The Bible Standard March 1882

8/3/2019 The Bible Standard March 1882

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TIfy RE C EI VE D TH&WORDWlTIf AL L REAOI --N E S S OF N IIIO A !VOS EA RC H ED T HE S CR IP -

~T l/R ES D AIL Y W IIETIIER1 7 I0 SE T IIIIICS W ERE S OTHEREFORE ;,.fAHYOF T IIEN B EL I VO __"I '_, .- ,ACr . ww'

EDITED BY OYRUS E. BROOKS.

" The Wages of Sin is Death; but the gift of God is Eternal Life through Jesus Christ our Lord."

No. 6. Vol. V. ONE PENNY.ARCH, 1882.TABLE OF CONTENTS. HE IS COMING AGAIN! Part II.

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He is Coming Again! Part n, 73A Typical Discussion 75Conditional Immortality. Part V. ... 76The Spirit of Life. Part n. ... 77The Resurrection and the Life. Part Ill. 78Thoughts in Verse-Standing at the Door; A cry forKing Jesus; The Primrose and Prayer 79Question Column-Holding Error carelessly; Unjustand Filthy StW; Query; Is Holiness Scriptural? 80Notes, News and Reviews... 80Correspondence- When a Hero becomes a Heretic;Tract Distribution ; An Offer; The Revision ofthe New Testament. 81Work and Witness 82Special Notes 83

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B UT we shall be told, probably, that all our proofs hitherto have beentaken from the Old Testament, and that the New Testament gives nosnpport to such views. At least we have at times heard this soberlyurged, and that as the Old Testament is so Oriental in its language andimagery, we are perfectly justified in spiritualising its meaning-unlessthe literal is borne out by the later Revelation.

To the New Testament we will therefore now turn for proof of ourposition: our difficulty being, not to find material, but to select fromthe mass of evidence supplied, that we may keep our article within theprescribed space.

(6.) Matthew reports our Lord's own words, thus :-" Ye which havefollowed Me, in the regeneration when the Son of M an shall sit on thethrone of His glOly, ye also shall sit upon twelve thrones, judging thetwelve tribes of Israel." (xix. 28.) Did Christ sit on THETHRONEOFHISGLORYn the first advent? Assuredly not I Does He now so sit?Nay! He shares His Father's throne (Mark xvi. 19.) A Second Adventis therefore needed, at the regenesis of creation, when He shall come tomake all things new. Shall the Word fail? IT CANNOT! Therefore,to fulfil it,

CHRISTIS CO~nNGAGAIN(7.) Again our Lord bears witness: "For as the lightning comethout of the east, and shineth even unto the west; so shall also the comingof the Son of man be _ . And then shall appear the sign of the Son ofMan in heaven: and then shall all the tribes of the earth mourn; andthey shall see the Son of Man coming in the clouds of heaven with powerandgreatglory." (Matt. xxiv. 27-30.) The first advent was in markedcontrast to this lightning-like appearance. The tribes of earth saw nosign-only the watchful Magi-indeed they were utterly unaware of theincarnation, life and ministry of Jesus. Moreover, it is not a Babe bntthe GLORIFIEDMESSIAHthat comes. No clouds formed His convoy in


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74 THE BIBLE STANDARD.often as ye eat this bread, and drink this cup, ye do shew the Ldeat,h TILL HE COME" (1 Cor. xi. 26): "When Christ, who is ourSHA.LLApPEAR, then shal l ye also appear with Him in glory" (Co4)': "And to wait for His SONFRO~fHEAVEN" (1 These. i. 10): "Inpresence of our Lord Jesus Christ AT HIS COMING" (ii. 19): "ATCOMINGof our Lord Jesus Christ , WITHALLHIS SAINTS" (iii. 13): "main unto the COMINGOF THE LORD" (iv. 15) j "For the Lord HimSHALL DESCEND FROM HEAVEN WI:rH A SHOUT" (iv. 15, 16): "TCOMINGOF OURLORD Jesus Christ" (v. 23): "When the Lord JESHALLBE REVEALEDFROMHEAVENwith His mighty angeis" (2 Thes7): "When HE SHALLCOMETO BE GLORIFIED in His saints" (v."THE: COMINGOF OURLORDJesus Christ" (ii: 1) j "The BRIGHTOF HIS COMING" (v. 8): "Until the APPEARINGOF OUR LORD JCHRIST" (1 Tim. vi. 14): "Looking for that BLESSEDHOPE, andGLORIOUSApPEARINGof the great God and our Saviour Jesus Chr(Titus ii. 13): "So Christ was once offered and unto themLOOKFOR HIM shall He APPEARTHE SECOND TIME" (Heb. ix," For yet a little while, and HE THAT SHALL COMEWILL COME" (x.Without a Second Advent all these gracious promises made bySpirit through Paul must fail. Shall it be so? IT CANNOT! Therefto fulfi l them,

His first advent-though such hid him from human view at His As-cension-He was born of a woman: He came iu the weakness of aninfant, not with "POWER ANDGREATGLORY." A Second Advent is amatter of necessity, or the Saviour's words will fail. Shall the Wordfail? IT CANNOT! Therefore, to fulfil it,

CHRIST IS COMINGAGAIN!(8.) The same gracious lips bore further testimony: "When the Son

of Man shall come 'in His glory, and all the holy angels with Him; thenshall He sit upon the throne of His glory: And before Him shall begathered all nations." (Matt. xxv. 31, 32.) The first advent was ascene of humiliation and not of glory! Holy angels heralded His birth,but tbeir after ministrations were confined to rare occasions? At birthHe lay in a manger, and during life had "not where to lay His head!"He, certainly, never sat "upon the throne of His glory!" He went inand out as a Teacher and Healer amongst His own countrymen theJews, but never did He sit in the seat of judgment whilst all N.l.TIONSwere gathered before Him!" Yet this is spoken of Himself, and byHimself too, and of His Advent to earth! It can therefore only befulfilled by a Second Advent. Shall the Word fail? IT CANNOT!Therefore, to fulfi l i t,

CHRISTIS COMINGAGAIN!(9.) For brevitys sake we group a few further utterances of our

Blessed Lord: "Hereafter shall ye see the Son of Man sitting on theright hand of power, and COMINGN THE CLOUDSOE'HEAVEN." (Matt. xxvi.64.) "Of him also shall the Son of Man be ashamed, when He cometh inthe glory of the Father WITH THE HOLY ANGELS." (Mark viii. 38.)"For the Son of Man is as a man taking a far [ourney Watchye therefore: for ye know not when the master of the house comethLest coming suddenly he find you sleeping." (Mark xiii. 34-36.) "0Jerusalem Behold your house is left unto you desolate: andverily I say unto you, ye shall not see me until the time come when yeshall say, BLESSED IS HE THAT COMETHIN THE NAME OF THE LORD"(Luke xiii. 34-36.) "Nevertheless WHEN THESONOF~IANCOMETH,shal lHe find faith on the earth." (Luke xviii, 8.) "I go to prepare a placefor you. And if I go and prepare a place for you, I WILL COME AGAIN."(John xiv. 2, 3.) "Ye have heard how I said unto you, I go away, ANDCOMEAGAINUNTO YOU." (v, 28.) "Thou sayest that I am a King. Tothis end was I born, and for this cause came I into the world, that Ishould bear witness unto the truth:' (xviii. 37.) What Tru th? This-chiefly-His Kingship, which is yet to be realized. Shall all thesegracious words of the God-man fail? THEY CANN01;.! "Heaven andearth shall pass away, but my words shall not pass away." (Matt.xxiv. 35.) To ful fil l them,

HE IS COMINGAGAIN!(10.) Let us now turn to angeUc testimony: "Ye men of Galilee,

why stand ye gazing up into heaven? This same Jesus, which is takenup from you into heaven, SHALLso COMEIN LIKE bfANNERas ye have seenHim go into heaven." (Acts i. 11.) Can testimony be clearer? Shallthe Word fail? IT CANNOT! Therefore, to fulfil it,

CHRISTIS COMINGAGAIN!(11.) Listen now to Peter 's witness: "And He shall SEND JESUS

CHRIST, which before was preached unto you, Whom the heaven mustreceive until the times of restitution of all things" (Acts iii. 20, 21.),Remember this was spoken after the Ascension of Christ! God willthen :send Him again! Meantime the heavens are enriched by thepresence of so illustrious and glorious a guest. "At the appea1-ing ofJesus Christ:" "At the revelation. of Jesus Christ." (Pet. i. 7, 13.)"And when the chief S-hepherd shall appear." (v, 11.) Shall thesewords fail? THEY CANNOT To ful fil them,

CHRIST IS COMINGAGAIN!(12.) Paul, too, has gracious words of hope and comfort: "For as

CHRISTIS COMINGAGAIN!(13.) We throw into a single group a few further proofs: "Be pati

therefore, brethren, unto THE COMING OF THE LORD. Be yepatient j and stablish your hearts: for the coming of thedraweth nigh" (James v. 7, 8); "That WHEN HE SHALL APwe may have confidence . BEFORE Hrsr AT HIS COM(1 John ii. 28): "When HE SHALL APPEAR" (iii. 2): "Beh~'HE LORD COMETH with ten thousand of His saints" (J'ude" Behold, HE COMETHWITHCLOUDS; and every eye SHALLSEE Hru jthey also which pierced Him" (Rev. i. 7): "HOLD FAST TILL I CO(ii. 25): "Behold, I COMEQUICKLY" (iii. 11, xxii. 7): "Behold, IAS A THIEF" (xvi. 15): "SURELY I COMEQUICKLY" (xxii. 20). Sthese words of grace and promise fail? GOD FORBID! "Amen. Eso come, Lord Jesus." 'I'o fulfil them-thrice blessed hope-

HE IS COMINGAGAIN!Coming-sure and speedy! Coming-c-Ior to sta .y fComing-toHiB Kingdom I Ne'er to go away.Coming-glory to Him! Coming-praise His Name!Coming-bless the Saviour! All His own toclaimI

But it will, perhaps, be still objected that these expressions are ttaken spiritually. What! all! And, if some only, why any? Toprophecies of the First Advent a literal meaning is always attachwhy treat those of the Second so differently? In every case those ofirst were l iteral ly fulfilled, and thus supply a guide to those osecond-a basis of reasoninq and an element of experience to indicatemind of the Spirit, and thus lead us to attach to the words their simor literal meaning.

