TErE

, iltlt ~tandaltd. ISSUED MONTHLY BY THE

Christian Association for the Dissemination of the Truth of Life and Immortality through Christ alone
EDITED BY
Geo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.
THE BIBLE S'l'ANDARD is devoted to the exposition of Biblical Truth, especially the doctrine of Conditional Immortality, the literal Resurrection of
the Dead. the Final Destruction of the Wicked, the Signs of the Times, the Second Coming of Christ, and His Personal Reign on earth.

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

No. 15. DECEMBER, , 1878. Price Id.

THE NAMES GIVEN TO MAN CLEARLY INDICATE
HIS MORTALITY.
AMONGthe Orientals the appellations given as names are
always significant. In the Old Testament we find that the
child was named in many instances from the circumstance
of its birth, or from some peculiarities in the history of the
family to which it belonged.
There is an exceedingly numerous class of texts in the
Hebrew, which strongly express the mortality of the soul of
man, in the various appellations given unto him, but which
are entirely obscured in our translation. When it is in-
tended to designate man merely as an animal, or creature,
he, in common with the beasts, is called a soul, nephesh, as
having a common origin with the beasts, as being made of
dust, and as having with them a common animal name,
sustained by the common breath of lives. But when man is
spoken of in connection with the beasts, to d·istinguish him
from them, he is called, in all places-excepting Exodus xi. 7,
and xix. 13, where he is called a man of virtue or courage-
by the name Adam, pointing out his relationship to the first
man. The places may be found under the head of "Beast
joined with Man" in Cruden.
There are ten different Hebrew words that, in the common
version, are rendered person; and there are no less than
seventy-eight different Hebrew words that are translated by
the common terms man and men. These Hebrew names are
mostly compound nouns, so combined with an adjective as
to be expressive of a variety of distinct qualities of the man
designated by them. The principle terms, however, are:-
1. Adam: man of earth.
2. Ha-Adam : the man Adam,
3. Enoush : a mortal man.
4. Nephesh : a soul, animal life, or breath; an animal
intended to live by breathing.
5. Nephesli-Adam : an animal, or creature made of
earth, that lives by breathing.
6. Eesh : a man of valour, or virtue.
7. Baal : an owner, master.
8. Geoer: men of strength.
9. Anasheem : plural of enousli, mortals.
10. Metheem : plural of death; metaphor for men
literally, men as subjects of death.
11. Kotho : a bad man.
12. Ehokliom : a wise man.
In consequence of the neglect to transfuse the idea conveyed
by these compound terms, the meaning of many passages of
Scripture is completely obscured in the authorized version.
Example : Gen. ii. 5, "There was not an Adani to till the
Adam-ah:" Gen. i. 26, "Let us make Adani (a man of
earth) in Our image." Job x. 5, addressing God, Job says,
" Are 'I'hy days as the days of (euoush) a mortal; or Thy
years like even the time of (gever) a strong man? "
If our translators had honestly translated these terms,
what would have become of their favourite theory of the
immortality of man? Here man is not only designated as
mortal, but is contrasted with God on that very account;
and yet, strange to stay, theologians tell us that the
existence of the souls of all men runs parallel with the
existence of God, and, consequently, that Job's contrast is
a failure. It would be folly to call man mortal, if his
essential nature was immortal. Psalm viii. 4, "What is
(enoush) a mortal, that Thou art mindful of him; and even
of the son of Adam (as was man in his best estate) that
Thou visitest him? ." Psalm ix. 20, "Put them in fear, 0
Lord, that the nations may know themselves to be but
(anasheem) mortals." Put the orthodox construction on this
last verse, and it becomes nonsense. Put them in fear, that
the nationsmay know that they are 'immortal; that though
their bodies might be destroyed, their souls would live for
ever! Prov. xxx. 2, the common version, reads, " Surely I
am more brutish than any man, and have not the under-
standing of a man," which thus appears like two ways of
 ::z;

122 THE BIBLE STANDARD.

affirming the same thing; while in the Hebrew, the exact The term Enoush, It mortal, occurs in the original, and
use of terms, by a beautiful antithesis, gives a finished translated" man" in-«
character to the passage. Thus," Surely I am more Daniel iii. 10. Isaiah xiii, 7, 12.
ignorant than (eesh, a man of virtue); I have not even the " iv. 16. " xxiii, 8.
understanding of Adam (a man of earth)." " vi. 7, 12. " li. 12.
Adam, a man of earth, is translated" man" one hundred " vii. 4, 13. " lvi. 2.
and sixty-eight times, "men" twenty-seven times, and Gen. xlvii. 6.
" sons of men" twenty-one times, making two hundred and E110ush is translated men in-
sixteen places where man is designated as made of earth, Deut, xxxii. 26. Psalm ix. 10.
and, therefore, mortal, which places cannot be true, if the Isaiah li. 7. " lxxxiii. 5.
essential man consists of an immortal soul. Remember, it is Job. xxviii. 4.
this same man, made of earth, that became a. living soul Nephesh. is translated "man," Exodus xii, 16; Nephesh.
simply by the impartation of the animating principle, the Adam is translated" man," Lev. xxiv. 17, and" men,"
neshemet ruali chayim., the breath of the spirit of lives, the 1 OhI'017.v. 21, Ezek, xxvii. 13; Zera anaslceem, the seed of
universal principle of all animal life; which principle is mortal men, is translated" man-child" in 1 Sam, i. 11.
said to be in the nostrils of every 'creature. Anasheem, mortals, is translated" men "-
When God created man, He called their name, that is the I Sam, xxxi. 1. Jer. xliii. 9.
name of the species, Adam, as being made of earth; a term " " iv. 9. Esek, xxiii. 45.
necessarily indicative of mortality, and given as expressive 2 " ii. 17, 4. Job. xxxiv. 10.

of his nature, even when he had not sinned. And God made Ezra x. 9. Jer. ix. 22.
a conditional provision for the continuation of the lives of It is translated " of men" in fourteen texts. It is translated
the earthly creatures he had made, by planting the tree of " person," Judges ix. 4; Zeph, iii, 4. It is translated " men
lives within their reach. Mark, too, that when man had of war " twenty-five times. Anasheem, as a designation of
sinned, God drove him from this tree, "Lest he should eat mortal men, occurs at least seventy-one times.
JJletheem, death men, or men as subjected to death, occurs-
thereof and live jar euer;" This is another clear testimony
of the Almighty, for the mortality of man. But after the Dent. xxxiii. 6. Isaiah iii. 25.
curse, and the penalty of God's law, which is the extinction Job. xxxi, 31. " xli. 14.
