III EY REC/VEO rH E WORD WITH ALL REAf)I-JlIss OF MIND Atlf)

SEARCHED TflE SCRIP-t(jRES

DAILYWHfTII[R l7I0STIIIHCS WEflESO tHEREFORE MAHY OF THEM BEL.IVED __ il

__ _ __ ::_. ACT.l-JU'

No.

la.

Vol. VI.

JULY, 1883.

ONE

PENNY.

PROPRIETORS The " Conditional Immortality : Association," Home, Colonial, and Foreign. Founded 1878. PUBLISHINGEDITOR: Cyrus E. Brooks; Office, Malvern Link, Worcestershire. LONDONAGENT: F. Southwell, 27, Ivy Lane, E.C. MONTHLY CONTRIBUTORS: BIBLICALEXEGESIS: Rev. B. B. Wale, Malvern. SACREDSONG: Rev. G. P. Mackay, Lincoln. NOTESANDQUERIES: Gen. H. Goodwyn, Reading. FAMILYCIRCLE: Mr. J. J. Hobbs, Poole. BIBLE LETTERS: "Devon." LIFE NOTES: ADVENT NOTES: } POSTALPICKINGS: REVIEW COLUMN: Editor. SYMPOSIUM:Various Writers. GENERAL CONTRIBUTORS: Mr. W. Laing, Edinburgh. Col. E. Armstrong, Madras, India. C. Underhill, Esq., J.P., Oxford. W. G. Moncrieff, Esq., London, Canada. Rev. E. B. Taylor, Thames, New Zealand. M. M. Wilson, Esq., Liverpool. Rev. W. Griffith, West Croydon. John Bray, Esq., M.D., Wasbington, U.S.A.
N.B.-The Editor declines to insert criticisms upon the articles appearing in these pages, with the exception of his own personal contributions and the gymposlum."
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THE

BIBLE

STANDARD.
Analytic Scientist: Popularly the body is called mortal." We often speak of a "dead body." Life and organism together make up what is commonly understood by a man's body. This discrimination, however, of life or vitality from the organism which it builds, animates, and utilizes, is a necessary stage in our examination. Life is a working force; body is a material instrument. The one is clean separable from the other, as death teaches us: therefore we need not hesitate to keep them separate in our thoughts. Life is often spoken of as though it were a bodily function, a separable quality of organised matter. But life is something more than function, or the sum of vital functions, or we should have the functions sustaining themselves; which would be just as absurd as the idea of a ball poising itself upon nothing. This vitality enters into all the experiences of the entire man, bodily and mental, and we had better assign it a definite name. Verbal Dejinitionist: It has been pointed out that tbe Saviour called our natural life "soul" (psyche) : and that is a very common use of the word, both in the Old Testament and the New. Even when soul means a person, the life element rules the application. Canon Liddon: Soul" is that part in us which wills, which feels, which thinks. The soul knows itself to be distinct from the body by its consciousness of being indivisibly one." Analytic Scientist: That no doubt is the popular sense of the word soul,-a "spiritual part" of our "natural outfit" which abides the same, while the body is always changing. But by giving this name to the "spil'itual part," instead of allowing it to remain, as our Saviour put it, the proper designation for our "vital part," the vital part drops away from suitable recognition, and we fall into cross currents of thought upon our whole subject by a misleading vocabulary. There is no doubt that" soul," as our Saviour used the word, is perishable,precisely the mortal part. But as used by almost everybody to-day, it stands for what would more properly be called spirit. Esipoeitor: Wben the Saviour said, "Father, into Tby hands I commend My spirit," He was pouring out His soul (psyche) unto death, He was giving His soul (psyche) f01' the sheep, He was making His soul an offering for sin. And when Stephen said, "Lord Jesus, receive my spirit," his vitality or soul (psyche) was dying, ceasing to be. In a popular book like the Bible we do not look for strict logical accuracy always in the discriminative use of words, but I know not an instance of soul being used in Scripture for any "spiritual part" of man in a state of separation from the body. It is used of the concrete person, it is used of life or vitality, it is also used of a new corpse. But it is never used as synonymous with abstract spirit. Verbal Dejinitionist: As far as I can gather, Aristotle used psyche in the same sense that the Saviour attached to it. With him it was the life of the man, essential to all human functions and experiences. But he did not regard it as a substance. He spoke of it as a power, or principle of energy, ruling both in animal functions, and in intelligence. Plato and his great master, Socrates, took another view of psyche. With them it was a substance, it was the real man, it was indivisible, indestructible,-an emanation from Deity. Plato's idea of the soul is pantheistic. Like all speculative philosophers he ignores or dispenses with creation. The Platonic use of the word was adopted by early Christian writers, and holds that sense in Chris-' tian thought to-day. Reasoner : Aristotle's mind, I infer, was the more analytic of the two. He liked to see through a thing, to take minute notice of all its parts, an d especially to mark their bearings and dependencies. Plato was grand in the reasoning

CO FERENCE

FUND.

CANON LIDDON ON INEVITABLE IMMORTALITY. (A Critique upon his Sermon. in St. Paul's Cathedral, April 1, 1883.) By REV. W. GRIFFITH.
PART

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n.

NQUIRER: I have not yet received a full answer to the question whether men are naturally mortal or immortal. Canon Liddon does not rest the doctrine on a Scriptural basis alone, nor chiefly. He says we have" knowledge of immortality older than the Gospel," and, "possession of immortality," and that the truth. of EASTBOU~NE HO! immortality is taught us by our natural reason, Eastbourne i~ a pleasant, popular, and rapidlyat least indistinctly." growing Watering Place on the coast of Sussex, Obseruer: And it has been intimated that this about midway between Brighton and Hastings. high metaphysical subject can be submitted to It has a resident population of about 25,000 analysis somewhat after the manner of physical persons. This is greatly increased by the things. Yea, that only by scrutinizing all the summer- tide of visitors during the seasonknown elements that enter into the natural July, August, and September. It is a terminal constitution of man, and severely marking the station on the London, Briqhtoti and South relation that mortality or immortality, life and Coast Railway, and lies 66 miles south of Londeath, bear to each part, and wbat affinities and don. Beachy Head is within easy walking interactions there are between the several parts distance of the town, and to this noble promonthemselves,-only by taking the whole idea and tory the place owes much of its popularity. It composition of man carefully to pieces, what is forms a spur of the South Downs, and is about " indistinct" about his immortality can be made 575 feet in height, commanding extensive views plain. I should like to watch and examine the of land and sea. It can be approached by footprocess, and receive instruction at every step path or carriage-road. of it. The drives and walks fronting the sea extend Analytic Scientist: Propositions consist of along the whole face of the town for above two parts. Every idea, as distinguished from a sensamiles, and are well laid out with tamarisk and tion, can be resolved into parts: and it is by a flowering plants. Below this is the sandy beach. careful inspection and comparison of the parts Eastbournites claim that their expanse of sea that the soundness or unsoundness of the whole front is unrivalled for beauty and grandeur. must be determined. A house looked at as a Surely we have said enough to show that in whole may appear stable and strong enough: an inviting the Association to hold its Sixth Annual examination of its foundations, walls, and timConference amidst such surroundings, the Eastbers may reveal rottenness and danger. So it is bourne Committee has laid us under deep with propositions and ideas. obligations, and given us a much-prized opporIs man altogether mortal? Is he altogether tunity to enjoy fellowship in and bear testimony immortal? Is he neither the one nor the other to precious truth, whilst enjoying nature's altogether, but partly one and partly the other? ministry of pure air and pleasant scenes. To speculate upon "mortal" or "immortal," May we express the hope (suggested by our " partly" or "altogether," is but to scan the esteemed Treasurer) that many of the Members topic at a distance and superficially. You want and Friends of the Association will delay their to affirm or deny something of man," which annual holiday until the first week in September, cannot be done intelligently till the meaning and spend it in connection with the Conference and content of the word is severely and in "Elegant Eastbourne H.-the phrase is not accurately ascertained. Man,-wbat do we ours, but that of a writer in the Queen. understand by man? Is the bodily organization any part of man? Is life, together with all ~ DUE SUBSCRIPTIONS,-Those Mem- the vital functions, a part of man? Is there a bel's and Subscribers uilio receive the present third part underlying or pervading both the body and the life? and if so what are the connection numb er in a COLORED wrapper, will kindly and influence between the three parts? Does reqard. it as an intimation that their Annual the name man include everything in the object If it Subscriptions are now due; they will gl'eatly for which it stands, or only some things? be not absolutely comprebensive, then it is a deluoblige by foruiardinq, as early as convenient, sion. We shall be conversing about an unto the SECRETARY. certain, an indefinite thing, and shall end in Babel. The first step therefore towards any intelligent progress in our subject is to take a man thoroughly to pieces, discriminate and E have received a few letters objecting to enumerate his parts, and subject each of them our remarks on the" Affirmation Bill" in to an exhaustive examination, both as to its our last issue. As our Correspondents seem very composition and its uses in the economy of the anxious that some sort of protest should appear, whole man. we make this reference tbereto. The difference Vel'bal Dejinitionist: I think it has been between our friendly critics and ourselves is not suggested that "body" is that part of a man great in point of fact. They, however, see only which consists of material organization, not ina man, whilst we see only a meaSU1'e_ To them cluding the vital power which organizes, repairs, the man looms so large that he hides the mea- and animates all its branches? Reasoner : If you confine the word body to sure, to us the measure looms so large that it hides the man. Our conviction is that, if passed that part which is strictly material, excluding into law, the measure would soon relegate the from it the idea of vital function, then in strict truth the body cannot die. For death means the man to his proper and deserved obscurity. As, however, we do not wish (quite the con- cessation or withdrawal of life. If body means trary) to introduce any discordant matter, or to material organism minus vital function, then life go outside the pill'pose of our " Association," we, is no property of body, consequently the materwith this brief notice, withdraw this section from ial organism cannot die. It can only decay like any other material thing. our Columns.

