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. . . . . . . . . - - . . , . / p t a u d a t t d .ltltDevoted to the Exposition of Scripture respecting Conditional Immortality, Resurrection,the Return and Reign of Christ, and the Final Destruction of all Evil.

ED ITED BY DR. WILLIAM LEASK.IIThe Wages of Sin is Death; but the gift of God is Eternal Life through Jesus Christ our Lord."

No. 2. Vol. ur.: 1879. Price One Penny.OVEMBER,Lit61'ary Contributors.

Rev. HENRYCONSTABLE,M.A., late Prebendary of Cork.Genl. HENRYGOODWYN.Rev. GEORGEA. BROWN,New Zealand.

Mr. NATHANIELSTARKEY.Mr. W. LAING, Edinburgh.

Publishing Office.ST. PAUL'S BUILDINGS,28, PATERNOSTERow, LOND~N,E.C.

Agent for the Trade.F. SOUTHWELL,19, Paternoster Row, E.C.

Managing Secretary.Mr. eYRUSE. BROOKS.Travelling Secretary.

Mr. OCTAVIUSBLINKHORN.

FELLOW-HELPERS TO THE TRUTH.CHRISTIANITYas one broad, distinguishing characteristic.which lifts it entirely out of the region of priestcraft. Ithas no "laymen," but asks and welcomes the co-operationof all believers in diffusing its divine light through theworld. Priestcraft stands apart in a so-called sacred regionof its own into which the common people may not enter.'They have only to obey, for the voice of the priest has amystic authority which the" lay" mind cannot understand,and must not question.But the beautiful and loving word of salvation comes to

us with an open smile and an eye of beaming charity, sayingin effect, " Come! I want to make you happy, and I wantYOllto help me to make others happy. Fathers, mothers,masters, servants, old men and maidens, young men andchildren, I lay open the treasures of my heart to you all, andwish you all to aid in publishing my message of life andliberty! "

Just look at the proof o f these remarks. The Apostles ofour Lord evince no official dignity as setting them aboveothers, or as making them lords over God's heritage. Paulspeaks of "fellow-citizens" (Eph. ii. 19); "fellow-heirs"(iii. 6); "fellow-labourers" (Phil. iv, 3); and "fellow-workers" (Col. iv. 11). John speaks of" fellow-helpers tothe truth" (3 Ep. 8); and the phrase "fellow-servant" or" servants" is of frequent occurrence. The communion ofsaints, the commonwealth of believers, the privileges of thehousehold of faith, are things about which the Book speaks,and which the Lord freely grants to His followers. It ismanifest, therefore, that no Christian should think himselfuseless, or incapable of doing anything to promote the know-ledge of the truth. All are not teachers, all are not in thefront rank. The idea is absurd; such a thing cannot be ;but each disciple of the Great Teacher has his 01' her talent,his or her sphere, in which daily deeds or words may bearwitness to the truth.You may think that a splendidly-endowed Apostle had no

need of the sympathy and help of others; but, hear him !-" And I intreat thee also, true yokefellow, help those wo-menwhich laboured with me in the Gospel, with Clement also,and with other my fellow-labourers, whose names are in thebook of life." How graceful this is, and how grateful, too!And in a previous part of the same letter he shows hissolicitude for their united faithfulness :-" Only let yourconversation be as it becometh the Gospel of Christ; thatwhether I come and see you, or else be absent, I may hearof your affairs, that ye stand fast in one spirit, with onemind striving together for the faith of the gospel." And,once more: "Do all things without murmurings and dis-putings; that ye may be blameless and harmless, the sonsof God, without rebuke, in the midst of a crooked andperverse nation, among whom ye shine asTights in theworld; holding forth the word of life, that I may rejoice ill

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14 T HE BIBLE S T AND ARD .

the day of Christ, that I have not run in vain, neitherlaboured in vain."Nor is it thus only that fellow-helpers in the sublime cause

of truth can prove themselves such :-" Brethren, pray forus." (1 Thess, v, 25.) "Brethren, pray for us, that the wordof the Lord may have free course and be glorified.(2 These. iii. 1.) "Withal praying also for us, that Godwould open unto us a door of utterance, to speak themystery of Christ." (Col. iv. 3.) "Helping by prayer! "It is wonderful-a privilege of holy value. There is noChristian who is unable to do this. Neither poverty, norobscurity, nor slowness of speech can prevent this. And ifApostles valued and sought the prayers of their brethren, ashelps in preaching eternal life only in Christ, what shall wedo? Can we afford to dispense with that which they prizedas an element of strength? Are we wiser than they on thesubject of prayer? I think it is just as well to say, withhonest modesty, that we are not,-although certain philo-sophers of the wonderfully wise school tell us that prayer isaltogether useless. I am truly glad to be a fool if this bewisdom; and I hope that all, the readers of this journal willremain fools for Christ's sake, and that they will earnestlypray that the Apostolic doctrines respecting life and death,which the Lord is graciously restoring to His Church inthese latter days, may have free course, run, and beglorified.Brethren! pray for us. Pray that pure Gospel. truth,

unmixed with paganism or popery, rationalism or ritualism,may adorn the pages of the Bible Standard, and that it may'speedily obtain a circulation bearing, at least, some faintproportion to the importance of its testimony. With theblessing of the Lord upon the active co-operation, and inanswer to the earnest prayers, of the brethren we anticipatetens of thousands of readers; and we mean to have them.The price of the journal is next to nothing; the mission ofthe journal is 'beyond all price. The money is not worthnaming; the message is too great for description. TheEditor feels that he has a moral right to appeal to everyreader forthwith to 'become a voluntary canvasser for freshsubscribers, for he has undertaken this labour in addition tothe Editorship of the Rainboll',-which assuredly is nosinecure I-simply and truly in the hope of further pro-pagating the Divine truths he loves, and for which he hashad the honour of suffering in ways which may.be describedas doubly annoying because' so very contemptible. But letus all forget the past and press on to victory. We have noselfish 'war on hand, for the battle is the Lord's. Thetriumph of His truth is our guerdon and joy; and theconstant recollection that the purification of the gospel, thepeace of men, and the character of God are all involved inthat triumph is a powerful motive to labour. But, brethren,yon MUST work with us! and we are sure you WILL I

