (1 Cor. xiv.). It was avery forceful discourse, showing thepower and importance of the intellectconferred on man.The Wednesday evening Bible Class

appears, by the continued good attend-ances, to appreciate the benefit derivedfrom the exposition of the Scriptures.The three lectures on "The Kingdom andthe Church" were so lucidly deliveredthat it was impossible not to see thegreat difference between the two institu-tions, one particular distinguishing fea-ture being that the restoration of theKingdom was twice on offer to the Jews,but on both occasions was rejected bythe Rulers.

Wednesday, Ull1 November: A shortcourse of lectures was commenced onthe Gospel of John. Subject, "Christ'sWitnesses." Such an array of substan-tial and indisputable witnesses were por-trayed that should be sufficient to con-vince any' sceptic. Testimony wasquoted from John the Baptiser, Pro-phets, Apostles, 'Christ, and God Him-

self, with very many references to Scrip-tural record.Wednesday, 13th: More evidence wasadduced from Scripture to show thatJesus was the Christ.Wednesday, 20th: This evening some

of the most prominent features of John'sGospel were dealt with, xx. 30, 31 beingthe mountain peak of the Gospel.Wednesday, 27th: Bro. Westwater pre-

sided at the Class this evening, and gavean excellent paper on "The Last Days"(Matt. xxiv. 32). W.G.WAIHI.-'vVe are delighted and thank-

ful to our Heavenly Father to be able toreport more fully the names of our dearbrethren and sisters who put on Christin His own appointed way on Wednes-day, October 23rd.Sister Bostock has not been with uslong, but during the time her thoughtsand time have been given to acquiring aknowledge of God's wonderful way of sal-vation. Sis. Maggie Higgs andAdaMaud Donaldson have long 'been consid-ering, and have now taken the rightcourse. Sis. Croon is a married daugh-ter of Bro. and Sis. Foster. She also wasconstrained to follow her Lord in Hisown appointed way. Bro. Best is ayoung man who has given much studyto God's Word, and from him we hopemuch in the future. Bro. Edw. Bestichas had many long struggles before hefinally surrendered himself. Our Bro.(we think rightly) placed a very greatdeal of importance upon taking the stepof putting on Christ, and when he didfinally decide it was a great cause ofrejoicing to us all, because we are surehe wiII be a source of strength and bless-ing to everyone of us.To our Bro. Foster, the humble instru-ment in God's hand of sowing the goodseed, the present must be a time of greatrejoicing and thankfulness to God, whohas now so visibly blessed his work.Many and many a night our Bro. hascheerfully held up the lamp of Truthamid much discouragement.We pray now that our new brethren and

sisters will receive grace and blessingfrom our Heavenly Father to continue inthe new path in Christ Jesus, to grow inhis wonderful Truth as the days go by,and finally that we shall all be foundready to welcome our dear Lord when Hereturns to claim His own, and to hearfrom His own gracious lips, "Well done,thou good and faithful servant." D.D.

GEORGETOWN(B.G.).- The New The-ology has reached us at last, but so farit does not seem to meet with accept-ance. The churches here do not take toit, for they still profess to cling to theBible as the Word of God. Those who op-pose Life in Christ teaching are not slowto attack us when we are on the streetsadvocating the Bible doctrine; but thisdoes not discourage us. The BIBLESTANDARD"Talks on Eternal Life" and"Letters on Prophecy" cause a greatdeal of criticism here. The way in whichthese are dressed and set forth cause at-

tention, and objectors are not able toshow them to be erroneous: God, ' hav-


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DECEMBER, 1907. THE BIBLE STANDARD..ng in mercy called me to be a partakerof the Kingdom of Hi. dear Son, I amable through Him that bought me tomeet the attacks on the Word I love-that Word which, as the Lamp of Truth,becomes brigh ter and brigh ter on mypathway. Lord Jesus, come quickly.

W. EDGEHILL.OPENING OF THE NEW CHURCHBUlLDING AT HELENSVILLE.

FOR years it has been the cherished hopeof Bro. and Sis. Cameron and the faith-ful brethren with them that, sooner orlater, th~ Lord would open the way forthe erection of a building suitable for therequirements of thc Church and SundaySchool.The first step to practical results was

the dona tion of two sections of land asa site.Last year it was felt that the time had

come for a forward move, and an appealwas made to the sister churches and tobrethren scattered abroad for funds.This met with such a hearty responsethat it was decided to proceed with theerection of a building at once.This is now completed, and a neat, sub-stantial Mceting House, on the mainstreet, to seat 120, with two class- roomsat the back, fills the long-felt want.On November 9th (the King's Birth-