COSMORAMA.

THE
art, but the ideal had more charm for him than the physical. Aristotle described what he found. Plato described what he imagined or inferred. Aristotle was strong in observing and distinguishing physical' data; Plato was strong in reasoning upon any data, or quasi-data. Neither of them is to be implicitly trusted. By following Plato, Christian men have bronght their language and ideas into collision with Christ's utterauces on the soul. Had they followed Aristotle's idea of the soul, they would have found it necessary to supplement his word and idea with the great terms and thoughts of "regeneration" and "spirit," in order to intelligently receive Christ's teaching of immortality, that is to say, "eternal life." Now "regeneration" in Christian literature is chiefly a metaphor expressing some sacramental- plus-educational-cum,metaphysical process, and "spirit" is a mere synonym for soul, or a subordinate psychological feature. Would that some Greek scholar, strong in the mastery of Aristotle's mode of speech and style of thought, felt a call to translate into English his work on the soul (PERI PSYCHE.) It would help to familiarize this age with the Saviour's use of the word against its current, foisted, and metaphysical sense. Inquirer: Must we then set aside the word soul as a fallacious term, rendered impracticable for our present purpose by the indefinite sense it has acquired? Expositor; "Upon my soul" or life, that seems to me, were it practicable, an eminently wise step to take. If we speak of man under the two heads body and soul, we shall make no real progress in our inquiry. For the latter word has become a very hog of idea, and a slough of despond to everyone who tries to wade about it. It is no adequate term for spirit, for while men try to exaltIt to that serv~ce they cannot divest it altogether of its native and lower sense, that of natural life. Verbal Definitionist: Suppose then we adopt, with the Revisionists (and the earlier translators too in great part) the word life to express that which the Saviour, and Aristotle before Him, called psyche, including in it the principle of vital energy and the sum of all vital phenomena; and reserve the word spirit for whatever cannot be brought logically in under either body or life. That will simply break up soul into the two ideas which it now embraces, vitality and spiritual substance: or simply vitality and spirit-anima and amimus, Under the Greek term Aristotle embraces " nutrition, sensibility, locomotion, and intelligence." The fourth head he divides into" the passive and the active intellect." "He tells us that the active intellect is a priuciple divine, indestructible, eternal; and he hints that it is a substance." But he is acknowledged not to have clearly explained himself here. "In this part of his work" critics" recognize a vagueness and uncertainty foreign to the resolute and clear cut mind of the Stagyrite." [UNIVERSALBIOQoRAPHY.] Expositor: Under" the active intellect," as a part of man, Aristotle approaches Plato's eonception of the soul as a substance which" emanates from God." But there both the meu failed. The one grandly laboured with hard facts, the other sublimely reasoned upon ideas; but neither was able to bring life and incorrnptibility into the light. As the Canon says, natural reason can but show these things" indistinctly." Christ has lifted the veil, and given us the light of certainty hy such definite words as these, " Because I live ye shall live also." Inquirer: What then are the relations and interactions of the three parts-body, life, and spirit-among themselves? If they coalesce or combine in one person, the intercommunity mnst be thorough. How do they touch or pervade, each the others? And what effect will the withdrawal or failure of any one p~rt have on the others?

BIBLE

STANDARD.
THE NEW CREATION.

123

Canon Liddon: "It is clear that the causes which bring about the dissolution of a divisible and ever-changing organism, like the hum~n body, would not touch the exist.ence. of an .m. divisible, and permanent, and identical being like the soul." Reasoner: Does our frieud mean by soul, anima or animus? life or spirit? We shall scarcely get any philosopher or divine, into whose orthodox thinking soul has become an ingraiued factor, to drop its use or slough its ambiguity; nevertheless we must keep o.ur attention alive to its vagueness, and measure its sense in every connection. Probably the;Canon:identifies't.he" dissol.utio~ of a divisible and ever-changmg orgamsm, with the death of the body; if so it is of the first impbrtanee to note that our inquiry has \..Iothing to do with" dissolution of organism." We need not trouble ourselves to go a line beyond our terms ," mortal" and" immortal," "death" and" deathlessness." Now, death in the body very often precedes ALL " dissolutiou of organism." Death byHdrowning, suffocation, and in various ways, leaves the organism absolutely intact. Death in such cases is evidently nothing more than the suppression of vitality, call'it extinction.Ior withdrawal.la term is of small ;onseqnence just here. Body minus vitality is dead, though its ];organism shonld never go into ,dissolution. Analytic Scientist: Thus we get a clear conception of two parts in the:composition of man and of the'essential relation one of those par~s bears to the other. Disunion of the two is death. What beoomes of the body afterwards is another question, and one of no importauce to our inquiry. What becomes of the vitality is also another question, and one which we must pursue. Reasoner: There is'this, however ,~to be.noted that the happy-go-lucky explanation 'of death in the body bytattributing it to the dissolution of organism is a palpable, though much vaunted fallacy. And this may be asked tentatively, siuce;, deathjto ,the body is!ithe abstraction j'or suppression [of [its life, why'should not death ensue in the spirit by the abstractionlor suppression:of thelsame~life,in it? .. Canon Liddon: "As Rant remarks m hIS Critique'[of the Pure Reason,' although the soul might oonceivably perish by a gradual languor or' extinction of!\its vital force,' or, as others havesuggested, by the fiat of the Almighty Creator, yet there is no .prcducible reason for thinking that it willJdo so. (\i. On the other hand, since the death of the body cannot be reasonably presumed to affect it, there are 1strong reasons for anticipating its continuous life." Verbal. Dejinitionist: Let me interject a verbal remark. Rant, you perceive, discriminates between the soul and its vital force," just as we have been distinguishing the body from its vital force. Is the vital force which animates' the body,"also the vital force of the soul? or as we shouid say of the spirit? Reasoner: Unless there are two vital forces in the same man of course it must' be. But passing that over for the present, does not the Canon, while saying, " there is no producible reason for thinking" that Kant's "Iconceivable extinction of the soul's vital force" will ever happenwhile sayiug this-does not he himself produce such a reason in his quotation from the "Critique of the Pnre jReason?" He allows that the soul and its vital force are two things. The body perishes, or rather hecomes a dead body, "by the gradual languor or extinction of its vital force." Why should not the soul (spirit) perish, or ratherJ\become a dead spirit "by the gradual languor or extinction of its vital force ?" The body does not die because of its" divisible and ever-changing organism," but by. the "extinction of its vital force." Why
(To be continued. We will repeat this pamgmph next to {Jive the ctmmection.s in
DU"

DEATH AND RESURRECTION VIEWED FRail! THE STANDPOINT THE NEW CREATION. OF

By

CHARLES

UNDERHILL,

J.P.

HE revealed. purpose of God in establishing a New Creation under the Headship of Christ. has (as we have seen in the previous papers), thrown much light upon the intermediate steps necessary to the fulfilment of that purpose; such as the nature and necessity of regeneration; the justification of the believer by the death and resurrection of Christ, &c. We now come to the mysterious period which intervenes between the believer's death and his actual resurrection; and we affirm that the unscriptural and purely speculative opinions prevailing upon the nature of what is called the intermediate or separate state, have been called into being solely from the fact, that Christian men are not disposed to accept frankly the plain teachiug of Scripture respecting the glorified future of believers in Christ. The Scriptures are unanimous and harmonious in mapping out a future for this earth (when renewed and recreated) in which Christ the Lord will be King, and His redeemed people will be associated with Him in its government; "The meek shall inherit the earth," (Matt. v. 5; also Isaiah xxiv. 23, Dam: vii. 27) If we suffer, we shall also reign with Him:" (2 Tim. ii. 12.) Glorification in the grave or Hades is the very height of absurdity, and never would have entered the brains of anyone, had it not been for the Platonic theory of the indestructibility and immortality of the soul. Let us give one or two quotations taken from hundreds as proof of this assertion. "When Christ who is our life shall appear then shall ye appear with Him in glory," (Col. iii. 4.) So also is the resurrection of the dead. It is sown in corruption: it is raised in incorruption: it is sown in dishonor: it is raised in glory," (1 C01. xv. 42,43.) First, What is it to be glorified? To be glorified is to be an object of admiration and to sustain a position of great honour. Christ on Tabor was transfigured before the eyes of His three disciples, His face shone as the sun, and His raiment was white and glistening, a.voice from heaven also declared" This is my beloved Son in whom I am well pleased." John afterwards speaking of this event says, "We heheld His glory, the glory of the only begotten of the Father," (John i. 14.) Peter also says," We saw His glory when we were with Him in the holy mount," (2 Peter i. 16-18.) Now this manifestation of Christ in glory is (in God's wondrous grace) the pattern of what the believer is to be.-" God has predestinated us to be conformed to the image of His Son" (Rom. viii. 29.) Who shall change our vile body, that it may be fashioned like unto His glorious body," (Phil. ill. 21.) He shall come to be glorified in His saints, and to he admired in all them that believe," (2 Thess i. 10,) Does this glory take place in the grave? How is it possible, when in the grave or hades state the Christian man is bodiless? and yet one continually meets with the statement, Sudden death is sudden glory." Verily the Christian Church having eyes see not, and having ears they hear not, and a spirit of blindness is upon their hearts. Again, Paul in Col. iii. 4, affirms, when Christ who is our life shall appem', then shall we appear with Him in glory." This statement commends itself to our common sense, a dead man cannot know either happiness or pain, much less can a dead and bodiless man be glorified! The first step in dealing with the dead in the matter of rewards either for commendation or punishment must be to make the dead aliuee- The hour is coming and now is, when the dead shall hear the voice of the Son of God, and