It is, moreover, an accepted canon of Scripture interpretatiouthe lexical or Iiteral, meaning is always to be taken, unless it is manifeabsurd or contradictory, or the context supplies some other meaning.every case we have cited-and we have purposely omit ted any doubpassages-the l iteral meaning supplies a good and sufficient sense;the context supplies no other. The absurdity, if any exists, is incommon popular notions, by which a literal, personal, Second Cois made to appear incredible!COURTEOUSREADER.

Have you studied this ve1'y important question? If it be a SCRIPTFAc'r-and the evidence to the contrary has yet to be adduced (if itbe Ioundj-s-that Christ is soon coming with rewards and life forrighteous, and stripes and death for the unrighteous, for the purposestablishing amongst men His Kingdom of peace, truth, and righteoness, is it not matter of the HIGHEST 11OM8NT TO YOUPERSONOught you not to earnestly and prayerfully consider, and heartilyceive this truth, and so be prepared for His Coming? We have plbefore you GOD'S OWNWORD. It is for you now to form a cajudgment, and to act thereon. Do not trifle with this subject. Dounder-est imate i ts importance. Think thereon. Bring your hmind, life, into conformity with God's revealed will and word.momently as in prepared expectation of so solemn an event. "Lookfor and hasting unto the coming of the day of God; " and it will bto you-and we pray also to many, and to ourselves also-hfMOHTALAND ETERNAL LlFE.-Edit01. Malvern.


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THE BIBLE STANDARD. 75

A TYPICAL DISCUSSION.By J. J. HOBBS.

ments, I merely give up the pretence of be-lieving it, and that is all it is with almost every-body else, whatever they profess, or our lunaticasylums would be much more full than theyare.P.-AIe you not judging other people's belief

by your own unbelief? Seeing the eternal tor-ment of the lost is so distinctly taught in God'sholy Word, it is not for us to turn a deaf ear toit, or to hold it by profession merely.L.-I know, Sir, in that mysterious book, the

Apocalypse, the words" for ever and ever" areapplied to the punishment of certain individuals,as well as to the existence of the Divine Being,but that they are in this, and in every case, tobe taken as literally I do not, and I cannotpossibly believe.

P.-Don't think to escape the force of thesesolemn words, because they occur in this mys-terious book. The same doctrine is found inother parts of Scripture, as you must well know.The torment, the punishment, and the fire, areall everlasting.L.-Of course, Sir, I admit there are passages

to be found" that teach, or seem to teach" it,or such a belief never could have existed a singleday. But that such a doctrine is indeed theteaching of the Bible, is not only incredible, butthe book itself loudly protests against it.

P.-I have yet to learn that God's Word is soinconsistent and self-destructive. The fault, Iapprehend, is not with the book, but with thosewho read it,L.-With that I perfectly agree, and therefore

find it impossible to accept the views commonlyreceived.P.-Do you then mean to assert that the

book teaches your annihilation views?L.-Excuse me, Sir, but I have no annihilation

views.P.-What are they then? Will you kindly

explain?L.-The general teaching of the Scriptures on

the destiny of the unsaved seems so plain as toneed no explanation. The keynote is, that" theLord preserveth them that love Him, but thatall the wicked Ha will destroy," not preserve aswell.

P.-Yes, destroy in a divine sense; not asyou would have it. So too, of the terms" die,""perisb," and many others; read in the lightof other Scriptures, such as those alreadynoticed, we cannot possibly understand them inthe sense of annihilation, or even the loss ofconscious being.

L.-All I ask, Sir, is that I may be allowedto apply your own canon of interpretation to thequestion under discussion, and to say of theseScriptures quoted by you, "read in the light ofother Scriptures" they. cannot possibly be madeto teach absolute endlessuess of torment.

Pastor.-Good morning, my friend. If youhave a few minutes to spare I should like tohave a little conversation with you on a matterof some importance.Layman.-I am glad to see you, Sir, and

shall be most happy to spend a little time withyou this morning. Pray be seated.

P.-I have thought it my duty to come andsee you, for the express purpose of mentioninga rumour that has reached me, at the same timesincerely hoping it may not be true.

L.-Indeed, Sir, I hope the rumour may notbe of a very serious character, if I am the sub-ject of it.

P.-Not to keep you in suspense, let me sayat once, it is nothing affecting your moral char-acter, but of a doctrinal departure from the oldlines of truth.

L.-Pray, Sir, do tell me what it is I am guiltyof. If I have departed from any truth of theBible, I should like to know it.

~.-Unless I am misinformed, you have latelybeen led away by this non-eternity heresy ofwhich we hear so much in our day.L.-I thought this was coming, Sir; I know

what you mean. But it is a mistake to think Ihave adopted non-eternity views. This wouldbe a heresy, seeing how much we read of eternityin the Scriptures.

P.-Well then, I will speak of annihilationistviews, if you object to the other. Is not thiswhat you have been led to ,adopt? ,

L.-Nor yet exactly that. Annihilation isa term not found in the Bible, and therefore Inever use it. The language of the Scriptures isquite enough for me.

P.-But you believe and teach, do you not,that the punishment of the wicked is not to beeverlasting 7

L.-Again, Sir, you are wrong. How could I,without coming in direct collision with the verywords of our Lord?

P.-I am rejoiced to hear you say this. Afterall then, it seems I have been misled by a falsereport.

L.-Not to mislead you myself, I feel bound toadmit there is something in the report that hasreached you, for I certainly have been led toabandon some dogmas that are generally ac-cepted, and which I myself professedly believed.

P.-Ah, I thought there must be somethingin it! but tell me now candidly what is it youbave given up?

L.-Well then, to be candid, Sir, I no longerbelieve in the natural immortality of the soul,nor in the eternal torments of the unsaved,Not that I ever did really believe in the frightfuldoctrine of eternal, that is to say, endless tor-

P.-But the terms seem so unmistakeable.L.-Are they more unmistakeable than those

I have referred to, such as "die," "perish,""destroy," &c.?

P.-Certainly they may be. If man were amere brute beast, then we might truly say, aslong as he lives he is not really dead, perished,or destroyed; but being man, the case is alto-gether different. The words must of necessityhave another and a deeper meaning.L.-I quite expected this, Sir. I know what

makes all the difference between you and me.Myman is a physical being, such as we knowourselves to be; your's, an immaterial andspiritual one. Mine is of the dust of the ground,mortal and perishing; your's an immortal beingthat cannot really die, but must live on in somecondition or other to endless ages.

P.-I accept the divine statement concerningman's origin and nature; that" God breathedinto him the breath of life, and man became aliving soul." This living soul coming from Godmust needs be immortal.

" Dust thou art, to dust returnest,Was not spoken of the soul.". L.-Indeed, Sir! With becoming respect for

the poet, for your judgment, and for hoary tra-ditions, I venture to affirm, the living soul(creature) according to the divine records is thedust formed body of man, and nothing elseIDon't be frightened, Sir.

P.-You amaze me, my friend. Then man isa mere animal after all, soulless and hopeless,and when dead, I suppose there is an a-id ofhim. Is that your theory?L.-I should be sorry if it were. That" man

is of the earth earthy," we dare not deny, seeingit is the theory of Paul as well as of Moses.But because this is our origin, and nature, thankGod we are not without hope. The Gospelgives a glorious answer to the question," If aman die shall he live again?" If" the wagesof sin is death, the gift of God is eternal life."P.-It seems to me, my friend, you base your

system of theology more on Old Testamentteaching than on the New. We must bear inmind the progressive character of divine revela-tiou. I am quite aware that Moses and theProphets said but little concerniug the futurestate. Their knowledge being so partial, theyseemed to speak with bated breath. We mustcome to the New Testament in order to under-stand the full significance of the terms employed,such as s die," " perish," " destroy," &c.L.-I readily admit, Sir, revelation to have

been progressive, as you say, but am I to under-stand by this that Old Testament writers weregrievously wrong in what they wrote? If, Sir,the popular theory of man, the soul, and itsdestiny be right, then with a knowledge of whatthe old Testament teaches, I boldly assert that


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76 THE BIBLE STANDARD.the Bible is a most contradictory Book; thatthe Prophets prophesied lies in the name of theLord; that for four thousand years the peoplewere cruelly kept in utter ignorance of thingsthat were all-important to be known; that theteaching of Moses and the Prophets was mis-leading, fraudulent, ridiculous to the last degree!

P.--'-This discussion involves so much, I fearwe shall not be likely to come to an under-standing very soon.L.-I rejoice to know that so much is involved

in it. It touches God's character, as well asman's nature and destiny; the centre of truthto its circumference. Do you find no difficulty,Sir, in thinking of God, who proclaims Hismercy as enduring for ever, as the omnipotenttormentor of the human family? Can you thinkof the

" Gentle Jesus, meek and mild,"as we teach in our school, calmly witnessingthroughout a literal eternity, the torments ofthe lost? The torment, you must remember,is to be in the" presence of the Lamb," not-withstanding the "Depart, ye cursed." In allheathendom there is nothing to parallel such

a ghastly creed. Can you wonder that Tenny-son's would-be suicide should, in frantic despair,break away from such a Christ? Again, Sir, Isay I can't believe that God, or Christ, canbe capable of behaving so frightfully towardsthe guiltiest of our race. My whole soul recoilsin horror from such a view, and I cannot helpit.

P.-Be cautious, my friend. Don't be foundbreathing out fulminations against God. Andplease don't mention in my presence the blas-phemies Tennyson puts into the mouth ofanother. "Will not the Judge of all the earthdo right?"

L.-Because I believe the Judge of all theearth will do right, I cannot believe He will doas you think. If this be right, then I know notwhat is wrong.

P.-Again let me caution you not to leap intothe seat of judgment, to arraign the Great JudgeHimself.L.-If the Judge Himself invites us, it can be

no presumption on our part to do it. Does Henot by the mouth of His prophet Ezekiel chal-lenge our judgment, saying" Are not My waysequal? "P.-My time is gone. Let me beg you in

parting to reconsider these novel and, I mustsay, pernicious opinions, and specially to remem-ber that the Scriptures contain no more solemnthreatenings than fell from the tender, lovinglips of our hlessed Lord, and it is not for you orme to call them in question.

