The Scriptures examined at the beginning of this volume state very plainly that the great System of the end-times is to be a gigantic and practically universal system of Idolatry. The Desolator is to come "upon the wing of abominations," that is to say, of idolatries. It is therefore a very important part of our task to inquire into the idolatries of our day, and particularly to ascertain whether the tendency to create and pay homage to idols is, or is not, one of the characteristics of the "modern man." For this reason, we ask the reader's patient consideration of what follows.

      The Scriptures contain many warnings against idolatry: but by many readers of Scripture these are supposed to have no application in our day except to the heathen. That, however, is a very mistaken view of the matter. It involves a mistake as to what constitutes idolatry, and a mistake as to the religious sentiments of modern society. The fact is, that these are days of gross superstition and flagrant idolatry.

      Here are some of the admonitions of the New Testament with reference to idolatry:

      "Wherefore, my dearly beloved, flee idolatry" (1 Cor. x. 14). [283]

      "Ye know that ye were Gentiles, carried away unto these dumb idols" (1 Cor. xii. 2).

      "The works of the flesh are manifest, which are these.  . . idolatry" (Gal. v. 19, 20).

      "Nor covetous man, who is an idolater" (Eph. v. 5).

      "Mortify, therefore, your members which are upon the earth.  . . covetousness, which is idolatry" (Col. iii. 5).

      "Little children, keep yourselves from idols" (1 John v. 21).

      Let it be particularly noted that these admonitions are addressed, not to the heathen, but to the Lord's people; and they are much needed.

      Of God's redeemed people of old, it is written, for our admonition, that they "mingled among the heathen and learned their works. And they served their idols; which were a snare unto them" (Ps. cvi. 35, 36). This danger is just as great and immanent to-day as it ever was.

      It is not generally supposed that people in the centres of twentieth century civilization are living in the midst of gross idolatry; yet such is the fact. Idolatry flourishes vigorously, not in heathen lands only, but in civilized lands. The difference is one of form. In one locality we have idolatry adapted to the degraded and ignorant. In the other, it takes on forms suitable to the cultivated and refined.

      In the scale of civilization the difference between those human beings who are at the bottom and those [284] at the top is a difference of degree only. In nature there is "no difference" (Rom. iii. 22). Culture changes man outwardly, but not inwardly. It changes his behaviour, but not his nature. It is God only Who can work within a man to do "that which is well pleasing in His sight" (Heb. xiii. 21, Phil. ii. 13). Man looks only on "the outward appearance," and is satisfied if the surface be seemingly clean and respectable. But God sees the inside as well as the outside; and, judging from His created works, He is far more particular as to the state of that which is within than of that which lies on the surface.

      Man, as he becomes more educated, may change his idols, but he does not turn from idolatry until he turns to God. "Ye turned TO GOD from idols to serve the living and true God and to wait for His Son from heaven" (1 Thess. i. 9, 10).

      Worship or service directed to another than the living and true God or trust reposed in another (person or thing) than in Him, is idolatry. God's people of old, who were delivered by Him out of Egypt, were constantly falling into idolatry. And God's people of to-day, who have been delivered out of the moral Egypt under the blood of Christ, the true Paschal Lamb, and who have crossed in Him the Red Sea of His death and resurrection, are not safe from the snare of idolatry. The repeated warnings of Scripture clearly show this. The danger to the Israelites was from the idolatrous practices of the surrounding [285] nations. So God's people to-day need to be specially warned regarding the idolatries of "this present evil world" in which they are sojourning.

      The particular example of idolatry, to which our attention is expressly directed by the New Testament, is one whose lessons have not become by any means obsolete. In 1 Cor. x. 7 we read: "Neither be ye idolaters, as were some of them; as it is written, the people sat down to eat and drink, and rose up to play." How many lives, even of those who profess to be, as to their earthly experience, in the wilderness with Christ, would be aptly summarized by this brief description? The episode to which the Apostle referred in this passage occurred while the redeemed people of Jehovah were journeying with Him through the wilderness; and these wilderness experiences have a special application to Christians, for whom this world has been made, by the cross of Christ, a wilderness, through which they are passing with Him to the glory which they are to share when He shall appear. In the same chapter we are explicitly told that the people of Israel in the wilderness "did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them: And that Rock was Christ" (ver. 4); and it was subsequent to this that they fell into idolatry. We also read in that chapter that "all these things happened unto them for types: and they are written for our admonition, upon whom the ends of the world (or ages) are come" (ver. 11, marg.). [286]

      What, then, is an idol?

      It is safe to say that every man has a god; and that most men have more than one. A man's god is that to which he looks for help, support, deliverance from trouble; that in which he trusts for the transformation or improvement of the world, and the elimination of its evils; that which he voluntarily serves, praises, and glorifies.

      All men recognize that humanity as a whole is in great distress at the present time; that it is compassed by invisible dangers, exposed to diseases which strike their unsuspecting victims out of the air, food, and water; that it is struggling onward upon the path in which it finds itself, and is progressing with difficulty because weighed down by a great load of misery. Whatever difference of opinion there may be as to how mankind got into this path, and as to where it will eventually lead, there can be no question as to its sorrows and dangers, and as to the nature of the experiences which it furnishes to those who tread it. It is clear to all that the world, however bright in spots, abounds with many and great evils and perils.

      It is probable too, that all men cherish a hope of coming deliverance; though possibly there may be some who utterly despair of better things for humanity. Ignoring such possible exceptions, we may say that all men put their trust in some thing or things, external to themselves, to bring about more favourable conditions for humanity. Those who do not trust for this in the God of the Bible, and in His revealed [287] purposes in Christ, must necessarily put their trust in idols. God is "living and true." Idols are non-living and false. Hence, when it is written of the Thessalonian converts, that they "turned to God from idols," it was "TO SERVE THE LIVING AND TRUE GOD."

      In whatever part of the earth man may be found, his state is always such as to make him deeply conscious of the need of a god; and since, in the unbelieving heart, the need usually creates that which answers to it, man everywhere makes for himself gods. Advance in civilization does not remove or even diminish the consciousness of the need of a god. If anything, it increases that need by enlarging man's horizon of the attainable. Hence progress in culture does not check the creation of idols. It only modifies their characteristics. There is, therefore, but one escape from the condition of idolatry, and that is to turn to God,--the God of Revelation.

      An idol, then, has no real existence. "We know that an idol is nothing in the world" (1 Cor. viii. 4). It is an imaginary thing, an idea or ideal, as the word in the original (eidolon) signifies. The idol of the heathen is not the device of wood or stone which his fingers have fashioned. That figure is only a representation of the idol which his mind has conceived. The idol is the product, not of man's fingers, but of his mind. The image which man sets up as his god, is the product of his imagination. It is in the making of images--unrealities vested with the garb and qualities of reality--that the imagination really exercises [288] itself, and from which that faculty derives its appropriate name.

      The faculty of imagination, in its incessant activity, turns out many products which the consciousness of man recognizes as unreal, and which serve only for his entertainment. But the very highest exercise of the imagination is in first creating imaginary beings, which become real beings to their creator, and to which are attributed powers far transcending those of the individual man; and in then disposing these imaginary beings propitiously towards mankind, so that they exert their powers on its behalf. When man comes to believe and trust in such beings or images, they are his idols.

      The idols in which man trusts may or may not be represented before his physical eyes by a device or figure of wood or stone, or by a pictorial representation. The higher and more fully developed are the man's mental powers, the less need he has of such a representation of his idol. The poor savage, and the man of low intelligence, require a materialization of their idol or image to help them to fix their thoughts upon it, and in order that their fellow-worshippers may have something tangible around which to gather. But the doctor of philosophy can pay his reverential service to a mere abstraction, and needs only a name (preferably a long one) whereby his idea may be identified, for the purpose of worshipful communion with others who trust in the same idol. Yet even such highly civilized idolaters are in the habit of calling [289] upon the resources of art, to furnish visible representations of the idols which their own imaginations have called into existence, and to whose supposed superhuman powers they are trusting, and teaching others to trust, for the blessing of mankind. Illustrations of this form of idolatry, which are familiar to all intelligent persons, will be given later on.

      The act of setting up an idol, whatever its form or name, involves the tacit assumption that man, though unable himself to remove the evils within and around him, is nevertheless capable of producing something, or starting some movement, or setting some agencies into operation, which can do for him the things that he cannot do directly for himself. Such thing, movement, or agency, which is to accomplish results beyond the power of the man who creates or starts it into operation, is truly an idol. It has no real existence, being a mere abstraction, and of course has no power of its own.

      Thus it will be seen, upon close scrutiny, that the various agencies in which the modern man is trusting for the improvement and ultimate salvation of humanity, and to which he gives various imposing names of his own choice, are human in their origin. The power attributed to them, and the results expected from them, all involve the tacit assumption that man, if unable to save himself directly, is nevertheless able to create a god and saviour, or as many gods and saviours as may be needed, to accomplish [290] the great work of raising mankind into the ideal condition of peace, righteousness, and universal contentment.

      Man, whose strength and energies, both physical and mental, depend absolutely upon material food and drink, which must be supplied to him (for he cannot create them), thus indulges the folly of supposing that, with the strength derived from these material things, he can create agencies, or start and carry on movements, capable of lifting him up and out of the evil moral atmosphere in which he has always existed since the Fall.

