810

THE TWO TEACHERS-THE WORLD AND THE WORD.

in the fossil records of former worlds. No chemistry can develop it. No mathematical formula can express it. There is no instinct in man by which he can detect it; there is no faculty in man by which it can be reasoned out. It must be communicated to us by revelation from heaven; and the knowledge so communicated must be accepted by faith. The office of reason is to test the authenticity of the message, and the credibility of the messengor, and to interpret his words. The suitability of the revelation to our condition, the harmony of its several parts, its sufficiency to account for the various difficulties inherent in our present state, may commend the revelation to our attention, and strongthen our confidence in it as a revelation from God; but, singly or together, these things can neither prove nor disprove the truth or Divine source of the facts affirmed. Man inverts the Divine arrangements, misapplies Divine gifts, when he assumes they can do so. It is sometimes, indeed, urged that in the book which professes to be a revelation from God, and to contain the subject matter of that preaching by which we are to be saved, are found statements as to nature, the history of the world and its human inhabitauts, which are quite at variance with the facts which modern investigations have fully ascertained; and this of necessity discredits the claims of the Bible to have proceeded from the Author of Creation. We may safely admit the force of the logic, and the soundness of the conclusion, if the premises be true. But it yet, we believe, remains to prove the inconsistency of the Bible and true science, or the facts of Scripture and of well-established science. Indeed, investigations into fields of science have done far more to confirm than disturb the supremacy and truthfulness of holy writ. Geology and astronomy have silenced the scoffs of one school of unbelievers, who represented God as awaking from an eternity of idleness to construct our world. And if some theories have been proposed of startling novelty, at variance with our interpretation of Scripture, we must determine two questions before we can entertain reasonable apprehensions touching the supremacy of Scripture. The first is, are the facts ascertained sufficient to establish the theory? and next, is our interpretation of Scripture really the true one? or is it the imperfection of our knowledge which has for a time seemed to bring nature and Scripture into collision? The author of revelation is presented in Scripture as the author also of nature; and while we are not to expect revelations of the laws of nature, or the history of the world before it was peopled by the first parents of the present human family, we should be startled to find statements respecting nature irreconcileably at variance with the established facts of science. On nature, the great architect of the universe may speak more or less fully; but, as the God of truth, we believe he never can speak untruly. Increased knowledge may correct man's interpretation, but not the Divine text. It may enlarge our views of what the Bible faintly indicates, but cannot show the indication to have been inaccurate. It is not the Creator's design that creation should make him fully known to his rational creatures. A God angry at sin, providing a means of restoration for the guilty to favour-appointing a mediator and accepting an atonement, a guiltless substitute for a guilty world —is a God man by searching, without the aid of revetion, can never discover. And even if it be granted that we find ourselves, in the presence of some of nature's operations, unable to answer the question, How can these things be?-are we to assume at once an

impossibility? There are many problems in math.ematics which can only be solved by the protracted labour of one whose practised powers were naturally greater than the average of his fellows; and shall we withhold our faith because the author of nature has exhibited phenomena for which we are unable to account? We deal not thus with each other. We do not thus abandon a theory or reject a science because some facts are unaccounted for and unexplained, er admit of more than one possible interpretation. We labour on, seek to accumulate observations, repeat processes, verify calculations, until at last the missing link is discovered, the theory is perfected or superseded. Our knowledge now is at best imperfect, whether we regard ourselves as interpreters of nature or revelation; and it is therefore the part of true wisdom to wait with patient humility the fuller development of God's plans, and the day when we shall know even 15 we are known. . . . . The more deeply men search out the secrets of nature, the more curiously they investigate the mystery of their own being, the more marvellous will appear the works of God, the more beautifully will the works of creation be found to harmonize with the words of revelation. And if the truth of Scripture be confirmed by its demonstrated accuracy, at the few points at which it is brought into contact with earthly things, surely we may courageously follow its teaching, would it lead us forth into fields which no human foot has trod, no human eye has surveyed, and no hunan imagination can conceive, or skill explore. Surely we shall do well to enquire after, and thankfully avail ourselves of that knowledge of things spiritual and unscen which God has revealed, and by preaching makes known, in order that we may be saved.

