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• LEADING ARTICLES IN THIS ISSUE The-Smart Young Man... .William Jennings Bryan Progress and Power of the Primitive Church.................................. .........A, T. Pierson Should a God of Love Have a Hell in His Universe........ ...... .1. ....... ......A. C. Dixon A New Form of Blasphemy.................Chas. F. Reitzèl Revelation—Experience—Service.................. . ....... ............................ ..........W. Graham Scroggie COMING IN DECEMBER The Virgin Birth, a Necessary Fact................................ ...(Hinson) How Science Changes Front............................. .................. (Keyser) Power and Acts of the Holy Spirit.................................. (Copeland) How Do We Know That Jesus Is thè Son of God?........ ........... ......................... (Cortland Myers) The Mastership of Christ...................... ............. - .......(Wm. Evans) The Fundamentals.........................................(David James Burrell)
T h e W ritten Word THY WORD IS TRUTH j o h n -17-17
I AM THE TRUTH j o h n - i 4 - 6
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TH IS MAGAZINE stan d s fo r th e Infallible W ord of God. a n d fo r Its g re a t, fundam ental doctrines. ITS PUR PO SE is to stren g th en the faith of all believers, in all th e w o rld : to s tir th e ir .h earts to engage in definite C hristian w ork; to a cq u ain t them w ith th e v aried w ork of th e Bible In stitu te of Los A ngeles; a n d to w ork in harm ony an d fellow ship w ith them in m agnifying tne p erso n an d w ork of o u r L ord Jesu s C hrist, a n d th u s h asten H is com ing. Volume XIV November, 1923 Number 11 Table of Contents
Page .. 67 .. 67 .. 68 .. 69 .. 69 .. 70
Thanksgiving .............................................. Go and G ive.............................................................................. Some Loyal Laymen .................... -............................... -.......... Decorating the Dishes __1........................... -...................-....... Three Views of the Virgin Birth..... ............. -....................... The G ravity of G ray Matter in the H ead of a Professor
Contributed Articles The Smart Young Man— William Jennings Bryan......-............... ............. The Progress and Power of the Primitive Church—-Arthur T Pierson 72 Should a G od of Love H ave a Hell in His Universe?— A. C. Dixon.. 74 Shall We Use the Soft P ed al?— “Bob” S h u le r ...-—— ........................ HO A New Form of Blasphemy— Chas. F. Reitzel.— —-......--...................... ■'b Revelation— Experience— Service—-W. G raham Scroggie................... 7 7 Combating Evolution on the Pacific Coast— H arry R immer.................109 The Family Circle— Fo r Fellowship and Intercession.......................................... 29 A Birthday P arty .......,——...... — ....................... - ..........- - - ................................ ®8 Our Young People— Comments on C. E. Topics...:............................................ 81 The Children’s G a rden ................................................................................................. Evangelistic W ork and Experiences........................................................................ 83 International Sunday School Lessons...................................................... 87 The “Whole Bible” S. S. Lesson Course (F u n d am en ta l)................................ 96 Current Comment .....................¿v-f^ ......... — 105 Pointers fo r Preachers and Teachers...................................................................... 106 Best Books .......................................................................................................................'8 7 The Gospel Solo.............................. ....................... .................................................... 1 19 Bible Institute Happenings...........................................................................................121
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T h e h istory of th e c h u rch is a histo ry of God’s p rovidential w orkings, now here so obvious as in H is choice of m en. T o every m an his w o rk ”— no tw o alike, an d no n eed th a t th e re should be. In th e quiet, u n o b tru siv e life of Mr. M ilton S tew art (b ro th e r of M r. L ym an Stew art, th e beloved P re sid e n t of th e In stitu te ) is an exam ple of one whom , blest of God w ith m eans, has ho n o red his L ord by devoting them to th e definite w o rk of sp re ad in g the Gospel in th is a n d o th e r lands. H is m inistry h as extended to every la n d w h ere th e m is sionaries have c arried th e Gospel. Now, in a rip e old a g e he can look fo rw ard to a full rew ard w hen th e books a re opened in H eav en ’s co u rt. W e comm end this d e ar m an to o u r K ing’s Business fam ily fo r a p lace in th eir p ra y ers.
T H E K I N G ’ S B U S I N E S S
WÊÊÊÊ E D I T O R I A L
GO AND GIVE There are two Scripture texts which, although brief, are distinct commands and embrace the great work committed to the church: “ Go ye into all the world” and “ Give ye them to eat.” The manner and methods of accomplishing this are not given in detail, and do not need to be. They are as varied as are men and women.
THANKSGIVING “In everything give thanks, for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18). The people of these United States should be a thank ful people. We are the most favored of all the nations in the world. We are the most prosperous. We are the most
independent. We have no political alliances to give us occasion for fear. We have the privilege of wor shipping God according to the dictates of our own conscience. We have every reason to be thankful but—are we? We have a Thanksgiv ing Day, set apart by the authority of our govern ment, but will we really give thanks on that day? It will be a holiday, but will be to many people a holy-day? Will there be many who will stop and think of the “ what for” and the “ how.” Will the day come and go without much thought of what it should mean to us, and through us, to Him who has made it possible? There are heavy clouds in the sky. There are rumblings in the earth.