r
124
they that hear shall live," (John v. 25.)-" We must all stand before the judgment seat of Christ, that everyone may receive the tbings done inhis body" (2 C01. 5,10), or, to quote Dean Alford, " to receive in the body, the reward of our deeds, whether good or bad"-resurrection from the dead, or from among the dead, is essential to the realization of the future glories promised to tbe believer; if there be no resurrection from the dead, there can be no future life! (1 Cor. xv.) Those then who misquote Scripture by taking passages manifestly relating to a period subsequent to resurrection, and apply them to the disembodied state, have to show-either from reason or scripture or boththat it is possible for a dead man to know anytbing or to have any concern about matters which affect the living, (Eccles. ix. 5,6.) Man Is an organic and tripartite being; tbe spirit, the source of intelligence, is dependent upon the organs of sight for seeing, on the ear for hearing, and on the brain for thinking: there are many instances in which through cerebral injury all thought has been suspended for long periods of time: how therefore a disembodied spirit can see, hear, walk, sing, and think without the corresponding organs it is impossible to conceive; especially since we have the corroborative testimony of the Word of God "that the dead know not anything," that "there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest." (Eccles. ix. 10) Surely then those who affirm that the dead see Christ, enjoy His presence, sing before the throne of God, and realize perfect felicity, affirm what it is impossible for them to prove. Again, Hades, or the grave is represented in Scripture as a state or condition from which deliverance is most desirable-" Having loosed the pains of deatb, because it was not possi ble that He should be holden of it," (Acts ii. 24.) " I will ransom them from the power of tbe grave; I will redeem them from death. 0 death, I will be thy plague; 0 grave, I will be thy destruction." (Hosea xiii. 14.) "The last enemy which shall be destroyed is death," (1 Cor. xv. 26.) The period of deliverance from this abnormal condition is tbe resurrection; the resnrrection of the just at the second coming of Christ; "then shall be brought to pass the saying that is written, Deatb is swallowed up in victory. 0 death, where is tby sting? 0 grave (Hades), where is tby victory! !" (1 Cor. xv. 54, 55.) Christ, as a man-possessing true human nature. experiencing birth, growth, suffering and death-has passed through the various stages common to our humanity: consequently what death was to Christ, tbe same will it be to us ; if it can be shown that death in our Lord's case was a state of life, that He was just as active in His human nature in death as in life; then tbere would be some foundation for the idea that men do not really die, that the dissolution of his tripartite nature does not affect its integrity, and that probably his released spirit is relegated to some otbersphere of activity. I am aware that there is one passag-e upon wbich is founded conclusions such as thesebut in my judgment, incorrectly, (1 Peter iii. 19.) It is an assumption that Cbrist in His own person preacbed to tbe antediluvians-He preached to them by His servan t N oah; it is an assumption tbat He preached to tbem during tbe period of His death, Peter first SLates that He was" put to death in tbe flesh, but quickened (or made alive) by the Spirit," that is, He was raised from the dead; it is an assumption tbat the antediluvians were preached to in their disembodied state-He preached to the spirits (should be according to the Syriac version, eculs or persons) now in prison (or hades). Now where was Cbrist between His death and resurrection? Tbe Scriptures inform us that He was in Hades; " Thou wilt not leave my soul in hell,' or hades,

THE

BIBLE

STANDARD.
kingdom; the tares are the children. of the wicked one." The wheat still remains wheat, Satan can never change that into tares, but he may introduce tares into the field, false professors into the kingdom, and he has done this largely. "The field is the kosmos, the good seed are the children of tbe kingdom, and the tares are the children of the wicked one. The enemy that sowed them is the devil, the harvest is the end of the aionos (age or dispensation,) and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it fie in the eod of this age; the Son of Man shall send forth His angels, and they shall gather out of His kingdom (z.e., Christendom) all things that offend (z.e., the tares), and them which do iniquity, and shall cast tnem into a furnace of fire." Tbus it will be seen that the action of this parable, beginning iu the Apostolic Age, runs on to the end of this Age, or to the closiug days of Christendom. Note: Tares-Greek, Zizanion; Arabic, Zouiam ; Hp-brew, Zonin; Zan means nausea. Not vetch, but darnel, at first impossible to distinguish from wheat, or barley, uutil the wheat's ear is developed, when the thin fruitless ear of the darnel is detected. It" root, too, so intertwining with that of the wheat that the farmer cannot separate them without plucking up both, till the time of harvest. The seed is like wheat, but smaller, and black, and when mixed with wheatflour, causes dizziness, intoxication, and paralysis. Hence the French call it I-vraietipsy-grass. Latin, Loliuui temulentum ; the one deleterious grain among all the grains. It is clear from the teaching of this Parable that the tares and the wheat are to grow together in the field uf Christendom till the" end of the age,"-that is till Christ comes, and, consequently, the conversion of the world before His Advent is merely an enthusiast's dream.

(Acts ii. 27) : secondly, the Lord Himself informs Mary that He had not yet ascended to His Father (John xx. 17), consequently He was not in heaven during the period of death; and again we have the same authority for stating that the intervening period between His crucifixion and His resurrection was a state of death; "I am He that liveth and was dead; and behold I am alive for evermore," (Rev. i. IS.) These stages experienced by our Lord are the same through which His disciples must pass: they must die; they must be detained in Hades a longer period doubtless than that what was experienced by their Lord; nevertheless they will be raised again from the dead; it shall not be permitted that death should hold them longer than is necessary to accomplish the Divine purposes. " Every man in his own order: Christ the first fruits, afterwards they that are Christ's at His coming," (1 Cor. xv. 23.) "These all having obtained a good report through faith received not the promise; God having provided some better thing for us that they without u. should not be made perfect," (Heb. xi. 39, 40.) The belief in a glorified state upon earth. is consistent with the whole of Revelation; it squ res with every doctrine and every purpose ma e known by our Heavenly Father, but the reverse of'his introduces infinite perplexity and involves the believer in endless confusion. Had not the Church abandoned its proper hope, the attempt to people the grave or the hades state with living nonentities, and shapeless and intangible ghosts, covering them with bodiless glories, would never have been made. It is a' matter that should never be lost sight of, that whatever the state of the dead, it is only a temporary condition; those who have died thousands of years ago, and those who die immediately before the second coming of Christ; in either case their abnormal condition will then be eternally changed; their eternal hopes will then be realised and entered upon; and further, that this period (which in my judgment is a period of unconsciousness) is as nothing, sinks into utter insignificance when compared with the final condition which is eternal, " a kingdom which cannot be moved," iHeb, xii. 2S.) God grant that we all may have an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. Oxford.

NOTES & QUERIES.

EDITED BY GEN. H. GUODWYN. QUERY BY THE EDITOR: What is the distinction between tlie Kingdom and the Church as to the result of salvation? ANSWER: I have put this question for the benefit of many, as it id often asked. It needs a definite reply, though an attentive student can scarcely have failed to know that to confound the former with the latter, is as inconsistent as to say tbat the dominion of creation conferred upon Adam is identical with Eve, his beautiful partner therein. 'I'ue question involves a description of both, and though my space is limited, I will endeavour to touch lightly on such leading features as will enable the reader to enter into the mind of The Spn it on the subject. Aod first of The Kingdom as about to be manifested in glory on earth; cuncerning which it is plain from Scripture that the constituent parts of a monarchy as known to mankind have been modelled according to " the patterns of tbings in the Heavens." Man has not been endowed with originative faculties in matters of this kind. A kingdom as originally established in Israel, was of God, the principles of which were heavenly, and had a Divine purpose. We may be sure, therefore, that the elemeuts of that Kingdom which are about to be displayed under the government of The Lord of glory will be found recorded in the Book of God. Thus the aggregate of 'I'he Kingdom will consist of,1. THE KING. Ps. ii. 6-S. Isa. ix. 6, 7. John i. 49-51. Heb. ii. 6-~. Dun. vir. 13, 14. 2. JUDICIAL MINISTERS. 'I'ue Cuurcu. 1 Cor. vi. 2. Reo, iii. :11; ri, 26, 27. 3. ECCLESIASTICAL EXECUTIVE. Exo. xix, 5, 6. Isa. xx vii. 6 ; lii. 7-10; lxi. 6.

BIBLICAL EXEGESIS
By REV. BURLINGTON B. WALE, F.R.G.S.

Parable of the Tares,

Matt. xiii.