      Thus, if the chain of cause and effect as it exists in human thought be traced to its end, it will be found that the desired result for which humanity strives (which we may call "salvation") is to be accomplished by means of agencies which are the product of merely human energies, which in turn are the product of material substances (food and drink) supplied gratuitously to man out of the storehouse of nature. Man's scheme of salvation is thus seen to have its basis in food and drink. Yet this scheme of salvation commends itself to the "modern man," because it is more "rational" to believe in it than to believe in the revelation of the God Who created man, and who "caused the grass to grow for the cattle and herb for the service of man; that He may bring forth food out of the earth" (Ps. civ. 14), without which food, man and all his imaginations would quickly perish. [291] Such is "rationalism," and such is the nature of the human reason which, to the modern man, is the final authority and arbiter of truth.

      The method which man pursues in fashioning his idols next claims attention. That method is Divinely described in Isaiah xliv., and a brief consideration of that important chapter will show that, while man has, during the intervening centuries, changed the forms of his idols, he has not changed his method of making them.

      In the first part of that chapter, Jehovah declares Himself to be the only God and Saviour, and pledges Himself to bring full redemption and deliverance to His people. "Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the first and I am the last; and beside Me there is no God" (ver. 6).¹

      But in the very presence of this revelation which God gives of Himself as Redeemer and Deliverer, and in the face of His revealed purposes in grace towards helpless and needy men, the latter give themselves over to fashioning idols. But "they that fashion a graven image are all of them vanity, and the things that they delight in shall not profit" (ver. 9).

      And this is how the idol-maker proceeds:--

      "the smith maketh an axe and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm; yea, he is [292] hungry and his strength faileth; he drinketh no water and is faint" (ver. 12).

      The idol-maker himself fabricates the very tools out of which he makes his idol, and the latter, which is to do things far beyond the power of its own maker, is formed by the strength of man's arm. And that strength is not the puny creature's own. Its continuance, so long as it lasts, depends upon food, and for that he is dependent upon God. If he hungers, his strength fails. If he drinks no water, he becomes faint. Without these supplies he cannot go on with his idol-making.

      "The carpenter stretcheth out a line; he marketh it with a pencil; he shapeth it with planes, he marketh it out with the compasses, and shapeth it after the figure of a MAN, according to the beauty of Man" (ver. 13).

      Back of the gods which men make, is always the figure of Man himself; for the one who makes the gods is necessarily greater than the gods he makes; and the maker of the idols naturally serves also as the Model upon which they are fashioned.

      "He maketh a god and worshippeth it; he maketh it a graven image and falleth down thereto. He burneth part thereof in the fire; and with part thereof he eateth flesh; he roasteth roast and is satisfied; yea, he warmeth himself, and saith, I am warm, I have seen the fire; and the residue thereof he maketh a god, even his graven image; be falleth down unto it and [293] worshippeth, and prayeth unto it, and saith Deliver me, for thou art my god" (vers. 15-17).

      This passage speaks of two kinds of gratification for which the heart of man seeks, namely (1) warmth, that is physical comforts, and (2) food, that is the things which satisfy the natural appetites. The idol-maker is represented as making his idol of the same materials, and by the same processes, employed in supplying these physical gratifications. We may safely assert that this description of what constitutes the essence of idol-making was never more applicable than at the present day. The boast of the age is the great progress which man has made, and is making, along material lines. By his natural powers man has wonderfully multiplied methods and appliances for ministering to his physical comforts and conveniences, and for satisfying his natural appetites. The factors of this progress are the natural powers of man, exercised in the making of inventions and in the construction of mechanical appliances of all sorts; and the chief results of this progress are--(1) things which minister to the comforts of man, and (2) things which respond to the desires and appetites of the natural heart,--"he burneth part thereof in the fire," thus making himself comfortable; "and with part thereof he eateth flesh," thus satisfying his desires.

      Furthermore, man gains these ends (that is to say, warmth or comfort, and food or gratification of the natural desires) by exerting his own natural powers upon material substances, as wood and metal. By the [294] very same powers, exerted upon the same substances, he fashions a god, to which he says, "Deliver me, for thou art my god." For to what is the modern man looking for deliverance but to the very progress which he is himself achieving by the manipulation of the substances he finds in and upon the earth? It is a true picture.

      "And none calleth to mind, neither is there knowledge or understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; and shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?" (ver. 19).

      Is this rationalism or irrationalism? Shall man trust for his moral uplift to that which roasts his food and warms his body? Shall expedients of man's own devising be trusted to abolish the evils within and around him? Such is certainly the teaching which is acceptable to the modern man, and which, because it is acceptable to him, the teachers whom he supports are zealous to supply.

      We should notice also the prominence given in the foregoing passage of Scripture to man himself as the agent who does all this. "He maketh a god," "he maketh it," "he burneth it," "he eateth," "he roasteth," "he warmeth," "he falleth down." It is all man's doings, and the grand result is that man eats and is satisfied; he warms himself and says, "I am [295] warm, I have seen the fire." This is, indeed, the grand result of all of man's progress and civilization. Or rather it is the result at which they aim; for it must not be forgotten there be as yet but few who enjoy the coveted privilege of warming themselves at the fires which civilization and progress have kindled, and who have secured possession of the coveted places at the banqueting tables which these beneficent agencies have provided. The great majority of human beings are still shivering and hungry, notwithstanding all that civilization and progress have done. They are wondering when these miracle-working agencies are going to do something for them. They have for a long time been urged to do homage to modern progress and civilization, and to join in the anthems of praise which the modern man is for ever raising to himself and his doings. But these dissatisfied ones are now, as we have seen, beginning to clamour and crowd for seats at the table, and for places near enough to the fire to feel something of its warmth; and this crowding threatens serious disturbances to the arrangements which the leaders of the age have made for their own comfort and glory.

      But our chapter very plainly declares that it is vain to look to human agencies for help and deliverance. God will accept no aid whatever from the modern man, or from his inventions, his sciences, and the other things wherein be trusts, and whereof he boasts. If it were otherwise, man would indeed have some [296] ground for boasting of his own achievements, and flesh would have whereof to glory in God's presence, saying, "See what science, invention, and human progress have accomplished!" Deliverance and a glorious salvation shall surely come; but man's ways, his ingenuity and schemes of betterment, will have no part whatever in bringing it about. For God says, and this is the climax of the lesson here taught:--

      "Sing, O ye heavens, for JEHOVAH HATH DONE IT. I am He that stretcheth forth the heavens ALONE, that spreadeth abroad the earth BY MYSELF; that frustrateth the signs of THE BOASTERS; that turneth wise men backward, and maketh their knowledge foolish" (vers. 23-25, marg.).

      Yes, the scientific civilization, which has been spreading itself over the whole earth during the past century; which has developed into a vast system so complicated that nobody understands it, uniting peoples of different nations in economic relations of the most intricate sort; and which has at last aroused the long-slumbering millions of the East and taught them modern warfare, the white man's vices, and other civilized arts, will surely crumble at the appointed time into utter nothingness; and there are not wanting even now those who, without any help from the sure word of prophecy, very clearly foresee and plainly foretell the fast-coming catastrophe.

      We would therefore most earnestly exhort God's people to be wholly detached in heart from the world [297] system, and from sharing, in the smallest degree, in admiration of the doings of this scientific age. "Little children, keep yourselves from idols."

      What, then are the gods to which the men of the day are looking to bring benefits and blessings to humanity, to elevate mankind, and generally to do for them what they are unable to do directly for themselves? It is desirable that we should have the clearest information as to this; and we have not far to look in order to discover that there are "gods many." We hear on all sides, and our attention is called in all the multiform literature of the modern man, to the great things that are being done for humanity by Science, Evolution, Invention, Education, Federation, Progress, Liberty, Fraternity, Democracy, Reason, Commerce, Manufacture, Civilization, Art, Prosperity, Wealth, etc.

      When the modern man looks back with pride upon the career and advancement of humanity, he gives to God no glory for any gain he recognizes, but says of these creatures of his own imagination, "These be thy gods, O Israel, that brought thee up out of the land of Egypt" (Ex. xxxii. 4). And to these he looks to bring him into the land of Canaan, where humanity shall enjoy peace and plenty for ever.

      Men are so blind and foolish as not to see that these imposing names, the sound of which they so delight to hear, stand for mere abstractions, creatures of the [298] imagination, having no real powers, and indeed no real existence;--that they are but ideas, ideals, IDOLS. These are, in the strictest sense, idols, in so far as they are credited with results that have been accomplished for man's benefit, or are looked to for further help and deliverance. It requires but little attention to the real significance of these names to perceive that they represent idols created in the manner described in Isaiah xliv.; that is to say, they represent the application of man's natural powers to the substances and forces of nature, for the production of things which minister to man's material welfare. And the energies whereby these lines of human activity are prosecuted, are derived wholly from food and drink. They are purely physical energies, yet with them man assumes to create spiritual agencies. Neither the natural powers, nor the substances on which they operate, nor the energies employed in such operation, are from man himself. Yet none calleth to mind, neither is there knowledge nor understanding to say, "I have burned part of it in the fire, yea, also, I have baked bread upon the coals thereof."