THE VAILED NATIONS.THE twenty-fifth chapter of Isaiah is one of the mostmarkable in the Old Testament. The key-note to its dclosures is a shout of praise. The prophet sees somarvellous things,-the destruction of the enemies of Israthe rending of a blinding covering from. the nations, a rfeast for all people, the .glorious advent of the Lord, thesurrection of the dead, and the end of death and sorrow;within sight of these glorious visions he breaks forthgrateful rapture thus :-" 0 Lord, Thou art my God; Iexalt Thee, I will praise Thy name, for Thou hast dwonderful things; Thy counsels of old are faithfulnesstruth."It is, of course, quite impossible to give even an outl

of the comprehensive meaning of Isaiah xxv. 7 :-" Andwill destroy in this mountain the face of the coveringover all people, and the vail that is spread over all nationBut a moment's glance at the history of mankind remius of the thick darkness through which the majority ofnations have, groped their way, and of thE) revoltceremonies and dismal superstitions which held the pein bondage and blindness everywhere. Darkness has covthe earth, and gross darkness the people. For countages the dark places of the earth have been full ofhabitations of cruelty; and this is the dreary fact still;barbarous peoples do not of themselves rise to civilizatiThere is no authentic historical instance to the contrDegeneration, not progression, falling lower, not rihigher, is the story of the race. The boasted grandeuman, and his inherent tendency to self-elevation is simthe inflated nonsense of those secular philosophers whoto discredit the civilizing and ennobling power of Christruth. The exclusion of the supernatural as n. factonational advancement is one of their cherished objBut history, experience, and fact are all resolutely agathem; and if those blind men were not graciously upby the Power they ignore, they, tOJ, would shortlydown the inclined plane into the region of moral and medegeneracy from which they say men have the poweself-deliverance.But, alas! we may not speak of the lands of heat

dom only as vailed nations. "Christendom" has its cing too, thick and burdensome; and Christendomwithout excuse, and mournfully dishonours its name;it be the empire of Christ, it ought to be a vast regiolight respecting His character and work, instead of preing to the eye wide dead seas of formalism, superstierror, paganism, and delusion; Even in Protescountries which Ray" We see," what multitudes only"men as trees walking," and God as an omnipotent tWhose will it is to torment His agonized victims wcessation or end; whilst, strange to say! they have

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THE BIBLE STANDARD. 15jnherent vitality which prevents a fatal issue to theirsufferings, the Creator having endowed them with immor-tality that He might have the pleasure of tormenting themeternally!Surely men who can believe-or even think that they

believe-this outrageous and appalling blasphemy againstthe ever-blessed God, must be vailed indeed! A double,treble, tenfold bandage has been put over their eyes by theprince of darkness, whose policy it has ever been to repre-sent God as the scourge of His creatures that he might getmen to hate Him. It is amazing how this inveterateenemy has succeeded in obscuring the light of revelation,perverting the gospel, dishonouring the Divine character,and seducing men into infidelity and atheism; and it is,consequently, one of the deepest questions with whichChristian thinkers have to grapple, why God has permittedall this. Of course there is a reason for it, possibly severalreasons too important and far-reaching in their consequencesto be grasped by the human mind in its present state, but itis cause for earnest praise that the covering cast overall people shall be removed at the appointed time. Alreadythere are rendings in the vail through which Heaven's purelight streams upon a few here and there-a light whichgladdens their hearts beyond all possible expression, andsummons them to the noble service of witnesses for God andHis Christ. "And He will destroy in this mountain theface of the covering cast over all people, and the vail that isspread over all nations. He will swallow up death invictory; and the Lord God will wipe away tears from allfaces; and the rebuke of His people shall He take awayfrom off all the earth; FORTHELORDHATHSPOKENT."

"I AM THE TRUE VINE."A REFLECTION.

IN a recent visit to Hampton Court (viewing the wonderfulvine), the idea presented itself of the forcible illustration itafforded of our Lord's beautiful parable of the true vine,contained in John xv. As the most remote branch derivesits sustenance from the parent stem, and cannot exist ifseparated therefrom, so the weakest believer may rejoice inunion with Christ, that thereby he may obtain eternal life inHim.The parable before us shows how intent our Lord was onsetting forth this grand doctrine. He had proved by Hismiracles that He could give life; He had declared He wasthe Bread of Life; and He had told Martha He was the" Resurrection and the Life." In this His last address toHis disciples, commencing with chapter xiv., and terminatingwith chapter xvii., He said unto Thomas," I am the Way,the Truth, and the Life;" and then to assure them, not-withstanding His departure, He adds, "Because I live ye

shall live also," furthermore rivetting their attention by asymbol, which was probably present to their sight, and asJews, familiar to their imagination, as described by theirglorious prophet (Isaiah v), Bumming up His teaching inthe words" This is life eternal, that they might know Thee,the only true God, and Jesus Christ whom Thou hast sent."Dear reader, may you realize the blessedness of being en.grafted into the "True Vine," and bring forth fruit

abundantly."-T.

THE RICH MAN AND LAZARUS.Luk xvi, 19-31.