Psalm. xvii. 14.
of being, began to be frequently executed, then was born a
son of Seth, who was named Enos, or Enoush, that is mortal, Here, then, is the argument drawn from the names applied to
and inspiration makes this name one of the distinguishing man. In five hundred and forty places, man is designated
appellations of the human race. Now, to apply this term to by terms that indicate that he is made of earth, terms that
the body as forming only Cl, part of the man, and denying forcibly point out his corruptible and mortal nature. And
that it applies to man, as man, as a compound whole, is to one hundred and twenty-one times is man expressly called
flatly contradict the plain testimony of inspiration. mortal-six hundred and sixty-one times in all, and this,
too, in addition to the many places where he, in common
The term ENOUSH, a mortal, is improperly translated man
with the beasts, is termed a soul, a term equally expressive
thirty-seven times, and men five times, making forty-two
of mortality.
times. We insert all the places :-
As a contrast to this, there cannot be found one single
hdges ix. 9, 13. Job xxxii. 8. passage that, properly expounded, affords even an inference
Job iv. 17. " xxxiii. 12. that man in his natural state is immortal, or that he, the
" v. 17. Psalm viii. 4. man, has an existence separately from the body.
" vii. 1, 17. " ix. ID. What, then, is the inevitable answer to the question. Is
" ix. 2. " x. 18. the soul or man immortal? All nature and experience
" x. 4, 5, 6. " lv. 11. reply, "No," and inspiration expressly says" No," and in-
" xiii. 9. " xc. 3. forms us that the family of Abraham were buried in the cave
" xiv. 19. " ciii. 15. of Machpelah; that" David was laid to his fathers, and
" xv. 14. " civ, 15. saw corruption, and that his sepulchre is with us to this
" xxv. 4, 6. " cxliv. 3. day," and, therefore, when he spake of a soul or person,
" Lord, what is Adam, that Thou takest knowledge of him, that was not left in the grave, neither saw corruption, he
or the son of enoush, a mortal, that Thou makest account of spake of the resurrection of Christ; "For David is noq
him!" " Adam is like to vanity: his days are as a shadow ascended into the heavens," but Jesus Christ has, whence
that passeth away." He shall come in the clouds of heaven, to raise His sleeping
 THE BIBLE'
- ---------------
saints from the dust of earth. But so strong is prejudice,
that we are aware that so long as two stones of the citadel
of error will hold together, there ars many that will continue
fondly to cling to them.
ADORNING THE DOCTRINE.
THE Glory of God in heaven is beyond human control or
influence, but the honour of God on earth is in some sense
entrusted to the keeping of His people; and it is within the
compass of our ability and our efforts to bring honour or
dishonour, glory or shame, upon the name of the Lord Jesus
Christ. Of old it was said of the Jewish hypocrites, that the
name of the Lord was blasphemed among the heathen on
their account. The same thing may be said to-day of many
unfaithful men, who have introduced themselves among
those that have named the name of Christ. .
Every time a Christian sacrifices principle to expediency, I
yields the right and sustains the wrong, bows the knee to
Baal or Mammon, or proves faithless to his trust, he dis-
honours the Lord, Whose name he bears, and disgraces the
truth which he professes to love. Every time the name of
a professed Christian is mixed with scandals and swindles,
with defalcations and deceptions, he lends himself to the
adversary of all souls, and inflicts dishonour upon the name
of Him who hath loved us and bought us with His precious
blood.
The Apostle, in writing to Titus, guarded against these
evils when he instructed Titus to exhort servants to be
obedient unto their own masters, and to please them well in
all things; not answering again; not purloining, but
showing all good fidelity; that they may adoTn the doctrine
of God our Saviour in all things. (Titus ii. 9, 10.)
A man who in his proper station in life fulfils his duties
with scrupulous fidelity, who does justly, and loves mercy,
and walks humbly with his God, and who strives in all
proper ways to please and profit those among whom his lot
is cast, this man will adorn the doctrine of God our Saviour.
Men' will honour Christ for his sake; they will respect the
religion that makes him what he is; they will listen with
interest to the instructions that have wrought such blessed
fruits in the lives of those they know; and, finally, may be
won to Christ by the power of Christian example em-
phasizing the proclamation of divine truth. The teachings of
Christ, strictly and accurately observed, sufficiently commend
themselves to every man's conscience in the sight of God.
The misfortune of our age is that men claiming to be
Christians continue to live like sinners, and so the reproach , by human passions, it is clear that two great Christian
that justly attaches to the service of the devil, is unjustly
fastened upon the name and truth of Christ. How important I towards some common centre, and rolling up the Hindoo
that Christian men walk carefully before God and [those
around them, seeking to avoid all occasion for reproach,
and to adorn the doctrine of God our Saviour in all things.
STANDARD. 123
----~--
ALL'S WELL.
When I ventured to stagger up to the cabin stairhead and
look over the barriers which had been placed across the
doorway, the sea was grand beyond description. Atlantic
Alps, white as if with snow, rose high above the vessel's
topmost mast, and seemed as if about to crash down upon
the little toy which was insolent enough to launch upon
their bosom. What a contrast to the impression one had
felt a day or two ago, as the big ship lay quiet and proud at
anchor in the Mersey! Then she looked queenly and
colossal; now she looked but a little plaything of the wave.
For two days and two nights the tempest played with us.
It was very solemn in the darkness, when the stars were
craped behind the clouds, and the sea and sky were jumbled
in a. wild murk of rage, to lie awake and think of home.
Hark! What was that? Oh, such a cry from a child's
voice near by. It was no easy task to find the cabin of the
frightened little sailor. A white hand tossing in the uncer-
tain light, and an earnest, terrified little face peering in
terror from the lower berth. "Are you alone, my child ?"
"No, but my nurse is very ill, and I am very frightened.
Is there not danger?" "No, there is no danger. We have
a skilful captain; and God is stronger than the storm."
"Is God angry with us?" "No; it is only the sea that is
angry, and our Father holds the water in the hollow of His
hand. Listen! Don't you hear the bell striking the hour
on deck; lie quite quiet, and you'll hear the sailor's voice."
The child lay still and listened. " All's well!" sang out the
watcher at the stern. " All's well !" was cheerily caught up
by the sentry at the middle deck. "All's well !" chimed in
the drenched tars at the bows, where the waves were break-
ing and beating over the ship, and making her tremble as if
in terror. "There! you see, all's well, my child. Take
the assurance from the Ruler of the winds and storms."
It seemed as if the "Peace be still" of Galilee had struck
upon the spirit of the child; for, on the frightened face
there gathered " a great calm." "Thank you; good night;
I shall go to sleep now. All's well. Good night, good
night !"
The above forms part of one of the Rev. Arthur Mursell's
American letters, and we have quoted it as beautifully
suggestive for the Lord's tried and troubled disciples. It is
our privilege and pain to live in the latter days of this
dispensation, and on every hand to hear the surgings of
passion, war, and vice; to see the darkening clouds which
presage coming woe; and to realise that indeed men's hearts
are failing them for fear. A letter of Sir Herbert Edwardes
on the Afghan question, recently published in the Daily
Neice, though written as remote as 1858, yet shows the
growing feeling amongst statesmen, and soldiers, and others
outside the "school of the prophets," and is a faithful
index of 1878.
