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ISSUED MONTHLY BY THE
Christian Association for the Dissemination of the Truth of Life and Immortality through Christ alone.
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EDITED BY
Geo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.
THE BIBLESTANDARD 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; but the gift of God is Eternal Life through Jesus Christ our L01·d."

No. 17. FEBRUARY, 1879. Price Id.

THE TWO THRONES.
" To Him that overcometh will I grant to sit with Me in :My throne,
even as I also overcame, and am set down with My Father in His
throne."-Rev. iii. 21.
WE wish to notice the position our Lord Jesus Christ
sustains during this present age. The above text shows
that our Lord and Saviour occupies the throne of His
Father, and that before taking possession of this throne,
He overcame, which imports that it was after His suffering
and death that .He was exalted to this heavenly place, at
the right hand of God. For Jesus says after His resur-
rection, as He was about to go away into heaven, "All
power is given unto Me, in heaven and earth," and as the
Great Head of the Church commissioned at that time all
His true ministers, saying, "Go ye, therefore, and teach
all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Spirit; teaching them to
observe all things whatsoever I have commanded you, and
10, I am with you always, even to the end of the world."
The present exalted position of our Lord was a matter of
promise, as we find in Ps. xc. 1. "The Lord said unto my
Lord, Sit Thou at My right hand, until I make Thine
enemies Thy footstool." The Apostle Peter took the same
view of the present exalted position of Jesus on the day of
Pentecost, when the Holy Spirit had been so copiously shed
on the disciples. He adds :-" This Jesus hath God raised
up, whereof we all are witnesses. Therefore, being by the
right hand of God exalted, and having received of the
Father the promise of the Holy Spirit, He hath shed forth
this, which ye now see and hear. For David is not ascended
into the heavens; but he saith himself, the Lord said unto
my Lord, Sit Thou on My right hand, until I make Thy foes
Thy footstool. Therefore let all the house of Israel know
assuredly, that God hath made the same Jesus, whom ye
have crucified, both Lord and Christ."
In this language of Peter, you observe that the Spirit of
God marks plainly the two thrones: "God has made the
same Jesus, whom ye have crucified, both Lord and Christ."
Christ signifies anointed, and refers to His Kingship on
David's throne; as all the kings of Israel were anointed to
that office. So was David, by Samuel, as Goddirecteel.
Christ is now invested with power and authority to make
His enemies His footstool,-the anointed at the right hand
of His Father in the heavens. He is mediator between God
and man, and high priest over the house of Goel.
The Apostle Paul, in Hebrews, speaking on this subject,
says: "But this 'man (Christ), after He had offered one
sacrifice for sins for ever, sat down on the right hand of
God, from henceforth expecting till His enemies be made
His footstool." Seeing we have such an "high priest over
the house of God, let us draw near with a true heart, in full
assurance of faith, having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water." God
has raised Christ "from the dead, and set Him at His own
right hand in the heavenly places, far above all principality,
and power, and might, and dominion, and every name that
is named, not only in this world, but also in that which is to
come; and hath put all things under His feet, and gave
Him to be head over all things to the Church." Ephesians
i. 21, 22.
Thus, from what testimony we have found from the
inspired witnesses, we come to the conclusion that the place
and position of our Lord during the present dispensation is
at the right hand of God, clothed with all power and
authority both in heaven and earth. All who come to the
Father must come in His deal' name: "for there is no name
given under heaven whereby we can be saved." Christ
died. He is risen again. He is now at the right hand of
God. He will leave His Father's throne to take His own, of
which we will noyv speak.
"Goel shall give unto Him (Christ) the throne of His
father David, and He shall reign over the house of Jacob
 146 THE BIBLE
for ever, and of His kingdom there shall be no end." That
there is to be such a throne hereafter, occupied by Jesus
Christ, we shall endeavour to produce divine testimony in
proof. Isaiah speaks of a Child being born, that the
" government shall be upon His shoulders;" His name shall
be called " Wonderful, Counsellor, the mighty God, the
everlasting Father, the Prince of Peace." Of the increase
of His government and peace there shall be no end, upon
the throne of David, and upon his kingdom, to order. it,
and to establish it with judgment and with justice, from
henceforth, even for ever. (Lsaiah. ix. 6, 7.) This shows the
Prince of Peace is to have the throne of David, and upon
his kingdom to re-establish it, and to support it. This
settles the point as to what throne is Christ's own. It is
that which David occupied, and which was overturned, as
recorded in Ezekiel, 21st chapter, and which the Lord God
said should remain subverted till "He came whose right it
is, and I will give it Him."
According, prior to Jesus being born, Gabriel was sent to
Mary with the following announcement (Luke i. 32) con-
cerning Him :-" He shall be great, and shall be called the
Son of the Highest; and the Lord God shall give unto Him
the throne of His father David, and He shall reign over the
house of Jacob for ever, and of His kingdom there shall be
no end."
Jesus is the rightful heir to David's throne, which is His
own throne. This throne will be taken when Christ comes,
for it is written, "When the Son of Man shall come in the
clouds of heaven, with power and with great glory, then
shall He sit upon the throne of His glory. His kingdom
will be under the whole heaven, from the river to the ends
of the earth." Remember, dear reader, the promise: "To
him that overcometh will I grant to sit with Me in My
throne, even as I also overcame, and am set down with My
Father in His throne."
NOTES ON PSALM XCII. 1-4.
I. "IT is a good thing to give thanks unto the Lord, and to
sing praises unto Thy Name, 0 Most High." Among the
many reasons why this is so, we will here mention three.
1. It is good for our health, in that it produces in us
cheerfulness, and there is nothing like cheerfulness for
keeping the human system in good working condition, and
restoring it when out of order. Pleasant sensations are the
best of restoratives.
2. It is also good in times of trouble, in that it often
brings speedy deliverance from God. It was so-in the case
of Paul and Silas in the Philippian gaol. And it has been
so in the cases of many others, both before and since their
time. And why? Because it is in accordance with the
will of God, and the path of obedience is ever the path
~~e_ty.
STANDARD.
3. And then last, but not least, it is good in that it
honours God, and His word is: "Them that honour Me
I will honour."
n. "To shew forth Thy lovingkindness in the morning,
and Thy faithfulness every night." This is God's order for
the giving of thanks and singing praises. He would not
have us relegate their use to Sundays, or the use of one of
them-singing-to Sundays; but He would have us daily
use both. And herein we think is shewn the wisdom of
God. He kuows that the giving of thanks and singing
praises is to us what oil is to machinery. Neglect to oil
machinery, when in use, daily, and friction and damage is
the result; but oil it regularly every day and it at once
works smoothly and well. So we daily need oiling with
God's oil-the oil of giving of thanks and singing praises-
if we would always keep our affections warm one to another,
and so be pleasant in God's sight.
