Bible Standard September 1879

8/8/2019 Bible Standard September 1879

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T:HEih 'lt . ~taudard+ISSUED MONTHLY BY THE

Bible Standard Publication Society, St. Paul's Buildings, 28, Paternoster Row, London.EDITED BYQeo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.

TB. BIBLlISTANDARDs devoted to the exposition of Biblical Truth, especially the doctrine of Conditional Immortality, the literal Resurrection ofthe Dead, the Final Destruction of the Wicked, the Signs of the Times, the Second Coming ofChrist, and His Personal Reign on earth.

No. 24. SEPTEMBER," The ~ages of Sin is Death; but the gift of God is Eternal Life through Jesus Christ our Lord."

1879. Price Id.THE APOSTOLICAL FATHERS.

THE Apostolical Fathers, or Clement of Rome, Polycarp,Ignatius, Barnabas, and the Pastor of Hermas, are so calledas having been contemporaries with the Apostles of our Lord.Their opportuities of being informed concerning the doctrinesof Christianity were therefore peculiar, and their testimonyis of a corresponding value. Let us not, however, undulyexaggerate the doctrinal value of their writings; foralthough their opportunities were what we have stated, it isquite conceivable that other circumstances should tend todepreciate the value of their personal testimony. Theirtestimony is nevertheless valuable, if not authoritative;and by the clearer light of Scripture they may be read withconsiderable profit. In their writings, we never meet withthose conventional phrases of modern orthodoxy about thesoul,-its separate state and immortality, "Immorta.lllOul "-" never-dying soul,"-" deathless soul,"-" separate50ul,"-" disembodied soul,"-these and such like expres-sions are never to be met with in the canonical and primitiveScriptures. They belong to a more recent religious nomen-clature. The: prevailing opinions of the Apostolic Fathersare clearly set forth in their epistolary writings, where theyuniformly speak as if they had no philosophy about theelementary constituents of the human constitution, butregarded man as an indivisible being, depending upon hisorganization for his personal existence. In the estimationof these early writers death was the absolute decease of theconscious being man, and he could only live after dissolu-tion by being re-organized, or raised up from the dead.They never allude to a state of consciousness between death

and the resurrection, but speak much of their hope in beingraised up out of their graves by their Lord,-" the Resur-rection and the Life." It should strike the reader as veryremarkable that. the Apostolical Fathers never allude to astate of glorification for the righteous in a disembodiedcondition of existence, when this is the grand theme of

modern Christian teaching and hope; and on the otherhand, that they so frequently and empathatically refer to abeing raised up out of ~e .grave, when the resurrectionoccupies so subordinate a place in the present popular creedand ordinary pulpit ministrations. The coming of Christ,too,-how they dwell upon and hail that event I-like thebeloved Apostle, "Come, Lord Jesus! "-" Even so, comeLord Jesus! " The second coming of Christ was a necessaryand cardinal doctrine in the creed of those primitive saints,who, like their apostolic contemporary, "suffered the loss ofall things" to attain unto the resurrection of the dead.But let them speak for themselves :-" Blessed are those

priests," writes Clement, " who, having finishedtheir coursebefore their times, haoe obtained a fruitful. and perf ect dis-solution" " All the ages of the world, from Adameven unto this day, are passed away; but they who havebeen made perfect in love have, by the grace of God,obtained It place [by inheritance, not yet realized] amongthe righteous, and shall be made manifest in the judgment ofthe kingdom of Christ, For it is written, 'Enter into thychambers for a little space, till my anger and indignationshall pass away, and I will remember the good day [theresurrection day] and will mise you up out of you/"gmves.' "Says Polycarp, " If we please [the Lord] in this present

world, we shall also be made partakers of that which ie tocome, according as he has promised to us that he will raise1(S from the dead, and if -we shall walk worthy of him, weshall also reign together with him."Ignatius, in the following quotation, expresses plainly his

belief that immortality is not inherent in the human consti-tution, but a communication through Christ, as says theApostle,-"-" The gift of God is eternal life [or immortality]through our Lord J esus Christ." In his epistle to theEphesians, Ignatius writes,-" For this cause did the Lord'suffer the ointment to be poured .rm his head [or wasanointed for his burial] that he might breathe the breath nf


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230 THE BIBLE STANDARD.

immortality into His church. Be ye not therefore anointedwith the evil savor of the doctrine of the prince of thisworld, let him not take you captive from the life that is setbefore you." Again: "Men's ignorance was taken away,and the old kingdom abolished, God himself being mademanifest in the form of a man for the renewal of eternal life.From thence began what God had prepared; from thence-forth things were disturbed, forasmuch as He designed toabolish death." And yet again: "That ye (he says)breaking one and the same bread, which is the medicine ofimmortality, our antidote that we should not die, but livefor ever in Christ Jesus." In his Epistle to the Magnesians,Ignatius writes,-" Seeing then all things have an end,there are these two together set before us, death and life, andeveryone shall depart unto his proper place." To the'I'rallians he writes :-" Jesus Christ was truly raised fromthe dead by His Father, after the manner as He will also raiseup us who believe in Him, by Christ Jesus, without whom wehave no true life." To the Romans he writes,-" For it isgood for me to set from the world unto God-that I may riseagain unto Him But if I shall suffer, I shall thenbecome the freeman of Jesus Christ, and shall rise free."There is a very singular passage in the -Epistle to theSmyrnreans which at first sight may appear to favour thenotion that man can live in a state of disembodiment. " He[Christ] suffered truly, as He also truly was raised from thedead: and not as some unbelievers say that He only seemedto suffer, they themselves only seeming to be. And as theybelieve so it shall happen :unto them, when, being divestedof the body, they shall become mere spirits." or incorporeal.That the reader may understand this passage it-is necessaryto remark that Ignatius is here alluding to a very mischiev-ous heresy which sprang up in the apostolic age, under thename of Docetism, or the doctrine of the Docetce,This sect was so called because they professed the

opinion that Christ did not really suffer and die on thecross, but only in appearance. They denied the reality ofof Christ's coporeal nature, and maintained that His fleshand blood were phantasmal only. Their name, Docetce, isderived from a Greek word signifying to seem or appear.Now, it is against the professors of this strange notion, thatChrist was a mere phantom, that Ignatius directs hisremarks. His language is obviously ironical, He certainlyhad no Scripture warrant for saying that these primitiveheretics should live after death as disembodied souls, nordoes he indeed say so. What he says virtually is, thatwhen they are dead they shall pass away into mere phantoms,-or have no real existence. So far from according withthe present popular notions of a state of disembodiment forsoul Cl' spirit, this language makes directly against thatnotion j for it is the utterance of a malediction,-the ironicaldenunciation of a punishment suitable to the abettors of so

silly a heresy. "I know," he adds, " that even after Hisresurrection He was in the flesh! and I believe that He isstill so. And when He came to those who were with Peter,He said unto them, 'take, handle Me, and see that I amnot an incorporeal demon.' Not as some in our own dayimagine our Lord to mean, that He was not a disembodiedhuman soul; because He said,' handle Me and see, for aspirit [not My spirit] hath not flesh and bones, as ye seeme have.''' "Behold My hands and My feet," said our Lord," that it is I lJ Ilysel f," not some other spiritual being, or asIgnatius express it an "inc01pol'eal demon." Neither ourLord nor Ignatius make any allusion to such a notionalentity as a disembodied soul, or spirit.This Apostolical Father treats at some length of this