....

IV. What, then, are those verities which by the foolishness of preaching are communicated to us?

We have seen and do testify the love that God hath for us, in that he sent his Son to be the Saviour of the world. Herein is love, not that we loved God, but that he loved us. Yea, he was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the ministry of reconciliation. Now, then, we are ambassadors for Christ: as God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God; for he made him who knew no sin to be sin for us, that we might be made the righteousness of God in him. To me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. God so loved the world, that he gave his only begotten Son, that whoseever believeth in him should not perish, but have everlasting life. This is the wisdom God commands his servants to make known, and when received it secures the salvation of those who hear it.

This wisdom is no new thing to you. This preachin is familiar to you, and loss of freshness may be to son:“ loss of interest and loss of power. But even to you i the influence of the Holy Ghost it may prove God s power to your salvation. He may infuse new life; le may give you a new heart, a new understanding, new powers; old things may become new, and for these ofttold tidings of everlasting grace, and mercy, and trut.. a new song may arise from your lips and heart, even f thanksgiving to your God.

If, then, the question be pressed again upon our r tention, as beings in view of a life immortal yet to

A TEA-MEETING IN THE NEW ZEALAND BUSH.

come, "Whore shall wisdom be found? and where is the place of understanding?" we turn to the volume of inspiration, and draw our answer from one of its most ancient rolls. "The depth saith, It is not in me, and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the. price thereof. It cannot be valued with the gold of Ophir, with the precious onyx or the sapphire. The gold and the crystal cannot equal it, and the exchange of it shall not be for jewels of fine gold. No mention shall be made of corals or of pearls, for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. Whence, then, cometh wisdom? and where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and death say, We have heard the fame thereof with our ears. God understandeth the way thereof, and he knoweth the place thereof. For he looketh to the ends of the earth, and seeth under the whole heaven; to make the weight for the winds; and he weigheth the waters by measure. When he made a decree for the rain, and a way for the lightning of the thunder: then did he see it and declare it; he prepared it, yea, and searched it out. And unto man he said, Behold, the | fear of the Lord, that is wisdom; and to depart from evil is understanding." "When in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."

A TEA-MEETING IN THE NEW ZEALAND
BUSH.

THE following communication from New Zealand pro-
sents a phase of colonial life which will be interesting
to many of our readers :-

Many miles up country in one of the most prosperous provinces of New Zealand is a village, situated on the edge of a magnificent forest. As it is approached from the plains the view is most lovely. The little neat honses are seen nestling under the branches of the lordly black birch; and the smoke curls up amongst the beautiful evergreen shrubs and graceful creepers for which the woods of New Zealand are so justly celebrated. In front of the village is an extensive plain, the monotony of which is relieved by a solitary hill rising here and there, like a pyramid in the desert, while cabbage palms dotted about look like distant camels, and almost complete the illusion.

This village is chiefly peopled by bushmen and their families, who have bought a few acres of bush and live there to be near their work. They fell the trees, saw up the best for timber, split them for posts and rails and shingles, or cnt them certain lengths for piles, to form the foundations for wooden houses, in general use out here.

A small chapel has been built for the use of the inhabitants by a runholder near, and every Sunday he speaks to them of eternal things. At first this movement was eyed suspiciously and only a few attended, but gradually this feeling wore off and the people took an interest in the place: some clearing away the flax around it and digging up the land ready for grass-secd; others fencing it in, others lining and whitewashing the interior. All this preparation was in anticipation of a tea-meeting, which was determined to be held to celebrate the first anniversary of the opening of the building. A tent had been bought, as it was thought

811

the little chapel would not hold all the expected visitors. In this, the tea (which was to be free for all who chose to come, and was most kindly provided by seven or eight in the village) was tastefully laid out: the brass sconces were hung in the form of chandeliers from the roof of the tent and were decorated with the exquisite rima, the drooping branches of which looked like silk chenille of a tender pen-green; all the walls were hung with creepers from the bush, and the bright green of the mataps contrasted well with the dark olive of the laurel, whose deep chocolate berries hung heavily down. At one end was a trophy of ferns, and above a pretty device in leaves: "I am the true Vine;" at the opposite end was: "Come and Welcome."