One of the joys of Christian service is the un numbered variety of ways which the Spirit of God uses in spreading the Gos pel. It is sad that so large a number of .Chris tian people have no per sonal interest, or part, in the spread of the Gospel. They believe that our Lord gave the commands “ go” and “ give,” but they think these com mands must have been meant for preachers or— as they term them—mis sionaries. They do not understand that every be liever is constituted a mis sionary by the authority of the Lord Jesus Christ. “ As my Father hath sent me, even so send I you” were the words of the resurrected Son of God in the upper room. Why do Christians fail to understand this? Have we failed to make it defin itely plain ? Have wé al lowed invidious distinc
% m tt o f QHiank 0 0 tm n g
Lord of the harvest! thee we hail; Thine ancient promise doth not fail; The varying seasons haste their round, With goodness all our years are crowned; Our thanks we pay This holy day; Oh, let our hearts in tune be found! If spring doth wake the song of mirth; If summer warms the fruitful earth; When winter sweeps the naked, plain, Or autumn yields its ripened grain; Still do we sing To thee, our King; Through all their changes thou dost reign. Lord of the harvest! all is thine, The rains that fall, the suns that shine, The seed once hidden in the ground, The skill that makes our fruits abound! New, every year Thy gifts appear; New praises from our lips shall sound. 1851. John H. Gurney.
Will we see and hear? Will we take time to stop and ask ourselves the question, “ What am I thankful for?” or will it be the same old story of thoughtless fun and feasting? Let us, as members of thé King’s Business family, take time to take the Book in our hands, reverently lift our hearts in gratitude for it and for its story of the wonderful love and grace of our Lord Jesus Christ and for the privilege accorded us of serving Him ; and, then, as we look at our Sin-Substitute, pouring out His blood upon the cross—for us ; at the vacant tomb from which He arose—for us ; see Him at the right hand of the Father—for us; hear His blessed promise, “ I will come again and receive you unto myself, that where I am there ye may be also,”-—may we pour out our souls in real thanksgiving.
tions concerning the relation of the Christian to the work of the church to blind their eyes, and if so, should We not tear away the veil which hinders their sight that the truth may be revealed? Every believer is a missionary, a foreign missionary ; heaven is home; we are left here for a purpose, so big and blessed that we should rejoice in it. “ Go” and ‘‘give !’’ That is what is involved in His other mesage, “ Follow Me.” If we follow Him we must go and give. Some Christians have crude conceptions of this business. We have heard some question thè value of the distribution of tracts and Gospels. When the Bible Institute of Los Angeles planned a printing depart ment, it was with a pledge to the Lord that all of the
T H E K I N G ’ S B U S I N E S S
Institute, in an address delivered upon his return from a visit to Palestine, said (concerning the Bible): “T his classic of classics, all in all, is th e m ost in te re stin g a n d fa sc in a tin g of books. * * * * The m o ral an d relig io u s p rin cip les of th e B ible in bo th th e Old and New T estam ents, have never been and never can be successfully com bated. Since th e p re serv a tio n of h isto ry commenced, th ere h a s n ev er been a n y th in g ap p ro ach in g th e H oly Bible as a lite ra ry production, or a code fo r p ro p er and desirab le h um an conduct, or a s th e fo u n d atio n of fu tu re hopes. If any h e re should believe th is is an e x ag g e ratio n (w hich is n ot p robable) re a d a g a in th is Book and you Will be surprised. V isit P a lestin e , in th e lig h t of and under th e in sp iratio n of th e Bible. T hings th a t could no t easily be destro y ed a re th ere. T he R iv er Jo rd an , th e D ead Sea, th e Sea of Galilee, M ount of Olives, th e V alley of Je h o sh a p h at, a n d m any o th er places f a m ilia r to Bible re a d e rs; a ll th ese a re in d isp u tab le evidence of th e accu racy of th a t book in h isto ric a l re cita tio n . * * * * A braham , p erh ap s th o u san d s of y e a rs B. C., w as, according to th e Bible, d irected to an d did secure a b u rial lo t in th e caves o f M acphelah a t H ebron, an d he an d Isa a c an d Jaco b and th e ir w ives w ere buried there. C onsult G enesis again. H ebron is s till a su b s ta n tia l place, easily lo cated by th e w ritte n d escription. T he place of th ese tom bs can be seen, th o u g h w ith som e difficulty. M any of th e m entioned w ells or springs; a re s till in use. The g e n era l to p o g rap h y of th e country, a s described in th e Bible, you can verify. A lso re ad Josephus, a h isto ria n of th e first cen tu ry . In short, the more we read and study the more we must he convinced of th e a b so lu te re lia b ility of th e Book of books.” Much m ore th a n a ll th is, th e b e tte r m en w e w ill be, th e m ore g ra te fu l we w ill be, and th e m ore an x io u s to have our co u n try an d th e affairs of all its in h a b ita n ts c a rrie d on in conform ance w ith its p recep ts.” Henry S. Dulaney Mr. H. S. Dulaney had been a member of the Board of Trustees of Goucher College for nearly fifteen years,—a loyal friend and generous giver, but he ten dered his resignation, giving as his reason the fact that evolution was being taught in the Biblical Course. A Baltimore paper quotes Mr. Dulaney as saying in an address before a meeting of Chinese and American educators; “ I will make no more contributions to col leges in which evolution is taught. I have felt for some time that if I had any more money to give for educational purposes I should give it to Bible In stitutes rather than to colleges. Mr. Dulaney’s letter of resignation was as follows: “To th e T ru stee s of G oucher College—L adies and G entlem en: G oucher College is a C h ristia n in stitu tio n , founded on th e W ord of God, and sta n d s fo r th e tra in in g and developm ent of C h ris tia n c h ara cte r. I am led by m y own in v estig a tio n s to th e con clusion th a t th e B ible tea ch in g in th e classes of Goucher College is such th a t it calls in to q u estio n an d c a sts doubt upon th e in sp iratio n , cred ib ility an d in te g rity of th e Bible. I, th erefo re, h ereby ten d e r m y re sig n a tio n as a m em ber of th e B oard of T ru stees, to ta k e