THATthe first three verses of this remarkable and famousScripture may be taken literally, is obvious. That a richman should live in splendid style, and surround himself withthe luxuries which wealth commands, is an every day fact, andhas been so in all ages; that a beggar, full of sores, should belaid at his gate, desiring to be fed with crumbs from his table,and that the homeless dogs of an eastern city, came andlicked the poor man's sores, are also circumstances everyway likely to have been frequently seen by our Lord'shearers. But the wonderful pictorial prophecy, which isfounded upon these ordinary facts, begins in the next verse,and with it the literal ceases; whilst the literal basis of theparable is itself transformed into the highly parabolic by thereflex action of that which follows."And it came to pass, that the beggar died, and was

carried by the angels into Abraham's bosom."This at once settles the question of figure, or fact. Fact

it cannot be. Otherwise, you have the extraordinary thoughtof angels carrying a dead man, a loathsome corpse, to thebosom of Abraham; and if by this last expression youunderstand" heaven," then the whole idea is so grosslyand repulsively absurd, that it must be rejected at once.But it is said that it was "the soul of Lazarus," not hisbody, that was carried to heaven. I know this is "said,"but as the Lord does not say it, the interpolation, invented tosupport a theological theory, cannot be admitted. There isnothing here about soul or spirit, and it will be prudent forall Christian men to remember that it is not a proof ofloyalty to put words into the Master's lips which He did notutter. We must either, therefore, insist upon angels bearinga dead man to heaven, or give up the notion that thisScripture is a narrative of facts describing the condition ofthe righteous and the wicked immediately after death. And,moreover, if you insist upon the literal, I must remind youof the important fact that there is nothing said about themoral character of either of these men. It is not said thatthe rich man was wicked, it is not even hinted that he wascruel, and that he forbade his servants to give the poor manat his gate the crumbs of his costly dinner; nor have we the

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16 THE BIBLE STANDARD.slightest suggestion that Lazarus was a pious man. Whenan interpretation requires so many groundless assumptions,the best way is to give it up, as utterly destitute ofdoctrinal value.I'The rich man also died, and was buried; and in hell he

l.ift up his eyes, being in torments, and seeth Abraham afaroff, an~ Lazarus in his bosom."There is nothing said about the burial of Lazarus.

Blessed be God, no! There is a glorious meaning in this,which will subsequently come before us. The rich man,however, was "buried," a parabolic suggestion of terriblesignificance, as will presently appear. "In hell he lift uphis eyes, being in torments." Of course, these words cannotbe lightly read. Their natural effect is to produce solemnity.The image they picture on the mind is extremely painful;and the enormous horrors which theologians have heaped-ay, I am sorry to say, have sometimes apparently delightedto heap-upon them, can only be alluded to, in passing, as adistressing proof of the errors which have remained in theChurch since the dark ages. Our teachers should have seenthat if a man was literally dead and buried he could notpossibly lift up his eyes either in hell 01' anywhere else, andthat consequently our Lord was suggesting some momentoustruth to His Jewish hearers through the medium of aparable. Arid this parable is unequalled for the vividness ofits imagery. The word translated "hell" here is hades, theGreek equivalent of the Hebrew sheol, and of the Englishgmve, and would not suggest to the Jewish mind the hell-fireof Matt. v. 22. The design and place of that were wellknown to Christ's hearers. Gehenna is the abbreviated form ofthe Hebrew terms qe-Hinnom, the valley of Hinnom, or, as itis also put, the valley of the son of Hinnom. The origin ofthe name is lost, but it is very ancient, as it is mentioned inJoshua xv. 8: "And the border went up by the valley of theson of Hinnom unto the south side of the J ebusite; thesame is Jerusalem." But only in later times did the nameacquire an evil meaning. Manasseh was the cause of itsinfamy, for this was the. place in which that wretched mancaused his children to pass through the fire to Moloch : "Hecaused his children to pass through the fire in the valley ofthe son of Hinnom." (2 Ohron. xxxiii. 6.) Josiah afterwards,among his reforming measures, defiled the place by makingit the common receptacle of the filth of the city. Ofcourse, on such putrid matter worms fed; but fires were alsoconstantly kept burning, to consume the refuse. Here, too,the dead bodies of criminals were thrown to be reduced toashes; and this is the origin of Isaiah's expression: "Theyshall go forth and look upon the carcases of the men whohave trangressed against me, for their worm shall not die,neither _shall their fire be quenched." This, too, is the"everlasting fire" of Scripture; a fire which shall not be

quenched, meaning, of necessity, therefore, the utter destruc-tion of, everything cast into it.The popular pulpit doctrine, that the soul of the rich man

was tormented in this hell, cannot be admitted, for there isnothing about "soul" in the text. There is not in theBible a solitary instance of the punishment of "disembodiedsouls." -We have a mournful superabundance of it inreligious books, but not a hint of it in the Book with whichreligious books should agree, if they are to be of any value.Neither rewards nor punishments are given until afterjudgment, and judgment takes not place until resurrection,for it is with living men" in the body" that the Judge willdeal, and not with" disembodied souls."Surely sober and serious thought must convince anyone

that the conversation between the rich man and Abrahammust be parabolic; for Abraham himself was dead. IfAbraham, Isaac, and Jacob are consciously alive, our Lord'sargument to convince the Sadducees of resurrection loses itspoint. God is not the God of the dead, but of the living:therefore, these honoured saints shall rise from the dead someday: that is the argument, and it is irresistible. TheSadducees felt it so, and they were not easily silenced.There are other points that prove this Scripture a parable

-for example: the extraordinary prayer that Lazarus woulddip the tip of his finger in water, to cool the petitioner'stongue. Surely this was the very minimum. of mercy, andyet it was refused. But all that seems necessary on thispart of the subject has been said; and now let us try togather from Scripture what the parable was meant to teachthose in whose hearing it was spoken.The essence of a parable is partly to conceal, and partly

to reveal. The kingdom was in "mystery," because thepeople were about to reject the King. Without His presence,of course, the Kingdom was impossible. "Why speakestThou unto them in parables?" said the disciples to theirLord. His answer is the key to the position. " Heanswered and said unto them, Because it is given unto youto know the mysteries of the kingdom of heaven, but tothem it is not given. For whosoever hath, to him shall begiven, and he shall have more abundance; but whosoeverhath not, from him shall be taken away even that he hath.Therefore speak I to them in parables, because they seeing,see not; and hearing, they hear not, neither do they under-stand. And in them is fulfilled the prophecy of Esaias'which saith, By hearing, ye shall hear, and shall not under-stand; and seeing, ye shall see, and shall not perceive; forthis people's heart is waxed gross, and their ears are dull ofhearing, and their eyes they have closed; lest at any timethey should see with their eyes, and hear with their ears,and should understand with their heart, and should be con-verted, and I should heal them." (Matt . xiii. 11-15.)Now, by the "rich man," I have not the slighest doubt-