heresy, which, it is efr:'y to understand, was of a verypernicious character. The following words express moreemphatically his Docetic antagonism, and at the same timeset forth his views of the future life only through a resurrec-tion from the dead. "If all these things were done only inshow by our Lord, then do I also seem only to be bound.. . . . But much better would it be for them to receive it[that is, the doctrine of Christ's real humanity and passionon the cross, of which the eucharist was the symbol], thatthey might one day rise through it." The Apostolical Fatheropposed the error of the Docetce, chiefly on the ground thatit destroyed the reality of Christ's resurrection, for if He onlyseemed to suffer and die, he could only have seemed to riseagain, and hence their Christian hope of future life, and itsgrand evidence and pledge, were both denied and destroyed.The doctrine of the Apostolical Fathers was that of theApostles themselves that "if Christ be not raised" fromthe dead, " faith is vain," and" they which are fallen asleepin Christ are :Jerished ;" because without a resurrection theycannot live again; and if Christ is not raised from the dead,but is still under the power of death and will ever remain so,then none will be raised,-there can be no future life,-allare perished.The object of Christ's mission is thus set forth by

Barnabas in his Catholic Epistle,-" Now, how He sufferedfor us, seeing it was by men that He underwent it, I willshow you. The prophets, having received from Him thegift of prophecy, spake before concerning Him: but He, tha:He might abolish death and make known the resurrection fromthe dead, was content, as it was necessary, to appear in theflesh, that He might make good the promise before given toour fathers; and, preparing Himself a new people, mightdemonstrate to them, whilst He was upon earth, tlia] afterthe resurrection He would judge the world." Now, as judgmentprecedes rewards and punishments, this language obviouslyimplies that until the resurrection takes place there can be.neither a state of reward nor punishment. "It is appointedunto men," says the Scripture, "once to die, but after this


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the judqment;" Not, as the popular Christianity teaches," after death" rewards and punishments,-then resurrectionfrom the dead,-then [udgment--c-and then again rewardsand punishments! such bungling and confusion belong notto the revelation of Scripture, nor the creed of the Apostolicbelievers.The passages bearing on this subject in the writings of thePastor of Hermas are too numerous for quotation, here

suffice it to say that he uniformly describes the condition ofthe uneonverted as a state of death, and union with Christas securing the hope of a future and eternal life. Nothingcan be plainer than that the Apostolic Fathers were con-sentaneous in the belief of the essential mortality of thehuman race: that they had no philosophy concerning thehuman nature corresponding to the Platonized Christianphilosophy of modern times: and that their long expectationof the future life was by means of a resurrection from thedead. It is undeniable that they believed nothing aboutdisembodied human souls, and a condition of rewards andpunishments intermediate between death and resurrection.In this mortal interval the dead according to them slumberedin "the land of forgetfulness." (Psalm lxxxviii, 10-12.)Thought ceased its activity, and consciousness, like theexpired flame, had become extinguished.These primitive saints, in common with prophets and

apostles, looked forward to the " good day"-the day of theLord's second coming, to open the graves of His slumberingones, and redeem them from the dominion of death; theirhope was in a resurrection from the dead, hence theypreached the resurrection of Christ as the evidence andpledge of His people'S resurrection unto life, and jealouslyguarded this first principle of Christian doctrine against thecontemporary heresies, among which, that of the Docetcewas the chief. How unlike the degenerate theology ofmodern Christianity, in which the grand cardinal doctrine ofResurrection from the dead is almost lost sight ofl-the paganphilosophy of Plato, patronized by the popular churches, hasinstituted the doctrine of an independent liuman. immortality,hence immortality as the gift of God by Christ is not known;it has taught the world to believe in a state of life duringdeath, hence the modern Christianity has an importedphraseology about "departed souls," "immortal souls,"" souls in glory," "souls in torment," of which the Scripturesand Apostolical Christians know nothing. A state of glorifi-cation immediately after death for the" disembodied soul"obviously supersedes the doctrine of a resurrection_ Let theChurches of our degenerate modern Christendom mark thecontrast between the scriptural and primitive doctrine ofimmortality and that doctrine as professed by themselves.Let them note the strange phenomena, that the Apostlesand their contemporaries speak much of life as the gift of,God by Christ, and life obtainable by resurrection, and never

once allude to "immortal souls," and "souls in glory," o" torment" at death; whereas both the Protestant andPapist churches (the latter, indeed, to no small advantage),reverse this mode of preaching,-they preach in strangecontradiction to inspired and primitive testimony, that manis immortal by natural constitution, and that he can livewhile he is dead. But thanks be to God, amidst thisdoctrinal degeneracy, the written word remains.

THE MINIMUM CHRISTIAN.The minimum Christian! And who is he? The Christian

who is going to be save! at the cheapest rate possible; theChristian who intends to get all the world he can, and nomeet the worldling's doom; the Christian who aims to haveas little religion as he may, without lacking it altogether.The minimum Christian goes to church in the morning.

and in the afternoon also, unless it rains, 01' is too warm,01' too cold, 01' he is too sleepy, or has a headache fromeating too much dinner. He listens most respectfully to thepreacher, and joins in the prayer and praise. He applies thetruth very judiciously,-sometimes to himself, often to hineighbours.The minimum Christian is very friendlyto all good works

He wishes them well; but it is not in his power to do muchfor them. The Sabbath School he looks upon as an admirableinstitution, especially for the neglected and the ignorant. It inot convenient, however. for him to take a class. His businessengagements are so pressing during the week that he needsSunday as a day of rest; nor does he think himself qualifiedto act as a teacher. There are so many persons betterprepared for this important duty that he must beg to bexcused. He is very friendly to home and foreign missionsand colportage, and gives his mite. He thinks there are tomany appeals, but he. gives, if not enough to save hireputation, pretty near it; at all events he aims to,The minimum Christian is not clear on a number of points

The opera and dancing, the theatre and card-playing, anlarge, fashionable parties, give him much trouble. He cannosee the harm in this 01' that 01' the other popular amusementThere is nothing in the Bible against it. He does not sebut that a man may be a Christian and dance, or go to thopera. He knows several excellent persons who do. Whshould not he? He stands. so close to the dividing linbetween the people of God and the world that it is hardsay on which side of it he is actually to be found.Ah, my brother, are you making this attempt? Bewar

lest you find at last that, in trying to get into the kingdomof God with a little religion, you miss it altogether; leswithout gaining the whole world, you lose your own sou-Presbyterian at Work.