effect imm ediately. I do th is w ith fu ll a p p rec ia tio n of th e fine sta n d in g of th e in stitio n , and th e hig h reco g n itio n it h as received from th e educational lead ers of th e co u n try . I believe, how ever,: th a t th e Bible should be ta u g h t in such a college as it is ta u g h t in th e g re a t Bible Schools of th e co u n try—a s th e D ivinely inspired W ord of God. Very respectfully ¡(Signed) Henry S. Dulaney” William, Jennings Bryan To these testimonies we are glad to add the prayer of a great and good layman made at last General As sembly of the Presbyterian Church: Our heavenly F a th e r—all w ise an d a ll pow erful—we bless th y holy nam e th a t th o u a re also infinite in love. We th a n k thee th a t a fte r th o u h a d st m ade th e lim itle ss u n i verse and filled th e e a rth w ith flow ers and food and life, thou d idst m ake m an in th y own im age—“th e child of a K in g ” —endow him w ith v a st possibilities, lin k h is h ap p in ess to his v irtu e, his p ro sp e rity to his rig h teo u sn ess, an d in v ite him to become th in e own child. We th a n k th ee fo r th y rev ealed w ill w ith its in stru ctio n , its in sp iratio n and its rev elatio n—w ith its in v ita tio n to p ray er, and w ith th e assu ra n ce of th y w illin g n ess to forgive our tresp asses. W e th a n k th ee th a t th o u d idst send th in e only Son our Lord, to re v ea l th y se lf to us, to suffer fo r ou r sins, to redeem us by his blood and to d irec t us by his heav en -b o rn w isdom . W e th a n k thee fo r “th y church, O Lord, th e house of th in e abode,” w ith a ll its hallow ed histo ry , fo r all its courageous se rv a n ts of God, a n d fo r a ll its sa in tly wom en—and we th a n k thee th a t we a re p e rm itte d to e n te r it w ith th e fa ith of little children. W e th a n k th ee th a t, w hile th o u c a n st co n secrate to m ig h ty service th e m inds of men, w hen th e y su rre n d e r to thee, th e doorkeeper of th y house does n o t re q u ire of those w ho e n te r it e ith e r certificates of learn in g , college diplom as or u n iv ersity degrees, b u t opens it w ide to a ll who have “a bro k en and con tr ite h e a rt”—th a t, w hile th o u c a n st use fo r th e advancem ent of th y kingdom m oney, h o n e stly acquired, th o u dost fu rn ish salv atio n free an d open th y tab e rn ac le to rich and poor alike, if th ey w ill b u t p u t th e ir tr u s t in thee—th a t, w hile th o u dost rem em ber and re w a rd th e ch ild ren of those who love th ee and keep th y comm andm ents, th o u w ilt welcom e to th y household
profits should be used for the free distribution of Bibles, Gospels and Gospel literature. God’s blessing , has rested upon the enterprise from the first, and thou- I sands of dollars have been used in that blessed work. Our students, our evangelistic workers in this and j other lands, have scattered the good news around the | world, and yet we have not been able to supply our j.own needs in this work. By the use of Gospel literature, people who could not preach or teach have been able to fulfill the com mand of our Lord, and have had opportunities for per sonal evangelism which have resulted in the saving of many, many souls. Every church can do this work, and every church should make provision for it, so that boys and girls, and men and women, could “ go” and “ give!” Nothing brings more definite returns. This is the testimony of all experienced workers. Traets, Gospels, Bibles for saints and sinners! “ Sew beside all waters.” Remember there are good, bad and indifferent tracts. Select only the best. Pray before you go, pray while you go, and pray after you have gone that God will bless your seed-sowing. We learn to do things by doing them. If you “ go” and “ give” your appetite for service will be whetted; your faith will be strengthened, your joy will be in tensified, and when God’s books are opened, you will have a revelation of the harvest that awaits you. SOME LOYAL LAYMEN Warren G. Harding In our September issue, ¡in an editorial entitled, “ The Preaching President” we called attention to the fact that Mr. Harding, in his tour of the country, was calling the people to return to the faith of their fathers by giving the Bible its proper place in their lives. Dur ing that tour the nation was stricken with grief by the news of his sudden death,; but his message still lives and will long live in the hearts of the people. Mr. Harding was a man of God—a man of prayer. One of his close friends bears this testimony. ‘“I know for an absolute fact that before he ever made a speech, each time he appeared before the public, he re tired for a few minutes of privacy and, on his knees, prayed for guidance as to what to say.’? Woodrow Wilson While Mr. Harding was voicing his plea, Ex-Presi dent Wilson was expressing himself in a similiar strain. In an article in the Atlantic Monthly, under the caption, “ The Road Away from Revolution” he said: “The road that leads away from revolution is already marked; for it is defined by the nature of men and of or ganized society. It, therefore, behooves us to study very carefully and very candidly the exact nature of the task and the means of its accomplishment. The sum of the whole matter is this, that our civilization cannot survive materially unless it be redeemed spiritually. Here it is the final challenge to our churches, to our political or ganizations and to our capitalists,—to everyone who fears ■God or loves his country.” Galvin Coolidge At this same time, too, (the then Vice-President) ■Coolidge was giving a similiar message.: “More and more the people are living under the con viction that it is righteousness alone which exalteth any nation. Surely the recognition of this fact, which stands out above all others, ought to make these days of abiding satisfaction and of continuing faith and determination for the American people.” Elbert W. Gary Mr. Gary, President of the American Iron and Steel
T H E K I N G ’ S B U S I N E S S