And here we would urge our fathers and mothers in Christ
to introduce into their homes this Divine order for singing,
-we have already introduced it as regards the giving of
thanks,-and those of us who are not mothers and fathers,
and who are so situate that they cannot daily praise God
with the voice of song, let them make "melody in their
hearts to the Lord." And let us all remember, "Whoso
offereth praise glorifieth Me: and to him that disposeth his
way aright will I shew the salvation of God."
Ill. "Upon an instrument of ten strings, and upon the
psaltery; upon the harp with a solemn sound." Yes; and
whenever possible, let our voices be accompanied with
instrumental music, so that the praise of God may be a
delight and" glorious;" but, at the same time, let us see
that it is in the "beauty of holiness," for it is only with
such praise God is pleased. Sincerity here, as elsewhere, is,
with God, everything. Hark, then, to the Divine calls for
such praise! In Psalm xxxiii. 1-3:-
"Rejoice in the Lord, 0 ye righteous:
For praise is comely for the upright.
Praise the Lord with harp:
Sing unto Him with the psaltery and an instrument of ten strings.
Sing unto Him a new song;
Play skilfully with a loud noise."
And in Psalm cl. 3-6 :-
"Praise Him with the sound of the trumpet:
Praise Him with the psaltery and harp.
Praise Him with the timbrel and dance:
Praise Him with stringed instruments and organs.
Praise Him upon the loud cymbals:
Praise Him upon the high-sounding cymbals.
Let everything that hath breath praise the Lord.
Praise ye the Lord."
It is a beautiful thought, amid the general neglect to
praise God, that this last call for universal praise WIllone
day be fully responded to by all creation. The apostle John,
in vision, was permitted to see that time, and this is what
he says: "And every creature which is in heaven, and on
 THE BIBLE
the earth, and under the earth, and such as are in the sea,
and all that are in them, heard I saying, Blessing and,
honour, and glory, and power, be unto Him that sitteth upon
the throne, and unto the Lamb for ever and ever."
Rev. v. 13. 0 day of everlasting joy and song, haste
thy coming!
IV. "For Thou, Lord, hast made me glad through Thy
word." What a reason for the daily giving of thanks and
singing praises I Where could we find a stronger one?
Echo may well answer, here, Where? Was it not God
who originated the plan of salvation, and afterwards put it
into effect? And at what cost? Even at the cost of giving
up His only-begotten Son, the Son of His love, to die that
most ignominious and cruel death-the death on the cross!
Marvellous exhibition of love! Can we then refrain from
saying with the apostle, " We love Him because He first
loved us ? " Then, if we love Him, we will ever seek to
please Him in daily offering Him thanksgiving and praise.
And at the same time, we will not forget His command,
" That all should honour the Son, even as they honour the
Father;" "And whatsoever ye do in word or deed, do all in
the Name of the Lord Jesus, giving thanks [and singing
praises] to God and the Father by Him."
Thank God, we-those of us who have believed and
obeyed the Gospel of His dear Son-can each say, "I will
triumph in the works of Thy hands."-C. Fooks,
• His glory, and all the holy angels with, Him, then shall He
THIEF ON THE CROSS.
By GEO. THoMsoN,D.S.
••And he said unto Jesus, Lord, remember me when Thou eomest into
Thy kingdom. And Jesus said unto him, Verily I say unto thee To day,
shalt thou be with me in paradise." Luke xxiii. 42-48.
As this passage is generally understood, it is supposed to
teach that our Saviour and the dying thief went to Heaven,
or Paradise, when they died; thus, of course, a precedent
teaching that all who die forgiven immediately enter into
glory. Now it is stoutly maintained by many that the
invariable teachings of the Scriptures are to the effect that
the righteous shall be recompensed at the resurrection; that
every man shall be rewarded when Christ comes again; that
the final judgment is a pre-requisite to an introduction into
the kingdom of God.
Both these positions cannot be correct, from the fact that
they positively clash. One must yield. Which? All will
answer-The one that is incorrect. How shall it be deter-
mined which is correct? By the consistency of all parts,
and the general harmony of the Scriptures related to that
point. It may be asked, then, if we admit in any degree a
contradiction in the Word of God? We answer emphatically,
No. It is only apparent, and a proper investigation and
interpretation will bring all into perfect harmony.
As the above text is a stumbling-block in the way of many
STANDARD. 147
who are seeking the truth, we propose, by the divine aid, to
analyse the subject, and present it in its true features.
There is a natural division of the subject.
1. The prayer of the thief.
2. The reply of the Lord.
What was the prayer of the thief? "Lord, remember me
when Thou comest into Thy kingdom." When did he ask
to be remembered? "When Thou eomest into Thy kingdom."
Did the thief pray understandingly? We think he did.
Then he believed that Christ was destined to be a King, and
possess a Kingdom; otherwise, there was no consistency or
propriety in his petition. Then follows the legitimate and
important question: When and where did the thief learn
anything concerning Christ as the destined King of a coming
Kingdom. As he was a convicted criminal, he either learned
it before or after his apprehension. (For the apostle says,
" faith cometh by hearing, and hearing by the word of God."
We think it highly improbable that he heard Christ preach
prior to his apprehension, from the fact that he was not led
sooner to repentance and reformation, as he gave evidence
of being honest when convinced.
But even supposing that he sat under the teaching of
Jesus during His ministry, did he ever hear any sente~ce
fall from the lips of the Saviour, indicating that His King-
dom was to be enjoyed at death? Certainly not. He might
have heard Him say-" When the Son of man shall come ill
sit upon the th1'one of His gtOl'Y." Matt. xxv. 31. Re might
have heard Him, in the same discourse and connection,
declare (verse 34)-" Then shall the King say to them on
His right hand, Come, ye blessed of My Father, inherit the
kingdom prepared for you from the foundation of the world."
If he ever heard any conflicting declaration from the lips of
the Master, it has certainly never been placed upon the
sacred record. By far the most probable theory is, that all
the thief learned concerning our Lord, he learned at His (the
Lord's) examination before the chief priest and Pilate, and
at the Cross. And when we compare what transpired there
with the thief's petition, we discover a wonderful harmon,),
" And the whole multitude of them arose, and led Him unto
Pilate. And they began to accuse him, saying, We found
this fellow perverting the nation, and forbidding to give
tribute to Oeesar, saying that He Himself is Christ, a King.
And Pilate asked him, saying, Art Thou the King of the
Jews? And He answered him and said, Thou sayest it."
Luke xxiii. 1-3. See also Matt. xxvii. 11.