      Neither is there discernment to perceive that all these abstractions have only a human origin; that they cannot rise higher than their source; and that in trusting in them and worshipping them, man is really trusting in and worshipping himself. Count the number of all these idols wherein the modern man reposes his confidence, and it will be found that their number is "the number of Man." [299]

      We have said that, in trusting these creatures of his own imagination (for outside of human thought they have no existence), and in crediting them with all the fancied gains of humanity, past and future, man is really trusting and praising himself. It is highly important for Christians to understand this, for their own safety. This trust in, and glorification of, Man is the very essence of the religion of Humanism, which, as we have seen, is gaining ground in every direction. Whichever way we have turned our eyes, we have seen this religion making its appearance and taking definite form and substance. It is true that the worship of Man as really Divine is not often openly avowed; but frequently men engage in it quite unconsciously of what they are doing. The natural heart of man furnishes soil which is thoroughly congenial to the principles of Humanism, particularly to the idea that man is, in some measure, the agent of his own salvation. There is probably not a Christian denomination that is not more or less permeated by the leaven of legalism, or salvation through man's own works. We all, therefore, have need of the clearest warning of this danger.

      But while Humanism is really the religion of many who are not conscious of it, some who understand their own attitude have already proclaimed its principles with a distinctness which leaves nothing to be desired on that score. For example, in the little manual of the "Religion of Humanity," from which we have already quoted, the commandments enjoined by this [300] religion begin with the following paraphrase of Exodus xx., the main feature of the paraphrase being that in the place of God the writer has substituted the "Soul of the Race."

      "And the Soul of the Race, the great white sacred Flame which was born of Human Love and slept through the ages of Injustice, Cruelty, and Fear, awoke from its Phantom-haunted slumber, and seeing on high the Shining Star of Hope, spoke these words, saying:--

      "I am the Spirit of Altruism, which brought thee out of the land of Selfishness, out of the House of Want, and out of the Bondage of the Mammon of Unrighteousness."

      This is the ground that the pioneers of Humanism have already reached; and this is the direction in which the New Theologians, Modernists, Christian Socialists, and others are leading their followers. Doubtless many of these advanced. (and advancing) theologians of to-day would say that the foregoing represents an extreme view, and that they do not countenance it. Nevertheless, the position taken by the writer of the above passage, which represents Humanism as stripped of all disguises, was not reached at a bound, but by steps. Those who are as yet a long way from that extreme position, but are moving towards it, will surely reach it sooner or later if their progress be not arrested; and we have abundant reason for expecting that many will embrace to-morrow doctrines and principles which repel them to-day. [301]

      The religion of this outspoken Humanist does not differ in principle from that of many who, without having so definitely formulated their creed, are just as truly, in their hearts, giving credit to human genius, under the names of "Science, Evolution, Progress," and the like, and who are saying in effect: "These be thy gods, which brought thee up out of primordial slime, and out of primitive barbarism; and which are now bearing thee triumphantly forward to the golden age of human development, to the man-made paradise wherein perfect liberty shall be enjoyed by all humanity, and where man shall freely eat of every tree of the garden."

      We have said that men of these intellectual and enlightened days need not to make to themselves figures in wood or metal, or pictorial devices to represent their gods. Nevertheless, they often do so; for our eyes are frequently greeted with figures of stalwart and symmetrical females, which, we are told, represent Science, Art, Justice, Manufacture, Invention, etc. At the very gateway of this idolatrous land of America stands a figure--colossal in man's sight--but oh, how puny and contemptible in the sight of God--representing "Liberty enlightening the World." The "Goddess of Liberty" surmounts the Capitol at Washington; and the most admired building there, the Congressional Library, is a veritable temple of Humanism, covered with designs and inscriptions to the praise and glory of Man. [302]

      But it will be profitable to examine more closely some of these latter-day idols, in order that we may clearly understand of what they are composed, by whom they are made, and what claim they have upon our admiration and confidence.

      Here is an idol that has multitudes of worshippers, including the wise, the intellectual, and the cultivated of the earth, and whose great achievements are frequently extolled from prominent pulpits. Science is proclaimed as a great goddess. She advances majestically and triumphantly, sweeping away, with her puissant arm, the obstacles that would bar human progress. She blesses mankind in many ways, teaches this and that, surprises her devotees daily with fresh marvels, works mighty miracles, manifests great signs and wonders, and eventually is to transform the world.

      We should recall at this point the part which the leaders of modern thought assign to "science" in the great movements of the day. From what they say about "Science," it will be seen that we indulge in no exaggeration in characterizing the latter as one of the most conspicuous idols of this idolatrous generation.

      I wish it to be clearly understood that it is solely against the theological use (or abuse) which, in our day, is so freely made of the abstraction called "Science," that I utter my earnest protest--a use which I unhesitatingly characterize as sheer idolatry. [303] There is undoubtedly a strong tendency in the mind of the average man to exaggerate the physical benefits which have come to humanity through the better comprehension of the materials and forces of nature, and in general through those pursuits which are classed as "scientific." But this exaggeration of physical benefits is a small matter. When, however, we have spiritual results attributed to Science, and not only so, but results of a revolutionary character--nothing less, in fact, than the removal of the ancient foundations of faith, and the substitution therefor of other foundations entirely of modern construction and human fabrication--we have to deal with a matter of the very highest importance. We have no quarrel whatever with the investigation of the physical universe, nor with those who devote themselves thereto, though we expect no real gain to mankind from their efforts. Nothing is worthier of the natural powers of man than the study of the works of God, which "are great, and are sought not of all them that have pleasure therein" (Ps. cxi. 2). I believe that no true man of Science (and I have enjoyed the acquaintance of many) will take exception to this protest against the use which the new theologies are making of an imaginary "Science," a creature of their own imaginations, having no real existence.

      Thus the Modernists declare their task to be the bringing of "the religious experience of Christianity into line with the data of contemporary science and philosophy"; while at the other extreme, that of [304] advanced Protestantism, Mr. Campbell declares the New Theology to be "the religion of Science," "the recognition that, upon the foundations laid by modern Science, a vaster and nobler fabric of faith is rising than the world has ever before known."

      Dr. Newman Smythe declares that "the two factors of modern civilization are Science and Democracy," and that the Modernists are "laying broad foundations in history, science, and democracy."

      In full accord with these utterances are the conclusions stated by Dr. Broda in his article on "The Future of Religion." He says, for example, that among all the white races "the historic faith has been saturated with new scientific and social ideas"; that among the causes of the current revolution in religions "the first place must be given to the discoveries of modern science"; that among agnostics there are tendencies towards "realizing the religious significance of the new discoveries of science;" that even among the semi-civilized nations "are springing up new creeds which are cultivating the modern scientific spirit"; and finally that "the religion to come will be rooted in the new concepts of science and the modern social spirit."

      Such statements as these, coming from leaders of movements apparently far apart, and yet in such striking accord on this point, render it highly important that we should inquire closely into the exact relation between "Science" and human welfare. "And this we will do, if God permit." [305]

      Furthermore, church-goers are often exhorted by the preachers of our day to consider what untold benefits Science has bestowed upon mankind. They are reminded that Science has illumined the pathway of humanity, dispelling the darkness of past ages, and is still prosecuting the gigantic undertaking of banishing ignorance and superstition from the earth. It is Science that is relieving want, and is blessing humanity by unlocking the storehouse of nature; while He who filled that storehouse is too often forgotten. It is Science that has stricken off the shackles that once fettered the human intellect. It is Science that, unwearied by past achievements but rather stimulated thereby, is about to do yet more startling things, for which the world waits with breathless expectation.

      And not only so, but Science is now put forward as the great Teacher, to which men are bidden to look for a sure and progressive revelation of truth. We commonly hear references, in the most reverential tones, to "the teachings of Science." As an authority on Truth, and a revealer of the same, Science is exalted to a place higher than that accorded to the Word of God; and people who have no means of investigating such statements are repeatedly assured that Science has detected and corrected many errors in the Scriptures. I speak of what is commonly heard from the pulpits of our churches, and what nearly all church-goers have heard again and again. The Lord Jesus said that the Scriptures cannot be [306] broken. But the occupants of some of our pulpits take it upon themselves to assure their congregations, on the authority of Science, that the Scriptures have been broken, and have been shown to be in many places exceedingly untrustworthy. It is the word of Science, which, according to this class of preachers, is really to be trusted.

      It is well for us to understand clearly that the spirit of "Science" is not friendly to Christianity, but is, on the contrary, its deadly foe. This ought not to be, since the study of any part of creation should tend to reveal to the teachable mind the identity of the God of nature with the God of revelation. But since the spirit of modern science is manifestly "the spirit of the world" (1 Cor. ii. 12), "the spirit that now works in the children of disobedience," let us recognize it as an enemy, suspect all its fair professions, and, when occasion offers, smite it in the name of the Lord.

      When the Ark of the Lord, containing the tables of the Law of God, was brought into the temple of Dagon, the image of Dagon fell on his face to the earth before the Ark. And it was to no purpose that the worshippers of Dagon set him in his place again; for "When they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the Ark of the Lord; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him" (1 Sam. v. 3, 4).

      So it will be if we bring the Word of the Lord to [307] bear upon this modern Dagon whom religious men worship under the name of "Science." It will be seen to be without head or hands;--devoid of true wisdom and knowledge, and impotent to accomplish anything for the benefit of its worshippers.

      Christian people will also do well to remember that among "the assured results of Science" one of the most conspicuous is this, that the imaginary Science of which we are speaking has made infidelity, not only respectable, but actually a mark of superior learning and intelligence. Before Science was set up in the temple of modern civilization, men might disbelieve and reject the statements of God's Word; but there was then no counter-authority to which they could appeal in support of their unbelief. This lack of a counter-authority to the Bible, the name of "Science" has supplied, and thereby the hands of unbelief have been greatly strengthened.