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NOTES FOR THE PUBLIC.BELIEVERSin our dear Lord's near coming differ, as an

English writer puts it, as the town clock differs from thesmall clocks in town, not by the hour, but by the minute andsecond. English Literalists, Millenarians, Pre-millennialists,Age to Come believers, Adventists, etc., all hold that hecomes before the thousand years. All believe in this greatAnd wonderful approaching age; for what is the comingeternity but one succession of ages? All think it will openvery soon. They differ a little in the manner of its intro-duction; i.e., in details. They differ in the nature andcharacter of the day, the grand millennial era, but look foritll sun to arise, not in the evening of that day, but in its gladmorning. No such day as that is heralded to be can existwithout a visible sun. Alas! modern Christendom looks forthat sun to arise in the evening, when the gloryofthe great dayis over and gone. She but dreams, and talks in her sleep!Some who look for Jesus profess to discover great light

touching the coming day. They behold all its order, theymap it all out from its first year to its last. They think thedivine Word has photographed it. I cannot see the fullcharacter and kind of the age to come, though perhapsstanding on its very threshold. Nevertheless, I see clearlydown Time's quickening stream to it, and with my brethrenof all opinions I cry, It is coming! And Drs, Qumming,Beiss , etc., who look for a mixed age; Elds. Orrock, Pearson,etc., who look for an unmixed age, and our few anti-millennarians wh~ do not look for any thousand years at all,but an eternal, unbroken age, are all alike respected andbeloved. Scorn no man for his cherished views of this sort;think, and let others think. I generally do my own thinkingon all sueh questions. I do not think the most pious, themost orthodox, the most intelligent, and I may add the mostChristian Jew, who lived before the Cross and Pentecost,understood or saw clearly the character of this age, then justabout to begin. Clear light came at last, and the best mensaw they too had been dreaming,. Well, I don't care if I can't see clear on into open day. Itis yet night. My lamp burns brightly. It will light meuntil the Bridegroom comes, and at the marriage day therewill be light enough. The rule of my illuminator is additional,"more and more." Paul's darkened glass is still before alleyes touching the seventh chiliad of Reo, xx. So I think.Full-orbed sunlight in the cloudless morning will dispel allillusions. It is when the Lord brings again Zion (not before)that all watchmen will see eye to eye, i.e., see alike. Mean-while modesty of opinion on this elaborate and propheticalsubject will command admiration, and a unity of thinkingdifferently in love will, grace abounding, be found possible.Let those who look for Christ work on in their own sphereand live, but let them love, "that they all may be mlE."-D.T. Taylor.

WE ARE ONE.A CONTINENTUpaper thus describes a recent sceneGalicia-The reception of Hillel, a noted Jewish Babbi r-"When the train drew up at Szikso Station, an old mansmall stature, holding a silver topped pastoral staff, decended from the carriage. He wore a silken kaftan and thRussian' kuesmo.' As soon as the Jewish crowd perceivedhim they rushed forward pell-mell, fell on their kneesseized his hand, and c vered it and his robes with kissesHe was then driven through the city in the midst of greaexcitement. Numbers came in order to kiss his hand, anask for his prayers. The manner of life of the Rabbi in thcity ill very unlike th;t of the old Jewish ascetic saintsHis clothing is scrupulously clean and good, his beard iwell combed, and he eats and drinks with moderation,whereas the older 'Wundi Rabbis' had the credit of beintoo much devoted to spirituous liquors. Rabbi Hillel dinot look his interviewer in the face. Possibly the latter waa ' Galilooan,' but it is said to be his habit even in his conferences with his fellow-religionists. He studies all dalong; seldom receives females to confession-as he calls itbut when he does so keeps his eyes closed throughout thinterview-so the females who have been privileged tconsult him as a religious director invariably relate. Somyears ago, when the Rabbi was sixty-three years of age, htook to himself a third wife, a young maiden of nineteen.He will never take money from his penitents, though it ioften pressed upon him; but, as his servant or plenipotentiary is allowed to receive offerings from devout visitors,possibly some part falls to Rabbi HiIlel's share. He professes to heal the .sick, and to hold special conversation.with the Almighty regarding those who consult him. As honly was to remain a few days in Szikso, his lodging wacrowded with devotees waiting to consult the great man inhis free hours."The Rev. D.WID M..CRAE,of Gourook, has received the

hearty support of his church and congregation in his recenttrial. They refused to admit the Minister sent to declarethe pulpit vacant; and at a recent meeting they resolved tosecede from the United Presbyterian Communion, invitingMr. Macrae to continue as their pastor.But for trust deeds, the denominations would find it too

costly to expel Ministers, simply for honouring God andHis Word. In many cases, however, congregations aretrammelled by legal considerations, which pull them in theopposite direction to their active Christian sympathy withthe" persecuted for righteousness sake."The Rev. J. MACRAESIMCOCK,Congregational minister, o

Paisley, has lately taken occasion to make known his viewson the subject of "eternal punishment." Whilst "distinctlyrepudiating" the popular opinion, Mr. Simcock is not inclinedto limit the meaning of the expression "eternal," which, he


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maintains, "ill used in connection with punishment in itsabsolute sense of beginningless and endless." The viewwhich he has adopted is. briefly this-that it is the punish-ment and not the suffering of the individual sinner which isdescribed as never ending. As the law of God is "eternal,"in the absolute sense of the word, so also must be thepunishment which opposition to that law entails; or, as. righteousness is in its nature without beginning or end, soalso must of necessity be the condition of disobedience."So long as man goes on sinning, there will be actualpunishment, but not one moment longer."A LIVERPOOLcorrespondent intimates that a sermon was

recently preached by the Rev. John Kelly in St. George'sChurch, in which the orthodox dogma of eternal tormentand natural immortality was roughly handled, and declaredto be both unscriptural and impossible, Also, that the Dukeof Argyle was an attentive hearer.CONSIDERABLEnterest is being manifested in the forth-

coming Conference, in London, on the Life and the Hope;and a large attendance is expected. For particulars see ouradvertising pages.The" Conference Plan" with hymns, may be had gratis on

application. If by post, a stamp must be sent.On Sunday Evenings, July 27th, and August 3, the Rev.

Stopford A. Brooke, M.A., preached forcible sermons atBedford Chapel, Bloomsbury, on the doctrine of "EternalPunishment." The respective texts were Matt. iii. 12., Matt.xxv. -{5 . Remarking upon the influence on unbelievers ofthe gospel of fear, he said it was impossible to believe sucha doctrine-it would make him an infidel. Dwelling at somelength on the use of the word "everlasting" as applied topunishment, he said that the rendering should be "age-long."God is eternal-without beginning and without end. Not soevil, which had a beginning and must be of limited duration,for if evil were to exist for ever God would be conquered.Hell is the state in which the wicked suffer into redemption.Having pointed out the fallacy of those who say that God'sidea of love and justice are not the same as ours, thepreacher asked" Can God allow eternal evil and continue tobe God?A NEWsect has sprung up in Russia, the founder being a

"prophetess," a young and handsome Polish peasant woman,named Xenia Ivanowna Kusmin, who has chosen twelveapostles to preach her doctrines, which enjoin abstinencefrom wine, meat and marriage-tea being ordained as theorthodox beverage. Shaking hands is reckoned to be agreat sin, while at the religious meetings, it is prescribedthat each person shall kiss everyone else."MANY of the Ancient Fathers look upon the expulsion ofAdam from Eden as a merciful dispensation, that manmight not be perpetuated in a state of sin."....:...Bishop Patrick,

THE PENALTY OF GOD'S LAW.THE penalty of the law is death, and if the wicked arepreserved alive in torments, or in any sense, thenthis penaltywill never be inflicted. Any penalty that comes short o~terminating the being of the wicked, is not the penalty ofthe law."The wages of sin is death," Rom, vi. 23. as contrastedwith endless life. "The soul that sinneth it shall die,"

Ezek, xviii. 4, 20. "Sin when it is finished, bringeth forthdeath," James i. 15. Any torment or punishment that comesshort of terminating the very being of the sufferer, is notdeath, and the~fore is not the penalty of the law, which lawhas not ~reversed but confirmed the first judgment; "Dustthou art and unto uust shalt thou return," for sinners are tobe ashes under the feet of the righteous.