Let us not put any dependence upon mere decora tions, but let us get back to the Bible, with its Bread, of lif e ! Back to the cross, with its bleeding sacrifice! Back to the solemn sentences concerning the blazing fires of hell for the impenitent! Back to the pleading Christ whose arms are outstretched to the hungry and weary with the invitation, “ Come unto Me, and I will give you rest.” THREE VIEWS OF THE VIRGIN BIRTH The Philadelphia Evening Bulletin reports that at a meeting of the Methodist Preachers’ Association held in that city, Professor Edwin Lewis of Drew Theological Seminary, a Methodist institution at Mad ison, N. J., had been requested to appear before the meeting and reply to a charge that had been made that he held the same views regarding the Virgin Birth as does Dr. Fosdick. Dr. Lewis replied to this charge, as follows: “I believe absolutely in the reality of a Divine incarna tion. It is evident, however, that there are many people, for whom the belief is insecure because they cannot ascend to the foundations upon which the belief has usually been based. The purpose of my article was to help such people by showing that faith in the Incarnation is susceptible of a clean, rational statement apart from the question of the Virgin birth,—the theory that the Babe Jesus was in lineal continuity with an eternal consciousness.” One of the ministers present made the comment that “ These professors talk very smoothly. Does he af firm his belief in the personal, pre-existent Jesus Christ?” . Another clergyman, Rev. Dr. William May, of Bryn Mawr, said he regarded the agitation as hasty, ill- advised and that the article complained of was an honest attempt to meet the objections of those who find difficulty in accepting Christ as a Divine Saviour. He said the agitation was doing more harm than good to the church. Then Arthur Holmes, professor of psychology in the University of Pennsylvania, voiced his sentiments. Telling how students at the University had not in frequently asked such questions as “Why should we believe in the Divinity of Christ?” he recounted the confessed errors of science, and said: “Once the leading scientists of the age told us that the earth stood still; now they tell us it moves; who can say that someone will not come along at a later day and tell us that it stands still? Science is not pure truth, but is fictional,—that is, it is based on approximation. When scientists are asked to measure a table, there will be a score of measurements, and the approximation is taken as correct. I am not sure, and science is not sure, that there is such a thing as ether. Geometry, a fundamental science, is based on a straight- line. Now they tell us there is no such thing as a straight line in the universe. I can believe that, if God chose to do so, He could make me out of nothing. I would not give up the beliefs I hold dear, for some thing that is bnilt on approximation.” Contrast the “ conjecture vs. certitude” in the at titude of these men. What will be the effect upon the mind of the students who are guided by the Drew and Bryn Mawr professors, in contrast with the sterl ing faith of Professor Holmes?
th e w e a k e st and th e low lie st and give them C h rist fo r th e ir E ld er B rother. , , _ ,, Help, us, O F a th e r, to m ake th y ch u rch a c o n tin u in g sh e lte r fo r every soul th a t is w e ary and heavy laden, so th a t w hen our S aviour comes again, he w ill find th y house filled to overflow ing w ith those who w orship th ee in sp irit and in tru th . To th is end, we p ra y th ee to bless each and every m em ber of th is A ssem bly; m ake us conscious of ou r resp o n sib ilities as th e re p re se n ta tiv e s of th e g re a t P re sb y te ria n C hurch; fill us w ith a sense of th y n e arn e ss; m ake ou r h e a rts recep tiv e to th y suggestions, and so ru le and ov erru le all th a t w e th in k an d say, so th a t w e m ay g lo rify thee. H elp us to h a ste n th e com ing of th y kingdom th a t th y w ill m ay be done on e a rth as it is in heaven. H ear our p e titio n s fo r our loved ones; m ay th e ir lives and h e alth be precious in th y sight- G uard them from harm , lead them by th e still w aters, feed them w ith heav en ly m anna, and save them , every one. Bless, we beseech thee, our beloved c o u n try ; m ay it be a land w here God is th e Lord. Give our people w isdom to solve w isely all dom estic problem s and to prom ote u n iv ersal and p e rp etu al peace. May our flag be everyw here and alw ay s the emblem of ju stice. G ran t th a t th ese U nited S ta te s m ay hold a lo ft th e to rch of th y tr u th and lead th e w orld in its ascending m arch. A ll th is we a sk in th e nam e of Je su s—our F rien d , ou r Guide, and bu r Saviour. Amen. Let every loyal layman unite with these and with hundreds of others, like-minded, in our beloved land, and help to win the war in defence of the GOOD OLD BOOK which the enemy of God and man is seek ing to destroy. DECORATING THE DISHES The following newspaper item suggests a text for a little sermon: “Can I show you some beautiful hand-decorated china?” inquired the salesman. “No,” replied the busy woman. “The only desire I have just now is to decorate the plain family dinner dishes with something effective in the way of a chop and boiled potato.” The Continent also has a little dissertation on the subject of decorations: “Plainly the church is to blame for keeping this decep tive temptation (the degree of D. D.) dangling before the eyes of its ministers. Either it ought to abolish—or at least refuse to recognize—the degree of doctor of divinity altogether, or else it ought to arrange to have it conferred on all its clergy who have taken full theological prepara tion for their work. It might be well for the doctorate to he granted in course by the seminaries to all graduates at the completion of ten years’ seivice in the pastorate. At all events, one way or another, the ministry ought to be rescued from the curse of exaggerated pretensions and trivial jealousies which now darken the whole region included within the range of those pestiferous double D’s.” “ Decorated Dishes” are all right on the side board, hut they are meaningless to a hungry man. What the church table needs is plenty of chops and potatoes and good bread and butter,—good, old-fashioned meals. A “ D. D .” doesn’t mean anything to a man or to the church unless the “ D. D .” can deliver the de sired goods. (These decorations, we are told, are sometimes for sale on the bargain counters of some institutions). The people are hungry and want the old-fashioned sort of spiritual food. A hungry man, doesn’t want poetry. He would rather have pork chops. He doesn’t want pictures. He prefers pumpkin pie. Furthermore, in these Decorated Dishes are often served the dregs from the devil’s cafeteria. They are like the painted women we see on the streets,— they are nauseating. If a man is so unfortunate as to be already decor ated,—then, of course, he is helpless and must put up with it like a man, and forget it.
