the bible standard november 1881

8/3/2019 The Bible Standard November 1881

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IlfEY REC lVEO rilEW O RDW ITH AiL REAPI --IV ES 'S O F MIND ANDS EA RC H ED T flE SC RIP-

-Tt/RES iJ AILY W H ETHER71I0SETH INC S W ERSO

TH ER EF ORE M ANYOF TlfEM BELlEVED_"""_ ACr~'

EDITED BY OYRUS E. BROOKS." The Wagos of Sin is Death; but the gift of God is Eternal Life throuqh: Jesus Christ our Lord."

No. 2. VoI. V. ONE PENNY.OVEMBER, 1881.TABLE OF CONTENTS. THE VICTORY OVER DEATH.

PAGEThe Victory over DeathConditional ImmortalityPoisoned Literature ...The Rich Man and LazarusGod is LoveThe Revised New TestamentIf we KnewCorrespondence ...Correspondence Extracts _..Church and Mission NewsNotes, News and Reviews _Special Notes

252728282930313 233343535

NOTICES lTO CORRESPONDENTS.Communications and Orders should be addressed to the Secretary,CYRUSE. BROOKS,Malvern Link, Wor. Booksellers and News-agentssupplied by F. SOUTHWELL,9, Paternoster-row, London, E.C. Ad-vertising Charges, for Members' Advertisements only, Is. 6d. per inch orfraction thereof. Monthly Circulation near Three Thousand Copies.Rates of Subscription for twelvemonths (from any date)post-f1te. The

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THAT such a result, as the conquest of death, will eventually berealized, we fully and firmly-and in all gladness-believe; but

when we are asked to believe that this victory has already been realizedin numberless cases, and is being illustrated daily, we respectfully askfor proof. Not that we have pleasure in the converse of such teaching,for wewould far rather give our assent to the popular view,as beingmore in accordwith our tastes and desires, but that we dare not; be.lieving, as we do, that such teaching is contrary to reason andRevelation.That it is pleasing, sufficiently accounts for its almost universal ac-

ceptance-as far as Christians, nominal or real, are concerned-and,therefore, such universality is no proof of its truth, sincemen almostinvariably followthat which is most pleasing to flesh and blood, es-pecially when it is supposed to have the sanction of the Divine Word.This popular idea of death regards it as a "friend," a" sister,"

" something to be longed for, and passionately desired," " to be soughtas a friend, to be wooedas a bride," " men long for nothing so much as~osee the form they have come to watch for as an angel,"" death is thebenignant minister to man," "welcome my sister, death," "men dare tothink of death as a going home," "dying is but taking up one'sfreedom," "rising to live where Christ lived and wrought and reigned."Such are a few only of the expressions of modern sentiment upon thissubject; indeed, wehave taken the whole of these from a single recentarticle in a weFklycontemporary.We can but quote here also some remarks of the Rev. C. H.

Spurgeon (as reported in the Fountain of Sept. 29), at the funeral ofMrs. J. A, Spurgeon, of West Croydon. He said: "We believe o~r


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26 THE BIBLE STANDARD.departed sister now knows more than Dr. John Owen of Theology, andsings more sweetly than all the choristers of earth at this moment.The first five minutes in heaven must be something wonderful. Shehas had a few days there already, and if she could visit us again wouldsay, For shame, those tears; put them away. Did you know thefelicity that has been packed into these few days you would only beeager to be with me where I am. You would not think of sorrowing,~ca1J,!leI am gone.' * The Immortality of the Soul is apparent toeveryone who chooses to think.")3ut enough of man. Let us to turn to the pages of Revelation, and

hear what God says. And if man be contradicted thereby, even though,(lne of such be the eminent Charles H. Spurgeon, let us say, 11 L;t Godfoe true," though 11 every man a liar." 'Job says-" But man dieth and wasteth away * till the heavens

be no more, (" behold I make new heavens and a new e'arth ") theyshall not awake, nor be raised out of their sleep'."-Job xiv, 10, 12.David says-" For in death there is no remembrance of th~e; in thegrave who shall give thee thanks? "-Ps. vi. 5. And again-" Likesheep they are laid'in their grave; death shall feed on them."-Ps. xlix ..14. Isaiah says-" The riqhteous perisheth * he shall enter intopeace: they shall rest in their beds" (the sleep of death).-Isa. lvii, 1,2.Christ says (speakinv.."""''':eath)-II The night cometh, when no mancan work."-John r < '" . Paul says-" For David *' * fell on sleep,and was laid unto his fathers, and saw corrltption."~Acts xiii. 36.And again (that apart from resurrection)-" Then they also which arefallen asleep in Christ are perished."-1 Cor. xv. 18. These are butparts of a great whole of Scripture testimony, and, we submit, they arentterly inconsistent with the popular view of death; whilst, moreover,it is testimony concerning man, not his body merely, and concerningthe righteous, not the wicked merely.Again, whatever meaning may be put upon these expressions of

Scripture, i.e., whether death, 'as a sleep, be regarded as a state of con-sciousness, or unconsciousness; of motion, or rest; of sensation, or in-sensibility, it certainly is clear that the idea of sleep is fatal to tLeteachings of the perfect life of popular Theology; and that all suchpas;ages presuI>pose res~rrection (or awaking from sleep) as essential toactive, perfect, and understanding life.Having tested popular sentiment by the higher law of Revelation, let

us ~ow, b~iefly, te~t it by the lesser law of reason and instinct. A well-)WQwn hYI?n says-

11 It is not death to die ."We might with equal truth extend the sentiment and say-

(I It is not death to die! "Tt is not life to live !

When near we are Dot nigh IBreathing we do not breathe!It is not sight to see!It is not tonch to reel!To be is not to be!To heal Is not to healTwice two it is not four'['0 love is but to hate

When less we then nnee moreWhen poor then rich our state!And so ad infinitum. If we are thus at liberty to deal with words, whatmeaning is there left in language? It does but serve to conceal thought,which silence would do as well, and thus an added meaning is given toCarlyle's saying-" Speech is Silvern; Silence is Golden." Thesepopular sentiments are perfectly illogical. Perfectly inconsistent withfact. Can any thoughtful person, having due respect for the meaningof words, deny it? As regards our opening quotations, do Christianmen (any more than men of the world) love death? Do they desire it ?Is death not hated rather than loved! Abhorred, not desired! Heldat arms-length as long as possible, and when at length submitted to, isit not only because it can no longer be repelled? We confidently claim

such to be the almost universal rule in Christendom, and the contrarythe rare exception. Thus the balance of evidence overwhelminglyfalsifies the popular sentiment. It is not in reason that any manshould love and desire that which cuts him off from life and all itspleasures, affections, gains, and possibilities. It is not in reason thatany man should desire the silence, darkness, and corruption of thegrave, and quench his infinite longings and ambitions for years orcenturies in-six: feet of clay. Saying to corruption, "Thou art myfather," and to the worm, "Thou art my mother and my sister." It isnot in reason that a curse should be welcomed as a blessing, and apenalty transformed into a reward.Neither is it according to instinct. Such declares death to be real,

and popular sentiment a mockery. A child taken ~y an aunt to see theeoffined corpse of a little playmate, was told that she was now in heaven.When alone with her mother, the following suggestive conversationoccurred r-c-Child: 11 Mamma IAuntie told me a lie to-day."Mother: Cl Oh! no I my child. Auntie would never do that. You

must not say so."Child: "But she did, Mamma. She said that little Alice was up in

heaven, when, Mamma, Isaw her in her coffin."U 'TWRS out, sey'st thou, a. child's conceit;

But ah !he lesson prize.High instinct is best reasoning;'I'he pure are still the wise."

Thus speaks instinct always, whew unprejudiced and unwarped byteaching. Death is death, not life. Reader! your verdict. Does notreason support the child's instinct as against the woman's sentiment?Again, another hymn-writer has said:-

Ah! lovely appearance of death!What sight upon ear th is 80 fair l"

We might again, and with equal truth, extend the s~ntiment and say:-UAb t lcvely appearance of dea.th ! 'I

Ab! co m for t: of horror and pain!Oh! sweet is corruptiou's foul breath!Oh! joyous is drizzle and rain!

Excuse our seeming levity. The best way of showing, the hollowness ofa wind-bag is to prick it.Does Scripture, reason, and instinct, support the sentiment we have

satirized? Is death "lovely?" Is it 11 so fair?" What saith theWord? By the lips of Abraham it says :-" 'Bury my dead out of mysight!" By Martha :-" Lo! by this time he ,stinketh! " By Christ:" Let the dead bury their dead. Come thou, follow Me I" What saithreason? Open the tomb, and gaze upon' the once fair form on whichdeath's fell work has been more fully wrought. Why that averted eye?Why that covered nostril? Because death is neither lovely or fair.But even before corruption has done its fatal work, is death a fair andlovely spectacle? In some few cases it appears as thongh it were aquiet sleep, and not death; but where disease and pain and sorrow hasdone its work, left i ts handwriting, beauty is not the thought suggestedto those who gaze upon the dead. Let instinct speak. Does the childlove the presence of the dead? Nay, verily.Is there then no victory over death? Yea, verily! Listen to the

voice of Revelation-" For I know that my Redeemer liveth, and tha!He shall stand at the latter day upon the earth : And though after myskin worms destroy this body, yet in Inyflesh shall I see God."-Job xix.25,26. "I shall be satisfied, when I awake, with thy likeness."-Pla.xvii, 15. 11 And many of them that sleep in the dust of the earth shallawake * and they that be wise shall shine as the brightnessof ihafirmament."-Dan. xii. 2, 3. "And this is the Father's willwhichhalhsent me, that of all which he hath given me I should losenothing, batshould raise it up again at the last day."-John vi. 39. By resurreotioushall man be victor over death, when Christ cometh.-Editor.


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THE BIBLE STANDARD.CONDITIONAL IMMORTALITY.

PART 1.By S. MAGRUDER.