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T HE BIBLE S T AND ARD . 17'the Jewish nation is represented. God dealt with His

ple nationally. That the descriptive phrases, "clothedpurple and fine linen, and fared sumptuously every day,"symbolic proofs of his wealth, are applicable to the Jew,tionally considered, is beyond controversy. Let us' lookthe physical character of his estate: "The Lord thy Godngeth thee into a good land, a land of brooks of water, ofntains and depths that spring out of valleys and hills; aof wheat, and barley, and vines, and fig trees, and

megranates; a land of oil, olive, and honey; a landein thou shalt eat bread without scarceness, thou shaltlack anything in it; a land whose stones are iron, and

t of whose hills thou mayest dig brass." (D eut. viii. 7-9.)or the land whither thou goest in to possess it, is not asland of Egypt, from whence ye came out, where thou

wedst thy seed, and wateredst it with thy foot, as a gardenherbs; but the land whither ye go in to possess it is ad of hills and valleys, and drinketh water of the rain ofaven; a land which the Lord thy God careth for: theof .the Lord thy God are always upon ij, from theginning of the year even unto the end of the year."ap. xi. 10-12.)The Lord speaks by Ezekiel and' Hosea of the richductions of this estate as "My gold, and My silver, Mye flour, and oil, and honey; My corn, and My wine, Myol, and My flax."This man had, above all, wondrous wealth of religiousvileges, whilst all other nations were in this respectperately poor, miserable beggars, covered with the moralres of abominable idolatries. Paul sums up the religiouss of Israel in a few words, each of which contains

ught enough for a volume: "To whom pertaineth theoption, and the glory, and the covenants, and the givingthe law, and the service of God, and the promises; whosethe fathers, and of whom as concerning the flesh, Christ

me, who is over all, God blessed for ever." (Rom . ix. 4-5,)He was clothed in "purple and fine linen." These royalpriestly robes gave him peculiar distinction and glory,the chosen witness to the world of the only true God.s was the arrangement: "Now, therefore, if ye will obeyy voice indeed, and keep My covenant, then ye shall be aliar treasure unto Me above all people; for all the earthMine ; and ye shall be unto Me a kingdom of priests, andholy nation." (Ex. xix. 5-6.) Thus, with his gloriousmate, the treasures of the earth, the special blessing ofen, and the knowledge of the only true God, this man

as "rich" in a far higher sense than any of his neigh-urs that lived beyond the boundaries of this beautiful andrtile land. But, after all, though the royal purple, ande priestly linen adorn his person, he is only a conditionalnant, and, if the condition of occupancy has not been

fulfilled, it may be that the Divine proprietor will removehim from the estate, and put another in his place. AndHe did.Let us suppose that you are in the palace of this princely

man. He has honoured you with an invitation to dine withhim. Oome here for a few moments, Let us look out of'this window. What a splendid scene! Vineyards, oliveyards, forests of magnificent cedars, luxuriant valleys, awonderfully picturesque river, with broad lakes' here andthere in its course; mountains covered to their summitswith rich vegetation, innumerable flocks of cattle and sheep,cities and towns sparkling in the light 'of a Syrian sun, and'above' all, and shedding a "mysterious glory over all, asplendid temple, the original design of which was formed inno human brain, and the worship in which is regulated byno human authority. This is the rich man's dwelling.Surely, he can never be so utterly infatuated as to break thecovenant under which he holds this magnificent region.But withdraw your view from distant objects. What isthat lying at the gate? The pictorial 'prophecy tells you.

It is a poor man waiting for some' of the waste of yourample feast. Poverty seldom comes alone; and in this case,as it often does, it has brought with it troublesome sores."And dogs; according to their affectionate nature, alleviate, asfar as they can, the distressing heat and pain endured by thesuffering man. The Je'ws branded the Gentiles as "dogs,"nnclean animals, from which ceremonial purity must keepat a safe distance. A pathetic illustration of this is givenin the case of a woman of Canaan, who, with a mother'slove for a daughter plagued with a demon, implored the Sonof David to pity her. She admits the impropriety of castingthe children's bread to dogs, but touchingly suggests the" crumbs" that fall from the children's table. "Lord, helpme! " is her cry. Of course, He did. But what have wehere? "Lord, help me!" Why, it is the very meaning ofthe poor man's name, Lazarus, or Eliezer,-God my help.Lazarus, therefore, appears in the parable as the represen-tative of the Gentiles. They had such help on the greatquestions of life, death, and eternity, as their priests andphilosophers could give; but it amounted to no more in theway of moral light, and recovery from the abominations ofidolatry, than did the licking of bodily sores by dogs towardsrobust health. But "God is the help" of poor Lazarur,and the rich man shall no longer have a monopoly ofheaven's precious gifts, which he has turned into selfishluxury, and shamefully abused."And it came to pass that the beggar died, and was

carried by the angels into Abraham's bosom." This was theway that God helped him-became to him what his name,

For a description of the fearful "sores" of the Gentile world,see Rom. i. 20-32.

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IS THE BIBLE STANDARD.s , Lazarus," signified. He" died." In a tropical or figura-tive manner, of course, for the parabolic structure of thespeech is kept up throughout with wonderful accuracy. Hedied to his sores, and obtained' health; to his poverty, andobtained wealth; to his crumbs, and went, to take his seatwith the father of the faithful ;himself at a table abundantlyfurnished with the bread and the water of life. Thisfigurative use of death is found in several passages ofScripture. "How shall we that are dead to sin, live anylonger therein? He that is dead is freed from sin." (Rom.vi. 2-7.) "I through the law am dead to the law, that Imight live unto God." (Gal. ii. 19.) "Dead with Christfrom the rudiments of the world." "Ye are dead,-ye died,-and yourlife if!hid with Christ in God." (G ol . ii. 20; iii, 3.)He was" carried by the angels." There was no funeral