A spectator of the above scene would have learned there-
from two things. First, that Christ was accused by his
enemies of calling Himself a King. Second, that he denied
it not when questioned directly on that point. " Then Pilate
entered into the judgment hall again, and called Jesus, and
said unto him, Art 'I'hou the King of the Jews? , .. Jesus
148 THE BIBLE
answered, My Kingdom is not of this world [or age]; if My
Kingdom were of this world, then would My servants fight,
that I should not be delivered to the Jews; but now is My
Kingdom not from hence. Pilate therefore said unto Him,
Art Thou a King then? Jesus answered, Thou sayest that
I am a King. To this end was I born ; and for this cause
came I into the world, that I should bear witness unto the
[this] truth. " John xviii. 33, 36, 37.
From the above, the spectator would learn two important
facts. First, that Christ was born to be a King; second,
that His Kingdom was not yet inaugurated. "My Kingdom
is not from hence,"-does not begin at this point,-" is not
of this world;" is neither contemporaneous with, nor
partaker of the character of this world's kingdoms; else He
would have maintained His right by force of arms.
But again, in Matt. xxvi. 63-64, we find the same truth
abundantly corroborated: "And the high priest answered
and said unto Him [Jesus], I adjure Thee by the living God,
that Thou tell us whether Thou be the Christ, the Son of
God. Jesus saith unto Him, Thou hast said: nevertheless
I say unto you, Hereafter shall ye see the Son of man sitting
on the right hand of power, and coming in the clouds of
heaven." Let us now recapitulate what the Saviour
affirmed, concerning His kingdom, during His examination
before Pilate and the high priest.
1. I was born to be a King.
2. My Kingdom is not of this world (or age,-is not
contemporary with earthly kingdoms), "is not from hence,"
that is, not yet commenced.
3. My kingdom is to come hereafter, when I appear in the
clouds of heaven.
Nor is there an intimation during the whole examination,
of going into the kingdom at death. Hence, supposing the
thief to be present, he could never have conceived such an
idea. Taking -these facts in connection with the inscription
on the cross of J esus,-" Jesus of Nazareth, King of the
Jews,"-we can very readily conclude that the thief prayed
understandingly when he said, "Lord, remember me when
Thou COMEST INTOTHYKINGDOM."
We shall now examine the Saviour's reply to this petition;
and just here let me enquire, would it be unreasonable to
expect a correspondence or harmony existing between the
petition and the reply? "If his son ask bread, will he give
him a stone?" Matt. vii. 9. I am aware that it is asserted
by some that the thief requested one thing, and that the
Saviour granted another. But this is mere assumption, as
our exposition will show. The first word our Saviour utters
in reply to the thief's petition is "Amen," rendered "verily"
in the common translation. In about seventy-five places in
the New Testament it is thus translated, while in about fifty
places it is merely transferred, as for instance, (Rev. xxii. 20.)
"He which testifieth these things saith, Surely I come
STANDARD.
quickly. [John responds] Amen. Even so come, Lord
Jesus." Also (1 C01·. xiv. 16.), " Else when thou shalt bless
with the Spirit, how shall he that occupieth the room of the
unlearned say Amen at thy giving of thanks, seeing he
understandeth not what thou sayest ?" The obvious and
admitted meaning of the word is, "So let it be;" there is,
therefore, a harmony between the lletition and the-answer,
" Lord, remember me when Thou comest into Thy King-
dom," ." Amen, [or, so be it,] I say to thee to-day, thou
shalt be with Me in paradise." But it is objected that we
have no right to change the punctuation mark, the changing
of which, it is admitted, alters the sense of the passage
under consideration. To which we reply that those' points
were no part of inspiration, not having been introduced
until several hundred years after the New Testament was
written and compiled, and that there are other instances in
our common version of the Scriptures, when the changing
of the comma, in different editions, entirely alters the sense
of the passage j the following are samples :-Heb. x, 12. is
pointed as follows in some editions, "13ut this man, after He
had offered one sacrifice for sins, for ever sat down on the
right hand of God." Now this conveys the idea that Christ
sat down on the right hand of God to remain there for eve?',
when it is known that this idea positively clashes with the
whole tenor of Scripture teaching on this point: that the
heavens are to retain Him only "until the restitution of all
things." Now place the comma after the word" ever," as
it is in most editions, and all is harmonious. Another
instance (Matt. xix. 28.), "And Jesus said unto them [the
twelve apostles] , Verily, I say unto you, that ye which have
followed Me in the regeneration, when the Son of man shall
sit in the throne of His glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel." It will be
observed in the above that the comma is placed after the
word" regeneration," as it is thus found in some editions of
the common version; now, this pointing confines the work
of "regeneration" (whatever it may be) exclusively to the
days of our Saviour's ministry. None would be willing to
take this position. Let the comma be placed after the word
"me," and all is plain and consistent. The" regeneration"
is to take place when He sits upon His throne. To generate
is to create; to regenerate is to re-create. When the
Saviour comes, He will regenerate the race, by making it
new: "Behold I make all things new." Rev. xxi. 5. And BO,
when we change the punctuation mark in the passage under
consideration, it makes all the relative parts harmonize, and
exonerates the word of God from the charge of being
contradictory in its teachings.
But it is objected again, that the form of expression, "I
say unto thee to-day," is both unusual and improper. That
it is neither, we are prepared to show by Scriptural and
other examples: In Deut, viii. 19, we read, "And it shall be
 THE BIBLE
if thou do at all forget the Lord thy God, and walk after
other gods, and serve them, and worship them, I testify
against you this day that ye shall surely perish." Again,
(De ut. xxx. 18.) "I denounce unto you this day, that ye shall
surely perish." Again, (Prov. xxii. 19) "I have made known
unto thi« day." The great statesman, Webster, in one of his
orations, says, "I speak to- day for the preservation of
the Union."
In all the instances cited above, the adverb-to-day, or
this -day,-qualifies the time of uttering the sentences.
And in the case of the dying thief, there was a po werful
significance in the use of the word" to-day" by the Saviour.
He had publicly avowed Himself as King of the Jews; had
discoursed.at large concerning His Kingdom; but now He
was placed in the position of a common malefactor; all His
former claims were regarded now as mere pretensions. This
was the day of His humiliation. Even His own disciples
had forsaken Him; yea, more, even His Father had forsaken
Him ;-all alone, and" numbered with the transgressors."
Yet He could assure the penitent thief that his petition
should be granted. I say unto thee to-day,-notwithstanding
it is a day of darkness, discouragement, and gloom; not-
withstanding I am apparently subdued and powerless,-yet
"I say unto thee to-day, thou shalt be with Me in paradise."
In the further investigation of this subject, the question
naturally arises,-Where is paradise? By the great majority
of professing Christians, it is located in heaven above, the
abode of the Father. If this is correct, Christ did not go to
paradise the day He died; for, three days subsequently,
when Mary was about to embrace her resurrected Lord, He
said, "Touch Me not, for I am not yet ascended to My Father."