THE Briti~h Quarterly Review contained, not long ago, an article onFuture Punishment," in which the sentiments of a large party in

the Church of England are freely discussed. It seems but justice to thisclass of earnest enquirers for truth; that their views should be morefully explained by some one who holds them, and who, at the sametime;rr"ly admits the courtesy and fairness with which those parties,whose sei, nents are opposed, are treated in the paper mentioned.Tlie Revi, er of the recent literature on this subject characterizes it

as the" mhst engrossing question of the day," and he admits that thenumber of persons, both lay and clerical, who now deviate from the oldand once settled opinions of the Church, on this subject, is not onlyvery great, but that they are persons noted for intelligence and highChristian ch~racter.The differing sections are, for the sake of distinction, characterized as

the orthodox or original party, the favourers of Conditional Immor-tality, and the Restorationists. These latter terms explain themselves.To the second of these parties the p~esent writer belongs. .It is a matter, both of satisfaction and convenience, that so manypositions have been laid down-by the Reviewer now to be reviewed-

which form a common basis from which to reason; some of which willbe num~rically given, that they may be more conveniently referred to,as admitted premises-such as the following ;-1st . That good will finally conquer the forces of evil is doubted by

no one, least of all by believers in the truth of Cbristianity." (p. 56.)2nd . It (eternal punishment) does not admit of any fair and full

discussion, except on grounds supplied by the statements of theChristian Record:' (p. 57.)3rd . We must, then, first of all, investigate the basis of the problem

and the primary principles that should guide us in handling it, as theyare to be found in that moral government of the universe, which is re-flected and outlfued'in man's moral nature." (p, 57.)4th . Our work, then, is properly confined to the determination of

the true meaning of the disclosures made in Scripture, respecting thetrue destiny of the finally impenitent." (p.58.)5th . It is a question, therefore, of interpretation-but not of in-

terpretation in a narrow sense. It must take account of theentire system of revealed truth, and of all the light that is thrown onGod's character and administration, as well as on man's nature, by thegeneral tenor of Scripture." (p.58.)6th. "It assigns to this poor fleeting life, with its opportunities and

decisions, a significance and a value inestimable." (p. 57.)7th . The grand event of Christ's second coming, conjoined with the

resurrection, is the one clear fact in the future, which had a personalinterest for them-the apostles." (p. 65.)8th The' all' must there be qualified by the understood condition."

(p.74.)As it is premised above (3rd premise) that there is a harmony be-

tween the nature of God and of man, we shall justly maintain that inthe creation of man, God had-as man usually has in his operations-some definite purpose. And as in reviewing any work or operation ofman, we should hesitate to pronounce on the wisdom of any specialpart, until we had, from a general review of the whole, formed someidea of his purpose, so we shall proceed in the same way to review thewhole work of God, in the creation of man-so far as it is revealed tous-before proceeding to the special question of a Future State. Andif we can form a theory which harmonizes all parts of the scheme, andpresents no difficulty, we shall conclude that this result presents all theindications of truth (which is ever harmonious) ; and we-may be allowed

-to plead, that we have been much more successful than our opponent~,as our reviewer confesses that, "Whatever view we take, there are gravedifficulties to be encountered-there are dark and ins~}uble problemsthat arise, with which wefeel our minds incompetent tograpple." (p.60.)We all admit that the creation of man was God's ~ork-His ow~' in-

dividual plan; and that if there is any flaw in the scheme, it is His own We mnst also, under the authority of His Word, admit that He knewall the conseqnences which would follow, through all eternity, from th~atcreation. We must, therefore, see that, being all-wise, powerful, andbenevolent, whatever He has done is best-better to have been donethan to have been left undone,Now, if we begin at the beginning, in ~he history of this planet (and

we know nothing of the history of any other), we find it elaborately andsuitably fitted for the o~cupation of its present tenant-man. It doesnot affect our argument whether this was the work of days, or ofmillions of years; the work was done, and well done. We find placedon the planet, prior to man's creation, a _series of animals in manyrespects similarly endowed, not only having bodies composed of thesame chemical elements as those which form man's, but resembling hisin blood, bone, digestion, nutrition, and subject to the same laws ofdecaY,after death; and, furth~r, resembling him ~n the possession ofintelligence, some of which-the dog, the elephant, and the monkey,for instance,-are capable of a great degree of cultivation. And we"find the resemblance to go still further; many of them are endowedwith some of man's highest qualities-love, gratitude, fidelity, courage,&c. On the other hand, many of them share hi~ worse traits-ferocity,cruelty, sloth, ingratitude, &c. Yet no one ascribes to them either holiness,or sin, because they are not considered responsible for their actions. Itcannot be right or wrong in them, to exhibit either set of qualities, be-cause" God hath made them so," and His is the responsibility. Therecannot, therefore, be any sin in the specific actions; but the si.n mustresult from the conditions under which the actor is placed-under therule claimed in premise 8. Now, as the character of God Isa summaryof all that is good and beautiful, we must seek for the nature of sin inman, by an examination of the conditions under which man acts.He was placed on the earth with both the amiable and unamiable .

propensities which characterize the brutes; but he had something givenhim in addition, an ideal of goodness or of God, if we may thus expressit, Or, if it be preferred, it may be stated otherwise. He had thefaculty of conscience, which, approving the right and disapproving thewrong, formed an ideal of good. Hence came sin, when he disobeyedGod, either-as is represented of Adam-by transgression of a positivecommand, or by violating the dictates of the inward monitor whichSt. Paul styles a law unto themselves,"-of which he says in Romans,That which is known of God is manifest in them, for God hath shownit unto them." He also declares that The strength of sin is the law,"and says, "Where there is no law, there is no transgression."

Adam and Eve, then, were the first sinners on our planet, and typesof all their children; who would have done all they did. Adam was arepresentative man; we have not only sinned in him, hut like him.What he experienced, all his children since have realized, viz., thatwhen the higher monitor was obeyed, happiness resulted; when dis-regarded, misery ensued.Mankind have gone on i~ every age and country demonstrating this

fact, and so uniform have been the decisions of men as to these results,that in every nation where laws have been made to secure the happi-ness and prosperity of the people, there is a remarkable accord to befound, in their systems with the law as delivered -to Moses on the twotables of stone-for that is the summary of all law, being the summaryof God Himself. To this day the Justinian Code of heathen Rome iscited as authority in Christian lands.The question now arises-under law (and weuse this term in its widest

(2 '7


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28 THE BIBLE STANDARD .sense, including the command to Adam, the Mosaic Law-and theconsciences ofmen which wehave seen are all of one nature)-what isthe penalty of transgression? Ofcoursethis enquiry is to be made as aseparate question fromthe interrogatory, What will be the result of sinunder the Gospel? First, let us look into the case of Adam. Thesentence pronounced on him was death. If in the laws of our owncountry the punishment ordained for the violation of any specific lawbe simply death, ....--.,f a person having violated such law had had thissentence pronounce -ponhim-if forthwith the prisoner were subjected,for an indefinite tin., before his final execution, to all the tormentswhiohhuman ingenuity could devise, should weregard such conduct asin goodfaith towards the unhappy criminal? Shouldwe not, from everyquarter, cry out against such vindictive cruelty? Can wethen presumeto say, when death is pronounced as the penalty of sin, that after theexecution of that sentence, the victim will,by a newcreative act of theLaw-giver restoring him to life, have his existence perpetuated, insorrow and anguish, in another world? Is not such a supplement anunjust perversion of the penalty, and a libel on the character ofGod?But let us go a step further, and examine the fuller details found in

the Bible, regarding the Jews, who enjoyed certainly the greatestmeasure of light and knowledge, and whose responsibility was pro--portionally great. We find in Deuteronomy xviii. a detailed account ofthe consequenceswhichwould followobedienceor disobedienceto God'slaw, and, in this verylong detail, not one-word is said, nor hint given,of anything which was to happen after death! Nor could any word, byany stretch of ingenuity, be so construed, unless such use should bemade ofthe word destl'oy, which OCCUl'Sepeatedly-but as this wordconveys no certain intimation of existence after death, it cannot beclaimed as proof. A few words, from our Reviewer, who is a fullbeliever in the most extensive interpretation that can be given to thesewords, will at once exclude their presence from the argument. Hesays ; -" By the same method ofputting words into a philological vice,and squeezing their sense into as contracted a compress as possible, theterms perishing and destruction are interpreted to mean the absolute lossof existence, or annihilation. Those who shrink from this renderingare scornfully asked whether to destroy can possibly mean topreservealive in unceasing torments, with similar crushing interrogations. Howfutile to talk in that fashion! No one supposes that the words inquestion mean anything of the sort; but when applied to a subject, thelate of whose constitution is believed to be one of continued existence,they cannot mean-without further explanation-the abolition of thatlaw." (p. 69.) So, then, as you have to prove the continued existenceofthe object before these words mean anything, they are of no use-bythe admission of the Reviewer-to either party. We therefore dismissthem as witnesses, and proceed to examine probably the longestchapter in the Bible, and onewhich, but for its great length, wouldhavebeen given entire. [To be continued.]

POISONED LITERATURE."The dogmawhich teaches the eternity of sin and suffering is theheresy of all heresies."-FERGUS FERGUSON.SIR-Calling lately at the U. C. Tract Society, I found on tlie

counter a neat periodical entitled "Friendly Greetings," containinguseful stories with neat illustrations, fitted to interest ordinary readers.Its price also being cheap, was likely to command a large circulation.But under its cover were opinions expressed and lessons taught of themost repulsive kind, in direct opposition to the truth as taught in theWord of God. Yet it is advertised and commandedas "thoroughlyevangelical in accordance with the principles or"this Society." Having.taken a copy of it for a year, I was astounded on opening one of the

numbers, to find the following paragraph of horrors foisted upon itsreaders as evangelical truth ;-"Life's little dayis to determine the character ofman's eternity. Andyet the sinner has not yet begun the mighty workgiven him to do."" Now is not this a strange thing indeed? Think of eternal woe.Think of the millions of millions of ages in which the wrath of the Lambis to be endured. Think of the hopelessnesso f the damned. All that Icanpossibly say of i t comesinfinitely short of the truth." The aboveis theevangelical orthodoxy of the English Committee of the Tract Society,and the followingis the evangelical orthodoxy of the Scottish Presbyter-ians, viz. ; "The punishment of sin in the world to comeare, everlastingseparation from the comfortable presence of God, and most grievoustorments in soul and bodywithout intermission, in hell fire for ever."(Larger Catechism, Q. 29.)The Bible teaches very plainly that sin shall not pass unpunished,

and the honest and intelligent student naturally enquires; What isthe scriptural punishment for sin? The answer is, death. There isrevealed to us a first death, from which all will be raised to stand beforethe judgment seat of Christ, and a second death fromwhich none shallbe raised; they perish forever; they are "deprived of being." (SeeCruden's Concordanceon 1 COl". xv.16.) Hence all suffering terminatesforever. Here is manifested the justice and mercy of our HeavenlyFather, but the horrors of those false teachers, quoted above, areblasphemous parodies. on Scripture and the revealed character of God.It is a lamentable fact that our religious literature generally is poisonedwithsuch false statements, creating much infidelity, mental derangementand moral ruin. Let us have less of traditional creeds, and more ofBible testimony. A SEARCHER FOR TRUTH.[Receivedfrom a Canadian Correspondent, as a clipping from a TorontoPaper.-Ed. B.S.]