in this case; happily, Lazarus has no company of mourners,either honest or hired, to carry him to a grave; he is aliveand full of joy; in fact, he was never acquainted with thesublime secret of human life until now; for he is "aliveunto God in Christ." But who are the angels that carriedLazarus into Abraham's bosom? They are messengers;that is the meaning of the word. Peter was one of them,and he carried Cornelius, the Roman soldier, to the bosomof Abraham, as soon as God scattered his Jewish prejudices,and told him not to call the Gentiles common, or unclean,any more. Paul was another honoured angel of the Lordsent to bring the Gentiles into God's great banqueting house.Here is the message with which this noble messenger wascharged: "Rise, and stand upon thy feet; for I haveappeared unto thee for this purpose, to make thee a ministerand a witness both of those things which thou hast seen,and of those things in the which I will appear unto thee;delivering thee from the people, and from the Gentiles untowhom I send thee, to open their eyes, and to turn them fromdarkness to light, and from the power of Satan unto God,that they may receive forgiveness of sins, and inheritanceamong them which are sanctified by faith that is in Me."(A cts xxvi. 16-18.) Were it not painfully suggestive of thedarkness that hangs over many portions of Scripture,through traditional theology, it would be amusing to readthe reasons given by the Commentators, why the burial ofLazarus is not mentioned. One says, "He was buried, nodoubt-necessity required this; but he had the burial of apauper, while the pomp and pride of the other, followed himto the tomb." A second says, "Poor Lazarus was soondelivered from his sufferings by the friendly stroke of death;and as his body had not been the great object of his care, sono account is given how it was disposed of: the survivors,for their own sakes, would put it somewhere out of the way,where it would sleep till the resurrection." A third says,"His burial was too unimportant to mention." But this isenough of the light which guides nowhere.

"Into Abraham's bosom." What- does this' expressimean? Heaven? Abraham is not there yet. ParadisThe second Eden will not exist until the return ofSecond Adam. The expression simply refers to the Jewhabit of reclining-at meals when the nearest friend actualay in the bosom of another. A well-known instance occin connection with the last passover attended by our blessLord: "Now there was leaning on Jesus' bosom, one ofdisciples whom Jesus loved. Simon Peter therefobeckoned to him that he should ask who it should bewhom he spake, He then lying on Jesus' breast, saith uHim, Lord, who is it?" (John xiii, 23-25.) We, thwho are of the faith of Abraham, are now in Abrahambosom. "Know ye therefore that they which are of fathe same are the children of Abraham. And the Scriptuforeseeing that God would justify the heathen through fapreached before the Gospel unto Abraham, saying, In tshall all nations be blessed. So, then, they which befaith, are blessed with faithful Abraham." (Gal. iii, 7-" By revelation He made known unto me the mystery. .which in other ages was not made known unto the sonsmen, as it is now revealed unto His holy apostlesprophets by the Spirit; that the Gentiles should be felheirs, and of the same body, and partakers of His promin Christ by the Gospel." (Eph. iii. 3-6.) See also in tconnection, Paul's beautiful metaphor of the branch ofwild olive, grafted into a good olive tree. (Ro m . xi.)We come now to the case of the rich man; but let it

distinctly noticed, as proving the exact coherence ofimages in the parable with the actual facts of history, tthe death of Lazarus takes place first. Long beforedestruction of Jerusalem by 'I'itus.iwhich was, in fact,death of the Jewish nation, and which took place in A.D.great multitudes of Gentiles had received the Gospel,were rej oicing in Christ Jesus." The rich man also died." 'I'ropically, as in the cas

Lazarus. He died to his wealth, to his purple and fine linand to his daily sumptuous fare. To pluck up and desta nation, to cut off a nation, and to cause a nation to periare expressions found in Scripture; and the thoughts tsuggest are familiar to everyone as entering largely intohistory of the world. The unparalleled horrors of the deand burial of the rich man are related by Josephus, himsa Jew, a contemporary, and to some extent, an eye-witnof the ghastly scenes he describes. It makes one shudto read the sixth and seventh books of the Jewish wathe wholesale crucifixions, and burnings, and massacres, atorments to which the doomed people were subjected, hno parallel in human history. Their amazing obstinac

"The Lord Godshall slay thee, and call His servants by anoname." (Isaiah lxv, 15.) "The discipleswerecalled Christians firsAntioch." (A ct s xi. 26.)

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T HE BIBLE S T AND ARD . 19

their frantic resistance under the idea that because they werethe children of Abraham they could not be conquered, somaddened their conquerors that no kind of barbaric furywas thought bad enough for them. But it is too late to callupon Abraham when A braham's faith and works are alikeforsaken. It is too late to shout, "The temple of theLord," when those who should have kept it sacred haveturned it into a den of thieves. The people knew not theirday of gracious visitation, and the strong eagle has fixedupon his prey, and will devour it.But in fact, all this had stood on the prophetic page tor

fifteen centuries. Our Lord's parable of the death, burial,and torment of the rich man, condenses and confirms theprophetic word of His servant Moses. Let anyone read thatdreadful Scripture, Deut. xxviii. 15, to the end. It is aperfect storm of curses upon the nation, in case of dis-obedience to the commandments of God. I quote only oneverse; but it gives a fearful picture of national calamitiesand death. "The Lord shall smite thee with a consumption,and with a fever, and with an inflammation, and with anextreme burning, and with the sword, and with blasting, andwith mildew; and they shall pursue thee until thou perish."In Leo, xxvi. 16, it is written: "I will also do this unto you:I will appoint over you, terror, consumption, and theburning ague (fever), that shall consume the eyes, and causesorrow of heart." And was buried." This part of the picture need not

detain us long; for if the Jews were removed from Palestine,they were nationally buried. They were so by thetriumphant Romans, the armies of the mighty empireofficiating at the funeral. This too was clearly predicted:" I call heaven and earth to witness against you this day, thatye shall soon utterly perish from off the land whereunto yego over Jordan to possess it; ye shall not prolong your daysupon it, but shall utterly be destroyed." (Deut. iv. 26.)" Then will I cut off Israel out of the land which I havegiven them; and this house which I have hallowed for Myname, will I cast out of My sight; and Israel shall be aproverb and a byword among all people." (1 Kings ix. 7.)"And the Lord said, I will remove J udah also out of Mysight, as I have removed Israel, and will cast off the cityJerusalem, which I have chosen, and the house of which Isaid, My name shall be there." (2 Kings xxiii, 27.) Themultiplication of quotations on this point, is not necessary.Israel as a nation exists not. It is politically dead andburied; and out of Palestine it can no more attend to theceremonies of its religion than a dead man can attend tothe duties of life. It is cast out of God's sight, as theliterally dead are hidden in the grave." And in hell he lift up his eyes, being in torments." To

the literally dead, the grave is the place between death andresurrection. It is the place of silent sleep, and its tenants

know nothing of the care, and labour, and conflict ofthe living.

