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THE KING’S BUSINESS
ence, I aimed to convince him that his danger lay on that very spot, and his only security was to be found in a full and instant determination to “deny himself, and take up his cross and follow Jesus Christ.” He left me, and such was my impres sion of his fixed purpose, that I had little doubt or fear about the result. On my return home a few weeks after wards, he immediately called upon me. He came to tell me of his happy “hope in God through Jesus Christ my Saviour,” as he emphatically expressed it. Some months afterwards he united with the church. But in making, at that time, a statement of the exercises of his mind at the period when he first came to see me, he mentioned one thing which aston ished, instructed and humbled me. After mentioning his anxieties, his sense of sin, and his interviews with myself, he added, “That day one of my companions spoke to me on the subject of religion. That determined me.”— A Pastor. 1. T hink about Jesus Christ, and not about yourself. 2. Do the sort of things for other people that you would do if you loved them. 3. Do not ever talk of yourself, or boast, or seek praise or pity. Remember the rules of Archbishop Benson: “Not to call attention to crowded work or petty fatigues or trivial experiences. To heal wounds which in times past my cruel and careless hands have made. To seek no favor, no compassion; to deserve, not ask, for tender ness. Not to feel any uneasiness when my advice or opinion is not asked, or is set aside.” 4. Do with absolute faithfulness every duty. 5. R ejoice at all the good you see in others and all the honors they achieve, and admire all that is admirable in all things. 6. C ounteract all beginnings of evil, whether of thought or of act, by some posi tive thought or deed of good. 7. Do not do evil, thus avoiding re
morse; and will to love, thus winning peace. 8. Do not be impatient. Go on coveting the best and highest, but remember that . . . it will be unconsciously, probably, that we shall draw nearer to it.— Anon. Of the Wellhausen scheme of destructive biblical criticism (“the higher criticism"), a few years ago a critic said, “It is a brilliant monument for all time (our italics) to the glory of Old Testament scholarship.” An eminent scholar, Dr. G. Ch. Aalders, of the Netherlands, says: “During the last ten years this state of affairs (the almost universal acceptance of Wellhausen’s theory) has undergone a radi cal change. A remarkable turn has taken place in opinion. Objections have been raised to the correctness of the almost su preme Wellhausen hypothesis which can no longer be \yaived aside with a single ges ture as coming from traditionalists. And in the circle of Old Testament scholarship men have been arguing more and more earnestly that it is indeed not so solid as they ,imag ined. A former convinced advocate of the documentary theory, a disciple of the great Kuenen (an extremely “advanced” critic), the Dutch Professor Eerdmans, has already broken decisively with the current theory. Gressman states that the terms “Jehovist” and “Elohist” can be used only in a relative sense. Sellin joins the doubters too, spe cially in regard to the famous “P” (the Priest Code). Kittel is convinced of the correctness of the objections to the theory, at least in respect of Genesis 1-10. Others will follow; and it can be prophesied with increasing probability that the days of the Wellhausen hypothesis of the Penteteuch, to which Lepsius in 1903 did not assign ten years more of life, are at any rate num bered.” Some of us prophesied this many years ago with full certainty. “The grass with ered, and the dower thereof falleth away: hut the word of the Lord abideth forever."
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