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of each individual, other scientists (such, for instance, as the Christian Scientists) tell us that there is no such thing as material life or pain, and there we are—rup in the a ir! Well, we are greatly indebted to the professor for his lecture, but he does not tell us where human beings all got the instinct to lie and steal? We would not presume to question his statement that not a single one of the “ early tree-dwellers” ever fell to the ground, got a hard bump, and survived it (though it often happens with children now-a-days), but we do know that when Adam fell, he struck hard, and the memory still survives in the consciousness of the race, for when he believed the devil’s lie rather than God’s Word, he became subject to the law of sin and death and brought judgment upon himself and upon his descendants, so that “ There is none righteous, no, not one!” Every child born in the world since Adam (except the Lord Jesus Christ) has had a lying, steal ing nature, and the scientists are no exception. Thank God, however, “ the law of the Spirit of life in Christ Jesus” makes us “ free from the law of sin and death.” THE I. W. W .’S Throughout the country, the representatives of the I. W. W.’s (popularly known as the “ I Won’t Work ers” ) are doing great damage to our American insti tutions. They won’t work, and they do not want any body else to work. Their principal effort is with their tongues and in the 'distribution of “ red literature de rogatory to our Government. They despise our flag and would undermine the very foundations of our na tion. They are a menace to the peace and prosperity of America and should be exiled to Russia. But there is another kind of I. W. W .’s in our coun try who are an even greater peril than those to whom we have just referred. They are the “ Irreverent Wobbling Wobblies” who are seeking to destroy the true church by deceiving the people concerning the truth. The work of this second class of “ Wobblies” cor responds to that of the first. They voice vain sup positions and speculations regarding the creation of man, and profess to know more about what the Bible ought to teach than the Lord Himself. They oppose the government of the church. They rebel against its standards and its creeds. Their at titude toward the fundamental facts upon which the evangelical church was founded is identical with the attitude of the other “ Wobblies.” The political I. W. W .’s would plunge our nation into chaos by their propaganda of every man doing that which is right in his own eyes; the religious I. W. W .’s, by violating their sacred vows, would with one sweep precipitate pandemonium and leave us, with unshod feet, without a place to stand. For ourselves, we are satisfied with the Constitution of these United States. We are satisfied with our Bible—the old Bible. We know that it is true. We have proved it. We know no reason for wobbling. The Book says what it means, and means what it says. We can get along without any of these “ Wobblies” , political or religious, and would joyfully bid them fare well. The doors of Russia are open to them, and we cordially invite them to move to a country which will be more congenial to their mode of thought. Let all that are in favor,'say “ Amen!”