L.-Sir, I do not call them in question. Ionly question the meaning commonly attachedto the words. And it is because I believe in His

teaching, as well as in His love and tenderness,that I cannot hold Him responsible for the ap-palling creed you and others profess to believe.

P.-As you seem to adhere to your opinionsand make no secret of them, the painful dutywill devolve on me of laying your case beforethe church.L.~As you please, Sir. I shall much regret

giving trouble to the church, as well as to your-self; but much as I value peace and Christianfellowship, I value truth and conscience more.That God may guide you and others into alltruth, and bless you everyone, will be my sin-cere prayer, come what may upon myself.

CONDITIONAL IMMORTALITY.PART V.

By SARAH MAGRUDER, VIRGINIA, U .S.A.A T once the road was opened to a highereminence, and man was attracted up-wa~ds. " I, if I be lifted up," said the Saviour,"will draw all men unto Me." All the bestpowers of their natures were called into action,-love, hope, gratitude, courage,-and they feltstimulated to walk inJhat newness of life whichtheir baptism represented.

This new condition is well explained by ourReviewer as follows: "S ueh a spiritual changeas conversion, for surely, through the changewrought by Divine power there is no crisis of aman's being when he is more distinctly consciousof a self-moving energy, than when he passesfrom darkness into light, when he breaks fromthe imprisonment of his old nature and entersthe freedom and life of the new. And thisenergy is continued in the development of thechange: the man goes on working out his salva-tion with fear and trembling, and bringing forththe fruit thereof" (p. 6!). Unless a man shouldso fully understand and believe the Gospel, asto have his range of vision entirely enlarged, nolonger hounded by sense, but made clear byfaith, he will be unfit for that conflictwhich must decide his destiny under the newdispensation.

And now begins the period when it is im-portant to understand what is required. of theChristian; and what is to he the tremendouspenalty or the unspeakable reward of neglectingor fulfilling the high calling. It is clear thatthe new condition-the cleared sense of sin andholiness under it-will henceforward not onlyopen to man a higher reward than when underthe Law, but subject him to a new degree ofpunishment, not to be limited to this life, butto be administered with all the dreadsolemnities of a future state, into which he willbe ushered at his Resurrection.

Unfortunate is it for that man who has comeup from the waters of baptism, with the

rnistaken idea that he has now reached an arkof safety, where he may fold his hands, and bcarried without effort into everlasting bliss; thahe may now yield to every impulse, havingSaviour who will forgive under all circumstances.This rite has committed him to a new life, andwoe be to him if it is not followed! He imagineshimself no longer under the hard Law whichhad bound the Jews, and does not realise thatmuch more is required of him, and that. fofailure an infinitely harder punishment ireserved.

Why, then, it may be asked, was it said bSt. Paul that the Law was a "yoke whichneither we nor our fathers were able to bear?"(Acts sv. 10.) Under the Gospel the weight inot made less, but the motive power is greater.It is as if a load, which had been too much foa horse, hecomes very light fur a steam engine;but take the steam from the engine, and it iweaker than the horse. So lake the spirit oChrist from the Christian profession, and it ifeebler than the Law. How irr itating the yokwhich pulls the ox against his will; but changhis desire, make him wish to go in the samdirection, and there is no further chafing of thneck, no further need of the yoke.

And now arises a new difficulty in understanding the early Christian life. It is calledfree salvation, and yet it is represented as aeffort. "Strive to enter in at the straight gatefor straight is the gate and narrow is the wathat leads to life, and few there be that find it.Both these positions are true. As far as thoffer of forgiveness of sins goes, salvationentirely free, but the steps to be taken on oupart to secure all its good effects are difficulTo illustrate: In a period of famine a good mamay open his granaries and say to all, " Comand take, without money and without price."But some may find it hard to reach the placeThe difficulty is not with the giver but with threceiver.

When the mind becomes so fully illuminatedas to see the holiness of God, and the sinfulnessof Bin, the steps by which the Christian libegins-faith, repentance, baptism-are eomparatively easy, and may be rapidly takenThis, the first stage, is styled justification, buthe second stage, the subj1gation of the fleshlyimpulses, is a work of time. The understanding,the will, and the emotions, all have becomengaged on the side of Christ. But St. Pauhas, in Rqmans, chapter vii, given a very cleaidea of the state in which the young Christiannow finds himself: "For that which I doallow not: for what I would, that I do not: buwhat I hate, that I do. If then I do that whichI would not, I consent unto the law that it igood, Now then it is no more I that do it, busin that dwelleth in me." St. Paul, then,affirms "What I hate, that I do." When the


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THE BIBLE STANDARD. 7 7hatred. to sin is fully aroused, then the strugglebegins in earnest. Unlike the course of thingsunde'r the Law, the work commences fromwithin. Law begins from without. Hence the" works" of the Law have no root from whichto spring, and though in-accord with Christian"works," must wither and perish. But theChristian's deeds having root in the heart (for" out of the heart are the issues of life ") willfollow him to the Judgment-seat.

Every higher principle of his nature is nowaroused,-love, gratitude, hope, &c.-all that canelevate him by its exercise. The conflict, oncefairly begun, must be carried onwith all dil igence.For it, armour has been provided, from thecrown of the head to the sole of the foot (Eph.vi. 13-19), helmet, sword and belt, shield,breast-plate, &c.

This conflict between the flesh and the Spiritis fully treated by St. Paul in the Epistle to theRomans, being the great battle for the crown oflife, and its termination is expressed in suchwords as the following: If ye live after theflesh ye shall die, but if ye through the Spiritdo mortify the deeds of the body, ye shall live."Know ye not that to whom ye yield yourselves'servants to obey, his servants ye are whomye obey; whether of sin unto death, or ofobedience unto righteousness? "

We are justified by faith, by looking at Christon the Cross, as the Israelites were healed bylooking on the brazen serpent, but St. Jamestells us "by works was faith made perfect"(J am~s ii. 22). This perfection, styled sanctifi~a-tion, must be attained by joining Christ on theCross, "If we suffer with Him we shall alsoreign with Him." "Crucified with Christ,"&c. We must" Crucify the flesh with the affec-tions and lusts thereof." Our Lord says, " I, ifI be lifted up, will draw all men unto Me." Allmen, though drawn, do not join Him on theCross, and cannot therefore "enter with Himinto His glory." Only those who thus become"crucified with Him" can fulfil the prayerrecorded in John xvii, 21: "As Thou, Father,art in Me, and I in Thee, that they also may beone in Us." One, as the branch is part of thevine.

But this conflict cannot always last. Sin mustbe conquered, or it will become the conqueror.If the Christian be victorious, he will say withSt. Paul, " Thanks be to God who giveth us thevictory through our Lord Jesus Christ."

It may be asked, what would be the conditionof a person who should die before the termina-tion of this conflict? As this is the great crisisfor which the world was made, we may supposethat the most intense interest is taken by Godand Angels in each contest, and that He whohas the power of life and death will prolong itun til it is fairly decided on one side or the other.The battles of Hannibal, Cseaar, Alexander, and

Napoleon, passed away with them, and will beforgotten, but these victories are triumphs foreternity.

But what of those who lose? What are thedepths of condemnation to which the dreadfulfailure has consigned them? The Word of Godhas used the strongest assertions and imagerywhich language can supply, to express theirdoom, and no effort that can be made to softenits meaning can veil the horrible gloom of theirawful end. [To be continued. ]

ing to law develops those lofty mental phenom-ena which are characteristic of the humanmind: the brute creation having an inferiorcerebral organisation necessarily has an inferiormental range-but according to the idiosyn-crasy of the organ so does the spirit of lifedevelop in that organ a specific quantity andquality of function.

We have the" spirit" of life, the" spirit" ofwisdom, the "spirit" as indicative of the will,also "he that hath no rule over his ownspirit:" life is the expression of organic health,wisdom is illustrative of intellectual vigour, thewill is characteristic of intellectual action-inthese instances, and many others, all arefunctional phenomena the result of the spiritof life energising some particular corporealorgan. We must, therefore, look for our mentalintuitions, not in a higher spirit in man, not inan abstract inner man whether corresponding tothe popular soul, or to an immortal spiritindependent of the organic being, but as theyare developed by the compound living organ-ism itself, their results being modified by theidiosyncrasy of each individual. The living'personality (or soul) must be contemplated as acompound being, constituted of the concreteorganism and a consubstantisl spirit (ual) agencyas the co-efficient of the former.

Now, in regard to the nature of the breath oflife. Life is dependent upon breath, and breathon life. The Hebrew term, ruach, breath, takesus immediately to the atmosphere-it is the airwe breathe that is in our nostrils-the winds,ruchoth, breath, ruchi. That the Biblicalnephesh (soul) is the concrete breathing person-ality is supported by physiology, which revealsto us that the respiratory function actingchemically on the blood produces that molecu-lar motion which is intimately connected withthe life of all creatures. Oxygen is the vitalpart of the atmosphere, it is the sustainingprinciple of animal (soul) life; it is stimulatingand invigorating, it is an electro-negative, andin its highly exalted state as ozone it is thespirit of the breath of life.

"Electricity is a force which is developed invarious ways, but which is essentially the sameentity under all circumstances."

The electric force (dynamic power) dependsupon the number of, or the arrangements ofthe elements used for generating. Aud it ireasonable to suppose that the energy of thelife-agency, or spirit, depends upon a certainhealthy condition, or a certain harmoniousaffinity existing between the molecular particlesof the organic frame. Death implies the withdrawal, or failure, of the energy or agency uponwhich life depends. Max Miiller says, Whenperson dies, we say that he has given up thghost, and ghost, too, meant originally spiritand spirit meant breath. The Greeks expresse

THE SPIRIT OF LIFE.PART u.

By EDwARD WOOD FORSTER,Mem. Brit. Med. Asso,

As all living beings breathe, or appropriatethe atmosphere in some manner, and as life andbreath are commensurate with each other, thevital agency is with sufficient propriety denom-inated the spirit or breath of life. And as inHis hand is the soul or life of every living thing,so it is appropriately said that the spirit orbreath returns to God who gave it .