      What truth, then, is there in the statements, such as we have quoted, concerning the religious bearing and value of the teachings of Science? The answer is, there is in them no truth whatever. The revelations of Science, whatever else they may have accomplished, have done absolutely nothing towards meeting the spiritual needs of humanity, or enlarging its spiritual knowledge. This is a radical statement, and since the matter is of the utmost importance, the writer feels amply justified in discussing it with care and thoroughness.

      Considering first the subject of "the teachings of [308] Science, so far as they have any religious or spiritual bearing at all, it is to be noted that among the various and often contradictory things that have been taught in the name of Science, there has never been anything positive, never anything in the nature of a contribution to spiritual truth. We shall see presently that Science, by reason of its obvious and recognized limitations, could not possibly make any such contributions. But it is enough here to note the fact. The use to which the name of Science has been put in the domain of religion has been to contradict certain things which have been held and taught as true on the authority of Scripture. And the matters so contradicted have necessarily been of a historic nature and connected with the physical creation; such, for example, as the accuracy of the account of the six days work recorded in the first chapter of Genesis, the occurrence of a universal deluge, and the like. indeed, these two topics (the six days' work and the deluge) practically exhaust the matters revealed in Scripture upon which men who assume to speak for Science have ever had anything definite to say. Even as to such subjects as the miracles of Old Testament times, and those performed by the Lord Jesus, Science cannot speak. For these are purely questions of fact, to be believed or not according to the evidence; and Science has no evidence whatever on these subjects, and is incapable of obtaining any that has the slightest degree of pertinence. As to these matters of history, and still more so as to all matters relating to the [309] being of God, the soul of man, the future state, eternal life and eternal death, and all that is embraced in the great theme of Redemption, human beings are absolutely and necessarily dependent upon Divine revelation for all the information they have, or ever can have. Upon these matters, or, as we might broadly say, upon all that comes within the scope of religious faith, Science does not, and cannot, throw the faintest ray of light. On all these subjects, the men of this scientific age have no better and no other sources of information than those of the ages that are past.

      Let any one who is disposed to question this statement, test it for himself, as he may easily do. Let him diligently inquire of himself what single fact Science has revealed to him which has added in the smallest degree to his spiritual information. Let him then ask the preachers of Science to mention specifically some bits of information having a spiritual or religious value for which mankind is indebted to "the teaching of Science." The result will surely convince the inquirer that the fulsome tributes to Science, such as we have quoted above, and in which the current religious literature of the popular sort abounds, have absolutely nothing to rest upon. The truth is that modern (or ancient) Science has contributed nothing whatever to our fund of spiritual or moral information. Science has brought to humanity not one thing whereby the tried and tempted soul may be helped in his struggles with the evils of his nature and environment; not one thing to aid in solving the [310] problems of life, to strengthen and encourage the weary pilgrim on life's pathway, or to shed the feeblest ray of light upon that darkness through which it leads.

      Never has there been a greater imposture practiced upon the ignorant, easily deceived masses of men, who are being "destroyed for lack of knowledge," than that which certain religious teachers systematically carry on, in, arraying Science as a religious authority in opposition to the Word of God. This idol, a creature of man's evil imagination, which has done no more for the spiritual good of man than Baal or Jupiter, is not only set up as a teacher and revealer of truth on a level with the Word of God, but even on a higher level; for the chief religious use to which the name of Science is put, is to appeal to it as an authority for statements contradictory to those of the Bible. And this crime is all the worse in its nature and consequences because, of the people who look to the pulpit for their teaching, there are very few who are able to investigate these statements for themselves. A scientific education is regarded as if it were a sort of initiation into the higher mysteries; and those who have not enjoyed such privileges are easily persuaded to accept anything introduced by the conventional phrase "Modern Science has taught us."

      The writer of these pages is speaking here from an experience which is surely sufficient to test the truth of what he is saying; and, before making these radical statements concerning the relation of Science to the [311] spiritual enlightenment of mankind, he has first assured himself that, as the result of twenty-five years of diligent scientific study and inquiry, he has not gained for himself so much as a single scrap of spiritual knowledge.

      It is but fair to say, in this connection, that men of science themselves are relatively free from this worship of "Science." The farther a man advances in scientific studies, the less likely he is to be tainted with that particular form of idolatry, so prevalent among those who desire above all things to be thought scientific. One of the most prominent workers in the field of applied science² lately said that if scientific discoveries should proceed at the present irate of progress for a few thousand years, humanity might by that time have accumulated sufficient data to begin to draw a few conclusions. This is in accord with the statement of Scripture, "If any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. viii. 2).

      Such men know full well that scientific investigations have brought to light absolutely nothing that could by any possibility be the basis of religious faith, or that tends in the slightest degree to reveal the relations of the soul of man with the Supreme Being, the Creator of the Universe.

      Even as to the origin and nature of physical life, the results of scientific investigations are utterly [312] inadequate to explain its simplest phenomena. On this subject, Mr. Alfred Russel Wallace says:--

      "As to the deeper problems of life, and growth and reproduction, though our physiologists have learned an infinite amount of curious or instructive facts, they can give us no intelligible explanation of them."

      If Science can give no intelligible explanation of the phenomena of physical life, which all are able to observe, what folly it would be to look to that source for information concerning the phenomena of spiritual life, which lie in a sphere beyond the reach of the senses!

      Many of those who set up Science as an authority in opposition to the Bible, fail to distinguish between Science and Philosophy. The former has solely to do with facts ascertained by examination of the accessible universe; and since it is only the physical universe that is accessible, and but very little of that, it is quite impossible that Science should bring to light any facts bearing one way or the other upon matters of spiritual truth. But Philosophy has to do with the explanation of the universe, and its contents; and of philosophies there have been no end. When one passes from the consideration of a fact or thing to the explanation of that fact or thing, he passes from the domain of Science to that of Philosophy.

      For example, the stone axes, stone hammers, and other stone implements which have been discovered in [313] various places are facts which cannot be controverted. Their discovery is a fact of Science. But the explanation of the origin of these stone axes, is a matter which belongs to Philosophy. Mr. Wallace (in "Man's Place in the Universe") quotes a seventeenth century explanation of the origin of stone axes by Andrianus Tollius (1649) which will furnish an excellent illustration of what some people esteem to be highly scientific:--

      "He gives drawings of some ordinary stone axes and hammers, and tells how naturalists say that they are generated in the sky by a fulgareous exhalation conglobed in a cloud by the circumfixed humour, and are as it were baked by intense heat; and the weapon becomes pointed by the damp mixed with it flying from the dry part, leaving the other denser; but the exhalations press it so hard that it breaks through the cloud and makes thunder and lightning. But if this is really the way they are generated, it is odd that they are not round, and that they have holes in them. It is hardly to be believed, he thinks."

      Philosophers are now able to furnish a more probable explanation of the origin of stone axes; but when we come to some of their explanations of even the physical being of man, of his nature and tendencies to evil, of the presence of sin and death in the world, we have verbal formulas which are but little more [314] intelligible than the foregoing, and have no more foundation in fact.³

      If then it be true, as I have asserted, that the teachings of Science are destitute of religious significance and value, what meaning have such statements as that "upon the foundations laid by modern science a vaster, nobler fabric of faith is raising than the world has ever before known"; and that "Science is supplying the facts which the New Theology is weaving into the texture of religious experience"?

      The answer must be that these statements are utterly void, not only of truth, but even of meaning. Science has never yet furnished, and is utterly incapable of furnishing, anything which could conceivably be a basis of faith, or which could, by any possibility whatever, be woven into the texture of [315] religious experience. These are "great swelling words," utterly void of sense; yet in this careless age they fall upon the ears of people again and again, without even stimulating them to inquire whether they have a meaning or not.

      Faith has to do (and necessarily) with unseen things; that is to say, things that are beyond the reach of investigation by man. Faith is the evidence of (or more literally the conviction concerning) "things not seen" (Heb. xi. 1). Science, on the contrary, has to do solely with seen things, that is to say, with the visible and accessible universe.

      "Faith comes by hearing," or "by the report;" and the hearing or report comes "by the Word of God." (Rom. x. 17). That is to say, faith is the result of receiving and believing the testimony of Scripture. The only ground where there could possibly be any conflict between Science and the Bible is in respect to statements contained in the latter about events said to have happened in past ages on the earth. In respect to such matters, human sciences might discover facts which seem to contradict the statements of the Bible. Thus Science might afford a limited basis for unbelief; but by no possibility could it be the basis of faith. But no facts contradicting statements of Scripture have ever been discovered, and the believer knows that none exist. So much for the teachings of Science, and the impossibility that it could ever furnish a substitute for Revelation as the basis of faith. But it should also be [316] noted that "Science," in the sense in which that name is used by the advanced theologians of our day, has no existence. As a counter-authority to the Bible in matters of spiritual truth, Science is referred to as an entity--comparable to the Bible--capable of being consulted like the latter; and indeed it is regarded as if it were a being of supernatural powers, living on from age to age, and guiding successive generations of human beings in their onward march. Surely there never was a greater delusion than this, or one practiced on so large a scale.