THE RICH MAN AND LAZARUS.By JOHN CHALLICE.

Outlines of an Address in Park uai, Providence Place, Shepherd'sBush, London, W.THIS Scripture affords an opportunity for a few personal remarks.

From a child I knew the Holy Scriptures, and, like most children,I received, implicitly, pretty much what I was taught upon the Scrip-tures. I was taught, and I believed, that man has an immortal soul.And, believing this, I naturally believedthat the wickedmust necessarilybe tormented eternally. If man benaturally immortal, and GodHimself,therefore, cannot put him out of existence, it followsthat the wickedmust be eternally tormented.It never occurred to me that the doctrine of the immortality of the

soul (true 01' not true) is not in the Scriptures. It did not occur to methat man is always there spoken of as mortal. If it had so occurred, Imight have indulged the hope that, someday, when the wickedshouldhave suffered sufficient punishment to satisfy God's justice, they mightbe destroyed. In the light of justice, is there any comparison betweenthe longest life of the deepest crime and an eternity of torture? Imight have remembered (and I ought to have remembered) that God" is able to destroy both bodyand soul in Gehenna."Seeing that Holy Scripture has not stated clearly that the wickedwill

be eternally tormented, I think it is everyone's duty to hope they willnot. Even if Holy Scripture appeared to teach eternal torture, I thinkit would be our duty to hope there might be some error of translation.God, whosemercy endureth for ever, would at least give us credit forbeing (Iike Himself) tender-hearted.It never occurred to me that "the soul that sinneth IT shall die."

'It does not say, "The soul that sinneth, the body containing it shalldie." And if only the outside covering of the real man dies, then thereal man, Jesus, did not die, and sin is not atoned for, for Isaiah says," Thou shalt make His soul an offeringfor sin," which He did not do, ifonly the covering of the soul died.


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'THE BIBLEThough I thus speak, I do not forget that the words loul and body

are used indiscriminately for person. Thus, Isaiah says, " Thou shaltmake His soul, &0.,". while Peter, with this very Soripture in his mind,says, ".He bare our sins in His own body."Yet, though I received, as a ohild, most of what I was taught, some

things never seemed clear to me; I never oould see that !lIy Fatherwould be perfectly happy if He knew that one of His ohildren had beensentenoed to excruciating torments eternally. I never could harden myheart to believe that my eternal happiness would not be affected by theremembranoe that my sister had been se'htenoed to excruciating tor-ments eternally. I could repeat the story of the rich man and Lazarus,and I believed it was a literality. Yet I was always unable to see thereasonableness of rewarding and punishing before the judgment day.To punish first and judge afterwards was a puzzle to me. To punishthe real man out of his body, then judge him in his body, then punishhim again in his body, is a strange mixture of ideas.In reading Holy Scripture, we sbould always take it literally, unless

it be contrary to itself, or contrary to common sense. Is Luke xvi. 19,&c., to be taken literally? No I a thousand times, No! because itwould be both contrary to itself and contrary to common sense.It is a parable, and in a parable things are made. to say what they

wonld say if. they could 'Speak. (See Judges ix. 8-15.) (I.) If thisparable were taken literally, Scripture would be contrary to itself inDan. xii. 2, Isa. xxxviii. 18, Psa. vi. 5, 1 These. iv. 13, Psa. cxv. 17,Psa. oxlvi. 4, Eccles. ix, 5, 10. Are these, and a host of similar Scrip-tures to go for nothing? (11.) If this parable were taken literally,Scripture would be contrary to oommon sense. (1)" In gravedom" helift up his eyes, being in torments." Is there any fire in gravedom?Surely not. This parable might never have been taken literally, butfor "Hades" being translated "hell." For it is admitted that Abra-ham's bosom is a figure of speech, and not literal, and, therefore, if" Hades" had been translated" gravedom," the flame also would havebeen regarded as a figure of speech. Why not call it "hell" in 1 Cor.xv. 55? Because it would be absurd. Suoh absurdity, however, is carriedout in Rev: xx. 14, and in Acts ii. 27. Compare Ezek. xxxii, 27, withxxxvii. 12. (2) How oould the two literally talk togetber? (3)" Tongue,""finger." "A spirit hath not flesh and bones." Says the objector," That is figurative." Of oourse it is-the' whole is parabolical. Thesedead men, like the trees in Judges ix., are made to say what theywould say if they .could speak. If the tongue to be oooled is figurative,the tongues which speak are figurative. If Abraham's bosom is .flgura-tive, Abraham is figurative. If lifting up the eyes is figurative, thetorments are figurative. (4) Is Abraham the judge of the world?(5) "If one went unto them from. the dead." "Neither would they bepersuaded though one rose [rom. the dead." If Lazarus had been alive,surely Holy Scripture would not have spoken of his going from the dead.Do let us be oonsistent. It is a parable. And, granting tbat the

Pharisees believed in rewards and punishments immediately after death,their belief does not make the doctrine true. "Behold, I come quiokly,and my reward is with me." "The Lord knoweth how to reserve," &c.Isaiah xiv. 9, &c. has a parallel parable, whioh Jesus, undoubtedly,

had in His mind when he spake this parable.You may ask what is the moral of the parable? (1) It was a blow

struok at coveteousness. At any rate, Luke thought so. See verse 14.The oovetousness of the Pharisees is briefly expressed in "Ye devourwidows' houses." Covetousness was very offensive to Him Who thoughHe was rioh yet for our sakes became poor. Offensive to Him becauseit is idolatry. (Col. iii. 5.) (2) It was a blow struck at their disrespectto the Scriptures. "If they hear not Moses," &0. Matt. xxiii, 1.Mark vii. 9. Moses and the prophets were the mouthpieces of HisFather, and it was highly offensive to Jesus to see how His Father's

, All the graves in the world viewed as one."-E. W. BULLINGER.

STANDARD. 2 9words were set at naught by those Pharisees. Jesus was jealous for HisFather's worship and His Father's word. That, I humbly submit, isthe moral of the parable.

- - - - - - - - - - ~ . ~ - - - - - - - - -"GOD IS LOVE."By R. J. HAMMOND."GOD is love,"--see 1 John iv. 7-14. This text gives us the nature

of God, and that central attribute which pervades, unites, anddominates, all the others. The inroad of sin required the exercise ofjustioe, but love provided the incarnation and atonement for the eternalabolition of sin, whioh will be actually destroyed by Christ's ooming inglory, when love will pursue its unopposed oourse throughout theonooming ages.Orthodoxy offers a dread worship to a Janus, or two-faced deity, with

one faoe smiling on the elect, and with the other frowning on thereprobate, throughout unending eternity. Augustine in his youth was aManichee, a worshipper of two independent and opposite. gods orprinoiples,-one good, the other evil. Thus he helped to leaven anddefile the Church with this pestilent error; henoe we have an eternaldevil, almost if not quite omnipotent, omnisoient, and omnipresent,heading a rebellion which will eternally exist, and good and evil con-testing like two mighty wrestlers, foot to foot, eye to eye, shoulder toshoulder, throughout unending duration; and, by oonsequenoe, aneternally wrathful, unappeased, unavenged, unvindioated God.The orthodox worshippers of this Janus-Gcd, not being able to

explain the Holy Scriptures, would fain forbid us to search, enquire, oreven think; but tbe worshippers of Him who "is love" are from dayto day opening by this truth, as by a key, the deep things of God.Let us in faith and love endeavour by this key to open the passage

Exodus xxxiv. 6, 7, in whioh we have eleven unfoldings of the characterof God-" The Lord, the L01'd God, (1) meroiful and (2) gracious, (3)long-suffering, and (4) abundant in goodness and (5) truth, (6) Keepingmeroy for thousands, (7) forgiving iniquity and (8) transgression and (9)sin, and (10) that will by no means clear the guilty; (11) visiting theiniquity of the fathers upon the children, and upon the ohildren'schildren, unto the third and to the fourth generation." Here we have,according to orthodoxy, nine expressions of the love and grace of God,and two the exact opposite, and the passage as opened by the skeletonkey or pick-lock of orthodoxy is made to favour an eternal Manicheeism.Now, our key-" God is love "--harmonizes the whole eleven expres-

sions, and makes them all teach tbe one lesson that "The Lord isgracious and meroiful" (chap. xxxiii. 19). The whole oontext, fromchap. xxxiii. 12, evidently favours this view, which is rendered indis-putable by tbe use which Moses himself makes of it, in Num, xiv, 17-19, and by which he secured the pardon of the people when they rebelled,whilst the orthodox view of it would have closed his mouth for ever.Moses appears to have understood the passage as follows, " The Lord ismerciful and gracious, longsuffering, and abundant in goodness andtruth, keeping mercy for thousands, forgiving iniquity and transgressionand sin, who although He cannot utte?'ly or entirely leave sin . unpunished,will yet defer the punishment to the last moment, passing it overfrom thefirst qeneratum. until even the fourth," that is, of course, if the sin ispersisted in, not punishing the innocent child for the guilt of the father,which the law forbids. This view is confirmed by the case of Ahab, in1 I(ings xxi. 29, "Seest tbou how Ahab humbleth himself before Me?because he humbleth himself before Me, I will not bring the evil in hisdays: but in his son's days will I bring the evil upon his house." Seethis fulfilled in 2 Kings ix. 24-26.This key also opens the passage in Rev. xxii. 11, whioh orthodoxy

uses to teach the eternity of active guilt and rebellion, but which weclaim to teach the longsuffering of God during the day of grace whiohis to be olosed by the return of our Lord .