Neither man nor beast is ever called a spirit.They are represented as being under its influ-ence as an agency, and dependent upon it forlife and intelligence. All animals manifestobjective perception, but man alone developssubjective conception. In him alone the spiritualagency becomes the spirit of wisdom and know-ledge. In proportion to the development ofany hodily organ, so is the functional activityof that organ and its manifested phenomena.The anatomical development of the eye is verysimilar in man and brutes, though in the latterit attains to a higher physiological range, givingthem the power of discovering objects withgreater keenness; so with the sense of smell, asense of much greater refinement in the lowercreatures than in man; so with hearing, asense_ endowment in animals of notable physio-logical power. In the animal kiugdom thefunction of the stomach is digestion; that ofthe liver is to manufacture bile and sugar: wehave these in common.

In all these aforenamed organs the vitalagency is the breath, or spirit of life, and itenergises each to perform its special functionjust exactly in harmony with its structure.,Now it is precisely so of the brain. Everyorgan possesses its own function. The func-tion, then, of the brain is to elaborate mentalphenomena. But the quantity and quality ofthese phenomena depends upon the structure,the compactness, the molecular potentiality ofthe brain, upon the quality of its convolutions,their depth, upon ce~ebral development; thefrontal lobes should be large and well developed.

The breath of the spirit of life, then, animatingthe more highly-endowed human brain accord-


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78 THE BIBLE STANDARD.the same idea by saying that the >/IVX{) had leftthe body, had fled through the mouth, or eventhrough a bleeding wound, and had gone toHades, which meant literally no more than theplace of the invisible (the Hebrew Sheol)."When Christ died, says Matthew, He "yielded

up ( a 9 ' > i iI C f) the ghost;" Mark says f~7rVWOf,He expired, {3 t O V is to be understood in conjunc-tion with this word, and the statement is thatChrist breathed out His breath of life: Johnsays of Christ that He "gave up the ghost."

This phraseology is in strict conformity withthe Old Testament doctrine. The spirit agencyi given through a law of God with the act ofrespiration; when the respiratory functionceases the spirit agency ceases. Again it mayand does happen that the living organismbecomes unable by accident or disease to main-tain a healthy physiological fitness and becomesunadapted in its molecular constitutions torespond to the vital act of respiration: thespirit of life then ceases, there is no longer acorrelation of the vital and physical agenciesthrough which the phenomena of life are alonemanifested.

As a fact the Biblical record knows nothing ofthe" immortal spirit;" it knows no more thanthat the spirit is a life agency bestowed througha law of God. The" immortal spirit" is theoffspring of mythology; gradually it wasthought of as an entity and something inde-pendent of the body. When tbis had becomeestablished, philosophical mythology stepped into explain the relationship of the two! .

The phraseology in the first Epistle of Peteriii. 19, is anomalous, and should be governed bythe Hebraistic sense and doctrine of Scripturalcontext. Paul in Gal. iii. 8, says, " the Gospelwas preached before unto Abraham ; " and thisis understood in a typical and spiritual sensewith reference to his faith in the Divine promise,evinced by offering up his son Isaae, So like-wise Christ, or the Gospel, was typically orspiritually preached to the old world by Noah'sact of faith in building the ark. But withrespect to St. l'eter's phrase," the spirits inprison," the best exposition is perhaps to befound in the Hebraistio ideas, latent in theGreek words; and thus "the Syriac version,being cognate with the Hebrew, is the mostlikely to elucidate the true meaning." (Forster'sBib. Psych.)

And surely if we desire accuracy and truth wemust seek it in the expressions used in thevernacular of Syria; we find this in thePes hi to; and parenthetically I may remark howjealously should we regard the scholarship thatneglects the Aramaic language for one that ismore classical, but cannot in the nature of -thecase claim such excellence and apostolic author-ity as the Pes hito. The Syriac, then, " And hepreached to the souls which are held in Sheol;

those which of old were not obedient in thedays of Noah; whence it would seem that theGreek word' spiri ts' was used as a substitute for, souls,' and 'prison' for 'sheol' or 'hades.'The translation would thus read 'to thosepersons who are now in the sepulchral state or'dead,' as defined in the sixth verse of the follow-ing chapter." (Forster's Bib. Psych.)

Spirit is by a metonymy, sometimes synony-mous with life, sometimes with disposition, ordoctrine, and at other times with the variousperceptions and passions of personal character;but it is always as the causal agency uponwhich they depend. The cause and effect arecorrelative. The phraseology is idiomatic andbased upon a latent psychology.

As to resurrection I would refer to my letterin the December number of the Bible Standard.

"It is quite as much within tbe grasp ofhuman reason to conceive that the Almightyand Omniscient can re-create after the patternof the actual type of the past, as originally tocreate from the ideal of His own conception."(Forster's Bib. Psych.)

Immortal spiritism, like immortal soulism,tends to pantheism which is unscriptural andirrational; it tends to propagate errors of faithwhich have at all times been the foundationsupon which priestcraft has reared its ecclesias-tical pretensions; it likewise is the root ofthose doctrines of demons and those popularopinions concerning spiritualism to which theBible is totally opposed; and, again, it suggestsa theological dogma which is not only anti-scriptural, but is moreover repugnant to all.

The death of the believer is absorbed in theResurrection Life of Christ. To the Christian,death is no more death, for as a final and hope-less state or condition it is abolished. His is aLiving Hope, because Jesus lives, the believerlives also; by faith he subsists upon the thingshoped jor, and in the act of dying his faith is abridge of union with Him who is the Resurrec-tion and the Life, and who at His coming willbring with Him the incorrnptible and un defiledinheritance at present reserved in heaven:-

Perish the mortal type-the dust IThe Architype alone we trust;And God-likeshall to God-like rise.When all the old creation dies.

Darlinqton:

THE RESURRECTION & THE LIFE.PART 1II.

By MARIA GELLETLY.NoNE of these holy men wehave yet regarded

have shed one ray of light on the subject.The end of all with them seems for the presenttime to be really death (Gtn. i. 19-24). Noticealso, in the enumeration ~f Jacob's family, theywere always called "souls," which I take tomean "men." It seems never to have struck

the writer to look upon them as separate beingsbut man, soul; soul, man. However, it is plaiJacob believed in a future state. His ideacouched in the following words :-" The sceptrshall not depart from Judah, nor a lawgivefrom between his feet, until Shiloh come; anunto him shall the gathering of the nations be(Gen. xlix, 10). This Shiloh Jacob saw in hthoughts was Christ; and the gathering of thpeople, I understand to be the followers of Goout of all nations. For, observe the significancof these words, "the people." If they meaanything at all, they must mean that part ocreation God called "men" or" people." Nownotice Jacob says nothing of some being alreadygathered to Shiloh, or Christ, but speaks offuture time when the gathering shall be. Ialready God's children were in heaven, thewere there before Christ left it, and wergathered to Him as they died, which takes thsubstance ont of this prophecy, and leaves thtext without a roof, or without a foundationto bear its own weight. Yea, more, if men inhabited heaven before Christ came to earth andied, Christ's death is robbed of its necessityIn laying down His life and taking it up againChrist showed to His followers that He was thdestruction of death, a~d the life-element oman, as in the case of Lazarus, which I winotice when I reach it. Nor could this gatheringof the people to Shiloh, or Christ, be that thewould come to Him while He was on earth, fowe know the throng was against Him, the feonly fo~wed Him.

Just notice for one moment, if you speak othe family you mean all the branches of thfamily. If what you allude to, concerning thafamily belong only to a part of the family, youse another word, and say, "some of thfamily," or "part of the family." But "thefamily" means all. So Jacob in saying "thepeople" wonld be gathered to Christ, musnecessarily mean the world, or worlds, or thwhole family of man, at the day appointed bhim. "That day," He said, " knoweth no manbut my Father." Notice again, after Jacob haddone distributing the blessings on his sons, hspoke not one word of himself going home to bwith Christ, whom he foretold was to come, bnsimply said, "I am to be gathered to mfathers." I am to be buried, I am to dieNotice again, if" I" that speak went to heaven-" I" signifying the principle of life, or thliving part of the man-what "1" is it that igathered to the grave? "Bury me," Jacob saysnot" my body," but "me." It does seempassing strange that this man, privileged fromhis bii th with marks of God's favour; he whomhis father blessed as if every power was powerlesto prevent or hinder him from being blessed;he who was privileged, I say, to enter the portalof the eternal world in the stillness of the night


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THE BIBLE STANDARD. 79and to see the earth on which he dwelt linkedto it by a ladder of angels; he who woke in themorning with the vision of the Lord yet beforehim, and His voice still falling in blessing onhis ravished ear; he whom God honoured as aprince, and who had prevailing power with Himin obtaining his suit,-it is passing strange, Isay again, that this man, great even in God'ssight, should only think of dying, and not speakof the part that could not die, which only couldbe himself. His body was only the clothes ofhimself, not worth the regarding if he is aboutnow, not in a nightly vision, but in reality, tobe present with God. Jacob evinces no mis-understanding about his death; there is aprepared settled arrangement in all his ex-pressions, a content which shows expectation ofthat he seems so perfectly submissive to; Jacob'srace is run, his work is done, and he rests fromit. Let me leave my subject for a few moments,till I express my extreme wonder at the folly ofthose who live to themselves, and for them-selves, till the very day they expect to die, andthen, by a hurried repentance, think God hasforgotten them, and seem to die in peace. Oh !what madness! what derangement of intellect!what lack of common sense! what grossness oftaste! what short-sighted ignorance! what aforfeited life! A book of leaves blank, the titlepage only covered with words, and these reproachand remorse. Far be it from me to limit thegrace of a loving Saviour, the touch of whosevery garments sent new life through a humanframe. But alas, alas, my very flesh creepswith horror to think of the chances against aman repenting on a bed of sickness, that is,repenting unto life. It is a coward's repentanceto want to seek God's help, when fear compels aman to do BO. Jacob's life was one companion-ship with God, which accounts for the lack ofdisturbance in his death.