THE JEW."The Jew still walks the earth, and bears the stamp of

his race upon his forehead. He is still the same being aswhen he first 'wandered forth from the hills of J udea. If hisname is associated with avarice and extortion, and spoken inbitterness and scorn, yet, in the morning of history, it gathersaround it recollections sacred and holy."The Jew is a miracle among the nations. A wanderer

in all lands, he has been a witness of the great events ofhistory for more than eighteen hundred years. He saw classicGreece when crowned with intellectual triumphs. He lingeredamong that broken but beautiful architecture that rises likea tombstone over the grave of her departed splendor."The Jew saw Rome, the 'mighty heart' of nations,

sending its own ceaseless life's throb through all the arteriesof its vast empire. He, too, has seen that heart cold andstill in death. These have perished, yet the Jew lives on-the same silent, mysterious, indestructible being. Theshadow of the Crescent rests on Palestine, the signet of aconqueror's faith-still the Jew and his religion survive. Hewanders a captive in the streets of his own once queenlyJerusalem, to meditate sadly and gloomily on the relics ofancient power. Above him shines the clear sky, fair as whenit looked down on the towers of Zion; but now, alas! itbeholds only a desolate city and an unhappy land. Theworld is his home. The literature of the ancient Hebrewtriumphs over all creeds, and schools, and sects. Mankindworship in the sacred songs of David, and bow to the divineteachings of Jesus "of Nazareth, who also was a son ofAbraham. Such is the Jew. His ancient dreams of empireare gone. How seldom do we realize, as we see him in ourcity streets, that he is the creature of such a strange, peculiardestiny. Neither age, nor country, nor climate, have changedhim. Such is the Jew, a strange and solitary being, andsuch the drama. of his long and mournful history,


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" And the Jew in all his strange characteristics is a livingwitness of the truth of the Old Testament which he cherishes,which ages since foretold his wondrous destiny; and also ofthe New Testament' which he rejects, but whose propheciesat the same time he continually fulfils. Jerusalem is yettrodden under foot-of the Gentiles, (Luke xxi. 24), the Jewsare yet wanderers in every land, (Lttke xxi, 24; Deut. iv, 27),their name is left for a hissing and a curse in all the earth,(Isa. Ixv, 15), while their silent influence, unmeasured andunmeasureable, shapes the destinies of nations, leads in themarch of intellect, insinuates itself throughout the social andpolitical system, and controls the financial destinies of theworld. The history of the chosen people is full of solemninterest and instruction to Gentiles. Once nourished likebranches of a good olive tree in the garden of God, 'Becauseof unbelief they were broken off; and thou standest by faith,Be not high-minded, but fear; for if God spared not thenatural branches, take heed lest He also spare not thee.Behold, therefore, the goodness and severity of God; on themwhich fell, severity; but toward thee, goodness, if thoucontinue in His goodness: otherwise thou also shalt be cut off.And they also, if they abide not in unbelief, shall be graftedin: for God is able to graft them in again." Rom, xii.-H. L. Hastings .

RELIGION AT HOME."I WILL walk within my house with a perfect heart."-Ps.ci.2.This is a resolution, a fixed determination worthy of a

man, and of one who would be truly good, and an exampleof piety to those most under his immediate influence. It isa resolution to be a Christian at home in the presence of thefamily, domestics, and all who are found there. There maybe those who are of a sober, sad countenance at the Lord'ssupper, in religious meetings, and who may talk and praywhen they are away from home and not much known, so asto move others and to get the name of being very muchengaged, and yet who at home appear to be possessed of anyspirit than that of the kind, tender, loving spirit of themeek and lowly Saviour. "How many," says Dr. Clarke,"are as lambs when among others, when at home they areas wasps or tigers." Who has not heard some exhort andpray where they were not much known, who appeared toalmost move heaven and earth, by their loud strains ofearnest words, but who at home would drink with thedrunken, get angry, rage, and browbeat, walking in thespirit of this world. Hence, when this has come to beknown, it has passed into a proverb, "a saint abroad and adevil at home."True piety begins inwardly and works outwardly. It

begins in the heart, and works the reformation of.the inner,

and then the outward conduct. It begins with lovein thsoul, and then takes in relatives and friends,-then neighbours,-the community,-the country,-and finally thwhole human race. The best Christian may have failingat home, but for these he is sorry, and labours hard tovercome sins that easily beset.One should be deeply pious at home, because there i

where he is the most part of the time. If he is religiousonly when abroad, he is religious, if it can be said he is aall, but a very little of his time.One who shows but little interest in religion only when i

public, and not at home, imposes on those not acquaintedwith his daily life, in that they take him for a warmlydevoted Christian, when in reality that is not the case, thprinciples of Christianity not being carried out at homewhere they are most needed.It is at home where the main warfare with sin is to b

carried on, and the victory over Satan be gained. Therethe ills of life are mostly met; their tempations assail themost fiercely; and there the greater part of provocationsto impatience, anger, and hasty conversation are foundSo that at home grace must triumph, religion aboundand sin be overcome, or it will not be so anywhere.To be useful to others, we must be decidedly religious

at home. If so in appearance abroad, and not at home, threal character will, at length, in most cases, be found outand confidence in what is said, though it may be the truth,will be lost, and the earnest words be of no effect. It wibe felt that such speak the truth, but do not liv it.

PULPIT MISREPRESENTATION.Extract from a Speech delivered by Mr. C. H. Spurgeon, athe Baptist Union, 1878.

" Nowadays it seems that men are not immortal. Whave lived to grow 50 wise, that first we were informed thawe were next of kin to the ape; now at last, it becomesportion of theology that we are apes till we are converted,and then we get souls. I do not believe it, and I believthat such theology hamstrings activity, and cuts the verthroat of earnestness, and is to be denounced straightway."

