From our Exchanges

with contributions from C. W. Brooks, L. A.

It is not, on the face of it, easy to understand why a gross and notorious sinner should be nearer to God's kingdom of grace than the intelligent and cultured transgressor whose outward life conforms to the standards of decorum. But to some chief priests of his time, the very teachers and religious leaders of the people, Christ said, "The publicans and the harlots go into the kingdom of God before you;" and then he went on to reason the case with them. The most notorious sinners repented at the preaching of John the Baptist, and believed his message; but the chief priests believed not, either before or afterward, and hence rejected the divine overtures that came to them.

The vile man, who lives, so to speak, in the gutter, can be easily reached by the appeals of the Gospel. What he is, is known to all men. He conceals nothings, denies nothings, and often he does not pretend to justify his manner of living as to speech or conduct. The self-righteous man, on the other hand, is an adept in self-justification. He is ready to condemn the notorious evil-livers, and just as ready to insist upon his own morality, while the professors of Christianity are probably accused of hypocrisy.—The Examiner.

Very much has been said and written in the past thirty years about a "new theology." There has been a large demand for a restatement of the cardinal doctrines of our holy religion, the allegation being that the statements made by the fathers need revision to keep pace with the advanced thought of this progressive age. I do not care to enter into the merits of this discussion, but there are some thoughts that always flit through my mind whenever I read or hear of this demand for a revision of our theological statements.

And, first of all, it is conceded that if by theology we simply mean a systematic statement of human theories concerning divine facts, then it follows that each teacher, if he be worthy of his position, will make his own theology, and in some sense it will be new in each individual case. But if by a new theology it is meant that there has been any essential change of the facts, then I beg leave to interpose a demurrer

Rev. C. W. Brooks.
The Examiner.

All the other works that can be accomplished by a Christian church are utterly trivial and secondary comapred with the work of being the instrumentality for a deep and vital change in the hearts of men. That is the supreme thing that the churches should pray for and work for. When men ask with a sneer what is the church doing, there is no answer quite so conclusive as to point to a selfish and perhaps a scoffing and rebellious spirit transformed by the grace of God into a reverent and adoring disciple of Christ.

The Watchman.

I do say that if you are to succeed in the ministry you must believe that God is in His world, comforting, strengthening, guiding, forgiving, cleansing, inspiring, and uplifting man, and working our through all the turmoil and confusion of life a kingdom of God which is righteousness, and peace and joy in holiness of spirit.

L. A.
The Outlook.

The real question with every man is not, "What could I do under different conditions?" but "What can I do under these conditions?" The task of the thinking man is not to evade difficulties by creating an ideal world, but to find a divine order in this actual world.—The Outlook.

Every day should be sacred. There should be no break between Sabbaths. The cable of divine motive should stretch through seven days, thouching with its sanctifying power every hour of every day.—The Watchman.

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