" Whether led on by ambition or jealously, as some think,
or driven by that higher Power which works out its decrees
forces are hurrying from the Caspian and the Indian Ocean
and Mahommedan world between them. No one doubts
that they will meet; all that seems doubtful is the point of
meeting, and the result of the collision. The intervening
 124 THE BIBLE
space is growing narrower, and the question becomes more
intensely interesting every year."
Since these words were written their point has been
quickened, for by the Angle-Turkish Convention, these
powers now stand practically confronting each other all
along the line from the Bosphorus to British Burmah.
When we add to this antagonistic feeling between the two
great Empires of the world, the warlike sights and sounds
throughout Europe and the East; the paralysis of trade,
the growing vice and commercial fraud, with the startling
phenomena of nature, and constantly recurring accident;
no wonder that an uneasy feeling fills the mind and clouds
the life. Indeed, there are sad times in store for those who
ki.ow not CJJ1'ist,or merely profess Him; but" all's well "
with the true di~l:l' le. A~ Nouh W,\S safe in the ark before
the waters of the deluge fell, 01' rose; as Lot was safe in
Zoar before Sodom and Gomorrah were destroyed; as Elijah
was translated before the evil days befell Israel; and as the
Christians were safe in Bella before the Roman armies
compassed Jerusalem; so now-God himself being the
witness in His Holy Word, His disciples shall be kept, whilst
in; and finally, by glorious translation, be delivered from
the storms that are about to break upon this sinful world.
" All's well" for the Christian, if watchful and prayerful.
C. E. B.
• ever.-Seleded .
THE HERITAGE OF THE MEEK.
WHYshould it be thought a thing incredible, that a material
earth should constitute the abode of the glorified Church?
Is there aught essentially sinful in materialism? Has it not
existed in the closest alliance, not only with spotless purity,
but with Divinity itself? What is there essentially in ma-
terialism why it should not again be the home of the re-
deemed and the kingdom of the Redeemer? I cannot for a
moment believe that the paradise of the blessed will be a
paradise of state rather than of place-an aerial paradise
floating in ether, suspended upon a nothing, from which all
warm, sensible, tangible attendants, which inspire with life
and pencil with beauteous tints our present abode, will be
utterly excluded. Extirpate ungodliness from our present
world, annihilate its taint, hush its groans, dry its tears;
let there be no more pain and sorrow, disease and death,
and, I ask, who would not be willing to reign with Christ
upon this globe forever? It is a beautiful worlc1? There
are spots of grandeur-there are landscapes of beauty, upon
which, as one gazes, one finds it hard to believe the blight
of the curse, the breath of sin, hath touched and tainted
them.
I have stood and wept amidst the glory and magnificence
of Alpine scenery. 'I'he spot which transfixed me for a
while in mute amazement, brought before my eyes a range
of landscape in which every object of beauty and sublimity.
STANDARD.
moulded into every form and tint of colour, seemed crowded
in one vast glorious panorama. And as I gazed upon that
over powering scene-the deep, wide vale stretching at my
feet-on my right and left, mountains, swelling to the skies,
clad with green, purple, and lilac; before me, the monarch
of mountains, encircled by his army of snow-clad com-
panions, reminding one of the four-and-twenty elders around
the great white throne-I felt that in all that glorious, that
magnificent, that tender, that sublime scenery. there was
one object, and one only, upon which the blight and taint of
sin had fallen, and from which I turned with tears and
loath ing=- that object was myself. The valley seemed- vocal
with Gotl's praise; the glacier, bathed in the light of the
setting sun, seemed a reflection of the Divine purity; the
mountains, clad with dazzling snow, appeared like Tabor
when the glory of the Transfiguration rested upon it; every
object seemed to please, " and only man was vile."
Let this earth of ours be purified as by fire, let its subter-
ranean flames break forth and consume all that man has
marred, and sin has tainted, and God has cursed; and then
shall spring from its ashes, in more than phcenix-Iike
splendour, a new material world, with every form of loveli-
ness, bathed in every gleam of material splendour, redolent
with holiness and vocal with song, and over and upon it
Christ and His Church shall reign and abide for ever and
THINGS TO BE TREASURED.
1. 'I'hat Christ has promised and engaged to return again
to the earth.
2. That the first manifestation of His presence will be to
His ready and waiting people, to take them out of the world
and away from the sufferings which are then to come upon
the nations.
3. That it is Christ's specific and oft-repeated command to
His people to watch, that is, to be awake, ready, and expect-
ing Him.
4. That those who are not found watching when Christ
comes, shall not escape the sufferings then to come upon the
earth, but, as a punishment for their unreadiness, shall be
left to pass through the great tribulation.
Watch! 'tis our Lord's command
Unto His waiting bride,
A stranger in a desert land,
And foes on every side.
Watch! thou hast reached the days
Of peril, long foretold;
Now heavenward fix thy steadfast gaze
King Jesus to behold.
IVatch l signs are gliding past
'I'hat speak His coming near;
'I'he hours of night are fleeing fast,
Soon, soon He will appeal'.
'Watch! 10, the morning breaks
Wipe all thy tears away,
Put on thy bridal robes, and deck
Thee for the festal clay.
,
/r-
 THE BIBLE
CHRIST'S PRESENCE NECESSARY TO
RESTITUTION.
" REPENT
ye, therefore, and be converted, that .your sins may be blotted
out, when the times of refreshing shall come from the presence of the
Lord; and He shall send Jesus Christ, Who before was preached untO
you; Whom tbe heavens must receive until the times of restitution of all
things, which God hath spoken by the mouth of all His holy prophets
since the world began."-Acts iii. 19-21.
As the Jewish multitude saw the lame man res iored to
perfect health, and springing activity, and abounding joy,
by the name o~Jesus, Peter took this as an occasion to preach
"the restitution of all things," by this very same Jesus
" Wh?m they had despised and rejected and crucified; but
whom God had raised up to give repentance to Israel and
remission of sins."
1. THE GRACIOUS CALL.-''' Repent, ye, therefore! " Change
your mind; you are fighting against God! Give up your
opposition, and be converted. 'I'um about and accept of
Jesus, the promised Messiah! His angelic heraldry-His
healing power and grace to the helpless, the hungry, and the
widows dead-His love to the world, which he came to save
-His commission to preach the Gospel to everyone; and
His personal life from the dead, and exaltation to be a
Prince and Saviour;" and the miraculous outpouring of the
Holy Spirit demonstrate His Messiahship, This is the
sphere of the Christian ministry throughout our gospel age.
It is to " preach the gospel of the kingdom for a witness to
all nations, " and by this means gather out of them a people
for His name!