THE ApOSTLE PAUL v. 1 t 1 : R . SPURGEON.The above paragraph from a Speech of Mr. Spurgeon, a

the Baptist Union in October last, is intended as a clever hiat the believers in the doctrine of Conditional Immortality,by associating them with the Evolutionists, Darwin, Huxley&c.-This is as unjust as it is false.Mr. Spurgeon affirms that the denial of the natural

immortality of the soul hamstrings activity, and cuts thvery throat of earnestness, and is to be denounced by all trueChristians,-Does this eminent preacher deny the spiritualintelligence, the activity and earnestness of the Apolltl


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Paul ? Yet he, the only one of all the inspired penmen ofthe Word of God, who employs the word "immortal" or" immortality," no-where in all his writings teaches thedoctrine that all men are naturally immortal.-1. He never applies the language to sinners.2. He never applies it to the righteous or wicked i"J.

this world.3. He never applies it to men's souls at all.4. He speaks of it as an attribute of the King Eternal.1 Timothy i, 17.5. He only is the possessor of it, and imparts it as a gift

to the Christian believer.6. He teaches that it is an object to be attained by

patient continuance in well doing. Romans ii, 7.7. He tells us that it is brought to light through the

Gospel, not by heathen philosophy. 2 Timothy i, 10.8. He defines the period when it shall be put on by

the Saints of God to be at the resurrection, "whenChrist who is our life shall appear." 1 COl'. xv,51-54, and Col. iii, 4.

The assumed immortality of man has a heathen origin,and in all ages has been employed as the fulcrum of Sacer-dotal power, and forms the groundwork of Spiritualism withall its abominations.Mr. Spurgeon must be aware that many preachers of the

Gospel of the highest intelligence and character hold to thedoctrine of Conditional Immortality, and that they believethat this doctrine removes numerous obstacles in the inter-pretation of the Word of God, and, instead of lesseningactivity and earnestness for the salvation of souls, is cal-culated to intensify and increase them. It removes also theveil which the errors of orthodoxy has spread over therevealed and benignant character of our Heavenly Father,and tends to arrest the progress of infidelity in the world.

I am, Yours &c.,Toronto. A. CANADIAN SUBSCRIBER.

THE PROMISE OF LIFE.LI:rx in the sense of conscious existence is the great offer ofthe Gospel. The Gospel originated in the benevolence ofGod, and its provisions were adapted to the emergencies ofthe condition of man. Man being mortal, and not havingaccess to the tree of life, in consequence of sin, became liableto suffering and death; but Christ, being offered a sacrificefor sins, has ransomed His people from death, by a promisedresurrection from the dead at the coming of their Delivererto establish his Kingdom over the land. promised to ourfathers, to Abraham and his seed for ever. "God so lovedthe world, that He gave His only begotten Son, that whoso-ever believsth in Him should not perish, but have everlasting

LIFE;" "I am come" says Christ, "that ye might haveLIFE."The very object for which the Gospel was written was to

teach two great truths, John xx, 31. "These are writtenthat ye might believe that Jesus is the Christ, the Son ofGod: and that believing ye might have life through Hisname." 1 John ii, 25. "And this is the promise that Hehath promised us, (even) aionion LIFE." John iv, 9. "Godsent His only begotten Son into the world, that we mightlive through Him." John v, 9. "This is the witness of Godwhich He hath testified of His Son. He that believeth onthe Son of God hath the witness in himself; he thatbelieveth not, makes God a liar: because he believeth notthe testimony that God hath witnessed concerning His Son.He that hath the Son hath life, and he that hath not theSon of God hath not the life."In the Syriac version all these passages occur: and in

the place of the Greek words save, salvation, and Saviour,appear the words, live, life, and Life-giver, indeed the Greekword for life (zoe) is from the same root as is the Syriacword for life, and the giving of life and salvation are madesynonymous terms. Christ says, "I am the resurrectionand the life;" and Peter accused the Jews of killing theAuthor of life.

SCIENCE AND FAITH.SCIENCEs belief verified; faith is belief unverified. Bothmake assumptions j but science proves its assumptions,while faith does not or cannot. Science always begins infaith, while faith may end in science. There is no necessaryconflict between the two, though if any rude, imperious faithever sets itself against science, it must go down. Rut scienceshould not set itself against any unverified belief, for that be-lief may at any time become the grandest science, as witnessKepler's pregnant guess. Science is ever encroaching onthe domain of faith, dissipating many a fond belief, butplacing others on everlasting foundations. Without faiththere could be no science, for in the ascertainment ofknowledge we must begin with assumptions. The wholeuniverse is closed against us except we first have faith. Butwithout science faith ends in darkness. It must ever seekverification. It must not be a floating dream, but find solidground on which to stand. Some have nothing but faith;they necessarily have crude ideas, weak characters andnarrow feelings. Others have nothing but science; theirvision is correct, but too limited for superior developmentThe science of to-day, with all its marvellous results, is notbroad enough for all our wants and desires. We must evergo beyond it into the infinite unknown. We must continuallymake beliefs which we cannot verify; if we did not, science


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236 THE BIBLE STANDARD.itself would die. We have imagination as well aa under-standing, and without the flight of the one the other wouldnever be enlarged. The imagination must have a clear eye,but not a clipped wing. If it can only flutter along theshores of ascertained knowledge, the universe will no moreopen to us its wondrous treasure houses. It was Newton's r.faith that gave us Newton's science. We must believe attimes in things that we cannot prove, else the universe is nolonger immeasurable to us ; we are cribbed, cabined, confined.Of course, I cannot impose my faith on anyone. Faith isindividual, while science is universal and imperative; wecannot reject its teachings. But faith is elective. We donot accept it because it's a dead certainty, but because it's aglorious enchantment, a living dream, a wondrous romance,an immeasurable joy that we cannot handle or touch, toofine for the microscope, too immense for the telescope.Science is, indeed, wonderful in its revelations and pos-sibilities, its facts and their thousand-fold meanings andbeauty, but with tears I should bury it in its gorgeous tombif faith were not ever beside it with its glittering wings togive it fresh life and lead it on with immortal hopes springingto perpetual verification from the unknown.-Liberal (lhristian,

MORTALITY tI. IMMORTALITY." Thou shalt surely die."-Gen. ii, 17."Ye shall not surely die,"-Gen. iii, 4.

IT is argued that the death of the body is all that is herethreatened, and that death is mere dissolution of the souland body, in which the body returns to dust, while the soulescapes alive, being immortal. If this be so, it is exceedinglystrange that God did not say in his law, "Thy body shalldie, but thy soul shall escape"; or affix to His law the penaltywhich both the soul and the body independently shouldexperience. Why should not God disclose so important amatter, as do all human governments in the enactment oftheir laws of far less moment, and in plain, unambiguousterms, if the soul and body were to experience a differentfate? If the body alone is punished in death, and the soulescapes death, then an irresponsible agent is punished, whilethe responsible eludes the penalty; for certainly it must beconceded by all that the body without the intelligence (whichit is claimed is the soul) could not sin. If, therefore, thesoul is alive anywhere in God's universe, in any conditionwhatever but death, it has eluded the penalty of the law. Inthat case the sinner has escaped the penalty threatened, thebody alone suffering the penalty. This would do in humangovernment, where the transgressor eludes the officers ofjustice, and escapes the just desert of his crime. But thisinterpretation of God's righteous judgment will not stand,since He ill both omniscient and omnipotent. "Do not I fill

heaven and earth? saith the Almighty. Can any hidhimself in secret places?" Will God punish the mere bodyand let the soul escape, or evade the penalty?Against any interpretation which will allow the executionof the penalty to fail of its intent, or reach the real transgressor, we aver that God addressed the whole being calle"man" when he said, "Thou shalt surely die." He certainlymust have addressed himself to man's intellectual beingFor none, I conceive, will take the ground that He addressedthe mere body of Adam, and not his intelligence. Thereforeif either part of man (if he possess a dual nature, asclaimed ), is threatened with "death" and "mortality,"is that part which the intelligent God addressed; namelythe intellectual part of man. We maintain, however, thaGod addressed man as man; and as we address our felloman as man in any transaction between us; and as humanlaw addresses man, and deals with man; not as separatdual entities, but as one being.John Milton says-" Man is It living being, intrinsieallyand properly one and individual; not compound anseparable; not according to the common opinion, made uof distinct and different natures, as body and soul; but thwhole man is soul, and the soul man; that is to say, a bod

or substance, individual, animated, sensitive, and rational."It was with such a being God dealt in Eden, and with suebeings he deals now.-O. R. Fassett,