But there is another theory concerning paradise, namely,
that it is located in Hades, according to (not the Bible)
Grecian mythology and Josephus,-is located somewhere in
the bowels of the earth; that it is divided into two compart-
ments, one for the departed spirrts of the good, the other for
the wicked. It is contended that Christ and the thief went
to this place when they died; but the Bible Hades (which
word is a Greek translation of the Hebrew Sheol) is said to
be a place where "there is no work, nor device, nor know-
ledge, nor wisdom" (Eccl. ix. 10.); consequently, if there is
no knowledge there, it is a place of unconsciousness.
Furthermore, the invariable testimony of the inspired
writers is to the effect that Christ arose three days after
(not from paradise, but) from the dead. Then we must seek
further for the location of the Bible paradise. The word
" paradise" is said to be of Persian origin, and signifies a
garden. The Septuagint renders Gen. ii. 8. as follows, " God
planted a paradise in Eden." The word only occurs in
two other places in the Scriptures. An examination will
doubtless aid us in discovering the true location. In 2
Cor. xii. 1-4, Paul is speaking about visions and revel a-
STANDARD. 149
tions, which he had fourteen years previously, and states
that he was "caught up to the third heaven," and
'" caught up into paradise." Of course, the inference is
clearly deducible here, that paradise is located in the" third
heaven," but this passage needs analysing, in order .to get
the truth, The words here rendered "caught up," in other
passages are rendered" caught away," as follows, (Matt.
xiii. 19.)-" Where anyone heareth the word of the King-
dom, and understandeth it not, then cometh the wicked one
and catcheth away that which was sown in his heart." Also
Acts viii. 39,-when Philip baptised the Eunuch-" And
when they were come up out of the water, the spirit of the
Lord caught away Philip."
Thus we see that Paul was not necessarily caught up, but
was caught away in vision. But what about the "third
heaven"? It seems very clear that paradise is located
there. Let us continue our investigation. We can find but
one other place in the Scriptures where any reference is
made to a third heaven, either directly 01' indirectly; and
that is 2 Peter iii. 5·7, 13. Befering to _the antediluvian
world, Peter says: "The heavens were of old, and the earth,
standing out of the water and in the water being
overfiowed with water, perished." Here we find heaven
number one. "But the heavens and the earth which are
now, reserved unto fire against the day of judg-
ment and perdition of ungodly men." Here is heaven
number two. Neverthelesss we, according to His promise,
look for new heavens and a new earth, wherein dwelleth
righteousness." Here is heaven number three; of which
you will find a description in Rev. xxi. Now we can see how
Paul was caught away in vision to the new earth state, as John
was subsequently on .the Isle of Patmos.
T~e other-passage where the word occurs, is in Rev. ii. 7-
"To him that overcometh will I give to eat of the tree of
life, which is in the midst of the paradise of God." If we do
not learn from the above passage the location of paradise, we
do learn one of its features, namely, "the tree of life" is
there. Now if we can find the" tree of life" we shall be
able to locate paradise. The first place we find it is in the
garden of Eden, at the beginning, Gen. ii. 9., iii. 22-24.
When Adam sinned, God expelled him from the garden, and
placed a cherubim with flaming sword to guard the way to
the tree of life, lest Adam should take the fruit, and eat, and
live forever. Again we find it beyond the Besurection and
the judgment, in the new earth state, as recorded in Rev.
xxii. 2-14. As we have found the" tree of life" located in
the new earth, and as the "tree of life" is to be "in the
midst of the paradise of God," therefore, paradise is to be
located in the new earth. "Thou shalt be with Me in
I paradise.
It must be borne in mind that the Saviour promised the
I .thief that he should be with Him in paradise. "Father, I
150 THE BIBLE
will that they also whom Thou hast given Me be with Me
uiliere I am." John xvii. 24. But a little while previous He
had comforted His disciples with the following cheering
promise (John xiv. 1-3): "Let not your heart be troubled ..
I go to prepare a place for you; and if I go and prepare a
place for you,I will come again, and receive you unto Myself,
that where I am there ye may be also."
From the above we learn three things:
1. The Saviour prayed that His disciples might be with
Him.
2. The manner in which this association is formed-" I dead as to a future, but divinely predicted, and, therefore,
will receive you."
3. The time when this association is formed-when He
comes again.
The question now arises, Would the Saviour make an
exception in favour of this thief, to the exclusion of His own
immediate disciples? We think He had no such design.
Then the thief must await the appointed time; and when
the King Himself comes into His Kingdom, then will the
penitent thief be. remembered. But has not Christ come
into His Kingd~m yet? Let the inspired Word answer.
Subsequent to the resurrection and ascension of our Saviour,
He speaks as follows: "To him that overcometh will I grant
to sit with Me in My throne, as I also overcame and am set
down with My Father in His throne." Rev. iii. 21. "When
the Son of man shall come in His glory, and all the holy
angels with Him, then shall He sit upon the throne of His
glory." Matt. xxv. 31. "I saw in the night visions, and,
behold, one like the Son of man came with the clouds of
heaven, and came to the Ancient of days, and they brought
Him near before Him, and there was given Him dominion,
and glory, and a kingdom." Dan. vii. 13-14. "And the
seventh angel sounded [the judgment trump]; and there
were great voices in heaven, saying, The kingdoms of this
world are become the kingdoms of our Lord, and of His
Christ; and He shall reign for ever and ever! " Rev. xi. 15.
From these quotations, which might be multiplied, it is
abundantly evident that the Kingdom of Christ is still
future; that it is due at Second Advent, when He shall sit
upon the throne of His glory, regenerate the earth, restore
the long-lost paradise, inaugurate His unending kingdom,
raise to life the sleeping saints; at which time He will not
forqot the penitent thief, but will fulfil his promise, in strict
harmony with the dying thief's request-" Lord, RElIIElIIBER resurrection."
ME WHENTHOU COlllESTINTOTHY KINGDOM."
Dear reader, may you and I, by a life of obedience and
faith in the Son of God, secure a home in that blessed King-
dom. The signs of the times indicate that the saints of
God will soon have fulfilled to them their oft-repeated
petition, "Thy Kingdom come!" Repent ye, believe the
gospel, and with the saints of all ages, the penitent thief in-
cluded, you shall have a home in the Paradise of God. Amen.
STANDARD.
THE FIRST RESURRECTION AT HAND.
" Blessed and holy is he that hath part in the first resurrection."
Rev. xx, 6. "If by any means I might attain unto the resurrection of
the dead." Phil. iii. 11.