" There the wickedcease from troubling,And the weary are at rest.There the captives rest securely together,They hear not the voiceof the oppressor.The small and the great are there,And the servant is free fromhis master."

But a nation metaphorically dead, for which a nationalresurrection is undoubtedly in store, may suffer much in itsintermediate state of exile; and so much and so fearfullyhave the Jews suffered for many ages and in many landsthat the torment of fire and thirst is the only figure thatcan adequately express their experience.The minor details of the parable, such as the "tip of the

finger in water," and the "five brethren," whatever theymay actually teach, cannot affect the interpretation I havegiven but there are three other matters upon which a fewremarks seem necessary.The "great gulf fixed," I understand as a side light on

the question of time. I think it suggests that the Jewswould continue in unbelief of the Messiahship of Jesus fora very long time, and of course, so long as this state ofthings continues, religious fellowship between Jews andChristians is quite impossible. No less than four times inone chapter (Lev. xxvi.) do we find the remarkable statement,that if the people would not accept God's chastisements,and turn to Him, He would "punish them seven times morefor their sins." This prolonging of the exile of thescattered nation seven times, in the event of their continueddisobedience, is exceedingly suggestive. Eighteen centuries_have elapsed since Judea was taken captive. The fatal cry," We have no king but Ceesar," has not yet ceased to echo;but the great gulf will disappear some day, when the seven-fold chastisement will have done its work, and they shallsay of Jesus, "Blessed be the Krxo ! " .The phrase, "neither will they be persuaded though one

rose from the dead," has its counterpart in the fact that Onedid rise from the dead; that His resurrection was amplyproved by competent witnesses, and that some of thesewitnesses wrought undeniable miracles in the name of theRisen One; and yet they were not persuaded, nor are theyto this day.Finally, it is important to notice the connection between

the three parables in Luke, of which this is the last. Thereis an obvious gradation, and this is the climax. We have theeld er SO il, the s tetL 'al'd, and the rich mall . The family groupshows us the proud elder son highly offended, because hisfather had received the prodigal. The elder son is the Jew,the penitent prodigal is the Gentile, and we all know howangry the Jews were with the Apostles for preaching to theGentiles. The next parable presents the Jew as an unjuststeward. He is to lose his stewardship, for he had been

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20 T HE BIBLE S T AND ARD .

unfaithful. Venality and corruption abounded. Sacredoffices were shamelessly sold. Moral fitness was not thoughtof, and justice had fallen in the streets. "Thou mayest beno longer steward." After the Lord had spoken the secondparable He said, "No servant can serve two masters; foreither he will hate the one and love the other, or else he willhold to the one and despise the other. Ye cannot serveGod and Mammon." The evangelist remarks, "And thePharisees also, who were covetous, heard all these things;and they derided Him," mockingly sneered at Him, indi-cating scornfully the contempt they felt for our Lord andHis teachings. He then reminded them that their self-justifying habit was of no avail, as God knew theirhearts ;and that their conduct in the matter of divorce was a sourceof great immorality; and then he proceeds with the thirdparable which rnng the knell of their national existence.By the abrupt commencement of the parable in our Englishversion the connection between it and the two precedingones is lost. For some unaccountable reason, our translatorshave left out a little word of much value. The Lord said," But there was a certain rich man." As if He had said,"You interrupted me, but,-more,-further,-I have some-thing to add about two men, one of whom was very rich,and the other very poor." Probably, the absence of theconjunction in our translation has something to do with thefact that many people imagine they are reading a literalnarrative, notwithstanding the internal evidence of its im-possibility, when perusing the parable of the Rich Man andLazarus.But I cannot close without a word of solemn warning to

the Church. If she imagines herself" rich, and increasedwith goods," she is in danger. To boast of wealth ornumbers, or social influence, in connection with theChristian faith, is perilous, because it tends to forgetfulnessof the condition of Christian existence. Our privileges area sacred trust for the honour of our Lord, and every tempta-tion to self-praise, should be resisted and crushed in thebud. The Christian life is a delicate plant, and, like theviolet, thrives best in quiet places, The atmosphere ofpomp and pageantry is not suited to its nature. TheChristian graces ma!J sometimes flourish under purple andlawn, but the experiment has not been remarkably successful.It is not without profound significance that believers areurged to cultivate meekness, humility, and lowliness ofmind, and that the Lord spoke of the difficulty of a richman entering the kingdom of heaven. The holy shall reignin good time; but they can afford to wait until theirglorious Lord comes to His throne. Meantime, theirhighest and most honourable office, while He is absent, isto bear witness for Him-His character, His work, and Hispromised return; and they can do that in raiment of camel'shair as well as in gorgeous apparel,-perhaps a little better,

although, of course, "the fashionable world" will not hearthem.Oil the subject of which we have been. speaking, our

apostle,-the apostle of the Gentiles,-" the angel," whomthe Lord graciously sent' to carry us into the bosom ofAbraham,-writes very earnestly. Let us take heed to Hiswords, for the Spirit of God speaks by him: ".If some ofthe branches be broken off, and thou being a wild olive tree,wert graffed in among them, and with them partakest of theroot and fatness of the olive tree; boast not against thebranches.' But if thou boast, thou bearest not the root butthe root thee. Thou wilt say then, The branches werebroken offthat I might be graffed in. Well, because of un-belief they were broken off, and thou standest by faith. Benot high-minded, but fear. For if God spared not thenatural branches, take heed lest He also spare not thee.Behold, therefore, the goodness and severity of God: onthem which fell, severity; but toward thee goodness, if thoucontinue in His goodness; otherwise, thou also shalt be cutoff. And they, also, if they abide not still in unbelief, shallbe graffed in: for God is able to graff them in again."(Rom. xi. 17-23.)And it is certain that He will. The decree has gone