E pointed out last month, that of the seven parables. uttered by our Lord in this chapter-c-sze begin with the phrase, "The kingdom of heaven is like unto :"-and that the phrase kingdom of heaven, or the" kingdom of the heavens" (it is plural in the Greek) means the present dispensation. We add to this remark another, and then proceed to a further analysis of the parables. The remark is this :That each of ihe parables, except the first, when it passes into historic fact, is continuous in its action, right onward and downward to the close of the present dispensation, so that from a given starting point, the movemeut of each parable is parallel with the movements of all the others. In the parable of THE WHEATA~D '.rHE TARES, this is clearly stated by Christ Himself in the interpretation of the parable given by Him to the disciples in verses 3643. This parable contains several points of special importance which we do well to note :In the parable of the sower, the seed sown was principles, the principles of the Gospel of Christ. In the parable of the tares It is not princtples, but MEN-" The good seed are the children. of the

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4. SUBJECTS, AND SPHERE OF GOVERNMENT. PS. ii. 8; xxii. 27,28; Ps. lxxii. 8-11. Isa. Ix. Heb. ii. 7-9. 5. METROPOLIe. Jerusalem or Mount Zion. Ps. xlviii 1,52; Ezek. xliii, 7, with xlv. 1-8 ; xlviii. 3. 6 . .uAWS. Isa. ii. 3, 4. On the portentous event of the return of the Lord, personally to rule over the nations of the earth, many theories have been adopted, many assumptions hazarded, and traditions invoked. It has been denied on tbe ground of carnality and in accord with the wishes of a Satangoverned world: it has been allegorized, perverting tbe Scriptures that treat of it as a future event, into signifying tbe spread of the gospel in the present age, thus confounding the dispensations through ignorance of tbe mind of God. One circumstance, however, seems to have escaped both writers and preachers, one tbat places tbe Second Advent beyond all question or possibility of relu tat ion. Tbat circumstance is Tf-1E OB'JEO'r for tbeestablisbment of a Kingdom of Heaven on earth, having a despotic Heavenly Man for its Sovereign. That OBJECT is tbe completion of the family of God, tbe SALVATION NATIONSas contrasted with tbat of OF Ind-ividual. now in progress, An object that has been aimed at in this age by the multiplied agencies of missions, all of which, as to the attainment of any national results, have been abortive. The reason of which is, that a testimony of flesh and blood uuaccompanied by supernatural signs and wonders, and hindered by tbe deceptive wiles of Satan at large. is incompetent for tbe work. Israel failed of old as Isaiah declares (xxvi. 18.) The Ohurch of tbe present day has failed (Rev. ii. iii.}, so it remains for another age on entirely different principles and with migbtier agencies, to fulfil tbe Divine Object. Resurrection testimony is the only perfect power, and that at a time when Satan shall be bound in the abyss "that he should deceive the nations no more l"

BIBLE

STANDARD.

1~5
such may suppose it to be, this much is common ground. that in the perfection and manifestation of its existence it is found in the entire manand there alone. And this is equally true, however diverse tbe opinion. Be it soul, body, or spirit-be it memory, consciousness, or will-be it conscience, thought, 01' emotion, all meet here, all unite in tbe living man. But when that union on which its perfection. and manifestation depend is violated, severed by death, In what then does the Personality of the Dead consist? First we enquire, is Personality DESTROYED by Death? For, if so, it involves a " new creation" in " resurrection"! Thus resurrection becomes tbe creation of" new PERSON, taking the place and name of one who had in death become extinct-gone out of existence, as a practical factand not, as the term by itself considered imports, -the awaking or arising of a previously sleeping person! It is, then, a fair question to put, Are the words creation, creature, and resurrection used in Scripture as synonomous terms ? I have looked at each passage in the New Testament-as given by Bullinger-und cannot find any which requires tbe substitution of the idea of creation where resurrection is used, or of resurrection wbere creation or creature is used: nor one in which such substitution ,,"ould make a better sense; and very Iew but where such substitution would completely mar the sense. The term" creation" is applied to that change commonly called conversion or the new b'irth-a moral and spiritual but not physical cbange-as in 2 COT. v. 17," If any man be in Ohrist he isa n~w creature," or creation, but this is a very different cbange to that produced in resurrection. In this the living are the subjects, in that the dead. In tbis the change is moral and spiritual, in that physical also. Tbis is in the present dispensation, ranging over 1800 years; that is absolutely confined to its close, and following periods. This, tben, is a sufficient reason for rejecting the idea of creation in resurrection-unless a more fatal objection can be raised to the meaning we place upon the latter term . Of course creation, in its absolute sense, is distinctly within the power of God, in bringing tbe dead back to life; but that is not the question raised here, it is not the point at issue, but whether that is the meaning of the Holy Spirit when He speaks of resurrection! For myself I think otherwise, but if such be His meaning, how are we to escape the conclusion, thu.t death is therefore destruction, and tbat resurrection is therefore re-creation? If we may regard the Saviour's Resurrection as typical of ours-as far as comparison is possible=-that was not re-creation b7lt re-vivification l And not the less so, because ~ccompanied with powers and properties, not previously manifested. To the query then" Is Personality destroyed by the first death"? I must return a distinct and decided negative-No 1 assuredly not. Second, Is Personality PRESERVEDin Death? From the previous negative of course a present affirmative springs-Yes! but understand me clearly. My question is ?lot-is the perfect, the manifested personality, as in the man of soul, body, and spirit, tbe living, active being, preserved in death 1 but, is Personality preserved in Death? The man is dead. dissolved into his constituent parts. As such he is without active manifested force, thought, volition, and consciousness. But does this involve the perishing or destruction of the PersowLlity ? Yes! undoubtedly! unless Scripture reveals otherwise: for science can find no trace of its survival, and tberefore-Sadducean-like-mo"ks at "the resurrection of the dead." But then Scripture does reveal otherwise! It declares that the Apostles "preached through Jesus the resurrectioti from. the dead;" that" there shall be a resurrection of the dead, both of the just

Three passages to prove the above I now adduce:1. Acts xv. 16,17, d-ctares the object for the fulfilment of which the Lord will return; viz., to restore the NATIONof Israel according to the Covenant with David (Acts ii. 30, 31); for tbe Subject :-How is PERSONALITY preseroed. in very purpose of the Salvation of "the residue Death? and in What CONDITION does it of men" bitberto in darkness, but foreknown as upon wbom "Tbe Name of tbe Lord shall yet Exist? be called" (ha. lxvi. 19), i.e. an election of grace A modest contribution towards a common from amongst all nations. understanding. 2. Isa. li i. 7-25, recounts the means by which BY CYRUS E. BROOKS. this object will be effected, viz., by regenerated and restored Israel with their Messiah at tbeir Nthis article I wish it to be clearly understood head, who Himself will proel.iim to tbe nations, that I am writing simply and solely of man as of old to His disciples, " Peace be unto you." as man-natural or Obristiau-of what all men possess in common. (Tbough i: may be well to 3. Heb. ix. 28, makes a further announcement of the express fulfilment of the object of tbe add here, in passing, that the arguments here used Lord's" APPEARANCE second time," or the fore- to set forth the existence and condition of natural a life in death, under the similitude of a seed,would, ordained consequence of tbe sin-offering at His first Advent, viz., the" salvation" of those wbo in my personal estimation, be equally true of the or the "inwill then bave the opportunity of "looking on new or spirit-Iil- of the Ohristian; corruptible seed."-Regarding, as I do, such life, Him Who was pierced," and believe. from above," as conception merely, Testimony of the circumstances of the wit- "begotten until developed in the birth of resurrection. nesses themselves will at tbat time be apparent. Tbus the Oburcb, tbe Bride of the Lamb, will With this brief parenthesis I return to the previous question.) Also that I am writing merely be manifested as "Sons of God," exercising to indicate a road which, I think, will lead unto judicial authority, and as "Kings and Priests" the goal of a common unde1'standing, if but more sitting on the throne of the Di vine Melchizedec. able and competent minds will condescend to -Israel, a "Kingdom of Priests and a holy follow an index finger-which is all I claim for NATION, regenerated and restored in fulfilment tbis paper-c- to a possible, rather tban a certain. of all the Divine promises from the dire effects road to that greatly-desirable goal-Divine of banishment, witb their King Emmanuel in their midst, prepared at lengtb to carry out tbe 'I'ruth, aud a common testimony. In WHATdoes the Personality of man consist? national mission to the Gentiles. For, if when In its perfection and manifestation it consists at tbe first tbe effect of tbeir rejection as witnesses has been the gathering of believers of in that union of soul, body, and spirit which is known to us as tbe living man. With this conthe present age, "bow much more" abundantly clusion all the readers of this paper will be found of the riches of mercy shall not the Gentiles in hearty agreement, for, in whatever such may partake when national "FULNESS" shall have sevemlly suppose personality to consist, whatever come! (R rm, xi. 12, see also ROIn. xv, 8-12.)