THE Apostle Paul did not doubt that he should share in the
resurrection of the dead. He could never have entertained
an idea of the possibility of his being left behind in the
darkness of the tomb, when all the nations that are in their
graves "shall hear the voice of the Son of Man, and shall
come forth." He looked onward to the resurrection of the
certain event. He anticipated that glorious morning, when
" this corruption shall put on incorruption, and this mortal
shall put on immortality," and "when death shall be
swallowed up in victory." He saw, with faith's clear sight,
that, when his earthly tabernacle should be dissolved, there
was prepared for him" a building of God, an house not made
with hands, eternal in the heavens." And, in the hallowed
rapture of that hope, he could say: "Now is Christ risen
from the dead, and become the first-fruits of them that
slept. 0 death, where is thy sting? 0 grave, where is thy
victory? The sting of death is sin, and the strength of sin
is the law. But thanks be to God, which giveth us the
victory through our Lord Jesus Christ." 1 COT. xv., 20, 42,
51-58. 2 Cor. v. 1.
But, then, what is the Apostle's meaning, when he also
says, "If by any means I might attain unto the resurrection
of the dead." Phil. iii. 11.
An explanation is furnished by referring to the original
Greek for the word resurrection in this passage. The word
is exanastisis, which denotes the- resurrection out from among
the dead, that is, the resurrection of the righteous, ex-
clusively, out from among the whole of the dead, both
righteous and wicked. It is in short the elect resurrection
or First Resurrection of the Saints, which is to take place
at the second advent of Christ, at the commencement of the
1,000 years of the millennium. Rev. xx. 5.
1. This first resurrection is the special resurrection of
which our Lord speaks, when He says: "They who shall be
accounted worthy to attain that world and the resurrection
from the dead, neither marry, nor are given in marriage,
neither can they die any more, for they are equal to the
angels and are the children of God, being the children of the
And this He elsewhere calls the resurrection
of the just, viz.: "Thou shalt be recompensed at the resur-
rection of the just." This, therefore, must be styled the
resurrection of the just, as distinguished from the resur-
rection of the unjust. And to attain it, is to receive a
peculiar privilege, and to be awarded a special honour.
For our Lord speaks of those who shall be accounted worthy
to attain it, as the children of God being the children of
the resurrection. Luke xx, 35, 36; xiv. 14.
 THE BIBLE STANDARD.
St. 'Paul also announces that "the dead in Christ shall
rise first." As our Lord was the first-fruits of this eclectic
resurrection, so the just seem to be a kind of first-fruits of
the general resurrection of the dead, as it is written,
" Christ, the first-fruits, afterward they that are Christ's at
His coming."
It was with this resurrection in view that the martyred
saints suffered and endured, counting it all joy, "that they
might obtain a better resurrection." And it is on those who
attain to the same reward of grace that St. John pronounces
the solemn and emphatic word of blessing: "Blessed and
holy is he that hath part in the first resurrection." This,
then, is the elect resurrection to which, above all things,
St. Paul desired to attain. It is a prior resurrection. Those
who participate in it will live and reign with Christ our
King during the thousand years of millennial glory. Hence
arises the importance of preparation. Hence the being
counted worthy to obtain it is, indeed, a peculiar privilege-
1 Thess. iv. 16; 1 Corinth. xv. 23; Heb. xi. 25.
It will be the commencement of inconceivable happiness
and glory to such as shall then rise, to be with their Lord
where He is. They will "behold his glory," and see Him
"face to face." They will be "like Him." As they behold
Him they will reflect the beauty of His perfections. Love,
joy, and peace will form their moral character, and beautify
their glorified bodies. As was the Saviour on the mountain
of transfiguration, so shall they be. They shall be clothed
in raiment" white as the light, exceeding white as snow, so
as no fuller on earth can white them." They shall "eat
of the tree of life," and "of the hidden manna." They
shall be "crowned with the crown of life." They shall
possess" the white stone with the new name written in it."
They shall have" power over the nations." They shall be
"made pillars in the temple of God, and go no more out."
'I'hey shall "walk in white in the streets of the new
Jerusalem," Never shall their names be blotted out of the
book of life. And to them it shall be granted" to sit with
the Saviour on His throne." Such are the rewards on
children of the first resurrection. 1 John iii. 2; Rev. ii. 7,17;
iii. 5, 12, 21; Ma1'k ix. 3.
2. The wise virgins, or sealed Christians, who are
waiting for and desiring the personal advent of Christ, will
escape beforehand from the great tribulation which will
usher in the dawn of the millennial day.
The millennial thousand years are to be preceded by a
night of troubles. And thatnight will come suddenly upon
the earth. Brief, indeed, will be the premonitory twilight-
For, when the world is saying "peace and safety, then
sudden destruction cometh; the day of the Lord will over-
take them as a thief in the night." No more warning will
be given than the thief gives: of his approach. "As a snare
will it come upon all them that dwell upon the face of the
151
whole earth." Then will be the overwhelming flood. "The
overflowing scourge shall pass through." For" this will be
God's controversy with the nations." It will be "the
shaking in all nations," it will be "the gathering of the
kings of the earth, and of the whole world, to the battle of
the great day of God Almighty."
Then will " the earth reel to and fro. The earth shall be
utterly broken down. Fear and the pit, and the snare, will
be upon its inhabitants." The breath of the Lord, when He
cometh in His anger, shall be as an overflowing stream.
Then "the loftiness of man shall be bowed down, and the
haughtiness of men shall be made low, and the Lord alone
shall be exalted in that day-then shall men enter into the
rock, and hide them in the dust, for fear of the Lord, and
for the glory of His Majesty, when He ariseth to shake
terribly the earth." Isa. xxiv.
But deliverance out of these troubles is secured to the
sealed people of God. As, in Ezekiel's vision in chapter ix.,
the man clothed with linen, with the writer's ink-horn, was
commanded by the Lord" to go through the midst of the city,
and to set a mark on the foreheads of the men that did sigh
and cry for all the abominations done in it," nor could the
destruction come upon the doomed city until these had been
sealed; even so God's servants must be sealed now" unto
the day of redemption" by the Divine Spirit, that they may
be delivered from the destruction which impends upon the
apostate nations of Christendom.-Si1' W. Wilson Mm'sh.
•
THE TIMES OF THE RESTITUTION OF ALL
THINGS SPOKEN OF BY THE PROPHETS.
(Continued from page 137.)
IN a former article we showed that one of "the things
spoken of by the prophets," to be restored, was the restora-
tion of the people of Israel to their own land for ever. We
now proceed to show that :-
n. Not only do the prophets speak of a real and per-
manent restoration of the Israelitish people to the land of
their fathers, but also of a restoration of their national polity
as the kingdom of God.
This proposition will doubtless appear startling to not a
few, and many will strongly demur to it. To such we would
courteously recommend the example of those men of Berea,
who, when the Apostle brought strange things to their ears,
searched the Scriptures daily to see whether they really
were taught there. These Scriptures are the only test of
the truth of what is here affirmed, and to them we make our
appeal.