THE GRAVITY OF GRAY MATTER IN THE HEAD OF A PROFESSOR
A certain department in a prominent daily paper is called “Easy Chair Science,” and the particular theme which attracted our attention was entitled “ Did Our Ancestors Live Like Apes in Trees?” We quote: “Biologists have discovered that each individual, in the course of its development, repeats the stages of develop ment through which the race to which it belongs has pas sed. This is what the biogenetic law means—that chil dren pass through ail the ancestral stages which the human race has—since the very beginning—passed through; they “climb their own ancestral tree. * * * * If our ancestors lived in trees should we not be able, in the light of this law, to find evidence of such arboreal existence in children? Certainly neither physical nor men tal adaptations to a tree-dwelling habitat would be easily erased. But we should not expect the signs to be very dis tinct, for it was millions of years ago.* * * Several signs still speak quite eloquently of tree-dwelling times, how ever, and it is difficult to account for them on any theory other than that our ancestors were, during Eocene times, arboreal mammals... For example, a three-weeks-old infant can hang by the hands. The power of its grasp, being inherited rather than acquired is thought to have come from ancestors which used their hands, as monkeys use theirs, for hanging from the limbs of trees. Only the hu man offspring p ossesses such and iron grip.” As to “ climbing tbe ancestral tree”—we have no recollection of ever having climbed ours, but we have a vivid recollection of climbing (in our youth) another man’s tree, and have never forgotten the impression he' made upon us as a result. Regarding the “ iron grip,’’ however, it offers a reasonable explanation of the tendency (which we have never before been able to account for) of the hand to close with ‘‘an iron grip ’’ and refuse to go into one’s pocket while the collection basket is being passed in church, relaxing spontaneously as soon as the danger is passed. Quoting further from the learned professor: “C hildren n e v er h av e to be ta u g h t to clim b * * * y e t th e y have to be ta u g h t to sw im w hich is no m ore difficult th a n clim bing.” We understand now, how the climbing habit is ingrained in the system. The porch climber is a proof of it. He finds it an easy way to the house at night, and it comes much more naturally to him than ringing the doorbell. Again, “It is not also significant of the past that everywhere the swaying motions of boughs are employed to put restless babies to sleep? The “Rock-a-by-baby-on-the-tree-top” lul laby is wonderfully appealing, so biologists believe, to subconscious memories of times when all babies were rocked to sleep in trees. We all dream of falling, yet we never strike bottom. Why? Only such of the early tree- dwellers as landed lightly in ooze, or bushes or vines, left descendants to dream of their falls. Those that struck bottom died. Having descended from those who survived their falls, our dream-falls always end happily—at least, we never strike bottom!” Our sub-conscious minds are indeed saturated with instincts difficult to account for—but while this scientist tells us that all the stages of the develop ment of the race are reproduced in the development
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thing, money, that he loved more than he loved the Saviour. Jesus would not lower the standard a hairs-breadth, not even to secure the support of a rich young man—and, as Luke tells us, a ruler. Christ must have the first place in the heart. The rich young, man could not meet this test;
of the most pathetic incidents recorded in Bible is the one in which a rich young man iears as the central figure. Mark thus re- ¡s it: (10:17-22) 17. “And when He was gone -forth into the way, there
“He was sad at that saying and went away grieved, for he had great possessions.” Jesus looked round about, and saith unto His disciples, “How hardly shall they that have riches enter into the kingdom of God!” When His disciples manifested astonish ment at His words, Jesus, using language more easily under stood by them, said, “Children, how hard is it for them' that trust in riches to enter into the Kingdom of God!” We have a parallel situation today, only it is mind worship in stead of the love of money that leads some to reject the offer of salvation. The so-
came one running and kneeled to him and asked him, Good Mas ter, what shall I do that I may inherit . sternal life? 18. J‘And Jesus said unto him, Why callest thou me good? There is none good but one, that is, God. 19. “Thou know- est t h e command ments, Do not commit adultery; Do not kill: Do not steal: Do not bear false witness: Defraud not: Honor thy father and mother. 20. “And he an swered and said unto Him, Master, all these have I observed from my youth. 21. “T h e n Jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way,
called liberals tell us that “thinking” men will not accept a lit eral interpretation of the Bible; they insist on eliminating the su pernatural and the miraculous. T h e y want the Bible so in terpreted as to conform to what they ball “scientific thought.” The story of The Rich Young Man, changed to suit the situation described by modernists, would read something as follows: An orthodox minister, out in search of souls, was ac costed by a student, who, bowing politely, said, “I beg your pardon, sir; I find the church a very respectable organiza tion and shall be pleased to give it the benefit of my in fluence if the Bible is so interpreted as to make it possible for one of my type to accept it.” (Continued on Page 125)
sell whatsoever thou hast, and give to the poor, and thou shalt have t r e a s u r e in heaven, and come take up the cross, and fol low me. 22. “And he was sad at that saying; and went away grieved; for he had great possessions.” It will be seen, first that the Rich Young Man came running and kneeled before the Saviour, asking, “What shall I do that I may inherit eternal life?” Jesus enumer ated several of the most important of the commandments. The young man promptly responded: “All these.have I ob served from my youth.” Then follows a very important sentence: “Jesus, beholding him, loved him,” but the Saviour saw that he lacked one thing and suggested a test that revealed a divided allegiance. He had led a blameless life and he wanted to follow Jesus, but there was one
OUR LILIPUTIAN FRIEND HAS ONLY ONE COMEBACK
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The Progress and Pov^er of the Primitive Church A Sermon Preached at the Fort Street Presbyterian Church, Sabbath Morning, December 14th, 1879 By Arthur T. Pierson, Pastor Text—Acts ii.:47. “And the Lord added to the church daily such as should be saved.”