In conclusion then, the OBJEOT of the restored kingdom of national Israel under their Divine King tbe Son of David, is, as in Isa. lii., that the Priuce of Peace. He who once was crucified (or sin, will have come to make beautiful with His footsteps tbe mountains of Israel's Land, to "publish glad tidings of salvation," and give "all nations," even to "the ends of the earth," an opportunity of SEEING THE TOKENS of reconciliation when He shall shew them the print of tbe nails by "making bare His arm" before their eyes! THEN, from chapters liii. to Iv. follows the testimony of Israel themselves in the very words of retrospect, which they will recount in the wondering ears of the beatben. Of tbis there can be no doubt, for one look at the tense of the verbs will prove it. "We did esteem Him stricken," &c.; ., but by grace we bave discovered that He was bruised for OU1' transgressions " ; " with His stripes we are bealed." This will be made manifest by the very circumstances in which tbey will appear before the heathen. Chap. liv. continues the wondrous story of mercy, and chap. Iv. concludes with an earnest invitation to all nations to do and to be a' Israel will bave done, ., Seek the Lord whilst He is near them" ; repent and believe, that they may "go forth with joy, wheu the very hills around will break forth into singing," and their countries become Eden-like in beauty (verses 12. 13). Verily the Lord will have " come the second time, Himself the accepted sin-offering unto tbeir salvation," as it is written "Israel shall blossom and bud, and FIl,L THE FACEOF THE WORLDWITH FRUIT! " (Isa. xxvii. 6.) . N.B,-I bave said that a national election will be saved. This is a Divine principle. It is not to be forgotten that tbere will be rebellious nations on earth during this long period of the ministry of Israel, requiring tbe power of a despotic Government to preserve peace, and prevent any hindrance to tbe witnesses. (Psa. ii. 1-4, 9, cxlix. 5-9, Isa. Ix. 12, Rev. xx. 7-9.) Of the Church in next number, D.V. Reading.

SYMPOSIUM.

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126
and unjust." (Acts iv. 2; xxiv. 15.) Since, therefore, a resurrection from the dead, death cannot be the destruction of the Pereonalitsj ! In other words, death is destruction only uihere, and as, resurrection is not revealed-if there be any exceptions to its quickening power. But death cannot be destruction sohere, and as, resurrection is revealed. In this latter case it can only carry with it tbe idea of dissolution and disintegmtion. This, I believe, is indeed the condition of man in the first death-and that without distinction: unless-which here I neither affirm nor denythere are those who have literally "perished without law." I submit, therefore that Pereonalitu, though shorn of its perfection, its power, glory, and manifestation has not perished in that first death which is common to all men. Here, then, we recur again to our previous question-" In what does the Personalitq of the dead consist?" I reply, Not in the Body, for death (as all agree) resolves that into its constituent atoms. Thus if personality was retained in the flesh it would become divisible into a thousand separate and distinct parts-each atom of the body retaining its due proportion of the whole. I reply, further, Not in the Spirit, for the Natural. spirit of man (which he possesses in common with all that breathes our atmosphere) is simply-b1eath. That, then, which at death _is simply exhaled back into the atmosphere, cannot be or contain the Personality. The airwhich in our lungs forms breath-is but a combination of two or more gases, and, though vitally necessary to the living man, is, apart from its union with physical life-both animal and vegetable-but WIND I As writer and reader are practically agreed here, I need not stay to buttress this position, only conceding freely, that spirit is sometimes used as a synonym for life, probably because the manifestations of life are wholly dependent upon breathing, and breath is vitalised by the soul's life. But, having laid aside the body and spirit as devoid of personality in death, there now remains but the soul or life to be considered. I reply, finally, then, it consists in the Soul? What is the soul? An oft repeated question, variously answered according to the standpoint of him who answers. From my standpoint it is, That POTENTIAL FORCE stored in the seed, bulb, egg, or germ, by which the Great Creator builds up all things and beings tbat exist; a force which differs very widely in its degree, but is one and the same in principle, viz., LIFE.

THE

BIBLE

STANDARD.
that potential force which will produce-under the favourable conditions of Divine Power acting in resurrection-the man. But that, without those favourable conditions (or resurrection) it will ultimately perish. What, then, is the condition of a seed previous to germination? That of dormant force. It is wholly dependent on germination to develope that force into active life. Here, then, we have an answer to the question-What is the condition of the soul in death? It is a dormant force, having no conscious, active life, until developed in resurrection. Let me press upon the reader here an important thought-The seed sown by the husbandman dies in qermination : dies in imparting the force and likeness of the parent plant to that life which is evolved from it, So also, the seed of the resurrection man-the human soul-dies in qermination, or resurrection. Such is the scope and force of the Apostle's illustration, and I fail to see how it can be fairly evaded or denied. Thus the soul, too, must also die (like the spirit and the body), but does not die (safe sown by God) until it has imparted its force and likeness to the new life evolved in resurrection. Thus natural death, " which has passed upon all men," is made complete. First, we have the disintegration of soul, body, and spirit (or at least of body and spirit, the soul ceasing to impart to the spirit vitalising force), that change commonly called death; second, the absorption, by the atmosphere, of the spirit or breath-now reduced to common ail'; third, the dissolution of the body into its constituent atoms: and, finally, in the process of resurrection, we have the death and the corruption of the only remaining partthe soul, i.e., life, or potential force. Thus is death comple". The chain lacks no single link. The original sentence "Dust thou art, and unto dust shalt thou return," is literally executed in all its fulness, and executed too (in its completeness) in that very redemptive act which bestows a new life on sinful, erring man. Yet, death is not completed, until it has given birth to life (as in the natural seed.) Thus, too, is the grace and the providence of God magnified, for only by this delay in the full execution of the sentence is it possible (short of re-creation) to carry out the redemptive work, otherwise the whole race would perish. . In this it is difficult to determine which most to admire-the love, the wisdom, or the justice of God. Here is love, in preserving life present to life future: Here is wisdom, in making the means employed to carry out the high behests of love also tend to the exaltation of Divine justice: And here is justice, in that every jot and tittle of the law is fulfilled! Before closing this article, I wish to show the advantages accruing from this view, in the way of harmonising some of the scripture-statements which are now the battle ground of contending forces. It is in harmony with those decisive references to the 6tate of death, that-" the dead know not anything," in that very day his thoughts perish," " a land of darkness." "their love, and their hatred, and their envy is now perished." "there is no work, nor device, nor knowledge, nor wisdom, in the grave:" seeing that whilst there is existence, being, it cannot be manifested in the active concious life of thought and emotion, until resurrection,-when it will be embodied, in-breathed and perfected. Meantime all men, from Adam to the latest sleeper (excepting only Enoch, Elijah, and Christ our Lord,-possibly, also, Moses) though existent in potential force, are "where the wicked cease from troubling, and where the weary are at rest." Their place, "Hades;" their state "death," yet" sleep:" their hope, " resurrection." It also harmonises with Matt. x 28" "Fear not

Thus, though a bulb is not a plant, a seed is not a tree, an egg is not a bird, a germ is not an animal, yet each, respectively possesses that potential force or soul which, under favourable conditions, will produce the plant, tree, bird, or animal. If those conditions should be absent the force remains undeveloped, and would ultimately perish-though, as we know, a seed will retain its vitality for 4,000 years. Be it also remembered, that all that is found in the plant, tree, bird, animal, lay beforehand concealed and stored, in its potential force, in the bulb, seed, egg, or germ: body and spirit have only developed, and not produced these; yea, the body, with all its organs, which give vitality to the spirit, was in the seed or germ, Thus the soul is first in point of order and time. It had a distinct existence (though undeveloped) before its life was manifested in birth and growth. Why should it not be last also in point of order and time, and survive-as far as its potential force is concerned-the wreck and ruin caused by' death? Surely it is distinctly within the Divine power; as, also, it seems distinctly required to carry out the analogy of the scripture-term" sleep" as applied to the first death, and to make resurrection, what its name imports-an awakening. Thus, then, may the Personaiitu of a man survive the disintegration of his active forces, the re-absorption of the spirit (no longer vital, because severed from its vitalising force-the soul) and the dissolution of the body into its constituent atoms. Not, however, on the ground of its own inherent force, but because the Creator so wills it-as necessary to resurrection, to the completion of the redemptive work of Christ, so that man, himself, may stand up again in resurrection-life-the continuity of his being unbroken. I may now fairly pass to the question- What is the CONDITION the Soul (life or potential force; of in Death? ' The Apostle Paul, when he sought to illustrate by a natural figure the sublime mystery of resurrection, went to the vegetable and not to 'the animal kingdom, thereby teaching us that the latter did not supply an analogous case. In 1 G07', xv. 35-38, 42, we read"But some will say, How are the dead raised up ? and with what body do they come? Foolish: that which thou sowest (vegetable seed) is not quickened except it die; And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, 01' of some other: But God giveth it a body as it hath pleased Him, and to every seed His own body. In germ-form (as soul merely) all men, now So also the 1'esu1'Tection of the dead"I omit the following verses, as their reference is dead, once existed before they, became what is to the believer only, whilst what I have quoted is correctly termed "living creatures" or "vigorous breathers"-for such is the corrected render- commonly true. Now, remember, that in all husbandry (the ing of Gen. ii. 7, "living soul." (As writer and reader are again in agreement here, I do not figure here used) it is living seeds only that are This referstay to offer proof.) This was the first, the sown-or at least that qermimate, ence, therefore is not to the dead. body that men rudimentary or elementary, stage of all human being. From this men have been developed lay in the grave, but to the living seed (in or soul, the prin. through the processes of birth, growth, &c., into beyond the dead body)-the ciple of life, 01' potential force-which God sows perfect manhood. (in virtue of Christ's death and resurrection) in Now to the proof. The germ is the rudimentary form of all life-animal and vegetable. (It Hades (the gmve or beyond it), and which God will bring to harvest, in resurrection, For if the is also believed that mineral substances-all seed were dead, as well as the body and spirit, that we commonly designate inorganic-first would not be possible (since the existed in germ form, having life, or the prin- resurrection ciple of growth. To that I merely refer, and seed could not germinate) and re-creation would be a necessity. dismiss it, neither affirming nor denying, as not At the risk of repetition, I must retrace my steps a moment, and remind the reader that, the seed sown is not the grain, plant, tree, or whatever else may spring from it (the body, God may be pleased to give, according to its kind), but the potential. force which, under favourable conditions, will produce the grain, plant, tree, &c. So the soul-as the seed sown in death-is not the man (though it survives him), but merely

necessary to my subject.) All which growsanimal and vegetable-has soul or life-the one term being a synonym for the other, This is a universally accepted philosophical fact. I repeat it, to avoid misunderstanding. All germs, seeds, bulbs, eggs, and other forms of elementary or rudimentary being have life 01' soul; and this is equally true whether those forms be animal or vegetable.