A SHIFTLESS M.AN.IN the spring of 1841 I was searching for a studio in whicto set up my easel. My" househunting" ended at the NeYork University, where I found what I wanted in one of tturrets of that stately edifice. When I had fixed my choithe janitor, who accompanied me in my examination of trooms, threw open a door on the opposite side of the hand invited me to enter. I found myself in what was evidentan artist's studio, but every object in it bore indubitablsigns of unthrift and neglect. The statuettes, busts, amodels of various kinds were covered with dust and cobwebdusty canvases were faced to the wall, and stumps of brushand scraps of paper litered the floor. The only signsindustry consisted of a few masterly crayon drawings alittle 1uscious studies of color pinned to the wall." You will have an artist for your neighbour," said tjanitor, "though he is not here much of late; he seemsbe getting rather shiftless; he is wasting his time over somsilly invention, a machine by which he expects to semessages from one place to another. He is a very gopainter, and might do well if he would only stick tobusiness; but, Lord! he added, with a sneer of supremcontempt, "the idea of telling by a little streak of lightninwhat a body is saying at the other end of it! His frien

think he is crazy on the subject, and are trying to dissuahim from it, but he persists in it until he is almost ruined.Judge of my astonishment when he informed me that" shiftless " individual, whose foolish waste of time so excihis commiseration, was none other than the President ofNational Academy of Design-the most exalted position,my youthful artistic fancy, it was possible for mortalattain-So F. B. Morse, since much better known asinventor of the electric telegraph. But a little while athis his fame was flashing through the world, andunbelievers who voted him insane were forced to confthat there was at least" method in his madneliil."-Harp,r',

]1 "g a;o ini .


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THE BIBLE STANDARD. 237

CONDITIONAL IMMORTALITYASSOCIATION.

THE CONFERENCEECOND ANNUAL-Will (D.V.) be held inMABERLYCHAPEL, BALLS POND ROAD,pNGSLAND.

LONDON, N.,ON TUESDAY, WEDNESDAY, AND THURSDAY,

SEPTEIIBER2ND, 8RD, AND4TH, 1879.

CONFERENCE PLAN.Sunday, August 31st.

Special Sermons will be delivered in the London District, inthe Chapels shown in the "Visitor's Guide."

Monday, September 1st.A Meeting of the" Central Board" to prepare reports anddigest of business. Tea a.t 4. Meeting at 5 p.m.

Tuesday, September 2nd.9-M a.m. Meeting for prayer.10-80 a.m, Meeting of Delegates and Subscribers.

At each day's (Morning) Meetings, the President, Henry J.Ward, Esq., of Liverpool, will preside.

1-80 p.m. Public Dinner, Tickets Is. 3d. each.N.B.-Dinner will be provided each day of the Oonterenee at the

same time and price.8-0 p.m. Public Meeting.

Ohairman=-Rer. W. Leask, D.D.,whowillalsopreside at eachday's(Afternoon) Meetings.

Paper byReT. Henry Constable, M.A., late Prebendary of Cork,"Conditional Immortality ; 'I'estedbyAdmitted Doctrines."

Paper byGeneral H. Goodwin, "The Object and Judicial Characterof the Millenial Kingdom."

N.B.-At the Afternoon Meetings, twenty minutes will beallowed, following each paper, for questions or remarksthereon; the Reader having the right to reply.

5-80 p.m. Public Tea, Tickets 9d. each.N.B.-Tea will be provided each day of the Conference at the sametime and price.

7-80 p. m. Public Meeting.Chairman-General H. Goodwyn.Addressby William Laing, of Edinburgh, "The Pleasing IIope of

Immortality; False Grounds and True."Addressby James Waylen, of London, "Personal Testimony for

the Truth-its Importance and Cost."Address by R. J. Hsmmond, of London, "Adamic Immortality; !I

Seven-headedMonster."Addresses byO.Blinkhorn, and others.

Wednesday, September 3rd.1080 a.m, Meeting of Delegates and Subscribers.8-0 p.m. Public Meeting.

Paper byRev. GeorgeA.Brown, of Lincoln. "Resurrection: Is itNecessary to a Future Life?"

Paper by Lieut.-Col. E. Armstrong, "The Coming of the LordJesus Christ: the Church's Hope, and Essentlalto the Establish-ment of His Kingdom."

7-0 p.m, Public Meeting.Chairman-Rev. Henry Constable, M.A.Address byHenry B. Murray, of Cheltenham, "The Coming King:

His Kingdom and Subjects."Address by Rev. Thos. Vasey," The Need and the Nearness of

Christ's Coming."Addressby Henry Brittain (F.R.H. Soc., Birmingham), and others.

~hursday, September 4th.1080a.m. Meeting of Delegates and Subscribers.8-0 p.m, Public Meeting.

Paper by Rev. Thomas Vasey,of Bridgnorth," The Fall; Its Effectson the Nature and Constitution of Man and his Redemptiontherefrom."

Paper by R. J. Hammond, "The Gospel: Its relation to theHeathen."

7-30 p.m. Public Meeting in the ST. GEORGE'S' HALL,OXFORD CIRCUS, LANGHAMPLACE,W.

Chairman-Henry J. Ward, Esq., of Liverpool, President of theAssociation.

Address by Lieut.-Col. E. Armstrong, " The Soul: What theScriptures teach concerning it."

Address byRev. GeorgeA.Brown, " The Gospel and its Teachingconcerning Immortality,"

Address byRev. William Leask, D.D., " Things which are Before."Address byGeneral H. Goqdwyn, "The Great White' Throne and. its Judgments, Preparatory to the NewEarth."

Addressesby other gentlemen.

Friends in sympathy with the objects of the Associationshould forward their Subscriptions early if they wish toqualify themselves for taking part in the Con'ference. Thelowest Subscription is 2s. 6d. per annum. The Secretary'saddress is: CYRUS E. BROOKS, 28, Paternoster Row,London, E.C.Donations in aid of the Conference Expenses, and for the

General Objects' of the Association, will be esteemed.P.O. Orders should be made payable at G.P.O., London, andCheques crossed" Worcester City and County Banking Co."Full Conference particulars are furnished in the Conferenco

Plan, containing Plan of Meetings, with routes and hymns.Published gratis i free by post for penny stamp.