I shall pass on to. observe Deut. xxxi. 15.There we find the Lord reminding Moses of thenear approach of his death. No mention tothis workfellow of God (for so I must deem himto be) of a reward in a grander existence inglory beyond his death. Hear what God said tohim, "Behold thou shalt sleep with thyfathers." This, then, I take to mean the man,even Moses. If only the body of Moses were todie, it were not Moses, but only that which be-longed to Moses; therefore, not thou, but thatwhich originally belonged to thee, or the housewhich thou inhabitest. The thou, or soul, isnot capable of sleep or decay, according to ouridea, which idea plainly enough confutes God'swords, "Thou shalt sleep with thy fathers," astate which depri ves me of the power of action orknowledge. If I possess a house which by somemishap is broken or destroyed, but I, its oc-cupant share not in the destruction, it could

not be said, I was destroyed, but my house,separate from me. So if I or thou possess aflesh house, and it come to some mishap. and isin like mauner broken and destroyed, I, beingindestructible, escape unaffected by the body'sdestruction. Neither could it be I or thou thatwas destroyed, seeing the part destroyed is theclothes or outer part of me, I, or thou. I liveyet, I or thou still exists; so that we find noreason or common sense in this confusion.

Yet further, we find Moses called by God tostand high enough, so that he could see theland, before he, not his body, died. 'I'his, Isay again, is passing strange, for if Moses onlydropped his fleshly walls on Mount Nebo, andfrom hence entered into the presence of hisMaster, what need he should see the country inhis chains, if I may so speak? Could he nothave seen it when his vision was un clouded byflesh? Moses appearing on the Mount ofTransfiguration, is no proof of the existence ofsoul separate from body. God to serve His ownpurposes could make His servant appear withJesus, or seem to appear to the delighted gazeof the enraptured disciples, who were themselvesin a trance of transport and joy, seeing theywished to live on the mount, and by this wishevinced absence of their true judgment. Theprobability is, that Moses and Elias were onlyseen by them in a vision. But allowing it wasreally Moses, is it not possible for faith iu Godto grasp the truth of it being so, and even at thesame time to believe Moses lay yet where Godhad put him, undisturbed and all unconsciousof the honour thus put upon him? It is notpossible for the human narrowed understandingto comprehend this, but it is quite easy for oneto bel ieve, this who believes in God. I believenothing to be impossible with God, and that Hisservant could be on the mount, yet never wakefrom his slumbering tomb. Did not Samuelappear to Saul, and speak to him? Yes, Ibelieve without knowing he did so, or leavingthe silent chambers of his death slumber. 'I'hedifficulty is cleared away when you think theiracting was not their actions, but God actingthrough or in them. And just as I came intolife at first without my desire, so without mydesire God can use me to serve His purposes,living or dead. Passive in His hands is thesmall insignificant creature man, whether heknows it or not. Oh! to live like Moses, likeSamuel, so that even my dead bones shallreceive honour of God, and be counted worthyto administer, even in a vision, help and comfortto my living brethren!

I pass on to notice Joshua, Moses' successor,who, prepared and content to resign his post,expresses no expectation of life continued in anyshape or form, but simply says, "Behold, thisday I am going the way of all the earth." Inthis remark Joshua expresses the fact, and also

the necessity, of death, without fear or alarm.He seemed to have reached the point each spentday pointed him to.

Socrates' idea of death was that death was thebirth of life, and to continue in the body was toprevent one living a true life. Therefore, tolive was to continue in a state of death. Todie was to begin to live. No such idea is evenhinted, so far as we have gone. Therefore, theidea is the idea of philosophy that man is inhimself immortal:not the idea of inspired men.If it had been so, surely they, as well asSocrates, would have expressed themselves insome way about it. It is so natural to expressthe convictions of the mind in words. Thedoctrine of continued life I do not find, I sayagain, even hinted as far as Joshua.

Edinburgh. [To be continued. ]

THOUGHTS IN VERSE.STANDING AT THE DOOR. 7.3.IM. standing at the door-Let me in!I have grace and love and power-Let me in!I have mercies rich and rare;I have these with thee to share;Nothing can with them compare-Let me in I

I am knocking at the door-Knocking stilllKnock, as oft L' ve knocked before,-Knocking stilllWith forgiveness for thy sin;Life eternal thee I bring:Knocking now to enter in-Knocking still II am waiting at the door-Waiting still !For 'tis hard to give thee o'er-Waiting still !With the Spirit thee to blessAnd to gift with righteousness;Now and aye to be thy gllests-Waiting still!I am turning from the door-Open now!As I turn I knock once more-Open now!Think of all that thou wilt miss!Peace and joy and healing kiss;Life and glory, endless bliss-Open now!I am ent'ring by the door-Thee to hless!I am ent'ring in this hour-Thee to bless 1I will dwell thy willing Lord;Teach thee all My Father's word;And my Spirit's help afford-Thee to bless!

Mnloern, Editor.

A CRY FOR KING JESUS.Tune 75 in" Flouiers and Eruiiz-o] Sacred Song."R EDEEMER and Saviour we long for Thee;Come and reign, come and reign.We'l'e waiting Thy beauty and grace to see:Lord, come and reign.Thy kingdom has been by the seers foretold;They saw it in vision in days of old,-


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80 THE BIBLE STANDARD.A I1l0rious kingdom that ne'er should cease;A kingdom of purity, power and peace.

REFRAIN.Worthy art Thou, worthy art Thou:

Therefore we pray Thee come and reign.Wortby art Thou, worthy art Thou:

Lord, come and reign.Thy royal descent was attested well,

Come and reign, come aud reign,Or ever Thou camest with man to dwell:Lord, come and reign.An angel to Mary Thy name made known,Declaring Thy right to great David's throne:And eastern sages their tribute brought,When Tbee as tbe King of the Jews they

sought.A herald appeared to prepare Tby way:

Come and reign, come and reign.And Thou did'st acknowledge Thy majesty:

Lord, come and reign.Thy kingdom, in model. was speu by the three,When up on the mount in the light with Thee;And even in death Thou wert called a King,So well may we blessing and honour bring.Thou gavest a promise Thou would'st return :

Come and reign, come and reign.For Thee all the hearts of Thy people yearn :

Lord, come and reign,Oh, soon may the kingdom of evil fall,A nd Thou Thyself be the Lord of all ;The curse be removed, and tbe blessing given,And earth re-echo the songs of heaven!Lincoln. Geo. P. Mackay.

THE PRIMROSE AND PRAYER.UNDERNEATH the budding hawthornHedging in the rustic lane,Early roses, wild and free- born,

Catch the genial drops of rain;Which the thorns essav'd to keep,But relenting, give and weep.See the pale, the yellow primrose,

With her unassuming air;Scarcely nodding when the wind blows,Peeping from her leafy lair!

Scattering bloom along the mound,Where the coarser weeds abound.Tho' the rich and proud pass by thee,

Notice not thy spotless hue,I will come and sit beside thee,

Sip thy golden cup of dew:Tremble not, my careless feetShall not crush a flower so sweet!Simple flower! I admire thee,

With no idle vain pretence;Calm emotions now inspire me,

Gazing on thine innocence:Purity has pencill'd thee!Sin, alas! has sullied me !Oh! Thou great benign Creator,

Who can'st form a flow'r so fair;Exercise Thy power as Saviour,

And on me bestow Thy care:Let me wash in Mercy's flood,Sprinkle me with J esu's blood.And from nature's soil within me

Let the plant of grace arise;Bid Thy Spirit, working in me,

Make me fit for Paradise!Beautify me with the dressOf the Lord our Righteonsness !

Blackburn, Albel't Smith.

QUESTION COLUMN.HOLDING ERROR CARELESSLY.

M.N. (Berwick) writes :-" We have a friendof ours who was once with ns in all the thingsmost 'surely believed amongst us.' He nowcontends that Immortality inherent-believedby the so- called Orthodox Churches-is of littleconsequence! as it is a myth, the holding of thedogma of which won't endanger ~is et:rn~llife.We think differently. We believe It 18 the, strong delusion,' and it is a damning dogma,and tbe root of the' eternal torment' theory.Surely it is a presumptuous sin to arrogate tomortal man what only belongs to God-Immor-tality ? "

As it is the motive which constitutes themoral. quality of an action, it must alwaysbe taken into account to determine the right 01'wrong of a given thing or course of life. Per-sons who, therefore, ignomntly bnt con-scientiously hold the popular opinion, havingnever had the truth presented to them, do so-without sin. Others holding it without enquirywho are not ignorant of the opposite teacbing,but too careless or prejudiced to examioe theScriptural grounds of their belief, cannot beacquitted of a : dangerous degree of sin. As forthose who hold the popular opinion, but iu un-belief, for the sake of ease, popularity, or gain,knowing it to be but a myth (in other words alie, aud from the devil), and its opposite thetruth, their position is a most serions one, asthey are burying their talent, concealing theirlight. We would certainly urge such to be trueto God and His Truth, to the light and know-ledze revealed to them, and this at any andeve~y earthly hazard rather than peril the pos-session of God's greatest gift--.' Eternal Life.'Matt. xxv. 24-30 is pregnant of warning tosuch.

UNJUST AND FILTHY STILL.C.H. (Luton) writes :-" Will you or some

one else oblige me by giving an explanation ofRev. xxii. 11 ?"The explanation is given by the Word itself.Scripture is al ways the best exponent ofScripture. Begin at verse 8: "And I, John,saw these things and heard them." This givesus the period of time. This dates from A.D. 80,when John received this vision in Patmos.Ver. 10, "And he (the angel) saith unto me,Seal not the sayings of the prophecy of thisbook: for the time is at hand." What time?'I'he events declared in previous visions? Andbetween John's day and those events, viz., A.D.80 to A.D. 1882 (or as much longer as the" Times of the Gentiles" may last), men wouldbe unjust, filthy, unrighteous, and unholy still,as before. So that when the" Son of man"came He would scarce find rigbteousness andtruth upon the earth. The slight differencebetween the Authorised and Revised Versionsdoes not affect this meaning in the least. Noreference is here made to an 'intermediatestate,' but simply to the moral condition of menin the flesh during this Gospel Dispensation.

QUERY.Emterkiri (Greenock) writes :-" Would youkindly inform me through your columns of the

name and address of any clergyman, living inSt. Augnstlue's, Florida, U .S.A. ? "We regret to have to reply in the negative.Perhaps, however, our readers may be able tosupply the information. We presume Our cor-respondent means any ordained minister holdingour special truths.