forth, and will not be cancelled. The dead and buriednation will come to life again. "Thus saith the Lord God:Behold, 0 My people, I will open your graves, and cause youto come up out of your graves, and bring you unto the landof Israel. And ye shall know that I am the Lord when Ihave opened your graves, 0 My people, and brought you upout of your graves, and shall put My Spirit in you, and yeshall live, and I shall place you in your own land; thenshall ye know that I the Lord have spoken it, and performedit, saith the Lord." (Ezek. xxxvii. 12-14.) "If thecasting away of them be the reconciling of the world, whatshall the receiving of them be, but life from the dead? "(Rom. xi. 15.) It is enough! 0 the measnreless wisdomand boundless love of God! Let us fervently pray for ourelder brother, into whose inheritance of divine wealth wehave entered through no merit of ours, that his eyes may beopened to see that the Lord Jesus whom we love is verilyand indeed the King of Israel, and the Son of God. Amen![This Article is one of the Rainbow Tracts. (See advertisement.) It is hoped that these Tracts will be largely

purchased by friends of the Truth, for gratuitous circulation.A gentleman writing to the Editor says, "Your Tracts arein every way admirable. Your exposition of 'The RichMan and Lazarus' is most convincing. It must be true,and ought to be scattered over the nation by tens othousands." We hope, for the truth's sake, that very manywill write to the Office, or through their Booksellers, for theRainbow Tracts. ED.]

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THE BIBLE STANDARD . 21THE LAMPS GOING OUT.

" Give us of your oil for our lamps are [as in the margin, and shouldbe rendered] going out."-lIfATT. xxv. S.THE popular doctrine of the inherent immortality of all men,the good and the bad alike, or, in other words, that thewages of sin is not death, but only endless misery, and thegift of God is not eternal life through Jesus Christ, buteternal blessedness merely, has done more to obscure theWord of God and to promote sceptioism than any othererror, and perhaps it might be said, than all other errorscombined.The tempter well knew what he was doing when he

assured our sinning parents that the threatened penalty ofDEATHdid not mean death-that they should not actuallydie, but that they should become" as gods, knowing goodand evil." . The ready credence they gave to this falseassurance at first, and its general prevalence among men tothis day, and the tenacity with which they cling to it, inspite of the plainest teaching of God's Word to the contrary,.can be accounted for only by regarding it, as the Scriptureteaches us to regard it, as the cunning delusion of the greatdeceiver.This dogma does not directly oppose the true religion. It

only perverts and obscures it. It does not call the law inquestion; but it so misconstrues and distorts the penalty,as to reflect upon the goodness and justice of God, and to.make it almost, if not quite, impossible for anyone wholoves and trusts Him, and wants to honour Him, to believethat He will ever execute it. Neither does it directlyoppose the Gospel, or deny its necessity. But it lowers it,and reduces the work of Christ to its minimum. It foundsthe necessity for the Gospel upon conditions that seem to bedishonourable to God. It represents Christ not as dying togive eternal life to mortal man, as the Scriptures declare,but to save them from the incredible doom of eternal sinand suffering. It casts its dark shadow over all the leadingdoctrines of the Christian system, and renders some of themrepulsive, and others quite inexplicable, as well as thebiblical texts by which they are sustained and enforced.In order to accommodate the Scriptures to this dogma, all

the mariy passages that speak of death as the penalty of sin;all that speak of the mortal and transitory condition of therace of natural men; all that speak of the terrible andcertain destruction of those who reject the Gospel; and,. indeed, the whole drift and tenor of the Word of God, withrespect to the children of Adam without a Saviour need tobe modified, warped, explained away, or so construed as tomean something quite different from what is meant bylanguage as ordinarily used. They must be taken, in whathas come to be regarded as a " religious sense." No matter'how emphatically and repeatedly and uniformly the Scrip-tures assure us that all the unsaved enemies of God shall be

utterly and forever destroyed, so that neither root norbranch .shall be left; consumed like chaff; ground topowder; blotted out of the book of life; no matter howcomplete the victory of Christ is represented as yet to beover Satan and all his hosts; nor how strong and graphicthe figures employed-as strong as language and rhetoriccan make them-they must not be permitted to contradictthe dogma of the interminable existence of rebel men anddevils, but must be so interpreted as to teach that, thoughdead, destroyed with an everlasting destruction, and utterlyconsumed, they will and must live, to sin and suffer, so longas God Himself shall live and reign.It gives to the saved no superiority over the unsaved with

respect to their indestructibility and the endless perpetuityof their being. It concedes to the psuche-the animal andearthly life derived from Adam, a stability and permanenceequal to the zoe-the spiritual and heavenly life whichcomes from Christ alone, and ignores the real, vital dis-tinction between the natural and the spiritual man, whichis everywhere insisted on in the Scriptures. It confoundsthe distinction between the soul and the spirit, and rendersmysterious and inexplicable all that is said respecting thepsucliikos man-the man with a mere human soul, and thepneumaiikos man-the man to whom the Spirit has beengiven by a new birth.It is sad to observe the efforts of commentators and ex-

pounders of the Word 'Of God, and of good Christianministers, to accommodate its teachings with respect to thedestiny of man to the requirements of this false philosophy.Texts, figures, parables, and arguments-that would other-wise be clear and luminous-s-under the shadow of thisdogma, become vague, dark and often quite incompre-hensible. We do not question their sincerity and piety.They 'are reverent and devout. They, no doubt, think theyare doing God service. But they are so thoroughly possessedby this dogma of the necessary immortality of all thechildren of Adam whether saved or lost, and the endlessperpetuity of sin and misery, that they cannot think itpossible for the Scriptures to teach anything contrary to it ;and whenever they seem to teach otherwise, they need to beexplained and adjusted to their philosophy. In this waythey need a great deal of explaining and adjusting; andafter all, these expounders are obliged to confess that inmany cases it is not evident what the Scriptures do intendto teach.Take, for instance, the parable of the Ten Virgins, which