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238 THE BIBLE STANDARD .PROTESTANT INCONSISTENCY.

THE following is from the pen of a Roman Catholic Priest,we think it worthy.of a careful perusal by many Protestants.It is taken from the Glasgow Herald, June 12th, 1870 :-"SIR,-It is the fundamental principle of Protestantismthat each man has the right to read the Bible for himself,and to form his own judgment of its meaning. The true

Protestant is not only allowed but is bound to exercise hisown judgment as to the interpretation of the statements ofScripture, looking for the guidance of the Holy Spirit, whois the infallible teacher of all true believers, and who ispromised to guide them to all truth."The Church of Rome, on the; other hand, holds that 'inmatters of faith and morals no one confiding in his ownjudgment shall dare to wrest the sacred Scriptures to hisown sense of them, contrary to that which hath been held,and still is held, by Holy Mother Church, whose right it is tojudge of the true meaning and interpretation of Holy Writ.'" I see from the Herald of this morning that sentence ofsuspension has been pronounced against the U.P. ministerof Gourock, by his brethren of the Gourock Presbytery.Now, had Mr. Macrae the privilege of being a Catholic, Ishould be at no loss to understand the reasons of his sus-pension. He has wrested the sacred Scriptures to his ownsense of them contrary to that which has been held, and isstill held, by Holy Mother Church. But as Mr. Macrae isunfortunately not a Catholic but a genuine Protestant, Iconfess I am altogether at a loss how to account for the pro-ceedings which have been taken against him."Like a true Protestant Mr. Macrae has read his Biblefor himself; surely no one blames him for that. Like a trueProtestant he forms his own opinion concerning the sense ofcertain passages thereof. Still in his character of trueProtestant Mr. Macrae disregards the opinions of most ofthose who have read and interpreted these same passagesbefore his time, and has formed decided opinions of his ownconcerning them. True, his opinions differ on some pointsfrom those held by Dr. Hutton and others of his rev.brethren; but like a true Protestant he sticks to his own opin-ions. He does not lose his right of private judgment becausehe differs from Dr. Hutton or any number of Dr. Huttons."And yet Mr. Macrae is suspended! What then becomesof the right of private judgment?"If it be argued that Mr. Macrae is free to exercise hisprivate judgment, provided he agrees with the "Standardsof the Church," I ask in what does his right differ frommine, who also am free to use my private judgment pro-vided I agree with the" Standards of the Church?""The principle is exactly the same, the only differencebeing that in Mr. Macrae's case he must, under pain ofbeing treated as a heretic, agree with the interpre-tation of certain Presbyterian ministers who compiled aConfession of Faith in the seventeenth century, whereas Imust agree with the interpretation which has always beenheld, and is held, by the Holy Mother Church."'1'here is not an argument used by the prosecutors of Mr.Macrae in defence of their proceedings against him whichcannot be employed with a thousand times more force tojustify the Catholic Church in her condemnation of Luther,Cranmer, and Knox, whose memories these same prosecu-tors hold in veneration"Mr. Macrae reads his Bible for himself, so did they. Heinterprets it for himself, so did they. His interpretationdiffers from the received interpretation of the time, so did 'theirs. He is judged by the Standards of the Church, sowere they. Judged by these Standards, he is condemnedso were they. The only difference is that in one case the'

Standards are the Westminster Confession of Faith, and ithe other the doctrine of the Universal Church."Luther set himself against the authority of the UniversalChurch, and he was a hero. David Macrae set himselagainst the authority of the Westminster Confession, and his. a heretic. Was I not right in heading this letter'Protestant Inconsistency? '-I am, &c., JAMESGLANO

NOTES FOR SUBSCRIBERS.DEVONPORT.-Mount Zion Chapel.-Since the resignationof the late pastor, Dr. WM. MORRIShas' gratuitously conducted the services. In token of the esteem in which he is heldand their appreciation of his services, the congregationrecently presented to him a silver salver, suitably inscribedtogether with a purse of gold. Under Dr. Morris's ablministry the congregation has increased, and the churchin a prosperous condition. .LONDONN.-Maberly Chapel.-The first congregationalcollection yet made as a Missionary Offering to the Association, was taken at the above on Sunday, August 10th. ThRev. Dr. Wm. Leask, having previously made an urgenappeal on behalf of the objects of the Association. Will asympathetic churches make a similar effort, as annual contribution to our funds? It is meet that Maberly, with ithistoric reminiscences, should be the first in such a holenterprise.CHELTENHAM.-Christian Assembly.-The congregation herhas shown a marked improvement of late, and on Jul14th, the first Baptismal Service was held, when twelvpersons were baptised by Mr. Henry Murray, jun., PastorWith large-hearted liberality the Pastor (Rev. H. Wilkins.and Deacons of Salem Chapel, granted the free use of theiplace of worship for the occasion."THINGSWHICHMUSTSHORTLYOMETO PASS," a reprintpapers which have appeared recently in the pages of thRainbow, from the pen of an esteemed advocate ofthe TruthMr. N. Starkey. Published by E. Stock, but may be hadour own office, price 2s. Bd , post free. We are glad thespapers have been thus separately presented to the believerin the near Second Advent of our Blessed Lord, and shall bpleased to assist in their circulation."A PLANOFTHEAGES," by J. C. Akester, of Hull. Senpost free from our office for Bd , in stamps, plain; or icolours Is. It is intended by the author to help the minthrough the eye. His position on the Eden-Age is differenfrom that generally received, otherwise the plan is the samas generally published, but much cheaper."PROFITABLEBUSINESS,"a plain talk by H. L. Hastings,America. Is an excellent Gospel Tract of 16 pages, seweand admirably adapted for circulation amongst the pooFor the sake of doing good we make a special offer. Thpublished price is one penny each, but we will send parcel

of six copies upwards, post or rail free, at rate of 9d. pedozen. They are simply Gospel Tracts, free of controversiamatter, and may be circulated by anyone."THE EMPHATICDIAGLOTT,"See Catalogue. We cannospeak in too strong praise of this New Testament of purand uncorrupted truth. All Bible Students or Teachersshould possess a copy." CONFERENOELAN," sent gratis on receipt of stamp fpostage."MABERLY CHAPEL,"commemorative lines on, by L. LWadeson, 4 pages, stout toned paper, One Penny: post fre1td.; Six copies 6d. Published on behalf of ConferencExpenses.


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THE BIBLE STANDARD. 239A PAINFUL CHANGE.