      It is, of course, entirely permissible to speak of Science as an existing entity, in a purely figurative way, so long as it is kept in mind that we are using a figure of speech. But the usage of the name "Science" is such that the figure of speech is wholly lost sight of; and people are taught that Science has an actual existence, is giving forth authoritative teachings, and is accomplishing real results for humanity. Manifestly the teachings of Scripture cannot be contradicted by a mere figure of speech.

      Furthermore, such statements as we have quoted are exceedingly misleading In that they disregard the fact that, even in the figurative sense, there is not one comprehensive "Science" to which men may look for instruction. There are a number of distinct and separate sciences; and such are the limitations of human capacity that no man can be proficient in more than one. Hence there does not, and cannot, exist any mouthpiece through which Science could impart her [317] instruction, if she had any to impart. And not only so, but it frequently happens that the deductions which night reasonably be made from the data of one science are inconsistent with conclusions deducible from the data of another science. Thus, there are such distinct departments of the field of scientific inquiry as Geology, Physiology, Biology; Astronomy, Physics, etc.; and each of them covers so much ground that no man, however diligent and capable, can be really proficient in more than one of them. It follows that, assuming a state of general scientific knowledge (which really does not exist) no human being is, or ever can be, qualified to speak for Science, so as to say what is the voice of Science at any time, on any subject extending over the whole scientific field.

      There is, therefore, no depository of the teachings of Science to which one may resort when desirous of learning what that authority has to say on any matter relating to his spiritual welfare, and there exists no one who is either qualified or authorized to speak for Science on these matters. Since it is utterly impossible for the people who are taught by theologians of this sort to test the correctness of their doctrines, the former are completely at the mercy of the latter, and thus there is established a religious despotism worse than that of Rome. On the other hand, those who rest their doctrines solely upon the authority of Scripture, are always subject to a ready test of the correctness of their teaching. [318]

      But it is well worth while, in view of the use to which the name of Science is being put every day, to go even further into detail, in order that we may ascertain with certainty whether the discoveries, in any of the separate departments of scientific research, possess a spiritual value, or have any bearing upon spiritual matters. It will be sufficient, for this purpose, to interrogate three of the sciences which have been probably the most active and progressive during the past fifty years, namely, Astronomy, Chemistry, and Geology.

      What new religious conceptions have come to mankind through the medium of astronomy? This important branch of Science has to do with the heavens; and surely to it, if to any, we may hopefully look for something that will enlarge our stock of religious information.

      Moreover, astronomy continues to be up to this time a "pure" Science; that is to say, it has not been (perhaps because it cannot well be) debased to commercial ends. Those who devote themselves to the study of astronomy must do so from a pure love of investigation, and not from sordid motives. These facts commend the results of astronomical research to our respectful consideration, and so we would earnestly inquire in what way, if any, those results have inured to the spiritual benefit of mankind.

      The chief modern discoveries in the realm of [319] astronomy have been made by the aid of the spectroscope. By means of this instrument certain interesting facts have been noted, and from observations thus made, astronomers have been led to the conclusion that the star-systems throughout the whole universe are composed of matter of the same sort as that of our solar system. From this it has been inferred (and not unreasonably) that the universe is an entity, whose parts, notwithstanding the immense distances said to separate them, are all in some manner related.

      The oneness of the universe is esteemed to be the greatest discovery of modern astronomy, and we may cheerfully admit it to be a discovery of great interest and astronomical importance. We would ask then, what is its spiritual value? In what way does it touch and help in the solution of the problems of every-day life on this planet? What advantage does it give in the way of spiritual enlightenment or spiritual strength to the man of to-day, which was not enjoyed by those who lived before the spectroscope, was invented? This is the practical test to which we must bring the discoveries of modern science for the purposes of our present inquiry. It is obvious that, while this greatest of all achievements of modern astronomy may give the occupants of our pulpits something about which they may discourse with a show of learning, it furnishes them with no new weapon against evil, and with no new means for comforting and helping needy and perishing humanity. One cannot go to a soul in distress with the message [320] that the spectroscope has revealed the uniformity of nature, or comfort the sorrowing and afflicted with the assurance that the star-systems are composed of matter of the same sort as our earth.

      Another achievement of modern astronomy is the alleged determination of the distances and dimensions of some of the nearer stars. At least, we are assured that the appalling figures given to us do really represent these distances and dimensions with some approach to accuracy. Conceding the correctness of these figures, what we wish to know is the effect which the knowledge of these prodigious strings of numerals has had upon the religious life of the modern man who enjoys the benefit of them. How many persons know the distance in light-years of a single one of the few stars whose distances have been computed; and of those who enjoy that precious information, how many have found it of practical value in their daily lives?

      One of the very latest achievements of astronomy has been (or at least we are so informed) the determination of the orbit of an invisible satellite of the planet Jupiter. Assuming the existence of the satellite and the correctness of this determination, we would ask how those who obtain possession of this information are to weave it into the fabric of their "religious experience"?

      We need not, however, confine ourselves in this inquiry to the astronomical discoveries of recent years. We may go back to what is regarded as the very [321] beginning of astronomical science, namely to the time when the Ptolemaic theory of the universe was replaced by the Copernican-Newtonian theory. If we ask what spiritual advantage is enjoyed by the man of to-day over those who regarded the earth as the centre of the universe, and the heavenly bodies as its attendants, it will be impossible to discover any.

      Surely it is needless to consider further the discoveries and teachings of the science of astronomy, in order to show the emptiness and miserable deceit of those who seek to turn men aside from the Word of God by the pretence that upon "the foundations laid by modern science" they may build a vaster and nobler fabric of religious faith. The grandest discoveries of the sublime science of the stars are pitifully and absurdly inadequate to serve for any such purpose.

      Astronomy may indeed reveal something of the grandeur and magnificence of God's creation; but it can tell us nothing of His love and compassion for sinners. It may trace the course of the Milky Way; but it cannot show to perishing souls the way of eternal life. It may tell men how far the earth is from the sun; but it cannot tell the believing sinner how far God puts his transgressions from him. It may calculate the orbits of comets and the magnitudes of the heavenly bodies; but it cannot explore or reveal the unsearchable riches of Christ, or tell us aught of the rising of the Bright and Morning Star.

      In view of these things, it is not too much to say [322] that the annals of heathen superstition and idolatry contain nothing more egregiously superstitious or more grossly idolatrous than the modern man's worship of Science as a religious teacher, superior to the Word of the living God.

      Let us turn now to another field of scientific investigation, where great activity has been displayed, and where many practical and highly interesting discoveries have been made in recent years; and let us inquire whether, among all these results of modern chemistry there are any contributions to the sum of human knowledge of spiritual matters, or any which have a spiritual value or application. Although we have failed with the telescope of the astronomer to discover, in the domain of his science, any spiritual facts, or anything which men could weave into the fabric of their religious experience, we may perhaps be more fortunate with the microscope of the chemist.

      So diligently and so effectively has chemical research been pursued during the past fifty years, that, within that period, its text-books have been entirely rewritten. This science has, within that period, been put upon an entirely new basis, under the revolutionary influence of what is known as the "atomic theory." During the same period a great mass of facts regarding the properties of matter, and in particular regarding the actions of various substances upon each [323] other, has been accumulated. Many new reactions have been discovered; and out of all this have come numerous new and useful commodities and many new industrial processes.

      But if the atomic theory be capable of serving as the basis of a new chemistry, the very slightest acquaintance with it will suffice to show that it could not by any possibility serve as the basis of a new theology. Indeed, it may be regarded as fortunate that one's faith has not rested for its support upon the atomic theory, since that theory seems to have had its day, and is apparently about to give way to a brand new theory of "ions" or "electrons." For the current teaching of advanced chemistry is that the hypothetical "atom," so far from being the ultimate particle of matter, as was until now held as the basic fact of chemical science, is itself composed of a countless multitude of "electrons," all of them in excessively rapid motion.

      From this and from similar incidents we may learn that, if the foundations of a human science be destroyed, it is no great matter; for that science may be built anew upon other foundations, and may stand with apparent solidity and permanence until these in turn give way. But if the foundations of faith be destroyed, there is nothing for the righteous to do. If Christ be not raised from the dead their faith is vain, they are yet in their sins; and, moreover, they also which are fallen asleep in Christ are perished. It would be the end of hope as well as the end of [324] faith. For if in this life only we have hope, if Jesus Christ be not entered with another life into the holy place, and if we have not this hope as an anchor of the soul both sure and stedfast, then are we of all men most miserable.

      Those who are enraptured with the doings of this scientific era may bestow upon the discoveries of chemistry all the admiration whereof they deem them worthy, and to that we should offer no objection. But when simple-minded people, easily overawed by long words and imposing names, and who have no facilities for investigating the statements made to them, are told by their religious instructors that the modern sciences have displaced the old foundations of faith, and have replaced them with other and more enduring foundations, upon which is rising a vaster and nobler fabric of faith than the world has ever before known, we do most earnestly protest against such utterances as mischievous and soul-destroying falsehoods.

      Modern chemistry may have given us better soap, but it has discovered no means for cleansing the heart from sin. It may have transformed the art of tanning leather, and supplied many now dye-stuffs for our textile fabrics; but it can furnish no oil of joy for mourning, and no garment or praise for the spirit of heaviness. It may produce illuminating devices for dispelling the darkness of nature, and high explosives for destroying fire and removing mountains; but it cannot give light to them that sit in darkness and the [325] shadow of death, or blow up the barrier that sin has placed between man and a thrice-holy God. It may even fill men's bodies with drugs and medicines; but it cannot fill their hearts with joy and peace.