was the theme of meditation and discourse at a meetingwhich I attended a few evenings since, in one of our goodorthodox churches, and concerning which I have just beenreading what our best commentators have to say.The general drift and admonition of the parable, as to the

need of preparation and watchfulness for the coming of our

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22 THE BIBLE STANDARD.Lord, could not well be misunderstood. All this is verygenerally recognized. But as for the secondary and sub-sidiary teachings of the parable, designed to give it pointand force, there is a great diversity of opinion. What isspecifically meant by "the kingdom of heaven," of whichChrist is speaking; what, by the "coming of the bride-groom; " what by the " foolish virgins," in contradistinctionfrom the" wise; " what by the torches or "lamps" whichthey all had; and what by the "oil" of which the wiseonly had an unfailing supply, no one of them seems toexactly understand. At the best, these and various otherpoints are but vaguely conceived of and explained; for allthings must be made to conform to the dogma-which theparable evidently contradicts-that the lives of the foolishand the wise are equally inextinguishable.According to the popular theory, the lamps of the foolish

ought not to go out, when the Lord shall come. They oughtnot to need a separate supply, outside of themselves, tokeep them burning. They are so constituted as to burn onand on forever, without being replenished. Hence theselamps must be made to mean something else. And whatshall it be? This is the mystery of the parable. It cannotmean a Christian hope, for hope itself goes out infruition; but the lamps of the wise never go out.It cannot mean true piety or grace in the heart;the supply was not in itself, but from another sourceoutside; and, besides, the lamps of the foolish wereas good, and burned as brightly as those of the wise,till their own supply was exhausted. Nor is there anysupposition that will meet the case, if the true intent of theparable be rejected. But let one come to the Word of Godwithout any opposing theory of his own respecting the un-dying nature of man to blind his mind, and the truth heretaught, and in many other cases where the sense is obscuredin the same way, will be quite apparent. What else can itmean than that the life of the wise is " hid with Christ inGod;" that He gives unto them eternal life; that everyother life is temporary and transient; and that when ourLord shall come, all who are not really and truly His, willfind their lamps going out? "The light of the righteousrejoiceth; but the lamp of the wicked shall be put out."But we are told that the main design of the parable

should be considered, which is the necessity of being pre-pared for the coming of the Lord, and that we ought not topress too closely the subordinate parts. All this is verytrue. But the beauty of Christ's parables is in their appo-siteness. They are true to fact. They teach us many sub-sidiary truths. But this is one of the main points. WhenChrist shall come the unwise will not be ready to meet Him.The lamps upon which they relied cannot be trimmed .anew and kept burning, for their supply has been ex-hausted. They have no more; nor can they obtain it.

Our life is not self-perpetuating. Our first parents, evenin their innocency, needed to have access to the" Tree ofLife" in the midst of the garden. When they fell, this wasforbidden them. Their lives were forfeited. Their lampsmust sooner or later go out. But in the New Jerusalem thetree of life again appears, as the type or pledge or source ofthe immortality of the wise. "Blessed are they .that doHis commandments, that they may have right to the treeof life, and may enter in through the gates into the city."And they shall shine forth in His kingdom "as the starsforever and ever."

MONTHLY NOTES.IEDINBURGH.-During September, a course of Lectures was delivered

in the Masonic Hall, as follows :-" The Kingdom of God an essentialelement of the Gospel," by G. Dowie, of Dundee; "The Voice oScripture on the Doom of the Wicked," and "The Original ApostlesCreed," by W. Laing ; and "The Reliability of Unfulfilled Prophecy,"by J.Muir, of Kirkcaldy.BRADFORD.-Two Addresses have been delivered, to large and

interested audiences,in the Temperance Hall, Chapel-street, by GeorgAldridge. The subject of each was, "The Mortal Nature of Man,"being a reply to a sermon by the Rev. C. A. Davis, on " The Immor-tality of Man."GMsGow.----:Here,and also at Greenock, Messrs. Robert and David

Strung are delivering a series of Lectures on "Immortality," "Resurrec-tion," and" Everlasting Punishment."RAINBOWRACTS.-Alist- of these will be found in the last column

We would direct special attention to the last in order, "The Rich Manand Lazarus." It ought to be circulated by tens of thousands.CONDITIONALMMORTALITYRACTs.-In our advertising pages attention

is being called to two new Tracts, of 4 pages each, which, while excellenin matter, are cheap, as regards cost. Twenty thousand of each havbeen printed, and we ask for the hearty co-operation of our friends incirculating the same.MISSIONARYBOXESANDCOLLECTINGooxs.c-Owing to pressure o

business, the issue of these will have to be deferred until next month:meantime, we shall be happy to register applications from Membe1'$ whwill tuke them.TRAVELLINGECRETARy.-Mr.O. Blinkhorn (late Travelling Secretary

of the Sunday Closing Association) commenced his engagement with ouSociety on the 20th ult. \Ye shall be glad to attend to applications fohis services-apportioning them in the order of the application.MEMBERS,OR,LOANLIBRARIEs.-We are offering our literature a

special rates for the above purposes. Terms on application.GRAVESEND.-BiblicalDiscussion Class, Public Hall, New Road. Th

half-yearly meeting was held Oct. 7th. Officers and Committee appointedDecided to advertise the subjects weekly in local paper. The averagattendance has been hitherto very encouraging.FREE-TRACTSFORDISTRIBUTION.-Afriend of the Truth will gladl

supply these to Christians, willing to judiciously distribute but unable tpurchase. Address-C. F., Bible Standard Office. The ManaginSecretary respectfully asks the imitation of this example by those havinmeans; and will be indeed happy to be a medium of communicationbetween such and those who can give labour.

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T HE BIBLE S T AND ARD . 23

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