A great many responded to the letter of this invitation, and certainly they were heartily received. Everything, in the shape of eatables, was plentiful and good: bread and butter that could vie in taste and cut with any ever caten in a fastidious English dining-room, and cakes, tarts and biscuits that made one hungry to look at them; besides ham sandwiches for any who had "shepherding" appetites. The tea, cream and milk was all that could be desired, and as much patronized as that beverage usually is in the bush.

The tea was to be at half-past four, and a few hours before that time the visitors gradually dropped, or rather rode, in. All the little boys were busy, as boys generally are, in some sort of mischief, and those who were tired were seated astride the posts and rails, watching for the new comers. "Here be a whole regiment on 'em," said they, as some dark specks appeared in the distance, and presently in cantered a company of ladios and gentlemen, each of the latter with a blanket swag in front of him, for camping down at night. Others soon followed, and all being assembled, "Grace before meat" was given out and sang by the hearty voices of the bushmen and their visitors.

After tea, all turned out while the scats were arranged for the evening service; a platform was extemporized and seated for the speakers, and the rest of the tent made ready for the cager listeners.

The meeting was opened with singing and prayer by a clergyman. An address was then given by a Baptist minister, in which he said that the present occasion was one which shewed the bright side of Christian life, where all was amiability and good feeling: brotherly love should not be a fitful uncertain thing, but the ruling motive of life; this had not always been the case in their little community, as unhappily much that was un-Christlike had prevailed amongst them.

An affectionate address was then delivered by the clergyman, showing that those who honour God, God will honour, which truth he illustrated by many incidents in his own life, while formerly an officer in India.

The

An Independent minister next pressed all present to make faith in the Lord Jesus Christ their chief aim: then brotherly love and Christian fellowship would dwell amongst them, and others be stimulated by their example to strive after the same happiness. chairman (the runholder before mentioned) afterwards added a few words, and the mecting closed with prayer and singing, after a collection had been made for many little extra expenses which had been incurred.

It was now late, and all had to look up quarters for the night; some who lived near cantered home, the rest were quartered on the various friends who had room for them. Some of our party, groping their way through the flax and toi-toi, were hailed with the well known "Coo-ee," and "If any of you, young fellows,

"WHAT a bad business this is about the waits, isn't it, for another year's service, perhaps I may call you to a Samuel ?"

FAILURES IN OUR WORK.

Truly thankful was I, but perhaps more humbled to think that such a weak instrument had been the means, in God's hands, of bringing a soul out of darkness into God's marvellous light. That seal to my ministry is, I am thankful to say, scaled by the Spirit of God, and abides. But I rather wish to relate the history of one of my barren trees, which at one time gave the promise of rich and lasting fruit.