day) about 46 brethren and sisters from'Nest Street (including a large numberof our young people), with a few fromMt. Roskill, and Bro. and Sis. Scott, ofPonsonby Road, journeyed to Helensvilleby the morning train to share in tberejoicings of the local brethren.On arr ival a welcome cup of tea was

in readiness in the Foresters' Hall.After this the new building was

viewed, and many were the expressionsof pleasure at its fine external and in-ternal appearance. The friends thendispersed for a couple of hours, viewingthe various points of interest, and anumber had a run out to the hot springs.Then followed the lunch, to which fulljustice was done. The bulk of the visi-tors returned to town by the 3.20 p.m.train, well satisfied with the day's out,ing. Some thirteen, however, were ableto remain over Sunday.At night the Public Tea and after-

meeting were held. There was a goodlynumber present at both. The meetingwas presided over by Bro. T. L. Wilcock,who was in his happiest mood. He re-viewed the work since its commencementin Helensville, 26 years ago.Touching reference was made to Bro.

Edgehill and others who had gone outfrom> the Helensville Church.During the evening songs and musical

items were contributed by Sisters Evans,Gibson and Rogers, while short addresseswere delivered by Bros. Aldridge, Scott,Cameron, Jenkins and Green.

THE bONDAY SERVICES.Both morning and evening the attend-

ances were good, and the general feelingexpressed may be summed up in thewords, "It was good to be there."The meeting for fellowship and break-

ing of bread was presided over by Bro.

Scott, who read letters of congratula-tion from Pt. Albert and WelsfordChurches, also a wire from Bros. Mackand Waterhouse, of Cambridge. As theprayers and praises ascended, and theexhortations were given by one and an-other, we felt that it was a meeting longto be remembered, the' tone being thank-fulness for the past, rejoicing in the be-lievers' standing, and confidence that theblessing of our Father would attend thelabours of His servants in the new build-ing.In the afternoon the Sunday School

was addressed by Bros. Jenkins and "\T.A. Snu ch,At the night meeting Bro. G. Aldrruge

spoke from Paul's words, "I am notashamed of the Gospel," unfolding howthat Gospel meets every human need. Theaddress was closed with an earnest ap-peal to all who had not yet decided tocomply with the Divine terms of accept-ance and to make the good confession.We pray that God's richest blessing

will rest upon the Word spoken, and thatthe work of the Lord may go forward,the new Meeting House being the centreof powerful influences which shall tell inthe Master's service. Ma1anatha.G.A.G.

cbnettau : J S a n l ' .October 21st: Bible School. A fur-

ther study of Genesis was given by Bro,G. Aldridge, dealing chiefly with the lastdivision of the book, from chapter 37 tochapter 50. The names of the chapterswere given, so that we might memorisethe historical events contained in themthe more readily; and those who havetaken the time to learn the names of thechapters and the divisions of the bookfind it a great help to present study.The Band is highly favoured by havingthe plan and structure of the book ex-plained so lucidly. May we all applyour hearts unto wisdom.October 28th: "Our Hope" was the

subject put before the Band this even-ing, and was discussed under three head-ing. - "Advent," "Resurrection," and"Glory." Bro. Chas. Bunker, in hispaper, dealt chiefly with our Lord's re-turn (I Thess. iv. 16, 17), when He willcome with a shout to gather out of allnations them that are His to meet theirJ.JOrd in the air. After this sesret com-ing He will come again to manifest Him-self to His people, as declared by theangels (Acts i. 10, 11), and will reignover His people and rule the nationswith equity. As that day is unknownto man, our brother exhorted us towatch daily and take heed how we walk.Sis. A. Maberley showed that the resur-rection is the Christian's only hope. Be-cause we are mortal and perishing weneed a Redeemer to come and deliver usfrom death; "even the Son of God, whohas power over the grave." Christ, be-ing the resurrection and the life, willgive man a spiritual body at that glori-ous awakening. Our sister warned usto be steadfast, immovable, waiting withpatience the coming of the Lord. Sister

G. Hardy emphasised the glory to be,also showing that we are begotten againto a living hope which gives us peace andgladness of heart - a glorious hope,though we see it dimly as yet, but, likeDavid, "we shall be satisfied when weawake in His likeness," having eternallife, with eternal glory. Let us all takeour sister's advice--be steadfast, and la-bour for the Master till He come.November 4th: Sister M. M. Greenread a paper on the subject, "Christ as

King," showing how that God has a de-finite object in view, and, althoughIsrael was disobedient, and rejected Hisplan, yet God will not allow His purposesto fail. God showed His great wisdomby first selecting a man and multiplyinghis descendants, then supplying land forthem, and then chose a king, God 'still re-taining His supremacy, withal givingDavid the promise that from his seed oneshould be raised up who should ruleover this chosen nation for ever. ThisKing did come, and repentance was re-quired

Documents

The Bible Standard December 1907