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THE REVISED NEW TESTAMENT.By GEORGE BARBER.

(Shewing the changes made by the latest criticism; by the use of parallelcolumns this is 3eenat a glance.)'AUTHORIZED VER-SION. - NEW VERSION.Matt. i. 11 . Josias begat Jeeho- Not altered. Griesbach and Bowesnias.' say "Josias begat J ehoiaehim.and

Jehoiachim begat Jechonias."This makes 14generations (v. 17),the other reading only thirteen.

"Gentiles," - Rotherham. Gb.,Alex., La., Tis., Tre.,Alf., B.D.Z.," The heathen."

"righteousness," 80 Rotherham,Bowes, Gb., &c." vi. 13 Deliver us from evil." " from the evil one." Rotherham

and Bowes, from evil."sta- not altered," margin " his age."Alford and Bowes, " his age."

" their scribes," so all others." were afraid""fresh wine:skins." "Rotherham,"unused skins." Bowes, "lea-ther bottles."

" xi. 2." Two of his disciples.".. "Sent by his disciples," so allothers.not altered. R. & B., "John theimmerser."

John i. 26. "Baptize with water." not altered. Margin," in water."R. & B.. immersing in water.""" R. & B. "immersing,immersed."

Not altered. R. & B., "immersed."

" v. 47. "Publicans"

"vi.!." Alms."

" " 27. "One cubit to histure."" vii. 29. "The scribes."" ix. 8. "Marvelled." .." " 17. "New bottles."

" " 11. "John the baptist."

" iv. 1. Baptizing," 20" bap-tized."Rom. vi. 3. "Baptized into JesusChrist were baptized into hisdeath."Matt. xi. 19. "Justified by her "By her works," so Rotherhamchildren." and Bowes." xii. 31. "Holy Ghost." The Spirit," so R. & B." " 32. " Holy Spirit," "Heb. ii. 4. not altered. Margin, "Holy Spirit."(The word Ghost does not belong to this text, it gives the idea ofa kind of intangible being eircumseribed by certain limits; on tho other

hand, the word" Spirit" conveys the idea of boundlessness. The phraseHoly Ghost" replaced by "Holy Spirit" gives a clear and compre-hensive view of what is meant.-Bible Standard, July, 1881.)Matt. xiii. 39, 40, 49; xxiv. 31; not altered. R. & B. " consumma-

xxviii. 20 "Endof the world." tion of the age."Heb. ix. 26. "" " End of the ages," so Rotherhamand Bowes.

"That the Son of man is?" soRotherham and others. I will make," so La., Tis., Alf.,R. C. I. and Bowes." Little faith," so all others.not altered. La., Tre., B.F.H.I.,Rotherham, " my father."" Why askest thou me concerningthat which is good? One thereis who is good." so Gb., La., Tis.,Tre. , Alf., B. (D.) L. and Bother-ham.

not altered. Margin," bound by hisoath;" Rotherbam, bound bybis oatb."

" 21." Him that dwelleth not altered, Gb., Scb., Tis., Tre.,therein.' Alf., Rotherham and others, "thatdwelt therein."

(God did not then dwell in the temple, nor had He since the cap-tivity."-Alf01d.)

Matt. xvi. 13. "Whom do men saythat I the Son of man am ? "" xvii. 4. "Let us make." ..

" " 20." Unbelief." ." xviii. 14. "Your Father."" xix. 17. "Wby callest thou megood? there is none good butone, that is God."

" xxiii. 16. He is a debtor."

Matt. xxiii. 24. Strain at a gnat." " Strain out tbe gnat," so Bother-barn and Bowes." Are going out," so R. and B.xxv. 8. "Our lamps are gone

out."" xxvii., 9. "Spoken by Jere-miah.'" xxvii. 34. "Vinegar."

not altered. (see Zech. xi. 12, 13.)" Wine," so (Gl.), Alex., La., Tre.,B. D. K. L., R. and B.

" He is tbe King of Israel," so R.andB.

"In Isaiah the prophet," so R. andB." " 42. "If be be the King ofIsrael."Mark i. 2. "In the prophets."

Mark ii.7. "Why doth this manthus speak blasphemies 1"

" ii. 16. "The scribes and. pha-risees."" ii. 18. "And of the pharisees."" " 20. "Fast in those days:'" vii. 5. "Unwashen."" " 11. "Corban, . a gift."" " 31. "Of Tyre and Sidoncame' unto."" viii. 36, "His own soul."

" 37. "Exchange for hissoul."1 These. v. 23. "Spirit, soul, and

body."Acts ii. 31. "His soul was," &c.

" xiv. 9. "TbisGospel." ..

" iv.20. "The minister."

" xviii. 1. "Men ought always topray."" xviii. 8. "Shall he find faith on

the earth.'" xvii i. 10. "The other a pub-lican."" xviii. 10. "Be merciful to me."

" xxiii. 38. "Was written overhim."" xxiii. 43. "I say unto thee, to-

day shalt thou be with me," &c.

he

" Why doth this man thus spehe blasphemeth,'

"Scribes ofthe pharisees," soAlTre., B. (LA.), RotherhamBowes." And the pharisees," so Gb., SLa., Tis., Tre., Alf., Rotherham

" In that day," so nearly all othe"Defiled," so G. B., Alex.,Tis., Tre., All., B. D.

" Given to God.""From the borders of Tyre,came through Bidon.'"Forfeit his life," so Rotherhaand Bowes." For his life," so RotherhamBowes.not altered. Bowes' margin, "lif

"Neither was he left in hsdes,"Rotherham.not altered. Margin, " life."uke xii. 19. "I will say to my

soul, Soul," &c.Rev. xviii. 13. And souls of men.', " ., " " lives.", (These amended texts may assist in solving the question whichbeen one of much dispute, as to What is the soul? and further remthe idea of its immortality.)Mark iX.32 j x.34. "Rise the thirdday." . "After three days he shallagain," so Botherham & Bow

"Within three days," (GbmAlex., La., Tis., Tre., su, BD.;L.A." Tbe Gospel," so Alex., La., TTre., Alf., B. D. L., Rotherhaand Bowes.Luke iii. 2. "Being the high "In the high priesthood,"priests." Rotherham; Gb., Sch., La., TTre., Alf. MSS., "high priest

" The attendant," so RotherhamBOW8S," officer."

" x.11. "Wbich cleaveth on us." " On our feet," so Rotherhammost others.,,15. "Art exalted to heaven." "Shalt thou be exalted to heaveso R. and B. and others .

" xv. 16. "Husks the swine eat." not.altered. Margin," pods ofcarob-tree," so R. and B." xvii. 21. "Kingdom of God is not altered. Margin," in the mwithin you." of you;" Rotherham, " is amyou;" BOWlis," reign 9f God

" They (the disciples) ought,"so all others. .not altered. Margin, "~he faiso R. & B. .not altered. R. & B., "taxlector."not altered. Margin," propitiatedso R. & B.

" xix, 46. "My house is the house "Shall be a house of," so Alof prayer." Tis., Tre., Alf., B.L., also Rotham and Bowes.

" xxiii. 32. "Two other male- "Two others;" Rotherham, "tfactors." others evil doers;" Bowes, "others criminals."

(The Authorized Version unwittingly criminates our Lord byexpression-Cl two other malefactors.")Luke xxiii. 39. "If thou be Christ." "Art not thou the Christ?" soTre., AIf., B. C. ; L., and Rot

ham." Superscription over him," sand B.not altered. Rotherham," toI say to-day, with me thou sbe in paradise."

(Mark the contrast in punctuation.)John i. 28. "Done in Bethabara.' "In Bethany," so all authorities" ,,42. "By interpretation, A "Peter;" soRotherham and Bo

stone."" iii. 25. "The Jews." "A Jew;" "" " 34. "Spirit by measure unto "By measure;" "him."" " 36. "Wrath of God abideth not altered. Rotherham, "awlliton him." him.' .

. ."


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THE BIBLE

Johniv.24. co God is a spirit."

STANDARD.

" Jt." "co Bishops." Margin," Overseers,"so R. & B.

(Aots xx. 28, " Bishop," in the New Version, Alford says," In theNew Testament this word has nothing in common with the title ofBishop among us. It would be better rendered everywhere' Overseer.' ")Acts i ii. 20. "Was preached unto "Hath been appointed for you,you." even Jesus," so all authorities.

tt iv.36. Cl JOBe~." Cl Joseph," . " '"" v.30. "Slew and hanged on "Slew; hanging him on a tree," soa tree." R. and B." vi. 13. "This holy place." not altered; all authorities, "theholy place.""That Abraham not altered; Bowes, "that Jacobbought," see Gen. xxxiii. 19, andJosh. xxiv. 32." Of the Areopagus," so Rotherhamand Bowes."Having wrought wonders," &c. ;Rotherham, "led them out doingwonders," &c." vii.43. co Your God Remphan." "Rephan."xi. 20 . Grecians." Greeks," so all authorities.(Not Jewish proselytes of Greek extraction, but Gentile converts.)

.Acts xiii. 19. "By lot. [20] And He gave their land for an inherit-after that he gave unto them snce for about four hundred andjudges about the space of four fifty years, and after these thingshundred and fifty years." . he gave them judges."" xiii , 33. "Unto us their chil- Unto our children,"so Rotherhamdren." and Bowes, Alex., La., A. B. C 1. xxi. 15. "Our carriages." Our baggage," so Bowes; manyauthorities, "having packed up."" xxiii. 6. c o Son of a pharisee. It. "Son of pharisees;"

" viii. 51. c o Shall never seedeath."" viii. 52. Shall never taste ofdeath."" xi. 26. Shall never die." (seeLuke xx. 36.)" ix. 8. co That he was blind."" xx, 16. co Saith unto him."Acts i. 15. c o Disciples."

" 16. " This scripture."

. . " 20 His bishopric.' Phil, i. 1. Bishop."Titus i. 7. "1 Tim. iii. 1, 2. "1Pet. ii. 25. "Act8 xx. 28 . Made you overseers."