IS HOLINESS SCRIPTURAL?R.V.H. (no address) writes :-" Could you

answer me in your next number the followingquestion :-' Is the doctrine of Holiness orSanctification Scriptural?'"

This depends almost entirely on the meaing attached to the terms employed.that meaning be without sin, WA deny thsuch a state has ever been attained in the flessave by One, whose special distinction it wthat He was "without sin." But if the meaing be (as it is commonly used) without wilfuor desired or willing sin, we emphatically affirit to be Scriptural. One passage will give thsense of many :-" I beseech you, thereforebrethren, by the mercies of God, that ye presenyour bodies a living sacrifice, holy, acceptablunto God, which is your reasonable service.-Rom. xii. I.

NOTES, NEWS, AND REVIEWS.I ! f .W A Methodist local-preacher in an Easter

County,-who received the Truth of "Life onin Christ" through the zealous labours ofmember of Mint-lane, Lincoln, one of the becanvassers the Bible Standard possesses,-andwho, anxious to communicate the blessingothers, at once began witness-bearing to tvillage Churches where he was planned, has beinformed that he can no longer minister to thoChurches, unless he keeps silent on the subjeof" Conditional Immortality," We quote portionof his letters :-" At -- Ihad reason to beliethat my labour was not in vain; the trac(about 70 ) which I had with me were all receiveand some with apparent eagerness. . . . . I hanot such a large congregation at -- as I oftehave, still I had a nice company. My heaalmost failed me, but I remembered it was trutI was about to advocate, and I felt strong, anwas enabled to speak out boldly my honest covictions. I have reason to believe seed was sowwhich will bring forth good fruit, indeed twothe friends told me they had been very mucinterested, and one of them-a lady of mucpiety, and of a very intellectual turn of mind-saidshe should very much like to peruse the snbjea little farther, so I gave her a copy of the BibStomdarti for Oct. I had spoken in the aftenoon from 1 Tirn. vi. 16, and announced as tevening subject, 'Future punishment andwards.' My text was Rom, vi. 23, and we hadnice congregation. Again I experienced a moblessed time, though I know there were somwho did not like the subject. . .. At --am forbidden to preach 'Conditional Immortality , any more; if I like to go and say no moon that subject I can, but they .will have no moof that. I shall tell them that sooner thanrestricted in the matter of preaching the GospI will give up going altogether. The matter htroubled me very much the last few days, bhaving made it a subject of much prayer, I hacome to the above conclusion. Tell Mr. Mackthat his kind and brotherly letter gave me muencouragement. * * I have now orders fro-- not to go any more; Christ's words aretrue to-day as when first spoken: 'Men lodarkness rather than light.' However, mconscience is clear, and had Ibeen quite surefirst that in taking up the subject of 'Immortality only in Christ,' I should have givoffence-to those who cling so tenaciously to tunscriptural theory of man being naturally imortal,-and of being put off the plan, I shoustill have pursued the same course. It halways been a source of great pleasure to mepreach the gospel, and thus to be stopped froso doing, because I lifted my voice in condemnation of a theory that, at any rate, is nowhetaught in God's Word, grieves me to the heartr:3'" In connection with the trial of Dr. Thom

of Chicago, for alleged heresy, a correspondencbetween an intellig-ent writer in Cobourg and tRev. John Biedin, a Wesleyan Minister, hbeen made puhlic in Canada, from which we quoa few remarks. The first is from the pulished report of Dr. Axtells speech, defendin


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THE BIBLE STANDARD. 81Dr. Thomas on the charge of heretical views ofthe Atonement :- When the speaker (Dr. Axtell )was attending the Garret Biblical Institute theRev. Dr. Tiffany declared in a sermon that if thepenal theory was correct,' God had gone into asystem of bonndless bntchery.' N Il'. Axtellfurther stated that when he attended conferencefor the first time he heard a very eloquent andfervent minister, Rev. Dr. Fowler, declare that" such a system as that is a system that makesChrist a butcher." The second quotation isfrom Dr. Miller's speech. 'The hope thatthere might be some relief to the idea that allthrough eternal ages the human soul shouldsuffer, was all that could be said to be atvariance with many of the most eminent thinkersin the church.' Professor Austin Bierbower,an author of some report, and a Methodist,after some conversation with the reporteras to the probable result of Dr. Thomas'deposition, goes on to say :-' Well , there will belots of heretics in the Methodist Church. Atleast three bishops can be turned out asheterodoxon the same rulings, and at least two of theofficial editors. one of the general secretaries, theprincipals of three theological seminaries, and alarge number of the other most prominentministers of the Church, as all of those holdsubstantially the same views as Dr. Thomasregarding the inspiration of the Bible, the atone-ment and future punishment. Bishop Foster issquarely heretical on the doctrine of the resur-rection of the body, which he denies, even the re-surrection of Christ. Bishop Hurst, I understand,is heretical on eternal punishment and inspir-ation; and Bishop Merrill on the Atonement, asiRBishop Boss, who holds the same views as Dr.Thomas, as near as I can make out. Dr. Warrenis quite as liberal as he is on jnspiration, andDr. Vincent, I have been told good authorityis a Universalist.' These are all startling state-ments, but they are made by Methodists. Thewriter remarks, and it is worthy of specialnotice: "There are truth-loving men in ourchurches, and out of churches, who, holding toinspiration, future punishment and the Atone-ment as facts, are not satisfied with the generallyreceived theories built upon those jacts. Therei, in the prosecution of such men a spirit of in-tolerance and a denial of the sacred right ofprivate judgment."-Toronto Teleqram,

~ "THE END OF THE DISPENSATTONndComing of the' Son of Man.''' By ThomasFitzgerald. Glasgow: J. M. Macaulay, 62, WestNile Street, 2d. It is extremely difficult tocriticise a writer such as this, inasmuch as heassumes the part of prophet rather than reasoner.His closing sentence will explain our meaning." The writer would add to what is here written,that he has had it revealed to him that we areat the end of the dispensation-that the GreatPyramid is what is referred to in Isaiah xix. 19,and that the British are the long-lost tribes ofIsrael." How provoking that just here theOracle should become dumb! There are severalqueries, suggested by these and previous remarks,that we should like answered by one to whomDivine Truths are directly "revealed." Forexample. (1) How Britain is one of the" twowitnesses" of Rev. xi. ; and how" the admissionof an Atheist into Parliament, may be said to betbe death of Britain as a witness for Godnationally," and thus a fulfilment of verse 7 ofthe said chapter? (Clearly Mr. Bradlaugh is avery much more important personage than someof us had thought him) ; (2) Ro\,; h\\ \\ni'i'~'i,\\tthe conclusion (iuferentially only) that Mr.Gladstone is the Anti-Christ; thus" it is a littlesingular that Mr. Gladstone's name should bethe typical number in Greek, 666." (Wonderswill never cease; we had always regarded Mr.Gladstone as the very soul of honour and modelof a Christian gentleman, but now of course wesee tbat all this outward appearance is but in-

tended to conceal the dire and dreadful reality;how can it be otherwise (?) have not these thingsbeen" revealed"? Men of England, hear! Lon-don is Babylon, and the head of its governmentthe Anti-Christ! ! ! ): (3) What was the natureof the revelation so mysteriously made to him?which so conclusively proves the end of thedispensation near-that the Pyramid is thePillar of Isaiah xix., and that the British arethe long-lost tribes of Israel? With the writer'saim-to witness to a Second Advent, and itsNearness-we are perfectly sympathetic; neitherdo we differ from him in his view of the GreatPyramid, but we take serious objection to themanner in which he seeks to propagate truth,which so far from convincing a disb~lievel' wouldCOB firm him in his scornful scepticism. Shouldthe pamphlet see a Second Edition (to which itsmerits scarcely entitle it), we would seriouslyadvise the Author to drop the role of a prophetand, as a simple student of God's Word andWorks, 1'eason that these things are so. Manyare prepared to follow when reason leads, whowill stubbornly refuse to accept mere dogmaticassertion. "Facts are chiels that dinna wing,"and with such multiplied facts in Scripture andHistory there is no lack of material for proof ofall that is oj God. But we have said more thanenough of what is clearly the work of a novicein publishing. .W The Mikado of Japan has issued a pro-clamation to the Japanese people complainingthat they are advancing" too jast." He has

accordingly assumed the sole control of theEmpire, promising them, in 1890, a suitable Con-stitution of his own choosing. All who resisthis authority are to be punished. It is interest-ing to note this attempt on the part of the" iron" of Autocracy to get above the " clay" ofDemocracy. The past year has furnished uswith two illustrations of this, viz.: Bulgaria inthe Western world, and Japan in the Eastern.We have now a third, in the late Rescript of theEmperor of Germany, the claims of which arewholly incompatible with Constitutional or Par-liamentary Government.

CORRESPONDENCE.WHEN A HERO BECOMES A HERETIC.

SIR,-As a subscriber to your paper and memberof the Society, I think the accompanying ex-tract from the Mudra Mail of the 8th Dec.,the leading daily in the Presidency, may proveinteresting to many of your readers. I alsosend a copy of a few lines I sent to the Mail forpublication, which, if you think them worth it,you are welcome to give with the extract.-Yours faithfully, A. C.K.

" With reference to the late expulsion of theRev. Albert Smith from his curaey by theBishop of Manchester, a Roman Catholic priestwrites to us as follows :-' Had the expelledpastor been a Roman Catholic I should be at noloss to understand the reasons for his expulsion,but as he is a genuine Protestant I confess I amaltogether at a loss how to account for the pro-ceedings which have been taken against him.Like a true Protestant- he has read his Bible forhimself; surely no one blames him for that.Like a true Protestant he forms his ownopinions concerning certain passages thereofdifferent from others, and holds to his convie-tions, as one responsible to God. Surely noProtestant will blame him for that. And yethe is ex.~ell\ld Wha.t then. becomell ot theassumed right of private judgment? If it beargued that he is free to exercise his privatejudgment, provided he agrees with the standardsof the denomination (which are but the opinionsof uninspired men, often formulated in a darkage), I ask, iu what does his right differ frommine, who also am free to use my private judg-ment, provided I agree with the 'stand~rdd' of

[The following is the letter sent in reply.]SiR,-I read with much interest the letterfrom a R. C. priest to you published in yourissue of the 8th, regarding the Bishop of Man-chester's treatment of Mr. Smith, a Curate inhis Diocese, whose license he suspended. Itmay not be generally known that the "hero"Luther held the same views as the "heretic"Mr. Smith, regarding the point in question, viz. :the non-immortality of the soul, and that itwas one of the great points on which he foughtwith the Pope; also that the 40th Article of theEnglish Church taught the immortality of thesoul, and was deliberately struck out by thewhole Synod of the Church in 1562, leaving the39 Articles as they now stand, as it (the 40th)could not be proved by Scripture.c-Yoursfaithfully, A. C. K.