Before doing so, however, we call attention to the hopes
and expectations of the Apostles of our Lord, as these were
152 THE BIBLE
expressed, just immediately before His ascension, thus:
" Lord, wilt Thou at this time restore again the kingdom to
Israel? "-Acts i. 6. Did you ever observe how the Lord
answered that question? His reply was: "It is not for you
to know the times or the seasons which the Father hath
put in His own power." That reply clearly showed that
they were wrong in enquiring about the time of the restora-
tion of the kingdom, but it also, by implication, shows that
they were right as to the fact that the kingdom was to be
restored to Israel. Had their expectations been false and
incorrect, could you imagine that the Lord would not have
told them so? He had corrected their mistakes on
other matters, and surely, he would have done so
here too: but, instead of telling them that their ideas
about the kingdom were carnal or false, He confirms
these ideas, by answering the question as if it were sound in
substance, by confining his answer to the matter of time.
Along with this consideration place this other, that after
His resurrection, the Lord had, during forty days, been
" speaking to them of the things pertaining to the kingdom
of God;" so that there is the strongest probability that
their question was the result of His teaching-that He had
spoken to them of the kingdom of God and of its restoration
to Israel.
This reasoning assumes that the kingdom of God had
been with Israel before. The truth of this we now proceed
to show, and that its restoration is one of the things of
which the prophets have spoken.
Turning to Exodus xix. 5, 6, we find that Jehovah pro-
mised to the children of Israel, when they had come into
the wilderness of Sinai, on the third month after cominzo out
of Egypt, "Now, therefore, if ye will obey My voice indeed,
and keep My covenant, then ye shall be a peculiar treasure
unto Me above all people: for all the earth is Mine. And
ye shall be unto Me, a kingdom of priests, and an holy
nation."
Here we see that the constitution of Israel, to be God's
kingdom, was a prominent part of the Divine purpose.
The next allusion we have to that truth is in 1 Samuel viii.
1-9. Samuel had become old, and his sons, whom he had
appointed to act in his stead, were unfaithful, " turned aside
after lucre, took bribes, and perverted judgment." From
this state of misrule the people, necessarily, suffered, and as
a remedy, "the elders of Israel" cried to Samuel to make
them a king to judge them like the rest of. the nations.
The request displeased Samuel exceedingly, and he laid the
matter before J ehovah.
"And the Lord said unto Samuel, Hearken unto the
voice of the people in all that they say unto thee, for they
have not rejected thee, but they have rejected Me, that I
should not reign over them."
These last quoted words distinctly inform us that the
STANDARD.
Lord God of Israel had been sustaining the relation of
King to that people-reigning over them-that He had
indeed made them His kingdom; and other Scriptures show
us that while He consented to give them a visible king, " to
judge them, and go out before them, and fight their battles,
that King was only His vicegerent-that Jehovah still
claimed the kingdom of Israel as His own.
Saul ana David were chosen and appointed, not by the
people, but by Jehovah, independently 'Of their election;
hence, these men were called "The Lord's Anointed," and
" the throne" is still spoken of as the throne of the Lord.
And so we find it recorded in 1 Chron, xxix. 23, " Then King
Solomon sat on the throne of the Lord, as king, instead of
David his father.
This kingdom was broken up by (1) the captivity of the
revolted ten tribes, by the King of Assyria (2 Kings xviii);
and (2) by the destruction of Jerusalem and the captivity of
the other two tribes by the-King of Babylon (2 Kings xxv.),
as a punishment from God for the persistent wickedness and
idolatry of the people, and of their priests and rulers.
And so we find recorded in the book of the prophet
Ezekiel :-" Therefore thus saith the Lord God; Because
ye have made your iniquity to be remembered, in that your
transgressions are discovered, so that in all your doings your
sins do appeal'; because, I say, that ye are come to remem-
brance, ye shall be taken with the hand. And thou, profane
wicked prince of Israel, whose day is come, when iniquity
shall have an end. Thus saith the Lord God: Remove the
diadem, and take off the crown: this shall not be the same :
exalt him that is low, and abase him that is high. I will
overturn, overturn, overturn it: and it shall be no more,
until He come whose right it is; and I will give it Him."
Ezek. xxi. 25-28.
Since the dethronement of Zedekiah, that "profane and
wicked prince of Israel," no King has reigned in Israel; its
diadem is still in the dust, its throne overturned, and its
people, long scattered, an alien people among all nations of
the earth. Yet it has not for ever passed away. Of its
restoration God's holy prophets have spoken in clear,
glowing, and decisive terms. In the prophecy just quoted,
which pronounces its doom and overthrow, indicates its
restoration. "It shall be no more, UNTIL He come whose
right it is, and I will give it Him."
As surely as that kingdom and throne were overturned, so
certain is their restoration, if the word of Jehovah is to be
verified. Only till He comes Whose right it is, shall it lie
overturned, then it shall be given to Him. -Most positively
has this restoration been predicted by the prophets,-
hear these :-" In that day, saith the Lord, will I assemble
her that halteth, and I will gather her that is driven out,
and her that I have afflicted; And I will make her that
halted a remnant, and her that was cast far off ~ strong
 THE BIBLE STANDARD.
nation; and the Lord shall reign over them in mount Zion
from henceforth, even for ever. And thou, 0 tower of the
flock, the strong hold of the daughter of Zion, unto thee
shall it come, even the first dominion; the kingdom. shall
come to the daughter of Jerusalem." Micah iv. 6-8.
Listen to Amos :-" In that day will I raise up the tabernacle
of David that is fallen, and close up the breaches thereof;
and I will raise up his ruins, and I will build it as in the
days of old." Amos ix. 6. This re-erection of the throne
and kingdom of David, is also predicted by the prophet
Isaiah, in language familiar to our ears as household words:-
" For unto us a Child is born, unto us a Son is given: and
the government shall be upon His shoulder: and His name
shall be called Wonderful, Counsellor, The mighty God, The
everlasting Father, The Prince of Peace. Of the increase
of His government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to
establish it with judgment and with justice from henceforth
even for ever. The zeal of the Lord. of hosts will perform
this."
These, and other like predictions, were the source of those
hopes and expectations which filled the minds of all true
Israelites, when J esus appeared among them preaching the
gospel of the Kingdom; and all who "received Him"
believed that He was the promised Messiah, the King of
Israel. These hopes and expectations, drawn from the same
Divine source, were being fondly cherished by the mother
of our Lord-blessed among women! when the angel of
Jehovah saluted her and said, "Thou shalt bring forth a Son,
and shalt call His name JESUS. He shall be great, and
shall be called the Son of the Highest: and the Lord God
shall give unto Him the throne of His father David : And
He shall reign over the house of Jacob for ever; and of His
kingdom there shall be no end," (Luke i. 31-33) as is
manifest from the words of her song, in which her soul
magnified the Lord, and rejoiced in God her Saviour (Lsike
i. 46-55). And these were the hopes and expectations of
the Eleven when they enquired "Lord, wilt Thou at this time
restore the kingdom to Israel?"