"vii. 16.bought."" xvii, 22. "Stood in the midstof Mars' hil l."" vii, 36. "He brought them outafter he had shewn signs," &c.

not altered. Margin," is spirit;"so Rotherham and Bowes.not altered. Rotherham," in no wisemay he see death for ever."not altered. Rotherham," taste ofdeath for ever."not altered. Rotherham & Bowes,"not die forever.' That- he was a beggar," so allauthorities. " Him in Hebrew;" so all authori-ties."Brethren," so all authorities. The scripture;" so (Gb.), Alex.,La., A. B. CL, Rotherham andBowes.

c o His office." Margin, "overseer-ship," so R. & B.not altered. Margin, co Overseer,"so R. & B.

" "

(i.e., a pharisee of the pharisees by descent from father, grandfather,and upwards, a pure pharisee.-Alford.)Acts xxiv. 14. co Which they call They call a sect," so R. and B.heresy."Rom. i. xvii. c o The righteousnessof God."" iv. 19 . He considered not hisown body now dead .. neitheryet the deadness of Serah'swomb."

"v. 11. "Received the atone-ment."Heb. ii. 17. "Reconciliation."Rom, vi. 7. "Dend is freed fromsin ."

" vii,6. "That being dead where-in we were held."" viii. 1. "Are in Christ Jesus,who walk not," &c.It viii. 11. "By his spirit." .

"A righteousness of God," soBoiherham. He considered his own body nowas good as dead .. and the dead-ness of Sarah's womb," so Roth-erham (Gb.) Alex., La., A. B. C.H., Gb., Sch., Tis., Alf., D. E. F.G. K. L., adopt this text." The reconciliation," so R. and B." Propitiation," """ Died is justified from sin," Roth-erham ;' "Declared righteousfrom sin;" Bowes, dischargedfrom sin.""Having died to that wherein wewere held," so R. and B."Are in Christ Jesus," the restomitted." Through his spirit ;" Rotherham, because of," so Gb., Sch., La.,Tis., Tre., Alf., B.D.E.F.G.K.L.,because of."

Rom.viii. 26. " Helpeth our infirm-ities."" ix, 3. "I could wish that my-self were accursed from Christfor my," &c.

co Our infirmity" (the infirmity ofour supplication), so R. and B.not altered; Rotherham, I waswishing;" Bowes, "I oncewished."(Paul, when an unbeliever in the Messiah, in his zeal for his brethren,could express such a wish, but not so after he knew the Lord.)

" At that law."om. ix. 31. To the law of right-eousness."" ix. 32. "The works of the law." xiv. 23 . Damned if he eat." ..2 Thess. ii. 12. "All might bedamned."Mark xvi. 16. Shall be damned."1 Tim. v. 12. "Damnation."Rom. xvi. 5. "Achaia." .1 Cor. i.2 . Both theirs and ours."Eph. vi. 9. Your master." ..1 Cor. vi. 4 . Set them to judgewho are least esteemed in thechurch."

" As it were by works," so R. & B.Condemned " Be judged,':

1 Cor. vii. 14.

Condemned,"" Condemnation," It" Asia," so all authorities . Their Lord and ours."" Master" "Do ye set them to judge who areof no account in the church?" soR. and B.

(A wonderful contrast in this last text I)By the husband." By the brother;" so nearly allauthorities. Love" in every instance; sonearly all authorities.

s , Pitiable ;" so R. & B. Abolished :' Rotherham as alast enemy death is to be doneaway." Company."

not altered. Rotherham," soul-ish ;" Bowes, animal."" 0 Death," so R. and B .

,', xiii, Charity."" xv. 19 . Most miserable."" 26. The last enemy thatshall be destroyed is death."

xv. 33 . Evil communications." ,,41. "There is a naturalbody." xv. 55 . 0 Grave." .

IF WE KNEW.By W. BLAIZE.

Iwe knew when walking thoughtlessThrough the noisy crowded way,That some pearl of wondrous whitenessClose beside our pathway lay;We should pause where now we hasten,We should often look around,Lest our careless feet should trampleSome rare jewel to the ground.. If we knew what forms were faintingFor the shade that we should fling;If we knew what lips were parchingFor the water we should bring;We should haste with eager footsteps,We should work with willing hands,Bearing cups of cooling water,Planting rows of shady palms.If we knew when friends around us,Closely press to say, " Good bye,"Which among the lips that kissed usFirst would 'neath the daisies lie ;We should clasp our arms around themLooking on them through our tears;Tender words of love eternal,We should whisper in their ears.If we knew what lives were darkened,By some thoughtless word of ours,Which had ever lain among them

Like the frost among the flowers;Ob, with what sincere repentings,With what anguish of regret,While our eyes were overflowiug,Should we cry-Forgive! Forget!If we knew! alas! and do weEver care or seek to knowWhether bitter herbs or rosesIu our neighbour'S garden grow?God forgive us Iest hereafter,Break our hearts to hear Him say," Careless child, I never knew you,From My presence flee away ILincoln.

31


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32 'THE BIBLE STANDARD.body (material), it is raised a spiritual body(immaterial)." *We dare not theorize and say what will be the

composition of our form. when we shall beraised. If anyone should ask this, let, himtake the answer the Apostle gives, "But Godgiveth it a body as it bath pleased Him." Alsohe says, "Now this I say, brethren, that fleshand blood cannot inherit the kingdom of God."One or two objections may be raised. First-How shall we recognise each other? Seeing I am, faithfully yours, H. GOODWYNthat then we shall know all things, yve shall Reading, 20th Sept., 1881.surely know each other, even supposing thatour forms bear no resemblance to our present [ (a) Are such acting wisely or justly in this?forms, which, we should say, is hardly probable. The terms of union are-" That such accept thAnd even as our state will be ~hanged, so will Scriptures as Inspired of God, and the Rule 'oour faculties be changed, to suit our changed Faith and Life; and the Truth that Immortalitystate. This might be enlarged on, but it will and Eternal Life are 'only obtainable throughhe quite plain if thought out. Second-But Personal Union with the Lord Jesus Christ."-Christ's body was raised. Yes, it was. In reply Rule 2. In a cosmopolitan Society like ours ito this a question will be sufficient answer. Are is not possible to be at 'agreement in all pointswe to expect that our bodies, if raised, when as to what constitutes Scriptural Truth. Somraised, will have the wounds and infirmities they things must be "open questions," on which whad before, as His had; or that we shall need differ in love. We cannot narrow our basis omeat and drink, as He did after His resurree- union, to secure such' agreement, certainly notion? in the direction of excluding some to admiI would ask the attention of thoughtful others. This ,we k,!,ow is far ~rom our esteemed

readers to these few crude remarks. cor~espondent s m1!l?' but It would 'be thlogical result of receiving such as he refers to, oWIL LIAM KIRKBY. their own terms, whoever they may be.-:-ED. B.S.London, 29 Aug., 1881. ( ) I h .[b s not t e force of this objection mor[Our correspondent's difficulty is the old one, apparent than real t The end attained by bot" Why should it be thonght a thing incredible "seed" and graft being substantially the samewith you that God should raise the dead?" The Both contain a "principle of life." Both needregion is one of faith, not speculation. " I am a suitable soil, or home, for their development.the Resurrection and the Life." Christ, in Both develope into the fruit age of a new life

whom dwelleth all the fulness of the Godhead "Seed" and graft alike are dependent on thesebodily, is a sufficient lever for the work of conditions,and attain, by slightly different meansresurrection, and God's promises a sufficient the same end. Thus as, undeniably, the operafulcrum for that lever to rest upon, for its tions of the Divine Spirit are carried on in thgigantic work.-Eo. B. S.] soil or home of the fleshly nature, making it--------------------1 subjects "new creatures;" so the figure ofgraft is, on the whole, as lively and Scriptural

an illustration of what theologians term "thenew birth," as that of a "seed" would be. Anthis, too, whether we interpret the disputedwords in the sense of beqotten or bOrn. We adthese notes simply as a personal explanation,not in discussion. The latter we reserve for thmain question of "Life only in Christ." Oureaders must judge for themselves, as to thmerits of, this particular question, for whicthey have abundant material in the Janusryarticle of Gen. Goodwyn, and the pamphlet othe Rev. G. A. Brown. We can post both for Is.or separately at l!d. and Is.-Eo. B. S.]

CORRESPONDENCE.

BEGOTTEN ve rs us BORN.

RESURRECTION.

Sm,-Albert Smith, in his letter of June 27,st.ates-H But the Bible teaches that this im-mortality will, after the resurrection, be mani-fested in, not disembodied' souls' or ' spirits,'but in incorruptible and deathless bodies (1 Cor.xv. 53)." He does not say wbether we are tounderstand that our bodies will pass throughsome refining process by which they will become, incorruptible' and 'deathless,' or whether weshall be clothed with new bodies possessingthese' qualities. It will be thought, however,from the text given, that the former of thesetwo constructions is the one intended.I do not wish to enter into the Scriptural partof the argument. as the Scriptures may be read

in different ways according to the different kindsand degrees of knowledge we bring to bear onthem.If this doctrine is looked at carefully andsearchingly, in the Iight of scientific teaching, it

will be found that what it teaches is impossible.It is impossible, because our body does not

continue the same through life. It is not thesame two moments together. The tissues arecontinually wearing away, and are repaired bynew matter. We have a body' when born; thetissues become changed, new matter is added,the organs being developed, and in the courseof years not a particle of matter forming theoriginal tissues is left. We retain the samefeatures and the same formed limbs; but thematter which formed those limbs and featuresis entirely replaced 'by new matter. (I use theterm matter in its true physical sense.) By thetime manhood is reached, the whole matterconstituting our bodies has been changed two orthree times. When old age is attained it hasbeen changed several times more. And not onlydoes this take place, but the constituents of ourbodies become constituents of other bodies-plants and animals. To take an example :-theair, or gas, we exhale has a definite chemicalcomposition, as every particle of matter in theuniverse has. This gas is taken up by plantsand decomposed; part becomes fixed in theplants, and the rest is set free, and is again in-haled by animals. The portion which theplants keep is that which is brought away fromour bodies. Thus some part of our tissues istransferred to plants, and these in their turnare eaten by animals. In this manner, thatwhich entered the composition of the body ofone man enters into the composition of thebodies of others.It might now be asked which of these bodies-infant, man, or old age-shall be raised?Some one may answer, The body that died.