2. THE BLOTTING OUT OF SINs.-The final emancipation
from the bondage of sin and death, even the great salvation
from mortal to immortality, lie beyond "this present evil
world." It is above the Christian commission, which is only
to preach repentance, and gather, in His absence, the be-
lieving and obedient, to form "the Body" of Christ. Now,
" sin reigns unto death," even to the righteous. Hence the
Apostles died as did the Prophets and Patriarch. But" the
times" are coming when all these shall livt again; and all
things be restored, spoken by all the prophets, Thus and then
their sins will be blotted uut (in their effects), and remembered
no more! Nay, the sin of the world will be taken away!
and there shall be no more curse, no more sorrow, pain, or
death. (John i. 29; Rev. xxi. 4; xxii. 3; 1 Cor. xv. 24, 27.)
Then the voice from the throne will say, " Behold, I make all
things new."
"The times of refreshing" are the times of reviving,
restoring, 01' regenerating! The word is in the present
participal form, and denotes the process in effecting" the
great salvation 01' restitution of all things! "
3. THE EFFICIENT CAusE,-The Omnipotent agency-
"THE PRESENCEOF THELORD." This" presence" is in-
troduced by His second coming (v. 20). And He shall send
Jesus Christ, whom the heaven must receive, until (on to)
STANDARD.
the times of Restitution-" the times of refreshing from His
PRESENCE." Now He is Absent, within the veil as an Inter-
cessor, our Great High Priest. But He will appear the
I second time unto saloation, to effect restitution of all things
spoken of by the refreshing from His PRESENCE." "The
presence of Pilate " is noted v. 13, and assures to us the use
and import of the word. See also 2 Thess, i. 9, "The
presence of the Lord is real, personal, and judicial." So it
must be in our text-Jesus fills the foreground, Jesus died,
Jesus was raised up, Jesus is exalted to be a Prince and
Saviour; "and this same Jesus, who was taken up into
heaven, will so come; and' show in His times,' that He is
the blessed and only potentate to execute justice and
judgment in the earth." Thus," the times" of restitution
are not in this age during his absence; but, "from the
PRESENCE of the LORD,"then returned to His waitng people,
and then, to relieve this groaning creation from disease,
death, and the devil. Rom, viii. 21 ; Heb. ii. 14.
4. Had there been no "presence oj the Lord." in His
humiliation, His birth, His manhood, His cross, His death
and resurrection and apostolic commission, then there would
have been no gospel age. In such a case there 'could have
been no calling of the" Church of the Firstborn." So if
Jesus the Messiah should not return to our world, there
never could be these'" times of refreshing from His presence,"
nor the great salvation. Heb. ix. 28. His present place
is " within the veil, in the presence of God;" but when" He
shall appear the second time unto salvation," then His
presence, His life-giving and restoring presence, will be
enjoyed on earth. "Amen. Even so come, Lord Jesus."
5. This text, then, embodies two distinct dispensations de-
nominated "this world and that which is to come."
Matt. xii. 32. In this age" the cross" is our symbol-the
badge of our Christian profession; but, at " the age to come,"
the cross will give place to the crown. "The crown" is the
correlative of "the kingdom." Nay, more. THEPRESENCE
of the "Gl'eat King" will assure us the crown with all
official dignities and administrative powers of the everlasting
kingdom.
6. Our text is but the abridgement of the more prolonged
discourse of this Apostle, as recorded in the second chapter
of this Book. Nay, it is the doctrine of the New Testament
especially, as embodied in the Lord's Supper Service; "' For,
as oft as ye eat this bread, and drink this cup, ye do show
the Lord's death till He come." Here are the two main
parts of the "Gospel of Christ "-the first related to His
ministry and death (the just for the unjust to bring us 0
God by repentance, faith, and a godly life); the second is to
open" the great day of deliverance, when the times of re-
freshing shall come from His PRESENCE-the times of restitu-
tion of all things spoken by the prophets."
The vague but popular feeling is that the first part is the
 126 THE BIBLE
sum of the whole. That the first advent and the Christian
ministry, calling men to repentance and conversion, is the
gospel agency to " convert and save the world."
This is like taking only the one side of a house for our
home in our wintry season, or one end of a ship for a voyage
round the world; or the promise of an alienated inheritance
instead of its full and peaceful possession. But, no! we
want the entire Gospel that brings salvation, deliverance of
the righteous from death and Hades, deliverance of the
creature from the bondage of corruption, and the resti-
tution' of David's- throne and kingdom, with "Israel
and Judah made one nation," and their sanctuary, now
desolate, cleansed, and m their midst; "and the
heathen (nations) shall know that I the Lord do sanctify
Israel, when My sanctuary shall be in their midst for ever-
more," Ezek, xxxvii. 12-28. " This is m.y covenant unto
them when I' shall take away their sins" saith the Lord.
Rom. xi. 29-29. Heb. viii. 8-12. " The times of refresh-
ing from His presence;" the times of restoring comprehends
all things spoken by the prophets; and Israel is often
embraced.
So far as we leave the second advent of Jesus out of the
times of refreshing, we may (and must, to be consistent),
leave Jesus out of the Gospel ministry. He is the very same
Jesus-the same personal Messiah-in both the first and
second advent. As the first brought the Gospel calling in
grace, so the second will bring Him as King in the kingdom,
as Restorer in the restitution of all things. Psalm lxxii. 1
C01·. xv. 24-27. "In Him all fulness clwells" to cleanse
. and restore.
Jesus is the" alpha and omega "-the first and last letter
in the alphabet of redemption. "In the law" and the
temple worship, this alphabet was formed; and in the Gospel
they are made to spell out Jesus. However arranged, they
make up only this" one name" that assures salvation. As
it is written : "thou shalt call His name Jesus; for He shall
save His people from their sins." He is "the Lamb of God
Who taketh away the sins of the world." And the promises
of God in Him are all yea and amen to the glory of God.
In Him alone is redemption and restitution of all things
spoken. In His name the humblest cripple may be restored,
and the dead made to live. Nay, by Him the woes of the
world shall cease, leaving no more curse. Hitherto He has
been left out of His second coming and His times of re giving
life. But Ha will assert His royal right to " reign with His
saimts." Under the Law, "human nature was circumcised
as if to amend" the old man," but" under grace" the whole
man is buried by baptism into Clirists death and raised up
to walk in newness of life," Acts ii. 38-42. Rom, vi. 3-5.
by faith in Jesus-the resurection and life.
• perished;"
STANDARD.
OAN NOT EVADE THE PROOF.
WHEN we adduce strong Bible testimony to prove that death
fully kills man, and consigns him to a state of utter uncon-
sciousness till the resurrection morn, an attempt is often made
to evade the force of the proof, by claiming that reference is not
made to the intellectual man, but merely to the house which he
had been a tenant of. We wish here to quote several texts that
relate to the condition of man in death, and notice the feeble
efforts of theologians to escape the conclusion that they teach
an unconscious state for the intellectual man after death.
1. We have the definite statement-" The dead praise not the
Lord, neither any that go down into silence." Psalm: cxv. 17.
This statement either relates to man as mUll, or to a component
part of man. If it relates to the intellectual man, it clearly
negates the doctrine of consciousness in death, and tells us that
men" go down into silence," where they" praise not the Lord."