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them which kill the body, but are not able to kill the soul." Since dissolution does not kill or destroy the potential force, it is not possible for man to kill the soul: God keeps that in His own power: it dies only in resurrection : whilst, if God so wills, the life it evolves therein can be Divinely destroyed in the judgment day in Gehenna. Also with 1st Cor. xv. 22, "For as in Adam all die "-reading that in the fullest range of meaning that is claimed for it; as we have seen, all do die, both saint and siuner. And also, the following clause of the sentence" even so in Christ shall all be made alive "-for resurrectionlife comes to men solely in virtue of the merits of His sacrifice, whose special glory it is to be thus distinguished-" lam the Resurrection and the Life." This, too, floods with meaning Christ's reply to the Sadducees (Luke xx.) "For He is not a God of the dead but of the living; for all live unto Him." Dead-yet alive in potential force, waiting only the inspiration of the Holy Spirit in resurrection, to quicken them into active, breathing life. The same too may be said of John v. 28, " The hour is coming, in which all that are in their graves shall hear His voice.--On this supposition we have the soul left to hear. and the life that is evolved from it, to obey the summons. I may add, here, that it minimises the difficulty of the resurrection from the standpoint of natural reason, which requires a most stupendous miracle to realize it as commonly understood, inasmuch as it shows how-upon the same principle that the man is first developed in natural life from the germ of conception-resurrection simply evolves from the seed or germ of the dormant soul the new man-without, of necessity regathering a single atom of the scattered dust; and restores his spirit by re- vitalizing his breath. In conclusion. It is in strict harmony with the analogy of "sleep," the term so commonly used in Scripture to designate the state of man in death. A term which forbids, alike, the common idea of conscious life in death, and its extreme substitute of non-existence. That which sleeps, cannot be conscious; neither can it, on the other hand, have ceased to be. I beg the readers of this article in closing to remember that it is, not put forward as the solution of all doubts and difficulties upon this question-for such a solution, only those who look for a fool's paradise, will expect to fiud with our present light-but as an interpretation presenting fewer difficulties and greater harmonies than the systems of interpretation now followed. And let me further beg, that those who may follow me in this "Symposium" will strive rather, to point out a better path, than merely to seek to expose my errors and ignorance. Malvern.

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STANDARD.

127
"Certainly not, dear. At the same time, a very different construction may be giveu to the terms even of such an announcement as this. Very different answers may be given to the questions, What is a sinner? What is salvation? Who is Jesus Christ? &c. Fancy our clergyruan preaching a Gospel sermon without insisting on a sinner having an immortal and never-dying soul that must live for ever either in happiness or misery, and I kuow not what besides, too terrible to think about. However, you must run the risk of infection yourself next Sunday, and come with us. We both mean to go again, and you must go, too. I am sure you will not regret it." "Yes, you will, won't you, ma? You know when I hear our own minister preach sometimes, he makes me feel so miserable, saying such dreadful things about God. Very often, after hearing him, I am afraid to go to bed, and I sometimes cry myself to sleep because I try to love Him, but I really can't, try how I will. But this evening, when the strange preacher explained to us what the Gospel truly was, I did think God was ever so much better than I thought He was." " There, dear, that's a child's experience; and the experience of the child is that of grown people as well. So you see there is some great difference in the Gospels preached. If anything ought to make people happy, it stf,:'ely would be the good news from heaven. How any news can be called 'good' that makes pe iple wretched, I can't understand. The fact is, much that goes by the name of Gospel is simply an insult to one's understanding, and won't bear thinking about, and I am tired of listening to it. However, no more at present. Hear and judge for yourself, my good lady, and if you do not come away as charmed as we have been ourselves, I shall almost think you cannot kno w what good preaching is." Poole.

FAMILY CIRCLE.
EDITED BY

J. J.

ROBBS.

ATHER: "I don't know what you think, dear," said the husband to his beloved spouse, as they sat down to dinner after the usual Sunday morning service. "I don't know what your opinion may be, but for my part I feel quite indignant that a Christian minister should so far forget himself as to denounce in such terms the opinions of other people because they happen to differ from his own. To me such intolerance is simply hateful." "You speak strongly, dear," replied his gentler and better half; "whilst I too feel vexed with our dear pastor for the warmth of feeling displayed, we must remember duty may sometimes call upon the preacher to speak out plainly in words of warning, when the ways of truth are evil. spoken of."

" Yes, that may be. To speak plainly is one thing, but to denounce those who may honestly differ in opinion as 'heretics,' 'infidels,' 'lepers,' and I know not what, is another. Now, I happen to know something of these dreadful people our minister has been pitching into so unmercifully, and I am quite sure if he knew them, too, he would have spoken in gentler accents than he did." . " Remember, dear, our pastor aimed his blows more at heresies than at the' heretics.' " "No, dear, excuse me, he certainly warned us to beware of the people as being nothing better than spiritual lepers, and as such we were to keep away from them, lest we become infected with the leprosy. This I think abominable, when, for ought I kuow, they may be right after all, The effect such warnings will have upon me will be to awaken sympathy, and lead to enquiry. This very evening I mean to go to their Chapel as a protest against our minister's conduct, and I don't care if he knows it." Daughter: "May I go with you, pa? I know Mrs. B., the lady organist, and some of the people that attend there, and I hear they have beautiful singing." " All right, dear; we will go and hear for ourselves what these terrible heretics have to say." * * * * * * At the supper table.-Father to his gentler half: "I don't feel quite sure, dear, whether we may expect the privilege of sitting down to the same table together, seeing we come straight from the house of leprosy. Probably we have brought infection away with us in our very clothes." " Don't, pa, talk like that; you know I am not so ridiculous as to fear anything of the kind whatever others may say." "Pardon my levity, dear; but after the experiences of to-day, I can't help being sarcastic. I only wish you had been with us to-night, and better still, I only wish our clergyman had been there too, and if what he heard wouldn't have humbled him in the dust, then he is not made of the material good Christian ministers are supposed to be made of. That's all I have to say." "But what is it you have heard that makes you so very emphatic? " "Heard? Why,"12 man, and a preacher, and more than that, a Gospel too,-such a Gospel as I never heard before. Yes, something that had the ring of good news in it. Did you ever hear such a sermon in all your life, Amy? " "No, pa, I never. listened to anything so beautifuL It seemed to make me so glad and happy. I do wish ma would go with us next Sunday; I am sure she would like it there." " But what was the sermon about, and what could there be in it more than we hear in our own Church?" "The sermon of this evening was by a stranger, preached from the text, 'The wages of sin is death, but the gift of God is eternal life,' and in explaining, he seemed to throw such a light upon it that made me feel I had been in darkness all my life." "You surprise me, pa. One would think we were little better than heathens, after all the sermons we have heard, and the books we have read." " There is no mistake about it, dear. I say again, I have never heard the Gospel preached as I have to-night. And what I've heard commends itself to my judgment, and to my heart, and that's more than I have ever admitted before. To speak the truth, the Gospel, as I always have been accustomed to hear it, has only confounded me, and made it well nigh impossible to believe. Heresy indeed I If this be heresy, then may we all be heretics." "Well, but pa, dear; there cannot be another Gospel than that Jesus Christ came into the world to save sinners."

BIBLE
By

LETTERS.
"DEVON."

" The morning cometh,"

Isa. xxi, 12.

EAR READER,-" The morning comethl" Is not the thought a welcome one? Earth's long dark night has lasted 6,000 years, and the poor weary world goes painfully on its way, groping for light. 6,000 years since Eden's happy, holy scenes were exchanged by the fngitive pair for the turmoil, labour, pain, and ultimate death of the land outside the gates I 6,000 years of the carnival of sin and folly, and the remorse of sorrow and suffering I 6,000 years of the rule of the "god of this world I" 6,000 years of wasting disease, waning hopes, and an ever-opening tomb I Well may we long for the ?noming-the fair millennial time I For eighteen centuries of that period earth has been without a later revelation than that accorded to the Apostle John in Patmos, No inspired seer or apostle has added to the volume of inspiration. No celestial messenger has paid a known visit to our lone world. No miracle, or sign, or prodigy has been vouchsafed to kindle hope, or quicken expectation. Silence has reigned supreme. This does not surprise, however, the careful Bible student. He knows that the volume of inspiration was closed by John with the invocation to Christ of " Come 1"-" The Spirit and the Bride say Come I" Until He comes, therefore, whose right it is to rule and reign in equity and truth, we do not expect inspired seer, or apostle, or angelic (visible) messenger. Other signs we do expect and watch for. Signs commercial, social, political, religious. Yea, supernatural even, if we read Revs. xi. and xii. as future, and not as past events.