Dead animal matter is also continually changingits couditions, and when a body dies the con-stituents become, by the processes of nature,consti tuen ts of living bodies.One body cannot lay claim to a particle of

matter, because the particles are always chang-ing. At the resurrection one man would not beable to claim a single particle as his, for thesame reason; a score of people having had,perhaps, that identical particle as a constituentof their bodies.If the chapter mentioned (1 Cor. xv.) is read

carefully, iu the light of science, nothing will befound in it which conflicts, in the slightestdegree, with the views held and the facts provedby the savants of the present age. Nature, orwhat we call nature, consists of matter. Anatural body is "material." Spirit is notmatter; a spiritual -body is therefore "immaterial." St. Paul says, " It is sown a natural

Sir,-I regret exceedingly to observe your" Answer" to the question recorded on page 159of September issue. There are three reasonsfor my regret.1. Because the answer is, I believe, un-scriptural.2. Because a paper of mine was published in

the Bible Standard of January last, pointingou.];the er:;]neous character of the doctrine in-volved, wliich has not been refuted, but hasbeen approved by not a few.3. Because the strange tenet has prevented

many from joining the Association. (a )Your statement that" The Revised Version"uses the word" begotten" for" born again" is notsubstantiated, as a rule, for in John iii. 3-7,the word born is used no less than six times Iin fact, no other word could have expressed themeaning intended to be conveyed.Neither is your description of a regenerated

man agreeable to the true nature of the case,for it is not 1\ " new life principle graffed into theoriginal stock," but a principle of life entirelydistinct from, and antagonistic to, "the originalstock," as Gal. v. 17, plainly shews, as does alsothe entire chap. vii. of the Epistle to the Romans,see particularly verse 23, and chap. viii. 2. A"seed" is not" graffed l " (b)

* This is not a. fair rendering of the Apostle's words.le It. is sown a.body 30uUcal, it is raised a body spir'itual,"or "It is sown an animal body, it is raised a.spiritualbody." Though it is true that a. 11 soul ieal " body is Rmaterial one, it is too much to afflrm that a" pneumatikos "body is an immatm'ial one. Probably the distinction is inthe life current, blood giving place to spirit. And, astouching' the corporeal nature, the gross giving place tothe refined. ABfor an


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THE BIBLE STANDARD .Spirit ascends to a place prepared for it, whilethe Body remains in the grave until the resur-rection. Ps. lxxvi. Ill; Heb. iv. ]2; John xi.23; Luke viii. 55; 'Gen: xxv. 8 ; Job xxvii. 8.6th. That the Soul is the active principle ofgood and evil; the impress of which is stampedon the Spirit, and retained untir the resurec-tion, when the combination of Spirit and Bodyagain takes place. Lev. xxvi. 15,43; Ps. li. 17;D am, xii. 2; 1 Cor. iv. 5; Rom. ii. 16.7th. That another Spirit called the Com-forter,-Holy Gbost-is added, as the result ofChrist's intercession, and acts upon the Spirit,

and Body, changing the Soul. John xvi. 7;.dcts ii. 4.I am aware that your space is limited, and will

therefore only refer to the first part of the sub-ject, viz., the Body-for the purpose of remarkingthat though doubtless, it was made at the begin-ning capable of Immortality, yet in consequenceof disobedience it became mortal,-dying,-returning to dust; on this there can be nodisputing, therefore we will pass on to the con-troversial part of the subject, the Spirit, takingfirst its destiny, and next its nature.This is the keystone of the whole question,and I propose debating it in this letter. "Thebreath of God," what is it? Is it the air webreathe in common with the beast, or is it theSpirit of God, of which the angels are said to bemade? I maintain it is both,-lsa. xxxvi. 16,gives life and spirit. Isa. xlii. 5, gives bothbreath, and spirit. Job xxxiii, 4, asserts thatthe Spirit of God made man, and that His breathgave him life. .dcts xvii. 25, marks a distinc-tion between life and breath. Gen. ii. 27, givesbreathing only. In the valley of dry bones (Ez.37), breath is made to come, though in the 14thverse, the Spirit is named as the cause of life;and in Johii xx. 20, our Lord is said to havebreathed upon the Apostles the Holy Ghost; butit was the breath of His resurrection body.We must admit that the great mass of Biblereferences to breath, makes clear only the fact

that man has the same breath as the beast,without demonstrating if he has, or has not, asuperior breath, or spirit, and therefore we mustcontinue the search under the head of Spirit;the destiny of which I propose to treat of first,as affording the clue to its nature_I read Mal. ii. 15, as clearly stating that whenGod made man and wife one, He gave them HisSpirit in part-keeping the residue-and I think

it is capable of no other meaning; but in Zec.xii. 1, we get out or the region of breath, andhave the broad truth asserted, that the Lordformed the Spirit of man within him, and here Imay state I have found no text speaking this ofthe beast.Let us next take the oft quoted Ecc, iii. 18-20,where Solomon, pondering no doubt over the

animal side ofhuman nature, wrote" That whichbefalleth the sons of men befalleth beasts; evenone thing befalleth them (viz.) as one dieth sodieth the other; yea, they have all one breath(viz. air), so that (in this respect) a man hath nopre-eminence over the beast, for all is vanity;all go into one place (viz. the earth), all are ofdust, and all turn to dust again." In Ecc, iii.21, the same writer draws attention to a differ-ence in the destiny of the man's spirit by theinquiry" Who knoweth the spirit of man whichgoeth upward and the spirit of the beast whichgoeth downward;" and we must observe thatthe doubt expressed is not as to the direction ofthe spirits, but of our knowledge of them, forthough he uses the same word to describe thevital part of each, he plainly distinguishesbetween the vital part of an animal, and the vitalpart of man, for in Ecc. xii. 7, he makes a cleardistinction between the destiny of man's flesh,and his spirit at death, saying " Then shall thedust return to the earth as it was, and the spiritshall return unto God who gave it." Mosesrecords that with the exception of those in the

CORRESPONDENCE EXTRACTS.rk, by the flood there died every man (Gen. vii21). Peter, referring to the self same men, afterdeath, speaks of them as " the spirits in prison"(1 Pet. iii, 19), and would seem to teach thatwhile these antediluvian sinners died in the body,their spirits continued to exist in the PrisonHouse of Hades.As I wish to pass on to a more importantbranch of the subject, still dealing with thedestiny of man's spirit, I will here give a fewtexts for reference, as to the nature of that spirit.Prov. xx. 27; .dcts xvii. 16; .dcts xviii. 5; Lukei.80.I beg now to turn to Gen. xxv. 8; Gen. xxv.17; Gen. xxxv. 29; Num. xx. 26. Thesepassages refer to the death ofAbraham, Ishmael,and Aaron, and represent three separate eventsas taking place at the time, and here I directthe attention of the reader to these events, whichfirst led me to a belief in Spirit Immortality.1st, Gave up the Ghost. 2nd, Died. 3rd,

Gathered unto his people.1st, Gave up the Ghost, Parkhurst in hisHebrew Lexicon, referring to the word govahin these passages, says, "This describes whatprecedes dying, as being something distinct from,and previous to it." 2nd, Died. The result ofgiving up the Ghost". We know as a fact thatat death, there is first the giving up of the spirit,and afterwards the dying of the body, for thebody is not dead until the blood ceases to flow,and becomes changed and cold. I take it thatwhen the two expressions" gave up the Ghost"and" died" are used together, the former is tobe regarded as the departure of the ImmortalSpirit, and the latter as the cessation of themerely animal life. 3rd, "Gathered unto hispeople." What part of him? It could not bethe body, for neither Abraham, nor Ishmael,were buried with their ancestors, and Aaronwas buried on the top of Mount Hor, wherenone of his kindred were interred. Looked atin whatever way we will these words mustcertainly denote more than mere burial, indeedmust signify to be gathered together in Sheol,Ex. iii. 6 is undobtedly expounded by Christ

as teaching that God is the God of the living,for all live unto Him (Luke xx. 38), and I holdthat the broad truth here asserted is, thatthough their bodies were dead, yet in the intelli-gent part of their nature they were still living.The constitution of man lies in the living unionof Spirit and body; when the separation of .thetwo takes place, death ensues; for" the body with-out the spirit is dead," (Jas. ii. 26). After thisseverance has taken place, man as man does notexist, for we do not call the flesh man, but abody or corpse, neither do we call the livingintelligence man, but a spirit, and we have noexpression denoting its death, only its removalto God, and He " Gathering him to his people; "Hence Paul does not call departed saints men,but" the spirits of just men," (Heb. xii. 23).Therefore, God in calling these patriarchs by thename they bore in the body, indicated His inten-tion to restore their bodies, and shewed theirresurrection was possible: because their spiritswere" living." Christ also applied the sameargument to the saints who had died in flesh,showing that as the Deity is called the God, notof the dead, but of the living, therefore, they all"live unto Him." We call departed believersdead, but God calls them "living," they aredead unto us, but they" all live unto Him." Ifear I am trying your patience by the extent ofmy letter, and will therefore conclude, with onereference. See Luke xviii. 46 ; Acts vii. 59; inconjunction with 1 Pet. iii. 18. This differenceof expression in speaking of His flesh, and ofHis Spirit, declares the mortality of one, andassumes the immortality of the other.

I am yours," Searcher,"

r AB we receive in our General Correspondence much information that (though not intended for publica.tion)would be useful to, and appreciated by, many of ourreaders, we purpose making a. judicious selectionmonthly, under this heading.-Editor]Lower Assaln, India, June 27th, 1881.