But we are told that it is only the body that shall then" praise
not the Lord." W ell, then it follows that only the body
praised the Lord before death; for if there is any force to the
statement, it indicates that whatever praised the Lord previous
to death, could not praise Him after death; and if only the
body praised the Lord before death, then the body is the
intellectual man, for praise is impossible without intellect; and
if the body, instead of the soul, possessed intellect before
death, then the soul, having never been the intellectual part,
can not possess intellect after death: so, from this standpoint,
death must produce unconsciousness in man in the fullest sense.
If, however, it is insisted that the soul is the intellectual part,
instead of the body, and that the soul praises the Lord through
the body, then the conclusion is inevitable that the part which
praises the Lord previous to death, enters into "silence" at
death: so from this standpoint, too, it is seen that death must
envelope man in total unconsciousness. But if, as a last
resort, it should be claimed that soul and body jointly praise
the Lord before death, then, as that -which praised the Lord in
life ceases to praise Him in death, it follows that soul and body
jointly cease to praise God, and enter into a state of "silence"
at death. To say of some part of man that never did and
never could praise the Lord while alive, that when dead it
should not praise Him, would be nonsense too ridiculous to
charge upon a sensible man, to say nothing about putting it
into the lips of an inspired witness. Whatever praises God in
life, let it b. a part of man only, or the man entire, just that
intellectual something CBCMes to praise him after death, being
enveloped in "silence." So there is no escape from the con.
elusion that this text teaches the utter unconsciousness of the
intellectual man, after he is paralyzed by the hand of death.
2. The positive affirmation is made-" The living know that
they must die; but the dead know not anything, neither have
they any more a reward; for the memory of them is forgotten.
Also their love, and their hatred, and their envy, is now
Eccl. ix. 5, G. This statement either relates to all
 THE BIBLE
abstract part of man, or to the man entire; and with either
view, it will prove the utter unconsciousness of the intellectual
man after death. With a design to evade the conclusion that
the text teaches the unconsciousness of the man proper, in
death, we are often told that the statement simply refers to the
body, and only proves that the body will be unconscious in
death. But the text attributes knowledge to som~ part of man
while alive, and denies it to the same part when dead; "the
living know" something, " but the dead know not any thing."
The intellectual man only can possess knowledge, whether
that be the body alone, the soul alone, or both combined; and
the intellectual man only can be dispossessed of knowledge by
the stroke, of death, for that canuot be taken from a being
which it never possessed. If the body only is the intellectual
man, or, in other words, if the body only possesses knowledge
during this life, then the soul is destitute of knowledge, and
can not be the intellectual man, and of course, having never
possessed knowledge before death, can not possess it after
death: so from this -premise, death leaves man fully uncon-
scious. If the claim should be made that the soul, instead of
the body, is the intellectual man in this life, it being the know-
ing part of man, then it follows that as that which possesses
knowledge while alive, shall be deprived of knowledge after
death, the soul must be consigned to unconsciousness under the
powerful blow of death; for whatever part knowledge is
attributed to during life, it is deprived of it in death; hence, if
the soul is the intellectual part before death, it will " know not
anything" after death. If body and soul combined constitute
the intellectual man prior to death, then both combined will be
depri ved of consciousness, and "know not anything" subse-
quent to death: for whatever may be said to "kno,,,." while
alive, is as positively said to "know not anything" in death;
for this statement must not be made to clash with the affirma-
tion of Jesus, "Thou shalt be recompensed at the resurrection
of the just" CLuht xiv. 14); so while there is no reward in
death, there is to be reward after the reign of death is over.
Not only is death here pronounced a state in which there shall
be no reward given to men, but it is also affirmed that" their
love, and their hatred, and their envy, is now psrislied "; and it
is a conceded fact that these passions of love and hatred beloug
to the intellectual man, let that be soul or body; for it is
impossible to love or hate without intellect; and if they belong
to the body, instead of the soul, then the body is the intellectual
man, and the soul is destitute of intellect previous to death,
and consequently cannot possess it in death. But if these
passions, which are guided by intellect, are passions of the
soul, and not of the body, then the soul must be affected by the
stroke of death, under which these passions" perish." So it is
impossible to evade the conclusion that this text teaches the
unconsciousness of the intellectual man in death, by applying
the statement to the body only, for that makes the body only
the intelligent part while living, and denies intellect to the SOUl
STANDARD. 127
previous to death, and consequently leaves it destitute of know-
ledge in death: so from this hypothesis, death plunges the
intellectual man into utter unconsciousness.
3. In the same chapter we read this statement: "There is
no work, nor knowledge, nor device, nor wisdom, in the grave
[sheol-the state of the dead] whither thou goest." Eccl, ix. 10.
The effort of our opponents to apply this statement to the body
only, will not help their theory in the least; for the very part
of man that possesses "knowledge" goes into slieol ; if the
body is the part that goes to slieol; then the body is the
intellectual man while alive, and consequently the soul is
destitute of intellect even in life, and therefore cannot be
conscious in death; but if the suul is the intellectual man
during life, then it is the soul that goes into sheol at death,
where there is no "knowledge," "nor wisdom." But if the
intellectual man is soul and body combined while in life, then it
follows that this very intellectual man goes into a state at
. death where there is no "knowledge." This address, " whither
thou goest," is made to a living, con~cious being, whether to the
soul, or body, or both united in one; and whatever part is
here addressed, goes to a realm where there is no "knowledge."
That which lacks knowledge before death, must be without
knowledge after death; and that which possesses knowledge in
life, is dispossessed of it in slieol, which is a realm of uncon-
sciousness, whether occupied by physical men or disembodied
men.
4. David speaks thus concerning man in death: "For
in death there is no remembrance of thee: in the grave [3heol-
the state of the dead] who shall give thee thanks ~,'
Psalm vi. 5. When we quote this strong declaration to dis-
prove consciousness in death, we are met with the asserhon
that reference is made only to the body; but the force of the
argument cannot thus be set aside; for if allusion is here made
to the body only, then it follows that the body is the part that
possesses memory prior to death, instead of the soul; and if
this is so, the soul must be destitute of memory after death as
really as before; thus this attempt to escajJe the force of the
declaration, leaves man unconscious in death. That which
could remember during life ceases to remember after death,
whether we ascribe memory to soul or body, or to both jointly.
In life we possess the faculty of memory; in death we are
deprived of it-the very being that can remember in life, can
not remember in death.
5. Job testifies thus concerning man in death: "His sons
come to honour, and he kuouietli it not; and they are brought
low, but he perceiveth not of them." Job xiv. 21. The
intellectual man, the very one that possessed knowledge during
life, "knoweth not" what is transpiring while in death's
embrace. But we are told that only the body is here referred
to. Then the body is the intellectual man, instead of the soul,
and consequently as the soul never possessed knowledge in life,
it cannot possess it iu death; so this method of dodging the
128 THE BIBLE
proof fails to disprove man's unconsciousness in death. But if
the soul, insteadof the body, is the intellectual man, or if soul
and body jointly constitute the intellectual man, this very man
that possesses knowledge in life is depri ,eel of it in death; "in
that very day his thoughts perish" (Psalm cxlvi. 4), the
thinking man :dies; and can the body think without a soul?