      Very briefly we look at another interesting field of scientific research. Geology is comparatively an infant among the family of sciences, and (like other infants) it has much to learn. But (and again like other infants) it has assumed to teach, often with great positiveness, in regard to matters whereof it is but just beginning to get hold of the facts. Hence a supposed conflict which made considerable noise a few decades ago (but of which we now hear very little) between the teachings of Geology and those of Genesis, touching certain events in the long-past history of the earth.

      Geology concerns itself with the study of the earth's crust; and the investigations of men in that interesting field have resulted in the accumulation of much fragmentary information concerning the constitution of the upper part of the crust of the earth upon which we live: but the information thus far accumulated is relatively meagre. Geology has, in addition to facts of the nature indicated above, furnished a large and varied assortment of guesses concerning the method of formation of the earth's crust, the sequence and remoteness in time of the several layers whereof it is composed, the nature of certain catastrophes which [326] have left their marks upon and under the earth's surface, the condition of the earth's interior, and the like. All this is interesting no doubt, and, in its place, may be highly important. Furthermore, all studies of nature are profitable to the reverent mind, which sees everywhere in nature the evidences of the manifold wisdom of God. "O Lord, how manifold are Thy works! In wisdom hast Thou made them all" (Ps. civ. 24). "The works of the Lord are great, sought out of all them that have pleasure therein" (Ps. cxi. 2).

      But we shall search in vain among the facts and theories of geology for anything which is of religious value, or which has any bearing whatever upon the relation of the soul of man to the Creator and to the universe.

      Geology may make known to us something of the riches which God has stored in the mine; but it cannot help us to know the riches of the glory of His inheritance in the saints, or the fulness of Him in whom dwelleth all the fulness of the Godhead bodily. It may impart some measure of information concerning the formation of the earth's crust during ages past; but it can tell nothing of God's eternal purposes which are to be fulfilled in the ages to come. It can show us, in the fossiliferous rocks, the graves of once-living creatures, over which death has established its awful power; but it can tell us nothing about the resurrection from the dead, and the restitution of all things [327] which God has spoken by the mouth of all His holy prophets since the world began.

      This consideration of the three active sciences of the day will surely suffice to expose the emptiness and deceit of such statements as that "Science is supplying the facts which the New Theology is weaving into the texture of religious experience." Yet the frequency with which one meets such utterances, and the astounding disposition of the mass of people to accept them without challenge or scrutiny, justifies the most thorough investigation of this particular form of idolatry. We have not yet got to the bottom of it, and so we pursue the subject a little further.

      We are now in a position to ask. Who, or what, after all, is "Science"? Where is its shrine? Who is its accredited mouthpiece? Suppose that some poor ignorant stumbler in the darkness of this world has heard, in an eloquent sermon delivered by some "eminent divine," that a great goddess called "Science" has visited the earth charged with the glorious mission of dispelling its gloom, and releasing the poor captives who have long been held in the grievous bondage of ignorance and superstition. He may not know just what these phrases mean; but they sound good, and he does know the burden of his own heart, and realizes fully that he is in sore trouble and need. So great, in fact, is his sense of need that [328] he catches eagerly at any offer of deliverance. So he sets himself to ascertain just what Science has to say about his case, and to learn what remedy she can furnish to cure the sickness of his soul, and to bring peace to his troubled conscience. To whom shall he go for this information, and for the particular facts which are needful to be woven into the fabric of his religious experience? This is the practical test of all the systems of New Theology, Modernism, and the like; and its application at once reveals the fact already stated that there is no such thing as Science. It is an abstraction, an idol, a creature of the human imagination, which men have set up, and to which they have attributed real existence and superhuman powers. It has no more to say for the guidance of the human soul than the crudest idol to which the most ignorant savages address their worship.

      If the seeker listens to the voices of those who assume to speak for Science he hears a perfect Babel of contradictory utterances, no two in agreement on any matter connected with the mysteries of the soul, and none of them even assuming to give him the help he needs.

      If he continues the search, determined to ascertain just what reality there is to which the name of "Science" could be attached, what he shall find is (1) a few men, mortals and sinners like himself, and just as much in need of Divine aid, who are devoting part of their time to the observation, each as best he may and in the manner he deems most effective, of some [329] tiny portion of the visible universe; and (2) a great many large books, containing a vast number of statements and conjectures, for the most part quite unintelligible to the ordinary reader, and quite unprofitable to the few who are able to grasp their meaning, a large part of the contents of these books being devoted to disputing, questioning, or pouring contempt upon, the assertions of other like books. Such is the "state of Science" in this enlightened century; and it is well to bear in mind what has been already said, that it is not from true men of science that the statements we are considering proceed.

      It is very important for us to understand that there is no one who has either the authority or the ability to speak for Science, and that it is quite impossible to ascertain what is the authoritative teaching of Science on any matter of real importance. On the other hand, those who receive instruction on the authority of the Bible, can readily ascertain whether or not the teaching be scriptural.

      It is also well for all to understand that the matters regarding the physical universe and the physical life of creatures therein, which have been definitely settled as the result of human investigations, are very few in number, and that among them is nothing that could furnish any spiritual information or moral aid to a human being.

      We do not stop to consider the contributions which the discoveries of men have made to the physical comforts and conveniences of life; for these things [330] do not lie within the scope of our inquiry. It may be conceded that the ingenuity and industry of the modern man have brought into existence, as new social factors, many devices, machines, engines, processes, and appliances, which have made the existence of human beings in the mortal body a very different thing from what it was a few generations ago, and which incidentally have also added much to the complexities, anxieties, and dangers of life. Whether humanity as a whole is really any better off for these things, is a question as to which there are radical differences of opinion; but since that is a question which concerns the world only and those who are of it, we shall not spend time upon it. What is important for those who are in the world but not of it, is to grasp clearly the fact that, in respect of instruction or light upon spiritual matters, mankind owes absolutely nothing, and less than nothing, to that abstraction which is adored under the name of "Science." On the contrary, this abstraction is the cover for an enemy, and a formidable one, since it is being used to blind mankind to the only true Light, and to divert perishing sinners from the only Way of life.

      If one would learn from an eminent man of science just what the latter has to offer as a basis of faith, or a religious support, he could not do better than to read a book, lately published, entitled The Substance of Faith Allied with Science, by Sir Oliver Lodge, who stands well to the front among living men of science. This is a very serious work, written by a man of [331] naturally reverential mind and religious temperament; and in it he attempts (quoting his own words) "to lay a sound foundation such as can stand scientific scrutiny and reasonable rationalistic attack." This is probably the best attempt that has yet been made to put before men, in the name of Science, something which may be substituted for the Word of God as the basis of faith. Yet it is in no spirit of cavilling, or of disrespect for the eminent author, that the present writer declares the book to be utterly void of anything that could be called the "substance of faith." It contains merely a string of insipidities, inspiring no confidence, imparting no conviction, containing absolutely no message for the heart and mind, and leaving even the curiosity unsatisfied.

      It is not in the nature of what is called "Science" to reveal spiritual certainties or to impart conviction. The inquiring soul never obtained, as the result of a scientific quest for spiritual information, however diligently pursued, anything better than a conjecture. No other result is attainable in that way. Of the sources of information available to mankind, the Word of God is alone capable of imparting absolute conviction to the human heart and mind. To this end is it given, that the believer might know the certainty of those things wherein he has been instructed (Luke i. 4).

      The final conclusion of this branch of our inquiry, and which brings us to the bottom of the subject, is [332] that the "Science" of the New Theologies is merely one of the names under which Man worships himself. This is the simple and sufficient explanation of the use which is made of the name "Science" in the new theologies, and in all systems which are working towards the establishment of the religion of Humanism, that last and greatest of all the idolatries of the earth--"the depths of Satan."

      Here we have the name of another idol, closely related to the foregoing, and to which, but a few years back, all but universal homage was paid by the wise and learned of the earth. The entire universe, including the bodies and souls of men, were confidently affirmed to be the product of Evolution. It was indeed conceded by those who fashioned this particular idol, that their god did not create the original substance out of which the universe was fashioned, and that probably he had been supplied from some "unknowable" source with matter, in a nebulous or undifferentiated condition, wherewith to begin the business of creation; but certainly Evolution (so we were told) fashioned everything, animate and inanimate into what it is to-day: and, what is more, Evolution has produced this infinite variety of created things out of a single simple kind of material.

      In more recent times there has been a rapidly growing disposition among scientific men to discredit the Darwinian theory of origin of species (which is [333] what many people understand by "Evolution"); but, as the controlling principle of the progressive changes in the affairs of humanity, Evolution holds its supreme place in the thought of the learned and wise of the day.

      It is with the religious aspect of Evolution that we have to do, and into this we would thoroughly inquire. It is no figure of speech to say that this abstraction is exalted in men's minds to the place of Divinity. Not only is Evolution credited with directing the progress of humanity thus far, but it is trusted to carry that progress on to a triumphant conclusion.

      In one of the most prominent pulpits of New York City, it was recently asserted that Evolution is the Hope of mankind. How different this from the revelation which the Bible gives of "the Hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel" (Col. i. 5)! The Bible tells also of "the Lord Jesus Christ, who is our Hope" (1 Tim. i. 1); but the aim of those who have left the old foundations is ever to put something in the place of Christ. This preacher, and others of his school, bid their congregations look to Evolution, instead of to Christ, for all the improvement and blessing that is to come to man and his world.