TRACT DISTHIBUTION.Dear Sir,-I have not much faith in sendingtracts direct from the Association. I fear 99

per cent. will be thrown into the waste paperbasket, or, for fear of defiling even that re-ceptacle, straight into the fire.Both our views of Scripture and we who holdthem are "condemned already," and it is onlyby dint of personal, patient, and pressiug aolici-tation that most Christians will be graciousenongh even to hear what wehave to say.-JohnChallice, London. [We call the attention ofMembers desiring tracts for personal distributionto the announcement in Special Notes. En. B.S.]

AN OFFER.Dear Sir,-Will you favour me by stating

that I will send to any address, on the receiptof two penny stamps, a copy of the followingtracts,- (1 ) Preaching to the Spirits in Prison.(2) The Rich Man and Lazarus. (3) TheThief on the Cross. (4) Desiring to depart andbe with Christ. Address: W. Laing, 51, Buc-cleuch Street, Edinburgh. [Any of our readerswho wish to peruse the opinions of a thoughtfuland pious Christian man, one mentally com-petent to deal with these important questions,will act wisely in accepting the above offer.ED. B.S.]THE REVISION OF THE NEW TESTA-

MENT.Dear Sir,-A weekly paper entit led, The Revi-sionist, on the first Saturday of last month,

became an offshoot of Public Opinion, and isbeing published for the purpose of giving ex-pression to Christian opinion regarding the NewTestament Revision. In this paper are criticaldissertations both pro. and con. the results ofthe new translation, and much may be gai.nedby a perusal of these documents. Moreover, afrequent peep behind tl,e scenes of the JerusalemChamber may be obtained, where the reader willfind the opinions of the minority in the Com-mittee, which though rejected, seem in manyinstances to come nearer the truth than thepublished views of the majority.

Ihave been not a little surprised, yet why shouldI be, that subjects purposely and manifes tly tend-


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82

ing to refute those traditional errors which it isthe object of the Conditional ImmortalityAssociation to expose and correct, are avoidedin this periodical. Alas! how tenacious andentangled are the rOOtS of error! I wroteto the Editor some time ago, bringing to noticea flagrant error committed by the Revisers intheir rendering of 2 Peter ii. 9. I place itside by side with the same verse in the Author-ized Version, when its terrible libel on DivineJurisprudence will be apparent.Revised. 2 Pet. ii. 9. Authorised.

,. The Lord knoweth The Lord knowethhow to deliver the godly how to deliver theout of temptation, and godly out of tempta-to keep the unriqhteous tations, and to reserveunder punishment t,nto the unjust unto thethe day of judgment." day of judgment tobe

punished."The italics are mine, than which no commentis necessary, No County Magistrate would beretained in his office for a day who would corn-

mit a man to be punished before his sentencehad been pronounced from the judicial bench!Is man more just than God?I grieve to add that my letter was suppressed.Reading, Feb. 5, 1882. H. Goodunjn,

WORK AND WITNESS.HOME.

LINCOLN.-Mint Lane Baptist Ohulch.-OnJanuary 27, Mr. George Aldridge, of Bradford,lectured on The Future Idolatry of Christen-dom." Rev. G. P. Mackay presided, who writes:We had a first-rats lecture from myoId friendand colleague of Bradford. In clear and forciblelanguage he showed how' evil men and seducersshall wax worse and worse,' until, ere theComing of our Lord to reign, all Christendomwill bow in idolatrous worsbip at the edict of tbeAnti-Christ. There was a pretty good attend-ance, and all were pleased."Newport Hall Baptist ChUIch.-J. W. M.writes: "I am glad to say we are getting onsplendidly at Newport Hall, and we are think-ing very soon of taking a much larger place

down in the city. We were almost crowded outlast Sunday nigbt (Feb. 5), and we find theplace already too small for us. Last week Mr.Wale gave a lecture in the large room at theback of the Corn Exchange; subject, 'TheSocial and Intellectual Progress of the LastFifty Years.' The place was well filled, andevery one delig hied;"TORQUAY.-Life and Advent Free Church.-Apublic meeting to bid farewell to Mr. Edmund H.

Tnylor was held on Jan. 23. The Secretarywrites: We had a vel'y enjoyable meeting,although our joy was mingled with feelings ofregret. We had some very stirring and en-couraging speeches from Bros. H. Cliff, H.Matthews, H. Pittwood, E. H. Taylor, J.H. Cliff,and W. C. Soper. The members and congrega-tion presented Bro. Taylor with a large Album,and Photos of several of the donors, as a tokenof their esteem, and in recognition of the serviceshe has so ably and willingly rendered to tbeChurch at and since its formation." We quotealso a few words from a letter received from Mr.'I'aylor : "They presented me, quite unexpect-edly, with a beautiful Album, with an inscriptionand the members' portraits. I don't know whenmy emotions were so deeply touched as on thisoccasion, and it seems to me I do not deserveLalf the kind things that were said." Weappend a copy of the inseription : "Life andAdvent Free Church, Torquay. Presented toBro, E. H. Taylor by the Members and Con-gregation of the above Chur eh (on the occasionof his leaving England, for New Zealand), inrecognition of tbe valuable services rendered at,

THE BIBLE STANDARD.inj unction. He very soon began to discover thathe W01'd was in many respects opposed to thtraditions of men, and the Prayer-book. Hgave nine 'reasons,' everyone of which heproved to be each sufficient of itself to causehim to sever his connection with the Church ohis fathers. The lecturer concluded by holdingup Christ as the sinner's only Saviour, and exhorting them to comply with the Bible's conditions of salvation. The chairman then announced that relevant questions would banswered, when a numb-r of questions were puto the lecturer, who answered them to thesatisfaction of the audience. The chairmanannounced, as it was getting late, that shouldthere be others who had questions Mr. Smithwould be glad to meet them the night followingThe response to this invitation was marked, theroom being full, and great interest manifested.All the well-known passages, such as 'The richman and Lazarus,' 'The dying thief,' &c., &cwere most ably explained by the lecturer. Thegratification and satisfaction at most of theanswers was very marked. On Thursday, Feb9th, another lecture was delivered in theNursery Cottage British Workman's Hall, on'What Kingdom of God do we mean when wpray, Thy Kingdom come?' The hall wacrowded; the chair was taken by Bro. A. Hart,of Jarrow, who pointed out that the Jewsrejected what their prophets have spoken con-cerning the' Man of sorrows,' but believed themin what they had. said about the coming Messiahand His glorious reign; whilst the Gentilesgenerally made the other mistake, believing theprophets concerning the Coming of the' Man osorrows,' but apiri tualized, and thus ignored,what they foretold about His Coming Kingdomand reign on the earth. The lecturer thenproceeded with a most exhaustive and compre-hensive address, which was listened to by thelarge audience with great interest, and verymarked attention; he exhorted his hearers totake heed to what the prophets have foretold a'unto a light that shineth in a dark place;' hgraphically pourtrayed the character of theKing, His officers, and co-heirs to the Inherit-ance; the subjects, the locality, its extension,and the glorious results of His reign, in contra-distinction to ' the heaven above the skies theory.'He concluded by exhorting his hearers to seekfirst ' The Kingdom of God' und His righteous-ness, &c. After anum ber of questions had beenasked and answered, one of the most interestingand instructive meetings it has been our pleasureto attend was brought to a close. We trust, whope and pray, that the testimony borne andtbe good seed sown may result in much fruitto the honour and glory of Him who is worthyEach lecture was preceded by reading anprayer,"-M. S. We congratulate our Newcastlefriends on this excellent campaign, from whichwe bope good results.

BRADFORD,YORKS.-On Saturday, Feb. 11th,meeting of the Church was held, with a view tthe formation of a Branch Association for thtown and district.

NOTTINGHAlII.-"Last night in the LectureHall at the lIIechanics' Institute, in the presenceof a moderately-large audience, Mr. Albert Smithformerly an ordained priest of the AnglicanChurch, delivered a lecture entitled' Reasonsfor leaving the Church of England.' Mr. GSoar occupied the chair, and opened the proceedings by reading a lesson from Scripture.-The Chairman said his first feeling on standingbeside Mr. Smith was intense gratitude to Gothat seldom nowadays were they called upon tsuffer for conscience sake to the extent that MrSmith had been. Few-he hoped none present-had suffered to the extent that Mr. Smith hadone. It was because he had suffered so mucfor conscience sake that it had been felt desirabltbat Mr. Smith should state to the people

and since the formation of the Church, as aMinister; and in token of the esteemand affection with which we shall everregard him, as a disciple of the Lord Jesus.We cannot but mention our appreciation of hisbeautiful Christian spirit, his constant devotionto the Church, and his unswerving loyalty totbe truth as it is in Jesus. We also earnestlypray that his future career, as a Missionary,may be marked by increased usefulness andsuccess in spreading the truth, and that all hislabours may bring untold blessings to himself,and honour and glory to the Lord and Masterwho he BOfaithfully and lovingly serves.

God bless thee, brother. in the field,And make thy labour plenty yield;Godgrant thee, brother, long to Iive,To tell that Christ alone eau giveEternal life to man."On Jan. 31st, the above Church held its annualSale of Work in aid of its funds. The Salerealized !I nett profit of 6 Ls., an improve-ment on the previous year.