If both jointly constitute the thinker, death will kill the
thinker.
w. S.
THE TRIUMPH.
IT will surely come, for God has promised it. When it does,
such a shout of triumph will swell up from earth to heaven
as never; did before. It will be the world's grand jubilee
No war shall darken its peaceful sunlight, no S01'1'0W, no paiu ,
no tears, no death, no curse, but the Sabbath of rest-the
new earth-the new heaven-the final restoration-s-the
fulness of ages. It is the triumph of the Lion of the tribe of
Judah. It is a triumph that the angels sing of, and the
glory of it, if properly presented to the race as an object of
hope, would move the fallen ones towards heaven as no other
theme can. It is a view of redemption completed-" Christ
its author and finisher." The race moves, ah l is rushing
to this both dreadful and glorious consummation.
This long typic week is nearly at its close-the world's
Saturday night is upon us and the latter clay draws nigh.
'The fig tree is being shaken of a mighty wind,"-the
mystic sea of nations is seething and boiling in every part-
governments stagger like drunken men, and they will till
they are swept to destruction by that heated breath that shall
issue from the throne.
When the present order of things shall pass away, then
shall arise from this earth made new, that victor's song, " the
kingdoms of this world have become the kingdoms of Christ,
and He shall reign forever," that blessed epoch will then
have come,- the nations judged, sin punished, death
destroyed, earth made new, Eden restored, the tree of life
and the river of life for man's food and chink ,--the triumph
will be complete.
" 'Tis but a little while
And He shall come again
Who died that we might live, who lives
'I'hat we with Him may reign.
Then, 0 my Lord, prepare
My soul for that glad day;
o wash me in Thy precious blood
And take my sins away."
• of God, and not of us."
STANDARD.
MAN.
WHAT SAITH THE SCRIPTURES CONCERNING
HIS ORIGIN AND NATURE?
THE following are the Introductory remarks made by Mr.
C. Fooks, at his Bible Class, on the above subject, held
every Friday evening at the Public Hall, Gravesend,
at 8 p.m.
I. Do the Scriptures tell us that man had a beginning?
And, if so, How? When? and Where? Gen. i. 26, 27, 31,
tells us that man had a beginning, and that he commenced
that begining by creation, on the sixth day of the creation-
week on this earth. Let us read the passage-
"And God said, Let us make man in Our image,
after Our likeness; and let them have dominion over the
fish of the sea, and over the fowl of the air, and over the
cattle, and over all the earth, and over every creeping thing
that creepeth upon the earth. So God created man in His
own image, in the image of God created 'He him; male and
female created He them. And the evening and the morning
were the sixth clay." It follows then from this that man
had no prior existence to his being thus "created,"
"nlade," "fonned."
And here we would remark, before we pass on, that the
word " create" means" to shape and organize" new forms
out of existing materials equally with" to make out of
things which do not appear." (Heb. xi. 3.) We shall see
the force of this in our next question, which is-
n. Of what material was man created or made? Gen. ii.
7, gives the answer: "The Lord God formed man of the
dust of the ground." Man is then a creature of dust forma.
tion. 'I'his truth is taught throughout the Bible, Thus
Abraham, in pleading with God for Sodom, says, "Behold,
now I have taken upon me to speak unto the Lord, which
am but dust and :ashes." (Gen. xviii. 27.) And Elihu, in
rebuking Job and his three friends, affirms the same truth,
" Behold, I am according to thy wish in God's stead: I also
am formed of the clay." (Job. xxxiii. 6.) And the Psalmist,
in Psalm. ciii: 13, 14, gives this as a reason for God's great
mercy towards us-" Like as a father pitieth his children,
so the Lord pitieth them that fear Him. For He knoweth
our frame; He remembereth that we are dust."
We could multiply these quotations from the Old
Testament to a great extent, but we must hasten to give a
few from the New Testament; and we shall find that it is
in perfect accord with the Old. Thus we read in John iii. 6,
" That which is born of the flesh is flesh;" and in verse
31, "He that is of the earth is earthy." And Paul, in
2 Cor. iv. 7, speaking of the followers of the Lord as being
the depositories of the truth, says, "We have this treasure
in earthen vessels, that the excellency of the power may be
 THE BIBLE STANDARD.
, Calling your attention once more to Gen. ii. 7. After
man's formation out of the dust of the ground,-
Behold Him! He is perfect in all his members, but
lifeless I And now, mark you, God calls that inanimate
organism, MAN. "The Lord God formed man of the dust
of the ground." Shall we believe the sacred record?
Ill. Now comes the question, How came man to live?
Gen. ii. 7, gives us the answer to this also: "And (God)
breathed into his nostrils the breath of life; and man became
jj, living soul." Man, then-not man's body merely; for the
body in its entirety is the man-became alive solely through
the impartation of breath. Nothing else caused him to live
-nothing else was given. And now, observe attentively
that this breath of life is the same as all animals possess.
In Gen, vii. 21-23, we read, concerning the effects of the
flood, these words, " And all flesh died that moved upon the
earth, both of fowl, and of cattle, and of beast, and of every
creeping thing that creepeth upon the earth, and every man:
all in whose nostrils was the breath of life, of all that was in
the dry land, died. .. And Noah only remained alive,
and they that were with him in the ark." The same
Hebrew words used here for "breath of life," are used for
the same expression in chap. ii. 7. It is, therefore, the same
breath. Does it mean a personality in man? Then it
means a personality in the beast! And then notice its
position. In the nostrils! Rather an insignificant place
for one's personality to reside in! Isaiah, however, does
not think much of it. In chap. ii. 22, he says, " Cease ye
from man, whose breath is in his nostrils: for wherein is
he to be accounted of? "
There is one other point here we would just like to notice
in reference to man's becoming alive. We are told that as
soon as the breath of life entered man's nostrils he " became
a living soul." What does that mean? Well, whatever it
may mean, it means the same in reference to the beast as to
man. Our authorised version of the Scriptures proves this.
In Gen. i. 30, you will find in the text the word" life" used
in relation to every beast and creeping thing; and if you
will then look in the margin of your Bibles, you will find
that the literal rendering of the Hebrew is, "living soul."
The words in the original are the same here as in chap. ii. 7.
And now for their meaning. "Living soul" means nothing
more 01' less than" living creature." The adjective" living"
implies only that the man or beast is alive. Had our
translators been more faithful in their rendering of the
originals, we should read of "dead souls" equally with
" living souls."
IV. This brings us to a most important question. And it
is this, Was man, thus created and made alive, immortal?
P. Austin Nuttall, LL.D., in his Dictionary gives as the
meaning of that word, " Exempt from death, having life or
being that shall never end; destined to live through all ages;
129
eternal; imperishable; incorruptible." Was man that?