IT is with deep regret we chronicle the fact of the approach-inz retirement of our .Editor, the Rev. G. A. Brown, ofLi~coln, from the post he has so worthily filled for twoyears; this being probably the last issue under his editorialmanagement.The following news-item, from the pages of the ChTistianTVorld, explains the reason :-The Rev. G. A. Brown, pastor of Mint-lane Church, Lincoln, hitsgiven notice of his intention to resign the pastorate of the Church inOctober. He has been led to take this step on account of declininghealth, and intends going out to New Zealand. His labours have beengreatly blessed in Lincoln, more than 200 having joined the Churchduring his 21 years' pastorate, and it is a source of deep regret to thewhole Church that the union is so soon to be severed."Only imperative necessity has led to this decision. Mr.Brown has been strongly advised not to spend anotherwinter in our trying and uncertain clime, We shall misshim much,-he having been chiefly- instrumental in theformation of the Aesociation of which the Bible Standard isthe organ, and having rendered it active and acceptablepulpit and platform advocacy. As a speaker-besides thegreat impetus given to the truth in Lincoln, by his ministrythere-he has rendered full and free service as a lecturer,

havinz given a series of lectures, during the past winter, ineach ~f the towns of Grantham, Bacup, Skipton, Liverpool,Bradford, and Gravesend.It seems to us that we much need the continued advocacyof his tongue and pen in the home field; but we bow to theDivine will, knowing that whilst" Our Father" oft removesHis labourers, He carries on His work. Our dear brotherin Christ will not, however, be idle. In the land of hisadoption, he purposes active labour in the promotion of theTruth; hoping to devote a considerable portion of his timeto evangelisLic tours, through the" Britain of the South,"declaring the gracious and glorious twin-truths of the Lifeand the Advent. At the same time, also, continuing towrite for the pages of the Bible Standard, as its stated NewZealand representative and correspondent. Thus, our losswill be but partial; whilst we are hopeful of great gain tothe truth in the sunny Isles of Australasia.Mr. Brown will carry with him the sincere esteem anddeep affection of all who know him, and will doubtless re-ceive at the forthcoming Conference the hearty and unstintedthanks of his Christian brethren for his earnest, unselfish,gratui tous, and self-denying labours fox others' good.Our dear friend will be sailing for Auckland about theend of October, and will be glad to receive-from any of ourreaders-the addresses of any Christian people in the colonyholding the truths of the Life and the Hope.Kindly address such letters to Rev. G. A. BROWN,WalnutHouse, Lincoln.-O.E.B., London.

MONTHLY CATALOGUEOF THE

BIBLE STANDARD PUBLIOATION SOCIETY,ST. PAUL'S BUILDINGS, 28, PATERNOSTER ROW,LONDON.All orders of Is. upwards post free by return; or may be had of anyBookseller. P.O. Orders payable to C. E. BROOKS at G.P.O.; Chequescrossed Worcester City & County Banking Co.; Small Sums in Stamps.

THE BIBLE STA DARD: Edited by G. A. BROWN,Lincoln. The Organ of the "Christian Association for the Dis-semination of the Trnth of Life and Immortality through Christalone." Published by the Bible Standard Publication Society,monthly. Price Id.POsr-FREE: 1 Copy, 12months Is. 6d.

2 Copies, " 2s. 6d.6 Copies, " 6s. Od.

THE EMPHATIC DIAGLOTT. By B. WILSON,of NewYork. Containing the Original Greek Text of the New Testament,(according to the Recension of Dr. J. J. Griesbach,) with an inter-lineary Word-far-Word English Translation; and a New EmphaticVersion, based on the renderings of eminent critics, and on thevarious readings of the Vatican Manuscript. Published at FourDollars. Sent Post-free for 14s. A special offer of a most valuablework.By H. CON 13TAB L E, M,A.,(Late Prebendary of Cork, Ireland).

DURATION AND NATURE OF FUTURE PUNISH-MENT. 5th Edition, 340 pp. An elaborate argument touchingthe Punishment of the Unsaved. Price 3s. 6d.HADES: or, The Intermediate State of Man. Crown8vo. Price 3s. 6d. This work presents the Bible doctrine of thestate of man between death and the resurrection.RESTITUTION OF ALL THINGS-The all things spokenof by the mouths of the Holy Prophets who have been since theworld began. Price 8d.

By MILES GRANT.NATURE OF MAN: Is he Mortal or Immortal? Notesand Queries. Thoughts on the Soul, &c. Price Is.SPIRITUALISM UNVEILED, and shown to be the Workof Demons: with an examination of its Origin, Morals, Doctrines,

and Politics. Thrillingly interesting. Second Edition. Price 6d.WHAT IS MAN? and the Meaning of Soul, Spirit,Death, and Hell. Price 3d.SPIRIT IN MAN: What is it? Price 4d.THE SOUL: a Bible View of its Meaning. Price 4d.RICH MAN AND LAZARUS; THIEF ON THE CROSS;

with other interesting matter. Price 3d.By J. H. WHITMORE.

THE DOCTRINE OF IMMORTALITY-Jewish andEarly Christian Beliefs; Arguments from Reason and Scripture;Adamic Penalty; Traduction v. Creationism; Life and Death;Intermediate State; Christian Redemption. Price 3s. 6d.By GEORGE A. BROWN.

FORGOTTEN THEMES: or, Facts for Faith. A generalsynoptical view of the subject of Life only in the Christ, and ofothers pertaining. Price Is.

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Published by ELLIOT STOCK,62, Paternoster Row, on the first ofevery month, price Sixpence-is the first publication in England onthe great doctrines of the coming Kingdom of God and Immortalityonly in Christ. Those who wish to examine these doctrines, andcollateral topics of profound interest in relation to Christianity,should order the RAINBOW of their Booksellers. The DoctrinalReformation of which this Magazine is the advocate is now engag-ing the attention of thoughtfnl Christian men everywhere.THE BIBLE ECHO: Edited by W. KELLAWAY; Magazineof Christian Literature, treating especially upon the truths of theMortal Nature of Man-Life only in Christ-The Coming of Jesns-The Kingdom of God-The Destruction of the Ungodly. Is. Quarterly.W. KELLA WAY, 4, Elm Villas, Cellars' Road, Stratford Green, E.

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2 4 0 THE BIBLE STANDARD.

! dREEK AND ENGLISH LEXICON AND CONCORD-ANCE TO THE N'EW TESTAMENT, by E. W. BULLINGER,M.A.,consisting of over a thousand royal 8vo. pages, In this work, theBible student will have in his hand the learning of the Greekscholar, with the result of patient research. His studies will bematerially assisted, many mistakes will be corrected, and m/mywords and pasaagee elucidated.s=Prlce 1 10s., cloth.

By GENERAL H. GOODWYN.ANTITYPICAL PARALLELS; or, the Kingdom of Israeland Heaven. Royal Bvo, price 8s., with Notes, Illustrations, andspecially-prepared Maps of the original occupation of the Land ofCanaan and the Millennial Kingdom.THE LAST ADAM. (" The second Man, the Lord fromHe/!.ven."-1 COR.xv. 47.) Crown 8vo., 250 pages, price 3s. 6d.TRUTH AND TRADITION: a Defence of the Doctrine;that "The Wages of Sin is Death, but the Gift of God is EternalLift, through Jesus Christ our Lord." Second Edition, enlarged.2s. 6d.THE SUBSTANCE OF THINGS HOPED FOR. Acontrast to the immaterial and speculative system of Anti-Millen-arianism. Price Is.THE" GERSHOM" TRACTS. Packets of 3, Threepenceeach Pacl

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Bible Standard September 1879