spirituality. Worship means worth-ship; i. e., ascribing worth to God, as in the doxologies of the Apocalypse. The root idea is the exaltation of God. The worship of the primitive church did exalt Him. There were no attempts at art; everything was in its naked simplicity. Prayers were not “eloquent addresses to the audience,” but fervent appeals to God, to which all the people said “Amen.” Praise, ,if we may trust Pliny, was a kind of responsive chanting of Messianic psalms or hymns, addressed to Christ as God, after the style of the synagogue. Preaching was the exposition of the Word, especially Messianic prophecy, as fulfilled in history (see Acts ii.); there was not even a text until the days of Origen. There was no attempt at human eloquence, but an argument, based on prophecy, with the witness of personal experience, crowned with an exhortation. Simple love feasts, to express fellowship, and the Lord’s supper, apparently a common feature of wor ship, with offerings gathered to distribute among the needy,—these present the profile of the church of the apos tolic days. Turn now and look at the modern church. How defi cient both in simplicity and spirituality. Our praise—how often Art obscures or swallows up all devotion. We swing, before the altar, a golden censer, elegantly chased and set with sparkling gems; and often forget the incense. Ah, too often, it is an empty censer, with no incense in it! God would rather have a pewter censer, smoking with the frag rant cloud of devout praise. Much modern preaching is the flying of a soaring kite of human oratory with a text as a tail to balance it. Arnot, I think, used to say that what brings men to Christ is not our words at all, but some word of God in our sermons; and that the use of our words is found in this, that they are the feathers that carry the divine arrow straight to the mark. Alas, how many modern sermons are all feathers! Secondly, mark the frequency of the service of worship in the early church. It was daily that disciples met, and the Lord in adding daily to the church, simply blessed the daily service. The effect was to keep the mind in the very blaze and focus of spiritual things. We waste ammunition; impressions, made on the Lord’s day, are dissipated dur ing the week. We give the Lord one chance and the devil six chances to impress men. With all our Protestant churches, where is there held one daily preaching service for the people, or even one weekly service outside of the Sabbath, to which they are drawn to hear the Word of God? The value of “protracted meetings” is found most of all in following up impression after impression, keeping the iron at white heat, and on the anvil, till the hammer gives it shape. Is it any marvel if the gospel does not sub due men, when we surrender them six days out of seven to the uninterrupted power of the world, the flesh and the Devil ? II. Work: The early church became a place of worship not only, but a workshop—a place in which and from which to work. It was a rallying point, but also a radiating point. The two grand words of the New Testament are salvation and service; yet the bulk of nominal disciples practically overlook service, and come into the church sim ply to be saved. See how emphatic is the idea of service in the blessed Word: “To every man his work.” “The manifestation of the spirit is given to every man to profit
SHE progress and power of the early church present not simply one of the phenomena, but the grand phenomenon of history. There has been nothing before it, or after it, like it. On the day of Pente cost, 3,000 souls were converted under one sermon; within a few days after, either 2,000 or 5,000 more. Acts iv.:4). “The Lord added to the church daily;” and this rapid growth is the more remarkable as it was an era of persecu tion. Within the thirty-three years succeeding Christ’s ascension, the gospel was preached as a witness through out the known world; Peter going eastward to the dis persed Jews, and Paul westward to the Gentiles. Within two centuries, the gospel seemed mistress of the world; the heathen temples were deserted, and the whole Roman Empire pervaded by the blessed tidings. If, as in the days of Samuel, there could be a return of the “open vision,” and' the interrupted communication of God with his people might be restored even for a day, there is one question which many preachers of the Word, in common with myself, would ask of the holy oracle, vis.: What is the cause of the decline of power in the church? For, although we cordially admit that in the church is found to-day the only hope of man; though the true dis ciples of God are the?e, the truth of God, the spirit of God; though there is the nearest approach there to a heaven on earth; yet in the church as a whole there is so marked a contrast to the glorious days of the apostles and early martyrs, that it has been suggested, there may be an “inter regnum of faith.” The Holy Ghost is surely no longer among us in primitive ^entecostal power. The churches, which after the dark ages became “reformed,” and ought to have been “transformed” by this time, are getting de formed. Instances of marked faith, of power in prayer, of unction in preaching, and even of unworldly and holy living are rare and the more marked by their rarity— painfully conspicuous and exceptional. No question more naturally absorbs the mind and heart of a true pastor or worker for Christ, than this, How may the church recover her lost power? It implies no ingrati tude to God for the present measure of His blessing that we earnestly ask for more; no depreciation of the present suc cess and power of the church, as a negative barrier re straining the flood of wickedness, or as a positive aggres sive force in driving back evil, that we sorrowfully ac knowledge that the glory of her former- days is departed. I confess that for years I have been carefully and prayer fully studying this subject with reference to ascertaining the reasons for the decay or decline both of spiritual life and of spiritual power. And as we study the early church we observe that the major part of its marked features no longer characterize the church of to-day. It may be that without any direct revelation or “open vision” we may, by a comparison, discover the causes of this decadence; there may be some vital connection between those features which have disappeared and the power which has declined. We may look at the early church in four aspects: Wor ship, Work, Culture, Communion. I. Worship: Here we remark two things, viz.: First, great simplicity and spirituality; and, secondly, great fre quency in the service of worship. First, simplicity and