Evidently God did not think so; for when He placed him in
the garden of Eden, He said to him, " Of every tree of the
garden thou mayest freely eat: but of the tree of knowledge
of good and evil, thou shalt not eat of it: for in the day tha t
thou eatest thereof dying thou shalt die." (Margin, (Jell. ii.
16, 17.) Was man then mortal'? Nuttall gives as the
meaning of that word, "Subject to death; destined to die."
Was man that? No; man was not mortal. Up to that
time he was on probation for immortality, or mortality.
Obey My command, said God to him, and you shall live ;
disobey Me, and on that day the seeds of decay shall be sown
in your nature, and then dying you shall die.
V. Thus we see that man was not created either immortal
or mortal; but that he was between the two-a probationer
for one of them. Now we ask, Which did he attain? Well,
you know the answer. Man-Adam-disobeyed God.
And now listen to what God said to him,-" Because thou
hast ... eaten of the tree, of which I commanded thee,
saying, Thou shalt not eat of it: ... in the sweat of thy
face shalt thou eat bread, till thou return unto the ground,
for out of' it was thou taken: for dust thou art, and unto
dust shalt thou return." ((Jen. iii. 17-19.) There is no
dubiety here. Observe the personal pronoun, "thon,"
which denoted the man's personality. It was the man-
the personality-that had sinned; it was the man-the
personality-that was to die. And observe, further, that it
was the man, or his personality, whichever you like, that
was called dust: "dust THOU art, and unto dust shalt THOU
return." Did God make a mistake here when He called
man" Dust?" We cannot think so.
VI. This brings us to our last question-Was that death-
sentence carried out? It was. Evil was not to become
eternal. "Therefore," we read, "the Lord God drove man
out of the garden of Eden, lest he should put forth his hand
and take also of the tree of life, and eat, and live for ever."
(Gen. iii. 22-24.) Outside the garden, debarred from all
access to the tree of life, man must die; the seeds of decay
could not be arrested. And so we read in chap. v. 5, " And
all the days that Adam lived were nine hundred and thirty
years: and HE DIED." Thus man, who came from the
creative hand of The Eternal, and who might have lived for
ever by eating of the tree of life, became, through dis-
obedience, mortal-no part escaping the disease; and so
mortality has passed upon all his posterity: for all have
sinned. (Rom. v. 12.) But here is good news :-.
" God so loved the world, that He gave His only begotten
Son, that whosoever believeth in Him should not perish, but
have everlasting life." May God grant that we each may
believe in His Son, so that when He returns to take upon
Himself the great power and reign, we may be with Him
arrayed in the priceless gift of BDIORTALITY.
130 THE BIBLE
UNSOUGHT WANDERERS.
UNTLLthe day when the secrets of all hearts shall be re-
vealed, the world will never know the story of many a
crushed and stricken wayward one. It is easy for us, in
health and peace and prosperity, to wrap our robes of
comfort around us, and pass by upon the other side those
driven by cold and hunger to sin and shame.
There are many persons who, beneath the sunshine of
prosperity, and surrounded by every association which can
make life happy, yet break away from all, and tread the
downward path. But how many others there are who are
pressed by the sharp spears of want, as they stand clinging
to the slippery precipice which overhangs the gulf of ruin.
How many there are to-day, borne by the tide of circum-
stances which they cannot control, swept into the whirl-
pools of our great cities by forces which they know not how
to resist or escape, and there, without friends, or home, or
bread, or shelter; without opportunities or privileges, and
with every gate closed against them except the gate of hell-
can it be thought strange that they enter that broad road
which leadeth to destruction.
Said one poor nightly wanderer in the streets of New
York: "Every day. I pray, 'God forgive me! I can not
help myself.' "
And there are many such lost souls, to whom a word of
kindness, or an outstretched hand of help would seem like
the rising of the guiding star on some benighted storm-
tossed sailor's course,-like the dawn of day to those who
sit in darkness and in the shadow of death.
The Good Shepherd goes to seek the lost and sinful, who-
ever and wherever they may be; we often restrict our
sympathies to a narrower circle.
" Between the hours of ten and twelve, for many nights, a
poor woman might have been seen making her way through
the streets of London. A year had passed since her only
daughter left home, and entered service in the metropolis.
There she became acquainted with gay companions, and she
was now living a life of open sin. The mother learned that
her daughter might be seen every night in a certain part of
the town. AILer many nights of watching, she was about to
despair, when she saw a figure closely resembling that
of her daughter. She eagerly approached and was about to
stretch out her arms to embrace it, when the light of the
lamp showed that it was not her child. In an agony of
grief, she exclaimed, ' Ah! it is not she. I was looking for
my daughter; but, no, you are not my child.' The poor
girl burst into tears, saying, "I have no mother-I wish I
had; I wish some one would look for me. I wish some one
would look for me."
Alas, there are multitudes who in the bitterness of their
souls cry out, "I wish some one would look for me!"
Fatherless, motherless, homeless, they tread their darkened
STANDARD.
course, and in the anguish of their stricken spirits cry out,
" No man careth for my soul!" Thanks be to God there is
One who is higher than all, whose tender mercies fail not,
and Who looks with pitying eye on those upon whom others
look with hate and scorn. God grant that many a weary
one may come to know Him whose mission here was to seek
the ruined, and to save the lost.-FI.L.H.
•
PRINCIPLE OF INTERPRETATION.
THE principle of interpretation is this, that all language
relating to law and jurisprudence, all language descriptive of
the sanction of government, all language setting forth the
penalties of crime and disobedience, is to be accepted in its
primars] sense, and in no other. Examine the terms of any
human law, ask the men whose life-study relates to law,
whether as legislators or administrators-all will reply that
in all documents relating directly or indirectly to law and
jurisprudence, no sense but the primary is for a moment
allowable. Thus, when death is announced as the penalty
of a crime, no controversy would for an instant be admitted
as to its meaning. No lawyer, for or against the criminal,
would search for dramatic or poetical secondary senses; if
the criminal himself were gravely to plead that his physical
existence should not be taken away from him because he
had understood the legal penalty of death in a. secondary
sense, it is quite possible that he might be saved from tbp
scaffold and the hangman, but it would only be by his being
sent to a lunatic asylum as an incurable madman!
Here, then, is a great principle of interpretation in use
among all mankind. It is, that all documents and terms
relating to human conduct, as affected by law, are only to
be interpreted in their primary sense. A secondary sense
may be more usual and more proper elsewhere, but not here.
Poetry and the drama, the literature of passion, imagination,
and feeling, may use these terms differently, but their use is
not to affect, in the smallest degree, the interpretation of a
lau, Here we take our stand. Here we are on sure and
steady ground. The terms we have been discussing are the
terms of the divine law; the jurisprudence we have been
discussing is God's jurisprudence. We only claim that
God's penalty for crime against God's law should be inter-
preted in analogy with all law. It would be an outrage upon
human law to interpret its sanction in some figurative and
secondary sense; but that God's jurisprudence should be
interpreted in this way, His awful penalty of sin explained
by the tropes of poetry and the hyperbole of grief, is an
outrage of a graver kind, because mixed up with a higher
destiny and the great Judge of the universe.