" I have been giving weekly religious lecturesto quite large numbers of English speakingnatives here. My addresses started from men asresponsible agents, and gradually developed toour present state of Law-breakers, and thereforeobnoxious to Divine penalties. What thosepenalties were, every religion had its own list,none taught that they were to be iuflicted in thislife, all were in the future. If so the questionthen turned upon whom, and on what part ofman in the future I Either on an immortal soulor on the resurrected man. I then gave threelectures on the Immortal Soul, and after rendingthe arguments to bits, I showed the resurrection,and that what was true for penalties stood goodfor rewards, upon which I preached Jesus andthe Resurrection, and offered them the only lifewhich we could possibly get after death. Someof them said to me, 'We were brought up inMission schools in Calcutta, and the immortalityof the soul was certainly insisted on and believedthere.' 'Well,' I said, 'That is so, and I have alsobeen thus taught, but I find Mission schools didnot teach according to the Bible.' They saidYou will pardon us, Sir, if we reject yourteachings, so opposed to the exponents of yourown religion. When your own Ministers andBishops insist and teach an immortal soul-quitein accordance with our belief-and you come asa layman and speak the contrary, you will excuseus if we feel some doubt of the truthfulness andauthenticity of your religion. It would be better,for you to agree what the fundamental basis ofthe Christian belief in a future life is, betweenyourselves before coming and preaching to us.We respect and honour you as an honest, candidand true Christian man, but the odds are allagainst you.' Yon will see from this how tre-mendously handicapped we are, who preach'Life ooly in Jesus.' What a work you havein Englandfi1'St, before we can teach the mightyranks of the heathen. Our Mission agents mustfirst be convinced of this truth, and you mustdo this in England, before their being Bent out.What a mighty work 1 It makes my heart acheto think of the years that it may take to workthis wonderful revolution in Theology, so as toaffect our Missionaries and Ministers from borne.Paul told the Jews who rejected salvation, 'Asyou count yourselves unworthy of eternal life,we turn unto the Gentiles.' Under those cir-cumstances the grand Apostle could and did doit, and succeeded. But we dare not turn to theGentiles before convincing and converting theJews, for the Gentiles will slay us with our ownweapons, as my natives turned on me.I told them they were responsible .creatures,and so was I; my responsibility, I called themto witness, was fully met in my appeals to them;if they were not interested in their own salvation,I certainly was not; I had put before them lifeand death, they may choose as they will."-G.W. Winckler, C.E., Corresponding Member.

Auckland, New Zealand, July 18th, 1881."Since my last letter we have had manyencouraging manifestations of the spread of the

truth. Our congregations are as large as ever,in fact, last nigh t, though raining, we were full,and a large hall like the one we meet in onSund:ay nights takes a great deal of filling. Butthe people are interested in these great themes.I am glad to say that our morning meetings areincreasing, both in interest and numbers. Wemeet for tbe breaking of bread; we also havethe Baptistry open, and nearly every week wect. 8th, Tue Brook, Liverpool.

33.


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34 THE BIBLE STANDARD.

BRADFORD CONFERENCE LETTERS.The following extracts are made from letters

received from invited speakers to Conference,who were unable to attend.I wish well to the cause, which will there beadvocated, as I have ever done, but I really donot feel myself well enough to undertake thepart you wish me to do. I am therefore com-pelled, very reluctantly, to decline the invitationwith which you have honoured me. Youngermen must carry on the cause, I feel that I havenearly done my part in it,"-Henry Constable,M.A.Am sorry that I cannot come to Bradford

this year, owing to being compelled to take my CHURCHannual holiday this month, to suit the arrange-ments ofothers. I suppose you know of a fact aboutPaley, (the author of Evidences of Christianity,&c.) told in his life, which has only just come tomy notice, that in his first debate he proposedto argue against the endless existence of theunsaved in torment, but was induced to take theother side for fear of offending the head of hiscollege. I will copy it out verbatim and send itto you, if you care for it. (It will appear inour next issue.)One increasingly feels that it is no test oftruth, who is for this and who for the otherview, but what saith God's Word ~ What doesit imply? 'Thy 'enemies shall lay thee evenwith the ground, and thy children within thee.'Do those words allow of any separate existenceafter death? Or' Many prophets and righteousmen have desired to see the things ye see, andhave not seen them,' And, think, when the Lordsays 'There shall be a time of trouble such asnever was and never shall be.' How' populartheology' swamps all this, and makes it of littleimport by the tremendous overshadowing terrorsit dreams of! "-WillimnAherne.I may feel led to prepare something for theoccasion, if required, and I am free to go, but Iwould rather wait until the Conference is on,and you may see how you are provided withspeakers. I should not fail (if really needed)to bear some witness to the special features oftruths that we feel to be so important, but theweight of my testimony would rest on the'Coming Kingdom and the Coming King,' asthe Gospel, the world, and the church mostneeds."-Nathaniel Starkey .I shonld like to be present at Conferenee,

but cannot, my engagements at the time beingall in London district. Thank you for invitingme to join in the proceedings, I wish I could.Although a.obstinate heretic in regard to somethings we, as a Society, teach, I am heartilywith my much-loved and honoured brethrenupon the main point of all-Life only in Christ."-Waller Rowton .I shall not be able to attend the Conference

next month, but I hope it will be a usefulgathering."-Richard Phillips."I have delayed answering your kind letter,

to see if I could arrange to leave home at thedate of the Conference, but I am afraid I shallnot be able. I have just returned from a threeweeks' absence, and consequently my time isconsiderably curtailed. I pray that the blessingof God may be with you, and that the faith andenergies of the Brethren may be strengthened bythe meetings."-Charles Underhill, J.P.I can only thank you and the Committeefor the compliment paid me, and say how glad Ishould be to render any small measure of helpin the great and holy cause, but Bradford is toofar away for me to reach at present. All I cando is to hope and prayfor signal 'success onthe efforts to be put forth."-J. J. Hobbs,

have some candidates; making one service of it.Last Sunday morning we had one of the bestmeetings I have ever attended here." George A.Brown, Corresponding Member.

" Respecting a trip to Bradford, my replymust be as follows :-(1) Tbe journey would notsuit my advanced age. (2) I am now a volun-teer Mission er, and must remain like a sentinelat his post. (3) I wait for my holiday until mywork is done."- William Morris, M.D." I cannot yet say whether it will be in my

power to visit you at the time your Conferencewill meet, but I will prepare two articles for theBible Standard.s=-Jules de Lattnay, Paris." Concerning the invitation to speak at the

forthcoming Conference, I am sorry to say thatI should not feel free in spirit to do so, andmust, therefore, respectfully decline."-H. B.Murray.

PAIGNTON, DEVON. On Sunday, Sept 4, at 3 p.m., a splendid open-air meeting was held on the "Green," attendedby a large number of people, and addressed byMessrs. Clift, ,Leonards, and Ha",ke, (of 'I'or-:quny.) and Mi&tthews (ofPaignton], Tracts weredistributed,and another meeting announced.

CARLISLE.A few friends, from various Churches, havingreceived light from the Divine Word, on Man'sNature and Destiny, have commenced an organ-ized attempt to enlighten others by means oftracts, loan volumes, and a Bible Class.

ROCHDALB.In this busy Labcashire town the Truth isquietly but surely spreading, and a correspond-ent and subscriber writes to express thecherished hope of being able, shortly, to form aBranch Association.

CHELTENHAM.The Church here has been for some few monthsstruggling with numerous difficulties, whichhave led to the.iresignation of its late pastor(Rev. H. B. Murray). By the efforts cif a fewearnest and zealous workers, however, thepecuniary arid other difficulties bave beenwrestled with and overcome, and the Churchhopes very shortly to be in a position to againfill its vacant pastorate, and take its properplace amongst the religious centres of the town.The pulpit at present is beirig supplied byvarious friends, including its original pastor,Mr. Cyrus E. Brooks. AUCKLAND, NEW ZEALAND. ,

The Church is still progressing both in numbfilrsand in spiritual power. The Siinday morninggatherings are marked with a spirit cif deepdevotion, and the testimonies given by the dif-ferent brethren" are both heart:cheeiing andinstructive. We are constantly" having candi-dates for baptism, amongst whom are men andwomen who have made no profession ofChristian-ity before. Our Sunday night lectures are stillwell attended by earnest and attentive listeners.The Choral Hall, which is a spacious 'building,is well filled.-New Zealand Bible Standard.

AND MISSION NEWS.BLACKBURN.Although we have had about 50 Bible Standards

at Withnell arid here, I am afraid they will runshort. Will you send me another dozen? Fourimmersions on Sunday-men. FulllJ:1eeting onSunday evening; subject: Is there a hell?What and where is the hell of the Bible? Is itfor the dead or the living? (Isa. lxvi. 24, Rev.xx. 13.) For the 'soul' or for the body? (lJ:1att.v. 29)." Several questions asked after lectureand answered.-A. S., Oct. 10, 1881.

ST. JOIlN'S ROOMS, LONDON, N.W.By the valued efforts of our Treasurer, a BranchAssociat ion has been formed here, from whichwe have received a subscription for forty BranchMembers.

SOUTH AUSTRALIA.Writing from Jamestown, the Secretary (Mr.G. H. Glover) says, "We are. sorry we cannotcompass an Evangelist at present, we are butfew in number, but hope to increase. There aremore in different parts of the Colony, brit, inmany eases, over a hundred miles apart; still,I believe, all doing what they can. As yet,Jamestown is the only place where an Associationis formed; it is a young township, in a farmingdistrict, with about 2,000 inhabitants, 140 milesnorth of the 'city. The places of worship are: LINCOLN.a Wesleyan, a Baptist, a Presbyterian, and a A tea and public meetingwas held at Mitit-Iane,Roman Catholic Chapel, and the Church of Lincoln, on Wednesday evening, Oct. 5, to eom-Enzland. It is in the Baptist Chapel that we memorate the second anniversary of the Rev.hold our meetings. The Church was asked for G. P. Msckay's ministry. Messrs. Harvey andits use, and it was granted without a dissenting Mortimer, on behalf of the Church and congrega-voice. But then, this Baptist Church receives tion, presented the pastor with a gold watch,all into its fellowship who love the Lord Jesus photo album, and an address, in recognition of-whatever their doctrinal belief; also those his zealous and faithful labours, and as awho are not immersed. Is not this a truer basis memento of their regard. The tea was attendedof union, than where there are creeds that en- by 150 members and friends; the after socialslave the conscience of some? The Members of meeting was presided over by Mr. W. Bausor,the Assooiation are, as yet, working in a quiet, and addresses were given by Messrs. Barnes,earnest way, holding meetings twice a month, Rowlett, and others. The Illuminated Addressand distributing tracts and books; we have also bore the following inacription r->sold some, and have orders for nine monthly " The Subscribed Members of the Church andcopies of the Bible Standard. The minister of Congregation at the Baptist Chapel, Mint-lime,a neighbouring Church became concerned on Lincoln, :cheerfully join in presenting their ea-account of some of us, because, as he said, we teemed Pastor, the Rev. G. P. Mackay, with awere spreading the doctriue that there was no Gold Watch and Album, to commemorate thehell, and that we did not believe in eternal 'completion of the term for which he was in-punishment. In a note to him, we pointed out vited to accept the pastorate of the Church; tothat we did not deny eternal punishment, but mark the gratification felt at his aeceeding tochallenged him: to prove eternal torments-if that the invitation to continue his ministry withwas what he meant thereby. He granted that them; also as a small token of their apprecia-...s his meaning, but declined the challenge. tion of his honesty, manliness, good fellowship,Please send two more vols. of No. 4 Bible and Christian character; his zealous labours forStandard, also twelve monthly copies of the the advancement of Truth, and the Establish-new vol. beginning in October, instead of five ment of Christ's Kingdom.as at present."-Geo. H. Glover. " Their earnest desire and prayer being, 'He

HUDDERSFIELD. that doth the ravens feed, yea providently.eatersA well-attended lecture was given here on Oct. for the sparrow,' may be the comfort of his life,2, by Mr. Albert Smith, of Blackburn, in the and spare, sustain, and encourage him to T~'ChWellington Buildings, Queen-street, on "The men how to live, and, oh I still harder lesson,Alternative: Eternal Life or Everlasting Death how to die.' " ,awaits you! (No eternal life in torture.)" The Address was signed by 219 subscribers.