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But it does at times pain us,-this continued silence. It does at times weary us,-when we are pressed down by the cares and sorro",,:s incident to our frail humanity. It makes It somewbat difficult to meet the disbelief of a MOCKING WORLD and an indifferent or pleasure-loving church. The" Blessed Hope" sustains us, even when we most sorrow and suffer, but what we thus realise by faith we cannot express in any concrete form to convince tbe minds of others. The confidence of hope strengthens us wben we are most weary and pressed down, but we cannot impart that confidence to those who have not faith in the reality of the hope. The difficulties which the unbelieving and mocking raise we know will be as chaff before the wind to Him to whom all power is given in heaven and on earth, but we cannot enable others to see as we see uuless they will staud where and as we stand"Looking for that Blessed Hope and the Glorious Appearing of the Great God and our Saviour Jesus Christ." (l'itus ii. 13,) Being as it is to us, however, the most solid reality of our lives, we hail its Dear advent with exceeding joy, and as those hearing and thirstingwe join in the Apocalyptic invocation-" Come." Yes, we rejoice, on Scriptural grounds, that
"THE MORNING COMETS."

THE

BIBLE

STANDARD.
"Here we leave our subject, with the prayer, 'Even so, come quickly, Lord Jesus.' Fulfil the petition of eighteen ce'nturies, THY KINGDOM COME,

has entirely superseded steam aud gas a' a motive power, but artificial Iight is no longer needed, tbe nights being- now as bright as tbe days were of old. Besides the rail, river and sea, AERIALTRAVELLTNG has become a common mode of locomotion. "Universal Temperauce now abounds-the grateful harvest of the Temperance Reformation. The joyous ffuits of the earth vielding their' new wine' all tbe year round, from one part or annthsr of the swiftlv-girdlsd world. All the horrors born of drunkenness are known only as warning memories of the past. "Auim~l butchery too has ceased. The prophecy is fulfilled. 'They shall not hurt or destroy in all My holy mountain.' The Eden state returned, and fruits, flowers, seeds, once more the universal and grateful food of man and beast. Thus VEGETARIAN REFORMERS enjoy the paradise they have so long believed in and desired, The carnivorous races. like carnivorous men, have become extinct; not in either case by the cessation of tbeir being, but hy the change of nature and habit. Now is Isaiah's prophecy realised, and tbe.lion become as the lamb. Happy change! Zoological collections are no longer needed, for the once fierce beasts of the forests are now the pets and playthings and glad dependents of the households of men. James, Annie, and Ida, no longer make a horse only of the house-dog, Rover. but of the lion and tiger also, =-riders and ridden being equally gratified. Doctors of medicine are few and far between, for almost perfect bealth and long life has made such calling unremunerative. Lawyers find no place under a righteous government, and amidst a law-abiding people, who have exchanged ! vox POPULI vox DRI for the voice of God in and through Christ-the unreal having given place to the real. "Prisons, lunatic asylums, and poor-houses, have wholly disappeared with tbe boasted civilization whose fruits and shame they were. The magistracy of each State consists of tbe Executive of tbe Saints, and the police are its honest and God-fearing citizens. "An hereditary monarchy or aristocracy is unknown, no longer passing from noble sire to worthless son, or worthless sire to noble sonbut strictly personal. The Saints chosen of Christ for such honour hold their office in perpetuity, for they never die, and never change save as the Master lifts them to bigber office. Parliaments and Senates are not, but the Kiug and His Council. Warlike armies and navies have ceased. The sword is now the ploughshare, the spear tbe pruning hook. 'N ations learn war no more.' No keel ploughs tbe Atlantic or Pacific save in the interests of the goodwill of men and the glory of God. " FLOWERS ANn FRUIr ABOUND, more beautifnl. various, fragrant and delicious, tban Adam's Eden knew. " Poverty and crime are unknown. Love and good works abound. Labour is never excessive, eight hours per day being its utmost limit. "The face of the earth is changed, owing to the enormous increase of light. With the moon as powerfnl as the sun was of old, the sun seven times more powerful than before (Isa. xxx. 26.) The wondrous light of the New Jerusalem as a golden lamp in heaven (Rev. xxi. 23,24), and the glory of the Saviour and His Saints, the whole earth is flooded with light wbich has melted the' eternal snows' and ice of the Poles, and made them habitable; has changed the Sahara into fruitful fields and smiling gardens; and immensely increased the comfort, and aided in the higher development of man.

Thy will be done on earth as it is done in heaven.' "For this, and not for the paltry baubles of the present fleeting state, let us all live, that we may be counted wortby to sit with Christ on His throne, and become tbe kings and priests of tha t rapidly nearing age. For this let us long. For this, look. For this, pray. For this, labour."

SACRED
EDITED BY THE REV.

SONG.
G. P.
TO GOD.
MACKAY.

MAN LINKED

(L.M.)

HE God whose glory fills the heavens, Where bowing Seraphs veil their sight, And every grand intelligence, Aspires to worship Him aright, The God who gath'reth in a glance, The vast expanse of countless years; Who owns no future, knows no past; But one eternal present wears. This glorious Has made And crowned By linking God of Power and Love, humanity divine: His wondrous attributes. to His nature mine.

But the world and the church, notwithstandng the robes of each are soiled with sin and folly and shame, cberishes-and always has cherished-the hope of a "good time coming," of a" Gospel Millennium." In each case, however, it is a hope wbich does not desire or admit the presence of a visible, personal Christ. The world expects and wishes a "good time coming," its" golden age," with man alone as God and King and Ruler and Priest; and the Cburch expects and wishes its "Gospel Millennium," its" Fatherhood of God and Brotherhood of Man," with men alone as earthly kings and rulers and priests, and Christ the" Glorious Guest" of A FAR-DISTANT HEAVEN. Alas! for the folly which stumbles at the plainest evidence: and for the pride which cannot subordinate itself to the will and behests of the wisest and kingliest of Beings. Still even for such, and in their respective ways, there is a welcome for the words" The Morning Cometh," and WHATA MORNING! We feel we cannot better depict it than it has been sketched by the author of " The Twentieth Century," a pamphlet we have repeatedly seen advertised in the pages of tbe Bible Standard. To an abstract therefrom we therefore invite yonr attention, wishing you all a part and place in such nearing and joyful realities-Yours fai thfully, " Devon." "Among such, until the close of the MilIennial Age, mortality will prevail, but death will be but a rare visitor, for Isaiah records (lxv. 20), 'The child shall die an hundred years old.' Thus, to die at 100 years will be considered a youthful age, and so the length of life enjoyed before the flood will be known again in PARADISE RESTORED. "Amongst such peace and plenty abounds. Labour is abundant, for capital now flows in commercial pursuits, which before was devoted to warlike purposes. There is one form of worship, one Church, the hierarchy of which are the Saints of God. The Pulpit and the Press equally share in the instruction of the people. Music, poetry. painting, oratory, sculpture, science, and philosophy are honoured pursuits. Idleness is practically unknown, it being considered infamous to have no occupation. Locomotion is wonderfully perfected. Electricity

Then up, my souL and to the heavens; Direct Thine eager faith-born sight: See, where tby nature sits entbroned, The brightest rays of heaven unite. No darkening doubt, no cloud of sense, Should this bright heaven-born truth alloy: Truth that has filled heaven's choirs with praise, And thrilled Divinity with joy. The storms of life blow keen and chill; Yet calm witbin the Holy Place, God waits to perfect His design, And in His Son beholds the race. MARYG. BURNETl'. THE " GO KING'S COMMAND.

out quickly To the streets and city lanes, Where tbe power of evil reigns, And invite the starving to the feast." " Go out quickly,"This command is unto you, Christian soul, as to the few Who first heard it in tbe far-off East. "Go out quickly,"For tbe message that you bring Is the message of a King, And king's messages are borne with speed. "Go out quickly,"For the King has said' Make haste;' So no precious moments waste: But to ruu with eagerness give heed. " Go out quickly,"For you bear the best of news, And none surely can refuse To proclaim good tidings all around. " Go out quickly,"Life in Christ should make you hie; Men are mortal and must die. As you know this, ob, let works abound. "Go out quickly," The death-angel flieth fast, And the daylight soon is past For the servants and the strangers too. " Go out quickly,"For He soon shall come again, Whose great love doth so constrain, And reward the faithful and the true. G.P.M


THE
TRUTH.

BIBLE

STANDARD.

129
in N onconformist ranks. Indeed it is stated as a fact, that in Brighton alone there are six clergymen who have openly proclaimed themselves as "restitutionists."-Christian Globe. -Tbere can be little doubt that "Universal Restoration" is becoming a very popular dogma, but, like that horror which it seeks to supplant, its root-idea is false-because unscriptural. Like the orthodox error, it is based upon the idea of the natural immortality of the soul. We commend to such the following letter addressed to the readers of the Salisbury T'imes-

RUTH is the magnet that will draw All upright hearts together; . Truth is the house that firmly stands The test of wintry weather. is a ray that paints aright lie that shade would smother; flings aside the mask and cowl, wherefore should she cover?

Truth The Truth For

T.