On this principle, then, we set aside every secondary sense
from the terms relative to future punishment. On this
principle we accept their primary as here their only possible
sense, and on this principle the theories of Augustine and
Origen fall together.
 THE :BIBLE STANDARD.
If any justification of this principle were required, it is
readily found, The primary sense is one nnchanging sen$e,
universally understood by every reasonable being at every
stage of civilization and every variety of religious belief.
The secondary sense is various, changing, differently
regarded by different minds. Thus death in its primary
sense is always one and the same. Down from its first
example and enunciation to the present day, it has preserved
this sense unbroken and unchanged, and is understood
alike by the savage and the civilized, by the ignorant and , responses have been received, though several names will be
the learned, by the degraded and the sensitive mind. But
when we come to the secondary sense, all this is changed.
There are several secondary senses! These secondary
senses are ever varying with the opinions and circumstances
of men. Some of these secondary senses are absolutely
unintelligible to multitudes of minds, as those of children,
persons of blunted moral feelings, and savages, who yet
were all intended to be affected by the terms used.
-R~~.H. Constable.
• Rev. THOMASVASEY,Bridgenorth,
THE BIRMINGHAM AND DISTRICT AUXILIARY
of " The Christian Association for the Dissemination of the
Truth of Life and Immortality through Christ alone."
President, Alfred Walter, Esq.
Vice-President, Mr. S. Wright.
Treasurer, Mr. G. Whitehouse.
Secretary, Mr. A. Crosbie.
Auditor, Mr. Lewis (West Bromwich.)
Committee: Mr. Silas Henn (Duelley), Mr. James Imms,
Mr. J. Sanders, Mr. P. Radford, Mr. Brewer, Mr. H. Brittain,
Mr. Waldron, Mr. G. Evans (West Bromwich), Mr. J. Sheffield
(Ereet's Green, West Bromwich.)
• THE PROPHETIC
ASSOCIATION NOTES.
BIRMINGHAM has honourably led the way in the formation of
a District Auxiliary of the Association. The names of
Officers and Committee will be found above. We sincerely
hope their good example will be followed-whenever practic-
able-throughout the country. "Union is Strength" in
Christian work as truly as in merely temporal things.
Isolation has been our weakness and should cease. Time
fiies,-the dust of the chariot wheels of our returning Master
is already seen,-we " must work the works of Him that sent
us while it is day ; the night cometh, when no man can
work." The night of individual death, the night of general
apostacy, nears; we dare not, we will not, eat our morsel
alone, but like, yet unlike, Bunyan's Pilgrim, cry, "Life,
life, life." What meets our view? A world lying in the lap
of the wicked one; a Church overlaying the pure gold of
truth with the tinsel covering of the devil's lie, "Ye shall not
surely die," the ignorant devices of pagan philosophy, and
the selfish devices of a grasping priesthood; a Church,
priding itself upon its wealth and influence, saying, "I,am
rich, and increased with goods, and have need of nothing,
and knowest not that it is wretched, and miserable, and poor,
and blind, and naked." vVe believe in our very heart of
hearts, that we have and hold the truth, that besides those
evangelical truths which we hold in common with the
Churches, we hold the most precious of ail the gems dug
from truth's quarry by Christ and His Apostles, namely, the
Life in Him, and Him alone, and His speedy, sure, and
permanent return to bestow that Life on all who look for His
appearing, and rest in justifying fait~ o~ Him. alone for all
of life, and joy, and peace. And, behevmg this, can we be
silent? May the Lord make His truth as a fire in our bones,
so that everywhere, o'erleaping minor differences, we may
band together on the broad Christian platform of faith in a
Life-giving Saviour.
131
Feeling the importance of the work, and the brevity of the
time at our disposal.c--cur day,-let us consecrate our time,
our substance, our talents, ourselves, to the world-wide
diffusion of the forgotten truth that "The wages of sin is
death [uot life], but the gift of God is eternal life tlwough
Jesus Christ our Lord."
We have not been able to complete all the work of the past
month, as outlined in our previous "Notes," but publish a
, list of Honorary Lecturers, in the order in which their prized
added, we hope, shortly, the answers from which are not
yet to hand.
HONORARY LECTURERS.
Rev. HENRY CONSTABLE, M.A., London.
" WILLrAMLEASK, D.D., London.
Mr. GEORGEA. BROWN,Lincoln.
" HENRY J. WARD, Liverpool.
General H. GOODWYN, Clevedon.
Mr. HENRYBRITTAIN,F.R.H.S., Birmingham .
~{r. WILLIA~iLAING, Edinburgh.
" CYRUSE. BROOKS,Cheltenham.
Applicat~ons for Lectures should be made early to enable
the Committee to prepare a Plan of same for publication.
On the last Thursday and Friday in November two
Lectures will be given, at Skipton~ in Yorkshire, b; Mr.
George A. Brown, of Lincoln, (Editor.] 'The Chair will be
taken by Mr. Henry J. Ward, (President of the Association.)
CYRUS E. BROOKS, Hon. Sec.,
4, ORIEL PLACE, CHELTENHA~r.
CONFERENCE,
HELD IN NEW YOHKCITY, COMMENCING OCTOBER30TH.
WE are deligl~ted to ~mow that such a meeting has been
held, and that It met with such a hearty response from some
hundreds of ministers from the different denominations.
'The Rev. Dr. Tyng, who was one of the principal movers of
the Conference, received over 4,000 letters from parties who
could not attend, but who felt deep interest and sympathy
with the movement. A number of papers were read on the
subjects ~f "Christ's personal coming and reign on earth, " "the
res~rrectlOn of the dead," and" the restitution of all things
which God hath spoken by the mouths of all His holy
prophets since the world began."
We do heartily thank God for this wide-spread influence
thrown into such a channel, and we may hope that these
long-neglected truths will be taken up by the Church at
large, and that God's people will be cheered in these times
of sore temptation and trial with the glad news that He who
left this earth with the promise on His lips that He would
return, is soon to make good that promise to His waiting
people. '
To us the interest manifested at this Conference on this
all-important subject speaks volumes. It seems to be the
waking up of the Church to prepare herself to meet her cominc
Lord. It also bespeaks the coming judgment on this wicked
al~c1adulterous gen,eratioll., O~. that. every heart may be
stirred to the necessl~y of being living witnesses, may our lives
be made purer by this blessed hope, and may our devotion to
the Master grow deeper and deeper, and may our attitude
towards the v,,,orlelbe," as lights," ever pointing the weary to
the soon-com~ng deliverance, and t~le sinner to the only
refuge by which he can escape the Judgments that are so
soon ~o burst upon the world. We shall (D.V.) give in our
next issue the letter which contained the invitation to the
Conference, also the principal names of those who took part.
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