PAIGNToN.-A branch of the Cburch at Tor-quay has been formed at this rapidly-growingwatering place. A correspondent writes: "Wehad a capital opening at Paignton; it is a nicelittle room, seats about 40 to 50. On Jan. 22,segnons were preached by myself (Ed. H. Taylor)and Bra. Cliff, with very fair attendance. OnTuesday a public tea and meeting was held,presided over by Bro. Jones, of Dartmouth, anex-Wesleyan local preacher of good standing,who has united with us. Thus you see whenone is removed, the Lord raises another. PraiseHis Name, Addresses were given by the Chair-man, Bro. H. Ciiff, sen., H. Mattbews, Leonard,Soper, Cliff, jun., and myself. The interest wassustained throughout, and the brethren spokewell to the point on 'The Soul,' Immortality,''Intermediate State,' and 'The Coming King-dom.' I never heard them speak better."CHELTENHAM.-Baptist Free Chunh.-Specialservices, which were fairly attended, were heldhere on the Sunday and Monday of each of thefirst three weeks of January. The preacherswere :-Jan 1st, Rev. V V - . Wood, of 'I'odmordsn ;

8th, W: Donald, of Birmingham; 15th, S.Peacock, of Barrowden. On Jan. 29th and Feb.5th, the pulpit was supplied by Mr. Cyrus E.Brooks, of Malvern. A special Service of Song(in aid of the School Fund) was given on Feb.8th; the Rev. J. A. Owen, M.A., presided; Mr.Harry Day, of Worcester, read the connectiveparts; the choir and band were conducted byMr. Ursel!; Miss E. Steel presided at tbe piano,and Mr. W. Golding at the organ. There wasa large and appreciative audience. In respond-ing to a vote of thanks, Mr. Day said that "hehad had the privilege of reading at many suchmeetings, but had never heard the singing sowell rendered." On Sunday, Feb. 12th, specialsermons were delivered by the Rev. J. ManleyCamp, of London. Notwithstanding the abilityof the supplies, the congregations have suffered,and it is felt imperative to make some earlyarrangement for tile stated supply of the pulpitand oversight of the Ohurch.

NEwcAsTLE-oN-TYNE.-" By request, Mr: A.Smith, of Blackburn, has visited our town, anddelivered two very able lectures. Tbat onTuesday, Feb. 7th, in the Gloucester-streetLecture Hall, on A Clergyman's Bible Reasonsfor leaving the Church of England.' The chairwas occupied by Bro. James Moffit, who spokein very eulogistic terms of the sterling propertiesof Mr. Smith, as having the courage of hisconvictions, one who was ready to make anysacrifice for the trutb of God. The lecturer saidthat when he first entered the ministry he waspresented with a copy of the Bible, with thesesolemn words, 'Take tbou authority to preach.the Word.' This made a deep+impresaion onhis mind, and he determined to carry out the


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THE BIBLE STANDARD. 83

~ MONTHLYSTATEMENT, from Jan. 1st to31st, 1881.-New Members, 4; New BranchMembers, nil.-Subscriptions: T. Mc.B.,3s. 6d.;E. H., 5s.; Capt. W. B., 5s.; A. S. (Trinidad)per G. P. M .. 10s.; J. J. H., 20s.; Mr. and Mrs.J. W., 10s.; Miss L. B., 5s.; P. H. H., 3s. 6d. ;E. H. T., 5s.; Mr. C. (France), per G. P. M.,18s.; H. P., per W. C. S., 2s. 6d.; G. R. Y., 5s.;G. C. H., 5s. Donations: Mrs. E. K., 2s. 6d.;A. S., per W. L., 10s. Collection: nil.

Nottingham his reasons for taking that actionwhich bad brought that suffering upon him.He thought it was pretty clear that if a mansuffered so much for conscience sake, as he haddone, there must be strong reason for it.Withcut anticipating anything which Mr. Smithmight say, he thought it only right to mentionthat he was there by the invitation of a smallchurch or assembly called 'Baptist Believers,'who had met for teens of years in one of therooms of the institute for worship and formutual exhortation.-The LECTURER said theChairman had referred to the sufferings under-gone by him for conscience sake. He assuredthem it was purely and simply for consciencesake. He thought no man in these days chosesuffering for its own sake, and that no oneunderwent mental and physical suffering forthe sake of being martyrs. He wishedto give them his reasons for leaving theChurch he had been connected with all his life.Peter said that they should be reaJy, not onlyto sanctify the Lord in their hearts, but readyto give answer to every man who asked of themreason for the faith that was in them. It wasin that spirit that he wished to give his reasonsfor the hope that was in him, it might not hewith eloquence, but it would be with sincerity,meekness, and trutb. His first reason was that,although he was enjoined at his ordination topreach the Word of God, in practice he foundthat he was not allowed to do so when it con-flicted with clerical teachings or traditions.The ceremony of ordination created a great im-pression on his mind. He saw the great re-sponsibility which he had taken-that it was avery solemn responsibility to teach men theway of eternal life. It was a greater responsi-bility than that of the mere school teacher whoundertook to teach the arts and sciences. Theymight make a mistake in school instruction, andtbe results of that mistake would not followbeyond the grave. They might make a mistakein science or in art, and they might suffer forthat mistake, hut the suffering would betemporal, the loss would be temporal, but ifthey made a mistake with regard to their eternaldestiny eternal results would follow upon it.-After the lecture several questions were askedand answered."-Nottingham Daily Express.Feb. 16. COLONIAL.

NEW ZEALAND-Auckland.-The Rev. G. A.Brown, writes,-" We hope to have our Caravanand Tent ready for the field in a short time.In fact we hope to have it out before the nextmail. 1t will be fitted up with two bunks, sothat the brethren will be able to sleep in it, alsoli ve. May God greatly bless our efforts in thisdirection. Iam sorry to have to report the deathof our dear Sis. Lush, of Port Albert, late of Dr.Leask's Church, (in London, by whom she wasled into the truth), she died suddenly, withouta moment's warning. It is a deep affliction toour Bro. Lush and family."Departure of Ml. E. H. Taylol.-On February11, Mr. Taylor sailed from Plymouth in theOrient Line ss. Sorata, for Auckland, viaSydney, as the Missionary Colleague of the Rev.G. A. Brown. He ieft in good heart and hope.We ask for him, his safe journey and usefulnessin New Zealand, the prayers of our Association.SOUTH AUSTRALIA.-Our President has re-ceived a very cheering letter from Port Adelaide,from which we learn with pleasure that thereare several earnest disciples of the truth inAdelaide and vicinity. We have forwarded aparcel of literature (as requested) and hope tosee, by the accession of these friends, the youthfulBranch Association at Jamestown materiallystrengthened. FOREIGN.FRANcE.-We are glad to see from the Rain-bow that Dr. de Pressense-has engaged to publish

in his monthly magazine some articles whichdecidedly support our religious convictions asregards man, his nature, destiny, &c. As thisnews is vouched for by Dr. E. Petavel, of Geneva,it cannot be doubted. Such a step cannot beother than a decided gain in ventilating thetruth to the citizens of La belle France, in theirown tongue. Touching this an English residentin Croix, writing to a private friend, says,-"You cannot think how pleased Iwas when Iread the last notice in February Rainbow. It isDr. Petavel who writes to say that he had seenDr. de Pressense in Paris, and that he hadpromised to publish some articles in support ofour convictions. Now I chance to know Dr. dePressense quite well, and I can assure you Iwas heartily glad to hear that our Master'swork was getting into such hands, because he isone of the greatest men~I had nearly said thegreatest in France, among the French Protes-tants. What a blessing to see the Lord'sweapons taken up by such able men! "

Rheims.-From a private letter we learn thatthe Rainbow and Bible Standard are regularand appreciated visitors to thi-, French town.Nearly tbirty copies of the latter finding a homemonthly with as many readers. An earnestmember of the Association has recently pur-chased a dozen copies of the Rev. H. Constable's"Nature and Duration of Future Punishment,"for loan or gift, saying, " I have found so muchgood in reading this work myself, that I wantother people to read it also."

SPECIAL NOTES.SPECIALADVERTISINGANNOUNCEMENTS.

WE call the attention of members and readersto the Special Terms offered for some valuableWorks. See below. We shall be happy toreceive early orders.

SPECIALTRACTANNOUNCEMENT.The Committee has decided that, for the

future, Members, Branch Associations, and Sub-scribing Churches, shall have the priviiege ofpurchasing Tracts and Tract Books at Half-price for Free Distribution. A Sample Parcelpost-free for Sixpence. See adverti sement, nextcolumn.

DUE SUBSCRIPTIONS.Will those Members and Subscribers, whose

subscriptions are overdue, kindly mark thenext following announcsment t An early remit-tance wil l be esteemed.S"DUE SUBSCRIPTIONS.-Those Mem-bers, Associates, and Subscribers who l'eceivethe present number in a COLORED wTappeT,will kindly reqard it as an intimation thattheir Annual Subscriptions are now due;they will g1'eatly oblige by foruiardinq, asearlq as convenient, to the SECRETARY.

NEW WORK. NOW READY.IMMORTAL LIFE: The Golden Threadand Special Teaching of ST. J08N'S GOSPEL,according to the Revised Version. The InmostTruth of Christianity. By the Rev. W.GRIFFITH (Late of Eastbourne).London: F. SOUTHWELL, 19, Paternoster Row,E.C. Malvern: CYRUS E. BROOKS, MalvernLink. Croyden: W. FORD, London Road.Price Sixpence.

REDUCTION of PRICETo get the following Works into circulation,we are authorised to offer them at the followingrates, being a reduction of THIRTY TO FIFTY PEltCENT.off published values. Post-free from the

Secretaru, Malvern Link.VOICE OF THE CHURCH. On theComing and Kingdom of the Redeemer. Or,a History of the Doctrine of the Reign ofChrist on Earth. By D. T. 'I'aylor. Revisedand Edited, with a Preface, by H. L. Hastings.Invaluable as a Book of Reference. 4011pages.Cloth, price 3s. 6d."We give Mr. Taylor's valuable and elabor-ate history a hearty welcome."--Rainbow.THE PLAN OF REDEMPTION. An

American Work, by "Welcome." Cloth,price 3'1. 6d.HUDSON'S GREEK CONCORDANCE.A Critical Greek and English Concordance oftbe New Testament. By Ohas, F. Hudson.Revised and completed by Ezra Abbot, D.D.,LL.D., Professor of New Testament Criticismand Interpretation in the Divinity School ofHarvard University. Cloth. price 5s."The book is a very usefu

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The Bible Standard March 1882

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