      It is easy to see where this leads. In the manual of The Religion of Humanity it is asserted that "Socialism is the Evolution of the human race from cannibalism and savagery to fraternalism and [334] philanthropy, from the infamy of the swine to the splendour of God.

      In Dr. Broda's article, from which we have quoted, and in which he discusses comprehensively the religious movements now in progress throughout the world, it is distinctly asserted that--

      "not all the theories of modern science are of equal significance from the point of view of religious development; indeed, it is pre-eminently only one concept which could arouse the necessary enthusiasm and devotion, and give a basis of which to construct a new moral ideal, THE THEORY OF EVOLUTION. This fundamental doctrine, which entails the belief that progress is the law of being of all that is in nature, including man himself, must be the new inspiration."

      This clearly states the place which Evolution is to occupy in the coming religion of Humanism. It is the only concept to which the apostles of Humanism can look to supply the necessary enthusiasm and devotion for religious service. Dr. Broda further says:--

      "But more than this, Evolution, in demonstrating the Unity of Nature, also proves the Brotherhood of the World, the solidarity of Creation, and so gives us the foundation for a new moral idea, and lifts us out of the utilitarianism which would make it appear that our best endeavours are only of benefit to what is sectional and transitory." [335]

      Surely Evolution is a mighty power if it does all this. He continues:--

      "And so the Theory of Evolution gives us a new conception of the universe, a new conception of the aim of life, and provides a new theory of ethics, and is thus eminently fitted for becoming the basis for a new manifestation of the religious spirit."

      If again we should ask where Evolution is to be found, and where and how its favours are to be secured, we shall inquire in vain; for this wonder-working "Theory" is but a creation of man's vain imagination, of whose existence or operation in nature, outside of human affairs, no trace has ever been found.

      In studying the features of Humanism, the universal religion of the future, one is naturally curious to know by what services and religious exercises its devotees will conduct their worship. With the advent of a religion so grand and magnificent as its prophets describe, and which is worthy to replace all the historic religions of the world, one would expect a corresponding improvement upon the formularies, sacred writings, and devotional practice of Christianity. It is not to be supposed that the great religion of Humanism, gathering its devotees around the inspiring idea of Evolution, would content itself with a weak dilution and feeble caricature of the words of the discarded Book, from whose thraldom humanity shall have been fully emancipated. Yet this is all that the [336] writer of The Religion of Humanity has to offer, as witness the following:--

BENEDICTION

      "May the Love of Humanity, which is the highest, purest, most unselfish love that Humankind can know, keep alive in our Souls the Sacred Fire of High Resolve, nourish our Minds upon the Manna of generous and uplifting Thought, and strengthen our Hands to helpful, kindly Service. And may the Blessings of Liberty, Justice and Equity, of Peace, Happiness and Prosperity, of Equality, Co-operation and Comradeship, be upon us and upon our Children's Children's Children, from this Time forth Forevermore."

      And this:--

"THE DOXOLOGY OF LOVE"

"Praise Love, who slayeth Hate and Wrong. Praise Him in Word, and Deed and Song. His Blessing be on Age and Youth. With Justice, Liberty and Truth. All Hail the People in their Might. All Hail the Victory of Right, The Glory of the Common Good, Dear Love and Joy of Comradehood!"

      Surely this invocation to the string of idols upon whom these poor idolaters call, manifests even less intelligence than was displayed of old by the fervid religionists who cried, "Baal, hear us! Baal, hear [337] us!" or by those who raised the cry at Ephesus, for a space of two hours, "Great is Diana of the Ephesians." Surely we may feel much pity for those who know no purer or higher love than that of Humanity, and whose only vehicles for the expression of their religious worship are the disfigured and scarcely recognizable husks of ancient Christian formularies, from which all the substance has been eliminated.

      As to the outward forms of the coming new religion, Dr. Broda says:--

      The Christian institution of Sunday has proved itself serviceable, as has the Protestant order of service, with its congregational singing, so well adapted towards creating an atmosphere of brotherhood, enthusiasm, devotion, and piety."

      But Dr. Broda does not give a specimen of the hymns which such a gathering would sing in praise of the Theory of Evolution. It is difficult to imagine them singing, for example, "Praise Evolution from which all blessings flow," even though that would accurately express the creed of the worshippers.

      It is just here that the prophets of the coming era show a lack of foresight. When men worship, they must worship a PERSONALITY. The great author of religions, the spirit of Evil, who is back of all these religious activities, has his own plans for the worship of his dupes; and he will assuredly put those plans into operation when the time comes. The sure word of prophecy speaks plainly on this point: "And they worshipped THE DRAGON" (Rev. xiii. 4). "And, [338] he exerciseth all the power of the first beast before him, and causeth the earth and them that dwell therein to worship the FIRST BEAST whose deadly wound was healed" (ver. 12).

      One more of the numerous gods of our day should be noticed, namely, the unrighteous Mammon; but the notice at this place may be brief, for the reason that the subject has already bean touched upon; and, furthermore, the idolatry of covetousness needs not to be specially pointed out, for it is quite flagrant and undisguised. Every candid and competent observer of our times will admit that the pursuit of money is the chief concern of the day, and that money occupies the first place in the regard of the majority of men and women in the centres of the civilization of our time. Money is more and more filling the place of a god in the thoughts and affections of man. The adoring tributes paid to Science, Evolution, Liberty, Peace, Fraternity, etc., are largely sentimental. The devotion paid to Mammon is heartfelt, practical, and intensely real. It carries with it the thoughts, hearts, and energies of its devotees. Into the pursuit of money the Mammon-worshipper throws himself with an intensity of passionate devotion; and in his thoughts about money he sets practically no limits to its powers.

      God demands the first place in the hearts of His people. To love God with all the heart and soul and [339] mind, is the first and great commandment. Money is, therefore, made a god by all who give it the first place in their affections. It has, moreover, such a power of laying hold of the affections and confidence of men, that the Lord's people need to be searched by the light of His truth to see whether they love Him more than their money, and desire Him more than they covet the money of other people. There is in money a subtle power to steal away from God the confidence of His people.

      Money is also a god to those who put their trust in it; and many seek it, not for the sake of procuring supplies to meet their bodily needs and desires, but for the power and influence it confers upon its possessors.

      Furthermore, money is a god in that it bestows honours, dignities, and rank upon those who serve it best. The aristocracy of to-day is not so much that of rank, or of brains, or of culture, as that of wealth. What separates humanity into distinct classes is the fact of their having or not having money. Small wonder is it then that we see the multitudes zealously and fervently engaged in the service of Mammon, the financial interest taking the foremost place in the affairs of the world, and the nomenclature of money becoming that part of human language which is most in use. There are probably no two substantives that are more frequently used in the conversations of the day than "money" and "business."

      This idolatry has infected the Lord's people, who [340] have been often seduced to set their hearts upon, and put their trust in, uncertain riches rather than in the living God. When anything is to be done, the first thought often is, not "Is this the Lord's mind?" though He will surely supply the need of all His own work, but, "How much money will it take?" In many ways, of which it is not necessary to multiply instances, the thought is expressed that, if only there were enough money, this or that result could be accomplished for God.

      But the need of the Lord is not for money. His need is rather for willing hearts and fully consecrated lives. It is for the lack of these that His work lags, and the gospel is not carried into "the regions beyond." God is not straitened in His finances, but in the hearts of His people. Oh, that they, who have received His unspeakable gift, might realize that they are debtors "both to the Greeks and to the Barbarians, both to the wise and to the unwise" (Rom. i. 14), and might diligently seek opportunity to discharge that debt by communicating to those, on whose behalf they have received the Gospel in trust, the knowledge of the salvation that is in Christ Jesus!

      The service of mammon is utterly incompatible with the service of God, for the Lord has said, "Ye cannot serve God and Mammon" (Matt. vi. 24); and none have greater need to understand this than they who justify in their own eyes the pursuit and love of money by the vain thought of using it in the Lord's [341] work. It is to His own people that Christ addresses this warning.

      In Luke xvi. 13-15, there is a most pertinent and timely message, in which again the principle is stated, "Ye cannot serve God and Mammon." But the Pharisees "who were covetous, heard all these things, and they derided Him. And He said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God."

      The Pharisee was most scrupulous and exact in giving his tithes, and his conduct in this respect would pass in the eyes of men as beyond criticism. But it is not the money, but the heart, that God would possess. There is nothing, in our day at least, that is more highly esteemed among men than money, and this is expressly declared by Christ to be ABOMINATION, that is to say, an IDOL in the sight of God.

      Also, it is pertinent to recall that the image which was once set up by the world-ruler, Nebuchadnezzer, for universal worship, was an image of gold. And when again the world-ruler, who is to exercise authority over "all kindreds and tongues and nations," shall set up an image for universal worship (Rev. xiii. 15), it will be an image of gold, in that it will represent the great system which man has organized for the creation of wealth. This is the abomination or idol that maketh desolate, spoken of by Daniel the prophet.

      Against the worship of this idol there is need just [342] at this time to call out the most urgent and solemn warnings. Religion, in its last stage of utter corruption, enters, as we have seen, into a combination or intimate association with mammon, thus forming the great System or Consolidation with its dual aspect, religious and commercial. This prodigious association is, I doubt not, the culmination of "Mystery Babylon the Great, the Mother of the Harlots and Abominations of the Earth" (Rev. xvii. 5). In this evil system, the complete union of religion and mammon, wherein money-getting is made into a religion of universal scope, we find traffic of every sort, embracing all kinds of commodities from "gold and silver" to "slaves and souls (or lives) of men" (Rev. xviii. 12, 13).