T. C. was a journeyman in a provincial town in England. While under the influence of drink he was induced to enter the militia. During one training I was chiefly instrumental in getting up a large tea-party, for the men of the regiment. The men greatly enjoyed their excellent tea, and listened with great attention to the addresses which were given by several friends. Before they left, a New Testament was presented to each of the men, and most gladly accepted by all, Roman Catholics as well as Protestants. My interest in the welfare and happiness of these men seemed to have won the heart of poor T. C., who after It seemed that ever some few months sent for me. since the tea-party, he had been a sober man, and had been seeking to give up his former bad life and to serve God. The Testament given at the tea-party had been carefully preserved, and diligently read, and he wished to attend my church, but did not know where to sit. I told him that I would send another working man to show him the free pews on the following Sunday. And there for three or four weeks he was regularly at both services. At last one Sunday he was missing. I went to his house after morning service and found him in bed, drunk. It appeared that he had been in great trouble, and had taken to drink to drown his cares, and had hardly been sober all the week. He received me most willingly, seemed heartily ashamed of himself, signed the pledge, and on the following Sunday was in his usual place in church. I saw him pretty often. He began to attend my Bible class, and invited others to it, and gave every outward One Sunday night I sign of being a changed man. visited him, when he said he had been walking with two men, and that they had been talking about all their sins appearing against them at the day of judgment, "But," he said, turning in his militia Testament, to the 8th of Romans, "I thought of that text, There is therefore now no condemnation to them which are in Christ Jesus,' and I thought that I should be safe there." He seemed thus to have appropriated to himself all the precious promises of the gospel, and was most happy, and said that he enjoyed prayer and the reading of God's word. All this time his life was most consistent and exemplary. He became a communicant, and was regular at all the means of grace, One very wet day, when he could not work, he came to me, and taking his little Testament out of his pocket "Wherefore when we he turned to 1 Thess. iii. 1, 2. could no longer forbear, we thought it good to be left at Athens alone: and sent Timotheus, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith." Repeating the words in italics, he said he had been reading that, and thought it was my place as his minister to comfort him concerning his faith, for he had not been quite happy lately. I tried to do so. It seemed to me that this incident showed the simplicity of his faith; he took God's This seeming Christian ward just as it was written. walk continued for nearly four years, when his work called him to leave the town. I gave him a letter to

813

the clergyman of the parish where he was going to
reside, and for some time heard that he was going on
well. But after a few months, to my dismay, I heard
that he had given way to his old sin, and was con-
stantly intoxicated. I wrote to him, sent to him, and
at last visited him. He was sorry, ashamed of himself,
In order to help him to
and promised to give it up.
break off his acquaintance with his new associates in
sin, I brought him back to his old home. There for a
time he seemed to improve; but gradually he grew
worse and worse. His sin got the mastery over him,
Sad, sad
and he became the confirmed drunkard.
has my heart been over him. I prayed for him, but
it seemed beyond the power of man to lead him even to
be sober. He appeared to run well, but sin bewitched
him-England's common sin. I sometimes fear that
It is told of an Irish
this was one of my converts.
Scripture reader, that he was once being taunted by a
Roman Catholic as to the number of persons he had
brought from Papacy to Protestantism, "Well, tell
me," said the Roman Catholic, "how many have you
"Three was the answer.' "Oh, but I
converted ?”
thought there was a deal more than that
"I only converted
scores!" "No," said the good man,
three, for they have gone back again. The rest the
Holy Spirit converted, for they remain stedfast in the
truth."

some

He

Thus I am afraid that T. C. was one of my converts. And now, on looking back, I think I can see the point in his experience in which he was wanting— for I do not in the least think that the man was a hypocrite-and that was in the knowledge of sin. He never passed through the Slough of Despond. knew that sin was foolish and unprofitable, but he never seemed to know the sinfulness of sin. seemed to know the blessings of pardon without having felt the sins that grieved his God. Perhaps it is as well that we should all remember that St. Paul's preaching, which raised up that most spiritual church of Ephesus was "repentance toward God," as well as "faith toward our Lord Jesus Christ."

Sabbath Thoughts.

UNION WITH CHRIST.

He

"I in them and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."-John xvii. 23.

How wonderful is this union and communion! How blessed are they for whom Jesus prays this prayer! He teaches us by these words what we ought also to pray for, to ask, and to expect from the love of the Father; but alas, how far short do our aspirations come! How seldom do we strive to realize all that he the union of his people in himself! And because we do not enter into this union, the world does not know all that it might know concerning Christ's mission and God's surpassing love. "That they may be perfect in one," is our Lord's prayer for us. When that prayer receives its full accomplishment, how great will be his glory in the church! Meantime it is encouraging to his people amidst all their weakness to think how he has prayed and still prays for them. His prayers are not like ours. And we are sure that they will one day be answered, above all that we can ask or think. "Thy kingdom come!"

would have us to know of his own love and his Father's love, and

O teach us, Lord, to know and own
This wondrous mystery,
That thou with us art truly one,
And we are one with thee!

THE THREE BLIND MARTYRS OF 1556.