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10 THE CHRISTIAN NATION. Vol. 69.
confidently hoped that official boards
throughout the churcb will avail
themselves of this opportunity to distribute
such literature as will awaken
the consciences ot men to the claims
Of God upon tbeir substance.
'More Complete Works.
Tbe Law of tbe Tithe, by Arthur V.
Babbs, Revell & 'Co., Xew York. Price
$1.50.
The Sacred Tenth (Two Volumes)
and The Tithe in Scripture, (compiled
from tbe other work), both by Rev.
Henry Lansdell, Morden College,
Blackheath, London.
Gems ot Thought on Tithing, by
George W. Brown, Eaton & Mains,
New 'York. Price 75 cents. This volume
will be found very helpful.
Booklets.
The Victory of Mary Christopher,
by H. R. Calkins.
Tithing a iReligious Duty, by Harry
Whitcomb.
Tithing a Christian Duty, by O. P.
Gifford, U. P. Book Rooms, Pittsburgh,
Pa.
The Divine Law of Giving, and The
Great Ought, both by Rev. Richard
Duke, Methodist iRooms, Toronto.
Tbe Law of Cbristian Stewardship,
by George Sherwood Eddy, same address.
(Most of these can be secured at
five or ten cents each.)
Tracts.
Write to Twentieth Century Tithe
Covenant Association, Lemcke Building,
Indianapolis, Ind., or The Christian
Steward, 414 Manning 'Cbambers,
Toronto, Canada, or to Layman, 143
North Wabash avenue, Chicago, 111.
The tracts by 'Layman" are especially
suited for distribution, and are inexpensive.
Write for some o)f the
above literature.
W. M. ROBB, Ch. of Com.
"THE INSIDE OF THE -CUP."
By the Rev. Frank E. Allen.
I remember once watching a woman,
who was partially blind, washing
dishes. Sbe perhaps thought that the
inside as well as the outside of tbe
cups wbicb sbe was washing was
clean. But that made them none tbe
more appetizing to one whose eyesight
was unimpaired.
Mr. Winston 'Churchill, in his latest
novel entitled "The Inside of the
Cup" (Matt 23:25-26), may have
thought be was cleaning tbe minds of
theologians and the creeds of
churches, but if they should accept
his inference wholesale they would be
left more impure than before.
Of course no enlightened Cbristian
wishes to deny that Mr. Churchill
calls for a much needed reform in
m.ost every church today, especially
in the ritualistic churches. Formality,
hypocrisy, and roguery, veiled in
sacred vestments and outward orthodoxy,
are sapping tbe vitality of the
church. Many churches, as Mr.
Churchill suggests, would not welcome
the masses, the members would feel
uneasy if the poor, tbe illiterate, the
unsaved, should find their way Into
their church, and would be shocked if
they sbould wander into their pew.
One cannot read with intelligence, he
cannot look about bim, without knowing
that the lives of many of the politicians
and great financiers who bold
memb arship in the church will not
tear inspection. Witness Jobn D.
Rockefeller, a member of the Baptist
Churcb, and the late J. Pierpont Morgan,
a member of the Episcopal
Church. But the fact that there is once of false philosophies and of the
inconsistency in the lives of men who literal messianic prophesies ol the
profess certain creeds does not condemn
tbe creed. We would not dim­
Christianity. The earthly kingdom
.lews, wbich were taken over with
inish in any particular the trutb which was to come was to be the result
of some kind of a cataclysm. Per­
wbicb Mr. 'Churchill illustrates in tbe
lives of men like Eldon Parr, Nelson sonally, I believe our Lord merely
Langmaid and Mr. PergUEon, the
truth which Jesus himself emphasizes,
that it is easier for a camel to
go through a needle's eye than for a
rich man to enter into the kingdom
of God. But we protest against tbe
author's conclusion, that because Mr.
Hadder lost faitb in these men that
he was justified in losing bis faith in
the historic creed of orthodox Christianity.
It was not because tbe wealthy
members ot St. John's Churcb
pccepted such doctrines as tbe plenary
inspiration of the Bible, the virgin
birth of Jesus, tbe Scriptural view
of marriage and divorce, and tbe divine
right of private ownership tbat
they were formalists, it was not their
profession that was wrong so much
as their faith and tbeir lile.
Mr. Churchill in his "Afterword,"
says that Mr. Hadder's solution coincides
with his own. If tbis be true,
then he has reason to suspect tbe
genuineness of his own conversion.
The great failure of Mr. Hadder was
tbat wben he was in perplexity abcut
the correctness of the creed of tbe
churc'ii and bis own assurance, he
went to the wrong source. Ple tried
to seek enlightenment in critical, re­
late Dr. T. P. Stevenson, printed in
f(:ctions were tbey not so vital. Mr. leaflet form, and, along witb other
Cburchill has given us an excellent literature, kept on a table in tbe rear
ligious and philosophical books from presentation of modern criticism and of the First Churcb, Philadelphia, for
tie public library. There is scarcely
a word about searching the Scrip­
churches. But his fascinating story itor.)
o,: how it is working in many strangers visiting the church.—Edture
or prayer. This is the less excusable
in (Mr. Hadder, since he was teaching such fundamental errors as ular designation of a body of Chris­
and literary style will not atone for The teim "Covenanters" is the 'Pop­
a minister of the Gospel. During the "tbe allegory of tbe Garden of Eden,"' tian people who have had a long and
days of his religious bewilderment he the unlikelihood of the literal resurrection
of Jesus, the childish theology States and in Great Britain. The offi­
honorable history in the United
should have been much in prayer and
in meditation upon tbe Holy Word. of the acceptance of tbe virgin birth, cial style or title of tbis Church in
If he had sought the truth in this and the denial of inspiration of tbe tbis country is "Tbe Reformed Presbyterian
Church in North America."
wpy, iu place of critical books, he Bible.
would not bave been led to deny the
The term "Presbyterian" denotes
Even Mr. Bentley, the character
their polity or form of government;
virgin birth ol Christ and the reality
the term, "Reformed" classes tbem
of Hell. That he had not found the
true doctrine alter he began to preach
under his new conviction is evidenced
by tbe character of the crowd
which be attracted and pleased.