      And what we desire chiefly to emphasize is the power, which the vision that men's eyes are now catching, of this magnificent and imposing system, has of deceiving all whose eyes have not been fully opened to recognize that the world, with all its fair appearance, and in spite of its religious garb and its ornaments of philanthropy and altruism, is the enemy of God, a prodigy of deception and falsehood, with nothing but disappointments for those who trust it; and that it is corrupt from top to bottom and from centre to circumference. Nevertheless, many who truly "belong to Christ" are entangled in this system of Antichrist, and are consuming their energies in the futile attempt "to make the world better." So will it be to the end; for the last call of Scripture which [343] God addresses to His people is given to those who are yet, like Lot in Sodom, lingering in Great Babylon on the eve of her overthrow: " Come out of her MY PEOPLE, that ye be not partaker of her sins, and that ye receive not of her plagues" (Rev. xviii. 4).

      Therefore, we repeat the apostolic injunction: "Little children, keep yourselves from idols."

      The tendency of the modern movements of thought may be accurately determined by noting carefully the attitude of those who are its leaders. In the first stages of a movement it is generally impossible to say in what it will end; but when its course has become definitely marked out the end may often be predicted sometime before it is reached. We are fully justified in speaking of "ultimate intellectualism," that is to say, of the final stage of intellectual development, since this development is now rapidly approaching a condition beyond which it is not possible to progress. When through the progress of intellectualism, the human reason has been exalted to the place of supreme authority, and man is declared to be Divine, it is safe to say that the last stage of intellectualism has been reached. Beyond Divinity, it is not possible for even the imagination of man to exalt himself.

      It needs no long, investigation to ascertain that Humanism, or the exaltation of man to the place of God, is the real religious principle involved in all [344] the homage paid to Science, Evolution, Progress, and the like. Thus, the word "Science," as used in the literature, religious parlance, and pulpit utterances of the day, is simply a name reverentially given to the collective efforts of men to gather information concerning the physical universe. Whatever discoveries result from these efforts are not "the revelations of Science" but the discoveries of men; and hence the tributes paid to Science are in reality paid to MEN.

      Likewise, the word "Civilization" is merely an imposing and admiring title, bestowed upon that complicated state of Society which the collective activities of man have brought, into existence, embracing all the doings and achievements of the modern man, from peace congresses to submarines, and from aeroplanes to cigarettes.

      The worship of Man as truly Divine, and the spirit of Man as represented in some transcendent human genius or "Superman," is therefore the inevitable outcome of the existing forms of idolatry; for, when one stops to consider the matter, it must be evident that the names Science, Progress, Evolution, and the like, stand for mere abstractions, and that the real source, creator, and sustainer of them all is Man.

      Heretofore we have considered the manifestations of the religious principles of Humanism in movements of the popular sort, and as set forth by those who stand forward as the spokesmen of such movements; and have also considered those principles as [345] they are found in the great economic movement of the day, that is, Socialism, which is the uprising of the masses of men who are neither intellectual nor learned. But now, and finally, we will seek an indication of the present state and tendency of Intellectualism, and of the effect of the education now being imparted to those who have the highest mental endowments, and who enjoy, at the same time, the best existing facilities for their cultivation. To obtain such indication we have only to go to the foremost seat of learning in America.

      Probably there is no institution in the United States which exerts a greater influence upon the formation of ideas than Harvard University. Some of the best minds of the country have their ideas formed and their ideals shaped in the atmosphere of that ancient and highly respectable seat of learning; and upon leaving it they become the propagators of those ideas and ideals. In doing this they are aided by having, in addition to their own personal intelligence and culture, the weight of the influence and authority of the University. By sampling, therefore, the ideas that prevail, and are held in esteem at Harvard at the present time, we may learn what ideas will shortly become (if they be not already) current among the intellectual, or so-called "thinking," classes all over the land.

      Of the complete departure of this great University from the teaching, encouragement, or recognition of, [346] anything partaking even remotely of Evangelical truth (or what Dr. Gordon calls the "New England Theology") it is needless to speak; for the facts in this regard are well known. Our present interest is to ascertain, not so much what Harvard has drifted from, as what it is drifting (or has drifted) to.⁴

      It is very striking and significant indeed to find (as we do) the ideals of the solidarity and supremacy of Man pervading the atmosphere, and saturating the thoughts, of those who are at the top of the scale of intelligence and culture, precisely as we found them to be the inspirations of those who are lower down in the social scale. From the top to the bottom these ideals have thoroughly permeated the mass of humanity.

      The spirit of twentieth century intellectualism manifests itself, with a distinctness leaving nothing to be desired on that score, in the Harvard Class Poem for the year 1908. This production was highly commended and widely published, in whole or in part, in the secular press. We quote below some of the stanzas, in which Satan's creed of the Deity of Man is stated with startling distinctness, notwithstanding the obscurity which is one of the chief literary characteristics of the production. [347]

      The appropriate title of the poem is "MAN" and these are the opening verses:--

      The reader will note the tribute to the "modern world," and that to "science broadening evermore"; but he may require some help in order to identify with certainty the "voice prophetic" which is "silent never," and which is heard even above the tumult, and above the laughter, and the noise of the clanging city. As I gather from the two following stanzas, this inextinguishable voice is none other than that of MAN:--

      This last verse contains the essence of the poem. The cardinal points of its doctrine are that Mankind is the Christ, and the heart of Man is the Holy Spirit. As the essence of the gospel of God's Word is that "He GAVE HIS ONLY-BEGOTTEN SON, that whosoever believeth in Him should not perish but have everlasting life," so the loftiest note in this Class Poem of 1908 is struck in the line "No god for a gift God gave us," wherein that text is flatly contradicted, and in the assertion that "Mankind alone must save us." One of these statements,--that of the Gospel, or that of the Harvard poet,--is "the Truth," and the other is "the Lie." One of them proceeds from the "Spirit of Truth," and the other from the "Spirit of Error." This must be conceded by all, since the two statements are in direct contradiction, one of the other. Which is the Spirit of Truth? the Spirit who inspired the writer of John's Gospel, or the spirit who inspired the Harvard Class [349] Poem? This is a question of life and death--of everlasting life and everlasting death; "because they which received not the love of THE TRUTH that they might be SAVED," are given over to "strong delusion that they should believe THE LIE; that they might all BE DAMNED who believed not the truth, but had pleasure in the unrighteousness" (2 Thess. ii. 10-12).⁵

      The doctrine that mankind is the only saviour of men is amplified in the next stanza; and, in the next succeeding, it is declared that men's gods are within themselves, and that the new world republican is heaven reborn in man and woman:--

      We need not quote further, nor is extended comment necessary. It is clear that what commended this [350] poem, and procured for it the cordial reception it received, is not its poetical merit or its literary excellence, for in these particulars it is mediocre, or worse. But, as an expression of the blasphemous thought predominant in the mind of the man of to-day, though not all have the boldness to declare it so distinctly, these verses are eminently satisfactory. The lesson they emphasize for us is that, at the very centre of the culture and intellectuality of America, a stage of religious development has already been reached wherein all is fully prepared for the enthusiastic welcome of that man of prophecy "who opposeth and exalteth himself above all that is called God or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God" (2 Thess. ii. 4).

      Thus it is written, and such must needs be the end of that "career of humanity" which Satan instigated, and for which, through his countless subtleties and deceits, he has continually supplied the incentive and inspiration. But let us be thankful that it is indeed the very end. Beyond this it is impossible for presumptuous man to go. Then "the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ" (2 Thess. i. 7, 8). "Who, in His times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords" (1 Tim. vi. 15).

      "Verily, Thou art a God that hidest Thyself, O God of Israel, the Saviour. They shall be ashamed [351] and also confounded, all of them: they shall go to confusion together that are MAKERS OF IDOLS.

      "But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded, world without end" (Isa. xlv. 15, 17).

      And now, people of God, "flee idolatry," and separate from all those who put their trust in idols. The enemies of our God are gathering into a massive, compact body, ignoring minor differences and magnifying the great unifying principles of the Solidarity, Deity, and Imperial Destiny of MAN. The children of this age are wiser in their generation than the children of light. The latter are scattered and sundered by discords, utterly forgetful of the Oneness of the Body of Christ, and giving little diligence to keep the unity of the Spirit in the bond of peace, that should unite all brethren. Let us be awake to what is going on, and to what these current events tell us of the near approach of our Lord for His waiting people; and that knowing the time, that now it is high time to awake out of the sleep of listlessness and indifference; for now is our salvation nearer than when we believed (Rom. xiii. 11). Let us seek, in the little time that remains, to make known to those who are perishing the Salvation that is in Christ Jesus for all who believe on Him; and others save with fear, pulling them out of the fire (Jude 23).

      "Assemble yourselves and come; draw near together ye that are escaped of the nations. They [352] have no knowledge that set up the wood of their graven image, and pray unto a god that CANNOT SAVE.

      "Tell ye, and bring them near; yea, let them take counsel together. Who hath declared this from ancient time? Who hath told it from that time? Have not I, the LORD? and there is no God else beside Me, a just God, and a Saviour; there is none beside Me.

      "Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else" (Isa. xlv. 20-22). [353]

[TNOM2 283-353]