Surely the citations of Scripture, and the considerations
we have advanced are sufficient to show that the restoration
of the national polity of the kingdom of Israel as the King-
dom of God has been spoken of by God's holy prophets.
Very likely some readers may be ready to object that the
Kingdom of which the Christ is the King, is far superior to
the kingdom of God in Israel at any period of its history.
Most assuredly so; but that truth in no way invalidates the
accuracy of what has here been argued for. Because, while
" Restoration" implies the returning of something which
formerly existed, the latter state of the thing restored may
be immensely superior to the former. A man may have his
health restored, and yet have better health than ever he had
153
before. The remark holds true in regard to office, and
to nationality. Just so shall it be with the restoration of
God's Kingdom over Israel, as the following Scriptures will
show. Thus, speaking to Israel, Isaiah says: "I will restore
thy judges, as at the first, and thy counsellors as at the
beginning; afterward thou shalt be called the city of right-
eousness, the faithful city." Yet from our Lord's own
promise that" in the regeneration" the judges of the twelve
tribes of Israel shall be the Apostles. See Matt. xix. 28,
Luke xxii. 28.
Again, when Israel is restored to their land and national-
ity, they shall not be the wicked idolatrous people they were
before; but this shall be their character :-" Behold, the
days come, saith the Lord, that I will make a new covenant
with the house of Israel, and with the house of J udah :
Not according to the covenant that I made with their fathers
in the day that I took them by the hand to bring them out
of the land of Egypt: which My covenant they brake,
although I was an husband unto them, saith the Lord:
But this shall be the covenant that I will make with the
house of Israel; After those days, saith the Lord, I will put
My law in their inward parts, and write it in their hearts;
and will be their God, and they shall be My people. And they
shall teach no more every man his neighbour, and every man
his brother, saying, Know the Lord: for they shall all know
Me, from the least of them unto the greatest of them, saith
the Lord: for I will forgive their iniquity, and I will remem-
ber their sin no more." Jer. xxxi. 31-34.
Once more :-In its former state the kingdom and nation
of Israel was comparatively small in relation to others; but
when restored, it shall be the chief nation upon earth, and
receive the homage of all others: its capital city-Jerusalem
-shall be the metropolis of the whole world. See Isaiali
ii. 1-4, lx. 10-14, li. 4-6. And thus shall the Kingdom
of God be "like a grain of mustard seed, which a man took
and sowed in his field: Which indeed is the least of all
seeds: but when it is grown, it is the greatest among herbs,
and becometh a tree, so that the birds of the air come and
lodge in the branches thereof." Matt: xiii. 31-32.
But the greatest excellence of the restored Kingdom of
God, compared with its former state will be the character of
its King, the righteous Lord who loveth righteousness. All
nations shall be blest in Him, and call Him blessed.
Our limits forbid further extension of this article. What
has been advanced will, we trust, give some readers a clearer
and more definite understanding than before of the Apostle
Peter's words, when he spoke of "the times of the restitu-
tion of all things which God hath spoken by the mouth of
all His holy prophets since the world began."
In conclusion, let the reader observe how the times of
this restitution is connected with the Christian's hope. Till
the times of this restoration of all things spoken of by God's
154 THE BIBLE
holy prophets, "the heavens tain" the Lord Jesus Christ.
Till He returns, the dead in Christ lie buried, and those in
Him who are alive, "do groan, being burdened." waiting
for their house which is from heaven! Till He comes,
iniquity shall triumph, and wicked men wax worse and
worse; the millions of earth's inhabitants shall suffer, as
they are doing, from oppression, misrule, and sin in all its
forms. Well, then, may we earnestly pray, Thy Kingdom
come, and the times of refreshing from Thy presence, 0
God: Come, Lord Jesus, 0 come quickly. Amen.- W. Laing.
• teach them; or they are too ignorant and indolent to enquire
ASSOCIATION NOTES.
SUGGESTIONs.-An esteemed Christian brother in Kent,
sends the following suggestions which we gladly and cordially
endorse :-
1. That each reader of the paper take in as many extra
copies as such can afford.
2. That these extra copies be sent, first, to friends and
relations; second, to the reliqious public in the neigh.
bourhood ; and third, to church. goers and others
generally.
3. That then, copies be sent to those in the surrounding
towns and districts.
4. That copies be also laid on the tables of public reading-
rooms and other places, when permission can be
obtained.
5. That, in order for the proper carrying out of these hints
without waste, those who hold the truth as advocated
in the Bible Standard, if there is more than one in a
place, meet together to decide upon the names, &c.,
to whom the papers shall be sent.
The carrying out of these suggestions need not interfere
with the establishment of the fund for free circulation from
the book-room at Lincoln; but rather help it by supplying
channels through which that fund can circulate the Bible
Standard. Our correspondent adds a too-painfully sugges-
tive fact :-In either case, let us look after the people first;
the ministers will then look after themselves.
The selfishness of the pulpit is a too common feature of
our day, and men whose chief motive is" a morsel of bread"
-well buttered-will never lead the way but will follow
where their flocks lead. May we therefore urge the above
suggestions upon the members and friends of the Association,
and of the truths it is formed to advocate. The time for
action has come; we must, at 'any cost, enlighten the minds
of our brethren, who are yet in darkness as to the true
nature of man, and the true glory of Christ; the one needing,
the other bestowing Immortality.
BREYITYOF TITLE.-A London correspondent, anxious for
the standing of the Association in the public eye, urges the
STANDARD.
adoption of a shorter title. We grant the force of his
remarks, and invite from him or others a substitute for the
present complete, but certainly cumbrous title of the Associ-
ation. We remind such, however, that no action thereon
can be taken except at the next session of the Executive, or
of the Annual Conference.
COMEOVERANDHELP us.-Hear ye not the cry of the
dark yet, the ,enquiring among the dark, Christians of our
land! True; there are many who are too deeply prejudiced
to enquire; they have either exhausted, in their narrow
estimation, all that the Holy Spirit- by His Word has to
further. The faith of their fathers and grandfathers is good
enough for them-why not be consistent, and follow in the
wake of their predecessors, in other matters also? For
instance, rise at 5 and retire to rest at 8. Take a mug of
strong ale for breakfast instead of coffee or tea. Ride in the
slow stage-coach or slower carrier's-waggon instead of the
swift train. Discard the daily press, and be content with an
oocasionallook at a dull weekly of a past age. Dress in the
fashions of an antique generation. Forfeit their civil and
religious liberty, and bring in again the good old days when
'twas treason to think or speak other than the king or the
priest might bid. The reason why such prefer the modern
to the ancient in these things is, because, they love the
superior advantages they bring; and so, methinks, a reason
may be found therein why they prefer the "traditions of
men," and give heed to seducing" doctrines of demons,"
because the tide of popular belief is easy to follow, and
brings peace and plenty to the present life; therefore" a plague
upon" the truculent fellows who would force them to examine
afresh the foundations of their belief, and sail against both
wind and tide. We freely grant, that many who will not
listen to us, are swayed by purer motives than these; but
herein lies the strength of popular teaching, and our impo-
tence to move such minds to thought and action.