ThoEe holding all manner of heresies
with little or no faith came to hear
him and were ipleased and satisfied.
One of the surprising things of the
book, and ot critics in general is, that
when they have formulated their
"new theology" in language however
obscure, they maintain tbat it is the
clearest statement of Cbristian doctrine
that they have ever beard. After
Mr. Hadder's metamorphosis, almost
all the skeptics who came to hear
him, complimented him, saying tbat
they had never before heard anything
so clear on the Christian religion. Let
us note an example of Hadder's clear
(?) and accurate (?) explanation of
the meaning of Christianity, as he
explains it to Mrs. Constable. "The
early Cbristian, since be was not a
citizen, since he took the view that
this mortal existence was essentially
bad and kept his eyes steadfastly flxed
on another, was tbe victim at
used the messianic literature as a
convenient framework for bis spiritual
kingdom of heaven, and that tbe
Gospels misintenpret bis meaning on
tbis point." Whatever else may be Doubt" denies tbe doctrines of predestination,
and Ralph Connor, also a
said of this there is a denial of tbe
Inspiration of tbe Gospel writers. After
Mr. Hadder had spoken for a
Presbyterian divine, denies some ot
v/bile in this way, iMrs. Constable replied:
"Wby did not some one tell
me tbis when i was young? It seems
so simple." How simple when compared
witb Jesus' own words: "Blessed
are the poor in spirit; for theirs
is the kingdom of heaven.'' "Tbink
not tbat I am come to destroy tbe
law, or tbe prophets; I am not come
to destroy, but to fulfil. For verily I
say unto you, till heaven and earth
pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled."
One is almost compelled to forget
tbe heresy taught in tbe book because
of his admiration for Mr. Hadder's
self-sacrifice and determination. There
is so great a need for ministers of
fearlessness and conviction tbat one
might overlook Mr. Hadder's imper-
piety, although of Covenanter parentage,
preached a sermon on "The Inside
of tbe Cup'' one evening in Winnipeg.
The Rev. John McNeill, the
Scotch evangelist, in speaking about
preaching the Word said, "Some
pieacbers prefer to take as their subject
for a sermon the latest novel,
and it usually comes out a good deal
muddier than it went in."
But perhaps like "Pollyanna," we
should be glad tbat "The Inside of
tbe Cup" is as clean as it is.
In a short address, I recently heard
Dr. C. W. Gordon (Ralph Connor) deny
the doctrine-of predestination, the (plenary
inspiration of the Bible and
doubt whether the book of Esther
could be proven to have a place in the
canon of Scripture. When Dr. van
tj'ke in his "Gospel for an age of
the fundamental tenets of the Presbyterian
Church, and wben Winston
Churchill denies many of the essential
doctrines ot the Bible, we wonder
why men who have doubts themselves
should try to write a Gospel for an
age of doubt. Rather tban clear away
tbe doubts of many they generate
doubt in tbe mind of the unsuspecting.
(Moreover we are led to conclude
that there was never more need for
the Covenanter Churcb than there is
today, and there never was a time
when there was greater need that
she hold fast to tbe anchor of tbe
Word and rest firmly upon tbe Rock
Christ Jesus.
WHO ARE THE COVENANTERS?
(The following was written by tbe
who, above all others, is set forth as
an example of ipiety, is seldom if ever
found in prayer or in 'communion
witb tbe Bible. He possesses the popular
but unscriptural idea that the
Gospel is to be taught wholly by ex­
with tbe various Reformed Churches
which arose out of tbe Protestant
Reformation.
I. The Covenanters in History.
How came this Churcb to be separate
from tbe other Presbyterian
emplary living. Paul was very scrupulous
about bis conduct but he did 'Churches which bad a common origin
not think that was sufficient. He determined
not to know anything save swer to tbis question must be sought
in tbe great Reformation? The an­
Jesus Christ and him crucifled. If in the stormy history ot Scotland
Kate Marcy had been taught to trust
in Jesus, rather than merely to live
a moral life, she would not have committed
suicide in an hour of anger
and sorrow.
Dr. J. L. Gordon, a brother ot S.
D. Gordon, perhaps tbe most popular
pieacher in Winnipeg, who is noted
more for his sensationalism than bis
from A. D. 1638 to A. D. 1688, the
period known as tbe fifty years'
struggle of the Covenanters for civil
and religious liberty.
Tbe Protestant Reformation of the
British Islands had been accomplished
during tbe preceding century. But
to maintain their Protestant liberties
against the reactionary forces within
tbese islands and against the hostile
powers of the continent was a
struggle for life or death. This
struggle was complicated by the
the claims If supremacy this whole claim of nation in tbe had both Crown been might Church acquiesced have to and absolute lapsed State. in,