| TE HOA MAORI
iho i reira. Na kia mohio ai koe, kihai
i Paora i korero ki a ratou i runga
. te pai te kino ranei o ta ratou pa,
nga whare, nga aha ranei, engari ra, i kau-
whautia e ia ki a ratou a Ihu me te aranga. I
panuitia e ia te Kai whakaora, ara ko Ihu,
me te panui nui hoki o te haeretanga mai o
te ra "E rongo ai i tona reo nga tangata
katoa i roto i nga urupa, a ka puta mai,
ko nga kai mahi o te pai ki te aranga o te
oranga; a ko nga kai mahi o te kino,
ki te aranga o te whakawakanga. " Hoani
5. 28, 29.
Engari ra e kore e pai nga tangata mohio
o tana takiwa ki aua tu korero. He mahi
ke te mahi o nga tangata whakaaro ki to te
Atua whakaaturanga, hei reira kua tuhia
enei kupu kia whakarere ai te tangata kino
i " tona ara " " i aua whakaaro; a kia hoki
mai ano ki a Ihowa a, ka aroha ia ki i ia;
ki to tatou Atua hoki, he nui rawa hoki
tona mahi tohu. Ihaia 55. 7.
Na, he kainga whakaako tangata a Atene
i tera wa. I reira ngo tohunga nui o ia tahi
o ia tahi o nga whakaaro tangata o te ao.
"Ta nga Kariki he rapu whakaaro nui, "
Engari e rapu ana ratou i nga mea i tua atu
i o ratou kaha te kite atu na te mea he mahi
tangata ratou motu ke i nga mea o te Atua
whakaatu. "Whakatakina atu e koe te
Atua, e kitea ano ranei e koe?" Ko wai
e kaha ki te whakaora ake i tona wairua ?
Na, ka rongo ratou i te korero a Paora
katahi ratou e ki na, "He aha tenei
tangata korerorero e mea nei ?" To
matou ia he kauwhau i a te Karaiti kua oti
nei te ripeka, te "kaha tenei o te Atua me te
whakaaro mohio o te Atua mo nga tangita
whakapono, engari, he mea kuware tera ki
ana tangata mohio o tenei ao.
E te kai korero! E aha hoki te Karaiti ki
a koe ? Te kaha me te mohio o te Atua ranei,
he mea kuware ranei? Ko tehea? Tena,
ka mea koe, ko te mea tuatahi maku, ka tika
to karanga, engari mehemea e ki ana koe,
ko te mea kei muri maku, ehara tera i te
mohio pai, no te mea kahore he oranga motu
ke i a te Karaiti kua oti nei te ripekatia.
Kua harea a Paora e. enei tohunga ki
Areopakate kooti nui tera o Atene A,
ka tu nga tangata mohio a taua wa i reira
ki te whakawakia i a ia. He ra nui tera.
unto them Jesus and the resurrection. He pro.
claimed a SaviourJesus, and the solemn
fact, that the day is coming when " all who
are in their graves shall hear his voice, and
come forth; they that have done good,
unto the resurrection of life; and they have
done evil, unto the resurrection of judge-
But this did not suit the men of learning
of that day. Man's mind, for the most part,
runs counter to the revelation of God; hence
it reads, " his way" and "his thoughts"
are to be forsaken, " and let him return unto
the Lord, and he will have mercy upon him:
and to our God, for he will abundantly
pardon" (Isa lv. 6-8. )
Now Athens in those days was one of the
seats of learning. Philosophers of every
school were to be found there. "The
Greeks seek after wisdom; " and these poor
men were groping their way, in matters too
high for man to reach, apart from the lamp
of revelation; for who by searching can
find out God ? or who by working can save
These men listened to Paul, an. d called
him a babbler, or chatterer. Now Christ
crucified is to the believer both the power of
God, and the wisdom of God; but to those
men of worldly wisdom it was foolishness.
Reader, what is Christ crucified to you ?
the power of God, and the wisdom of
God? or foolishness? Which? If you say
the former, it is well; if the latter, it is
not well, for there is no salvation apart from
Christ, and Him crucified.
Paul is brought by these philosophers to
Areopagus, or Mars' Hill, the highest court
in Athens, and there he is confronted with
a large company of those who represented
the learning of the day. It was a solemn
and interesting moment, human learning
pitted against the Gospel of God.
Paul discourses; the man of God is alone
in testimony for his Lord. Mark the heads
of his sermon. Godto them the unknown
GodGod, and man in relation to Him as a
responsible being, form, as it were, the first
Man's sin, and God's call to repentance,
with the assurance of forgiveness, form the