Such say, "We are never troubled by doubts or fears about
the truth of our religion. We live in perfect peace of mind
and feeling." True, and so do the dogs, cats, and cattle of
such persons, and for the self-same reason-want of thought.
In the lower animal such want of thought is seemly, because
natural; in the upper it is shameful, because unnatural;
seeing that the exhortation is "Prove all things; hold fast
that which is good." The commandment runs "He that
hath ears to hear, let him hear." The commendation is
" These were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and
searched the Scriptures daily, whether these things were
so."
After making all deductions, however, for such as these,
there are many benighted but enquiring minds left in the
churches. Minds pained at the terrible nature of Christian
 THE :BIBLE
dogmas; and at the dogmatism of mortals asserting on
merely" church council" authority, what seems so flagrantly
inconsistent with Bible teaching. It is to aid such our
Association has been formed, our united effort determined
on. Help us to help others. Give us your personal dona-
tions or subscriptions.-Your personal influence and labour.
Oh! brethren and sisters, while you hesitate, men discard
religion in doubt and fear thereof; hearts bleed under accu-
mulated woes born" of modern teaching on the natural
immortality of the human soul, and its consequent liability
to eternal sut/ering; gentle spirits are pained by the impos-
sibility of reconciling the Divine Character, as taught from
their pulpits, with their own inborn convictions of right
and wrong; whilst the many-millioned public pass our
churches unheeding the voice of praise and prayer, because
of the heathen jumble called. " sound doctrine" and
"Christian belief."
For all these our hearts bleed, our eyes become fountains
of tears; we long for power to aid, but whilst the spirit is
willing the flesh is weak. Union of all holding Life only in
Christ, is needed for this work. Come, friends, consecrate
the purse, the person, the heart, and mind, and hand, that
the Lord's message of life, and peace, and joy, may be carried
by the wings of the press; and sent vibrating- by the electric
influence of the human tongue. Christ at hand; the age
tottering on the brink of the grave; 1878 buried; the gospel
dispensation on its way to the sepulchre, to give place to tlie
Millenial dispensation; judgment on apostate Christendom
leaping sword-like from the scabbard; and we, who have the
"living water," the un defiled truth, the living bread, content
to eat our morsel, enjoy our flashing gem, and quaff our
liquid drops, alone! Eternal shame will be richly deserved
bi us if we rouse not ourselves to action, and fail to girdle
this kingdom with the line of truth.
As our Kentish brother says, we must aim at the pew,
leaving the pulpit to follow. There are earnest God-souled
men here and there, who are prepared at the high behest of
conscience to venture all, but they are few; and the many
are well-filled "dumb-dogs" upon the watch-towers of
Israel. Such will never lead, only follow. Aim, then, at the
people, awake them from their slumbers; "cry aloud and
spare not." Quick, for see, "the Master cometh."
LEcTuREs.-The Liverpool friends have arranged for the
delivery in their town of Two Lectures, on Jan. 22nd & 23rd,
by the Editor, George A. Brown. We regret to hear our
dear and valued friend feels the effect of over labour, and
pray for his speedy recovery. Arrangements are contem-
plated by our friends in Skipton and Bradford, for Lectures
in those places shortly. Again our readers are reminded
that by personal co-operation they can secure the free
service of one or other members of our Honorary Staff of
Lecturers,-early applications are invited.
STANDARD. 155
AUXILIARY BRANCHEs.-The circulars setting forth the rules
and objects of the Association are now ready. One page of
the four has been left blank for the insertion of local rules,
committees, &c. We shall be happy to send a parcel thereof
to any of our members who can use them helpfully; and to
our Branch Associations for their local work. We strongly
advise the latter to print on the fourth page whatever would
be of local interest.
VISITORS' GUIDE.-To make this guide really helpful, we
need the insertion therein of all places of Christian Worship
where the pulpit teachings are in harmony with the truth of
"Life and Immortality" in Christalone, Who hath brought
it to light. The Subscription fee is 5s. per annum for
30 words.-Cyrus E. Brooks, Secretanj, 4, Oriel Place,
Cheltenham.
•
VISITORS' GUIDE.
BIlUIINGHAM-19, Hagley Road. Christians meet for Breaking
of Bread ana Fellowship on Sunday mornings at 10·30 f
evening Service, 6-30. Wednesday, 7-30. Visitors can
apply to Mr. G. Whitehouse, 2, Yew Tree Road; Mr. A.
Crosbie, York Road; or Mr. H. Brittain, 26, All Saints'
Road.
CHELTENHAM-ChristianAssembly, St. George's Place. Cyrus
E. Brooks, Minister. On Sundays, Service with Sermon
at 11 and 6-30; Bible Class at 3. On Thursdays,
Lecture at 7-45.
EDINBURGH-98, South Bridge. A Church of baptised be-
lievers, looking for eternal life and the Kingdom of our
Lord Jesus Christ at His coming, meets here every
Sunday at 11 a.m. and 6-30 p.m.
HULL-Christians' Meeting Room, Protestant Hall. Room
No. 6, Up-stairs, 1st clay, Sunday, 11 a.m., Breaking
Bread; 6-30 p.m., Reading or Preaching. 'I'hursday
evening, 7-30, Reacling Meeting, at 79, Hessle Road.
LINCOLN---MintLane. Geo. A. Brown, Minister. SUncl[LY,
Service at 10-30 and 6. Monday, Prayer Meeting at 7.
Wednesday, 7.
LONDON-Clapham, Gauden Road Gospel Hall (opposite Clap-
ham Road Station). Lord's Day morning at 11 o'clock,
for Worship and Breaking of Bread according to the
Scriptures. All Christians welcome.
LONDON(North West)-St. John's Rooms, Lisson Grove.
Sunday, Worship at 11; Preaching at 7. Tuesday,
Bible Reading at 7. All Christians welcome. Address
letters, " R. J. Hammond, 62, Maida Vale, London, VV."
Loxnos=-Holborn College, 12, Red Lion Square, W.C.
Worship and Breaking of Bread every Sunday evening
at 7. Bible Readings Sunday Afternoon, 3.-15.
Wednesday evenings 7-30. All Believers Welcomed.
NESTON,Cheshire-Neston Gospel Hall. J. J. Grylls,
Minister. Services-Sunday at 10-30 and 6-30.
Wednesday 7 o'clock.
156 THE BIBLE STANDARD.

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GREEK AND ENGLISH LEXICON AND CONCORD-
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