11/12

THE BIBLE STANDARD . 3 5In connection with the recently-formed

Church, meeting in the Newport Hall, a corres-pondent writes, "We are succeeding muchbetter than we expected, and I believe we shallsoon be in a position to obtain a pastor. I ampleased to tell you that our 100 copies of theBible Standard are all sold."

PLYMOUTH..Considerable blessing has followed from' theremoval of the service-conducted by Dr. W.Morris..:..-to the Mechanics' Institute, whereexcellent congregations and much spiritualfeeling .are Jlnjoyed. - "

FORTHCOMINGECTURES.At:rangeme!l~s have been made with the Rev.B. B. W,ale, of High Wycombe, for a course oflectures, during October and November, in eachof the following plsces : Liverpool, Skipton, andMalvern.

HULL.The Express newspaper in No. 19 of its series,"Week Evenings at Hull Churches and Chapels,"gires a favourable notice of the little Churchmeeting in the Protestant Hall. We quote-The Protestant Hall is internally an offensiveand' a ~dismal protest against all, grace andbeauty." The Christians are seceders fromthe Plymouth Brethren." "A few weeks ago Iatj;ended their Thursday evening meeting, andspent a pleasant time ~ith them. After prayer,the 10th ehapjer pf the Fourth Gospel was read,followed by conversation on soul, spirit, death,immortality; demons, and inspirations. Thesetopics' were discussed in an intelligent, calm,and kindly spirit. There were, in 'some cases,differences of judgment amongst the speakers,but not' the slightest expression of uncharitable-ness, If I 'could not agree with some of thevi~~~ qfpr!lss~a, I fel~ r~~pect for the ~en ~hoso thoughtfully and charitably stated their viewson so many Importan~ sul5jects." .

GLASGOW.A series of special addresses are being given in,the Kirk-street Hall; on Subjects of thedeepest iuterest and importance to all in relationto the Coming of the Lord; the Nature andDestiny of Man, and' the Close of the PresentAge." The first two addresses were deliveredby Mr. T. J. Hitehcock, on "The Present Age:Its Beginning, its Object, and its End."

NOTES, NE)VS, AND REVIEWS.~ The Melboltrne Bulletin, of May 13,

says :-" Ahigh clerical authority in the Churchof England stated, the other day; that not onlywas he a conditional immortalist, but that mostof the Episcopal clergymen were also, but theydeemed it expedient to keep it dark for the pre-sent. Dr. M., of Pamell, however, is shortly todeliver a series of sermons on the subject."~ The following morsel is from the pro-

spectus of a proposed revolutionary Anglo-Italian paper :-" The social ideal to whichhumanity tends is communism in anarchy, thatis, an harmonical organization in which each isresponsible for all, without chiefs, and withoutgovernment, where all contribute to the welfareof everyone and everyone to the welfare of all."Such are the meaningless phrases with whichmen q~ceive themselves and others, in theirattempts to regenerate this Kosmos, under the.curse of sin. Any way but God's. Any saviourbut Christ. Any guide but the Holy Spirit.Well, thank God, the end is near, and thosewho will not bend to Divine Authority and Rule-must break.

l3'" At the recent Methodist Gathering in scholarship-to weaken to some extent the testi-London, the Rev. J. Guttridge, of the U.M.F.C., mony for the true Deity of Christ. The passagesread a paper on "The Possible Perils from the are-!l0m. ix. 4 ,5 j 1 Tim. ill. 16; Phil. ii. 5-8 jPapacy, from Sacerdotalism, and its Connected Col. 1. 14-17. We can but regret t~e cp:angesErrors." In it he said: " Bomanism and Method- made, as being uncalled, for; especially 10 theism could not coalesce' Bomanism held some second and fourth cases. We would rather seetrue doctrines but th~y were neutralised by the testimony buttressed than weakened, thatinjurious traditions and ceremonies. But" God" was" manifest in the flesh," al.ld thatMethodism was substantially Christianity as it "by" (not in") Him "were all thingswas at first:" Doubtless our old-time friend felt created."what he said, and many of his audience were in ~"The Bible Defended and Atheism Re-accord with' him, but he lays too heavy a tax buked. Reply to Robert G. Ingersoll's Lec-upon the faith of men who study God's Word, tures." By Allan B. Magruder. New York:when he enunciates the sentence we have E. J. Hale & Son, 17, Murray-street, Price 50printed in italics. The Apostolic Church taught cents. In a former issue of this paper we drew(1) Man mortal in both body and soul. (2) That attention to the response made by the aboveman was one, not dual. (3) That at death men author to the bold challenge of Col. R. Ingersoll,slept nntil the resurrection-both just and un- a noted American Infidel Lecturer. As Mr.just. '(4) That there was to be first a resurrec- Magruder's acceptance of the challenge was nottion of the just, to be followed at an interval of heeded, the above pamphlet was issued from theat least 1,000 years, by that of the unjust. Press, and we are glad to hear that it has met(5) That Christ would come in person to trans- with a good sale in the States. The Authorlate His living and raise His sleeping saints; writes in a good spirit, but hits hard, and cleverlyand would establish His throne of judgment exposes the many weak places in his opponent'supon earth, for the resurrection of the great armour. But for the pressure on our space weday. (6) That the punishment of the wicked should quote from the work, but must be contentwas the loss of being, or existence; the reward with a brief line of thanks and praise. Weof the righteous that of eternal, incorruptible regret the lateness of our review, which is owingexistence, or life. (7) The destruction of sin to the miscarriage of the first and second review-and Satan, and the everlasting reign of good. copies sent us. As the pamphlet is not obtain-What does Methodism teach upon these points? able in this country, and we are in correspond-It is directly at issue on each one with the faith ence with the Author, we will gladly remit anyof ~he Early Church, and the teachings of the prepaid orders for same (2s. 3d.), and post, onWord of God. Like Rome, it holds " some true receipt of return parcel, to any address.doctrines, but they are neutralised by injurioustraditions." "Oh, wad some power the giftie !i 1 l. The Rainbow and Meesenqer give eachgie us, To see oursels as ithers see us." We this '(Oct.) issue a full report of our late Brad-shall, probably, in an early issue, present some ford Conference, for which good service weproof of this from Church History and the tender hearty thanks to their respective Editors.Divine Word. Copies can be had through our oflce.~ Prince Napoleon has been VIsiting Con- ~ Mr. Albert Smith, of Blackburn, hast ti 1 L'Od t t th h h d been refused, by the Burial Board, permissions an mop e. re s a es at e as ecided to place certain heteordox passages of Scriptureto leave France and settle in Constantinople.Also that he will renounce his claims upon the upon the tombstone of his wife. Considerablethrone of France in favour of his eldest son, correspondence has passed between him and thePrince Victor. If there be any weight in the Board, which appears in the Btaekbursi T'imesteachings of the Baxter School, that this family of Oct. 15. Our space forbids any further refer-will have the questionable notoriety and honour ence to it now, but we purpose giving somaof giving to the Roman Earth its latter-day Anti- extracts in our next issue.christ, who is to appear at first as a king of ~ The Rev. Griffith John, of China, boreSyria; then there is food for thought in the valuable testimony at the recent Congregationalabove notice. Union Meeting, upon the question of futurelS" Important, if true. It is said, on gene- punishment; this, too, must wait a further issue.rally good authority, that the Porte has made (in principle) a grant of land in Syria to be SPECIAL NOTES.allotted to Jews who wish to emigrate fromcountries where they are being persecuted.Another paper states that arrangements havebeen made, also, for this Jewish Colony to begoverned by a Prince of their Own Race. Wedevontly wish it may be true. The restorationof the people to the land would mark an epochin history, and enable many a suffering saint to" Lift up" his head, !IS the "hour of redemp-tion " would be, indeed, nigh.lS" Some of the Members of the Salvation

Army are becoming quite Papal in their claims.At Kidderminster, at a council of war, " Major"Cadman, alluding to the letter issued from theHome Office, cautioned the Home Secretary totake care what he did, as the Army would callforth the vengeance of the Almighty upon himif he attempted in any way to interfere with theSalvation Army proceedings, and then SirVernon Harcourt's life would not be worth oneday's purchase.~ "The Revised and Arianized Version of

the English' New Testament': A Protest and aTestimony." By Wm. Morris, London: ElliotStock, 62, Paternoster-row, E.C. Price Sixpence,In this pamphlet four passages only are dealtwith from the Revised Version, and shown-with somewhat strong language, but undeniable

ALBERTSMITHFOND.FOURTH and final list of Donations :-FromIndia: Mr. S,' Mr. L., Mr. R., ten rupees each,together 2 7s. ,3d.; Dartford 2s. j C. E. Q. 5s.;Mrs. B. R. 10s,; S. C. (Crewe) 1 j W. F. D. 1 ;Anonymons 2 2s.; J. J. H. 10s.; Mrs. M. H. L.(second) 10s. Previously acknowledged, 3518s. 7d. Complete total, 44 43. lOd. Wetender our most grateful and hearty thanks tothe readers of the Bible Standard for theirwilling and generous response to our invitation,on behalf of one called to suffer for truth.

the bible standard november 1881

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