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and every minister should so be called, if any are, that we may have no invidious distinctions. In the primitive church, the right to teach belonged to no exclusive class. It was determined first of all by aptness to teaeh, either as found in superior knowledge of the Word of God, or in superior experience of the Christian life. And hence even Apollos, the eloquent, himself mighty in the Scriptures, with a sublime humility and doc ility, sat at the feet of Aquila and Priscilla, tent makers of Corinth, that he might be taught the way of God more perfectly. The church was a school; disciples were gathered to be taught. Hence came the simplicity of the original confes sion of Faith: “If thou believest with all thine heart thou mayest.” “I believe that Jesus Christ is the Son of God.” (Acts viii.). A credible evidence of a renewed nature is to-day the only proper test, in ordinary cases, of church membership. A believer is an infant, new-born in Christ, to be nursed at the breast of the church, taught in the school of Christ. Is this candidate born of God, and has he sufficient knowledge to understand the rudiments or first principles of the doctrine of Christ, and to discern the Lord’s body? If so who has a right to repel that believer by demanding assent to an elaborate creed? Those 3,000 converts on the day of Pentecost were not even kept on probation; they were at once baptized and admitted to full communion. And then care was taken of them, that they should continue steadfastly in the Apostles’ doctrine and fellowship; and in breaking of bread and in prayers. And so they grew in grace and in knowledge! The church must understand that her great work among converts is educa tion and edification; the blocks blasted fTom the quarry are to be shaped, polished and built together in symmetry and beauty. IY. The early church as a HOME: What is more beautiful than the social, nay domestic character of. the primitive church? The church exists largely for the social reason: “It is not good for the man that he should be alone.” Hence comes the family which is the basis both of the church and the State. The church is the household of God—and, as in the family, there Is equality of rank, provision, privilege—a sublime unity of character interest and destiny; so in the true church. What true parent thinks of allowing one child to outrank an other? Of clothing one in purple and fine linen and leav ing another to rags? Of allowing to one privileges denied to the other?; There is a current feeling in our modern elegant churches, that our wood-work, carpets, cushions, ornamentation, etc., are too good to be put to popular uses, and possibly marred by the frequent presence of a promis cuous multitude. Were it not better to pull down our costly sanctuaries and build commoner ones that shall not be too good to be used for all the ends of a Christian home? Now mark that in the primitive church we find in the strict sense “a community.” 1. In accepted social standing. Never was there a democracy so pure and true since time began. Invidious distinctions abolished; no barbarian, Scythian, bond nor free, but Christ ajl, and in all; all one in Christ Jesus. All felt at home. How painful the difference as soon as schisms began to prevail and as at Corinth, “one said I am Paul, and I, of Apollos,” etc., and even at love feasts, and the Lord’s table, the rich and poor no longer partook of common food, but the delicacies and luxuries of a rich board looked down upon the meagre coarse fare of the poor. (1 Cor. i.: 11-13; xi.: 18). 2. There was a voluntary community of goods. (Acts (Continued on Page 115) ,
withal.” “Having then gifts differing according to the grace that is given to us,” etc., etc. The work in the early church, among disciples was found in mutual burden—bearing and help: ministering to the poor, sorrowing, suffering, supporting the weak, instruct ing the ignorant, restoring the erring. The work out of the church—from the church as a cen ter—was very conspicuous. “He that goeth forth, and weepeth, bearing precious seed.” “Go ye into all the world.” “Go out into the streets and lanes.” The work in the church developes material already in the church; that is edification. The work outside carries the influence of the church to the unsaved; that is evangelization. Both ultimately result together in bringing outsiders within, and developing the capacity and spirituality of insiders. No secret of primitive church power and success is more vital, touches more closely the very pith, core, marrow of the whole matter. The whole church was an aggressive force. The Holy Spirit is careful to record that they who were "scattered abroad went everywhere preaching the word,” and to add, “except the apostles,” that we may un derstand that it was the common body of believers who spread these gospel-tidings. (Acts viii.:4, and xi.: 19-20). No wonder that e^en one generation wrought such results. To this one thought-;—working with God to reach un saved souls,—every other thought and purpose seem to have been subordinated. They had no consecrated places, and, so, no temptation to limit or bound their activity by the associations of the sanctuary. Where occurred Pente cost? we only know that they were “all with one accord in one place.” The passover which marked the very birth ef the Christian Church was held in an “upper room” be longing to a private man. They had no “churches,” but met- in private houses, by the river side, in the market place, anywhere, where men could be gathered. The greatest baptism of the Spirit, next to Pentecost, was in the house of a Gentile centurion in the city of the Caesars. One of the mightiest miracles of God-was wrought in the jail at Philippi, and Peter was by an angel released from prison, in answer to the prayers of disciples gathered at the house of Mary the mother of John Mark. It has been doubted whether the New Testament con tains even the authority for consecrated places. Instead of gathering in sanctified or consecrated places, they sanctified and consecrated every place where they gathered. God did not call them as of old to assemble where He recorded his name; but He recorded His name wherever they as sembled. (Compare Matt, xviii.: 20, and John iv.:20-24). The effect was that they did not establish worship within certain definite places and expect the unregenerate to come; but they went out after the unregenerate wherever they could be found. Again, they did not expend in costly and beautiful sanctuaries, money that could better be ex pended in evangelistic work, and yet again they had no places that were too good to be used for all possible pur poses of a popular assembly. Nothing in their eyes ren dered a place so holy as the fact that there God manifested His power, and that souls were born or bred for the king dom. , Mark also that all places of worship were free. Attend ants were not taxed by pew rentals or admission fees, di rectly or indirectly. Ministers of the Word were main tained either by the labor of their own hands, or the volun tary gifts of God’s people, HI. The church of former days was a SCHOOL for Christian instruction and spiritual culture. The word, doctrine, means simply teaching. To call a minister “Doctor,” is not calling him “Master,” but Teacher,Page 1 Page 2 Page 3 Page 4 Page 5 Page 6 Page 7 Page 8 Page 9 Page 10 Page 11 Page 12 Page 13 Page 14 Page 15 Page 16 Page 17 Page 18 Page 19 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 29 Page 30 Page 31 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41 Page 42 Page 43 Page 44 Page 45 Page 46 Page 47 Page 48 Page 49 Page 50 Page 51 Page 52 Page 53 Page 54 Page 55 Page 56 Page 57 Page 58 Page 59 Page 60 Page 61 Page 62 Page 63 Page 64 Page 65 Page 66 Page 67 Page 68
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