MAYHEW.

" It is written, the first man Adam was made a living soul; the last Adam was made a quickening spirit." 1 Cor. xv. 45. God breathed into man, To life WHEN allgive himcould and being, He, who time scan, In the dim future seeing How sin would conquer in the strife, Gave not the mau immortal life ; But put within that form of clay A life which He could take away. But when the Spirit breathes New life from God within us, And round about us wreathes Love's cords, from sin to win us : Immortal life we then possess, And traverse earth's dark wilderness, Toward, not from, God's Paradise, Where foes, once slain, no more entice. of Thee possesst, Thou Fount of Life Eternal! And by Thy Spirit blest -,Vith joy" for ever vernal; Knowing by faith our heavenly birth, Little we care for joys .of earth, And hasten till our race be run, With faces turned toward the Sun. We wait Thy coming, Lord, To close the blotted pages Of that long, dark record, The story of the ages; And long for that glad time, when we Shall stand in immortality, Through Thee, the second Adam, blest With endless life, and joy, and rest.
ANON.

We have looked up in Cruden's Concordance all the Scripture references to "ashes" which bear upon the nature and destiny of man, with the following result :-" I have taken upon me to speak unto the Lord, which am but dust and ashes" (Gen. xviii. 27). "I will bring thee to ashes upon the earth in the sight of all them that behold thee" (Ezek. xxviii. 18). "And ye shall tread down the wicked; for they shall be ashes under the soles 'of your feet" (ilial. iv. 3), "And turning the cities (and, of course, their inhabitants) into ashes" (2 Pet. ii. 6). Now, it would need more than a microscopic eye to detect in these passages what Mr. Spurgeon has set forth in his rhetoric. Rhetoric, not based on the logic of the revealed Word, but on the filthy and cruel drearnings of filthy and cruel Rome. How strange that one of the most noted defenders of the Protestant faith should condescend to take his dogmas from Rome. Mr. S. does, however, attempt to fortify himself from the Bible. But his quotation is a misquotation, which destroys its sense. He says->"Hear this-and let there be no metaphor or figure; hear it, for

o Christ,

LIFE NOTES.
ROM a Liverpool correspondent we have received a cutting from the C hristiom. Herald, of a sermon by the Rev. C. H. Spurgeon. It is a pity the former has not a more Christian Gospel to herald than the lurid scenes of endless agony it so delights to torture its readers with, and for which it .specially asks their prayers. And it is equal pity that so good and devoted a man as C. H. Spurgeon should take his theology from the" Fathers" rather than from the sacred Word: or, at least, read his Bible with the spectacles of the" Fathers." Under the heading of "The Fearful Gall of Eternal Woe" we find the following" Oh! what is your happiness at this moment, my friends? Is it a happiness that will last you? IB It a joy that will endure? Or are you holding in your hand an apple of Sodom, and saying, "It is fair, it is passing fair," when you know that you only look on it now, but will have to eat it in eteroity? See the man who has that apple iu his hand; he puts it to his mouth; he has to masticate it in eternity; and it is ashes-c-ashes in his lips-asbes between his teeth-s-ashee in his jaws-ashes for ever-ashes that shall go iuto his blood, make each vein a road for the hot feet of pain to travel on, his heart an abode of misery, his whole frame a den of loathsomeness I Ah! if you have not this consolation of Israel, do you know what ye must have? You must have eternal torment."

"Sir,-In your last issue a correspondentwho signs himself' An Evangelical Churchman' -speaks of 'Conditional Immortality' as a 'heresy.' Of course a parrot could scream out , heresy' if taught to do so. But my object in writing is simply this. The word 'Soul' and , Spirit' occurs about 2,000 times in the Old and New Testaments. Will your correspondent find one place where the word 'immortal' is prefixed or attached to 'Soul' or 'Spirit'? If he cannot, will not the charge of 'hereBY' fall upon himself, for fathering on the Word of God what he cannot find in it ?-YourB obediently, BURLINGTON B. WALE, May 31st, 1883." I SPEAK GOD'S PLAIN LANGUAGE. The same issue of the above paper contains LntolerFor the body, too, there is a hell. It is not an able and logical letter on "Religious ance in Salisbury," by" Sigma.' ''le thank tbe merely your soul that is to be tortured. What care you for conscience? What care you for writer, who is a young but promising defender of that faith" once for all delivered to the saints." memory? What care you for imagination? Hear this, then, drunkard! hear this, mau of It is cheering to find our young men ably coming to the front. pleasure! That body which thou pamperest From the Christian World we learn that a shall lie in pain. It was not a figure which Christ used when He said, ' In hell he lift up his pleasing measure of success attends the efforts of M. Byse to b iild up his little Church in eyes, being in torments, and seeth Abraham In his exclusion by the Belgian afar off, and Lazarus in his bosom. And he Brussels. cried, and said, Father Abraham, have mercy on Synod he has the sympathy of the Deans of the /" ' me, and Bend Lazarus, that he may dip the tip only two Theological Faculties which Protestant He has been severely lam. of his finger in water, and cool my tongue ; for France possesses. pooned by It comic writer in Le Journal de I am tormented in this flame.' It was a tongue, sinner; it was a flame, sinner. It was not a Bruxelles, but, on the intervention and explanation of Dr. Petavel, of Geneva, the editor admetaphorical tongue, and it was not a metaphor. mitted a full letter from M. Byse, in explanation ical flame. It was not metaphorical water that and vindication of his action and teaching, and he wanted. Real, positive, actual flame tor. mented the body of that rich Dives in hell." followed it with a frank expression of personal 111. Byse's address is Now here, as, according to Mr. S., this was regret and sympathy. not a figure or parable, (though "without a 47, Rue du Prince Royale, Brussels. parable spake He not unto them "-Matt. xiii. An esteemed correspondent at Weymouth has 34,) but" Real, positive, actual flame tormented sent UB newspaper cuttings of letters in the the body of that rich Dives in hell," the preacher Southern Times, upon the subject of "Conanticipates the resurrection. On the contrary, ditional Immortality." 'I'he correspondence the Scriptures affirm that the dead are not bodied arose from a paragraph which appeared in that until the resurrection- which was then and still paper, quoted from Truth, We have only space is future. We would not minimise the dread for the opening letter by our correspondent. horrors of Resurrection to Judgment and to the The answer thereto by the Vicar of St. John's, "Second Death," but we marvel exceedingly that Portland, though temperately written, evades the preachers should be BD flagrantly inconsistent real point of discussion, since it deals only with with, and, seemingly, ignorant of that Word the Duration and not with the Nature of the they are called and set apart to preach, Let the punishment; and also ignores the plain fact truth, and that alone, be taught, whatever that aionios does not always mean unending, it may be. but is often applied to fleeting and perishing A good deal of attention has been excited by the emphatic manner in which the Rev. Archer Gnrney, has repndiated, from a High Church point of view, the doctrine of the endlessness of evil. He maintains that '~The Church Universal" never did decree, or acknowledge either "the endlessness of evil, nor yet the endless dnration of the pains of hell." But the reverend gentleman advances a step further, and not a few will be startled by the bold..ess of his declaration that "the time has come to say distinctly that this is none other than the archlie, the falsehood of falsehoods, which blasphemes the True and Living God, nay, which may be said to deny His very existence." Whatever may be the impression caused by this announcement of Mr. Gurney's views, it would be idle to deny the fact that this doctrine of the noneternity of punishment for sin, which finds its stoutest defender in Canon Farrar, and his numerous and influential following, is spreading rapidly on, not only among the clergy, but also thingB:" It is with regret I Bee, by your issue of April 28th, that so distinguiabed and able a missionary preacher as the Rev. W. Hay-Aitken should have been refused to conduct a mission at Cheltenham, in consequence of 'unsound views respecting the annihilation of the wicked and conditional immortality,' as expounded by Truth. It has been no secret to some that Mr. Hay-Aitken is represented as believing that 'The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord'; and that' He that hath the Son hath life, and he that hath not the Son hath not life.' But whether such belief eau be interpreted as unsound by anyone who has subscribed his name to the Sixth Article of the Church of England, is another question altogether. I have no reason to suppose Truth would put any other interpretation to his term , annihilation' than what is generally meant by the words destruction, death, punishment. And what do we learn from the very highest author-

130
ity ? 'Broad is the way that leadeth to destruction . . . . narrow is the way that leadeth unto life.' 'If thou will enter into life keep the commandments.' 'Whosoever believeth in Him should not perish, but have eoerlastinp life.' Except ye repent ye shall all likewise perish,' , Ye will not come unto Me that ye might have life.' 'Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall it will grind him to powder.' 'He will come and destroy the husbandman.' 'What is a man profited if he shall gain the whole world and lose his own soul.' 'Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell.' 'If a man keep My saying he shall never see death.' 'If ye believe not that I am He, ye shall die in your sins.' 'The chaff He will bum up (I<ara I<avcw) with unquenchable fire' (.New Version). 'I give unto them eternal. life, and they shall never perish.' 'Whosoever liveth and believeth in Me shall never die.'-AuDAX." Early in June the Southern. Baptist Association met at Southampton. The Moderator (Alfred Watson, of Salisbury] in his presidential address pleaded for full religious enquiry and full religious equality. Urging that those whowhilst agreeing with the Baptist body on all . vital points-disagreed on some questions where there was difference of opinion as to the teach. ing of God's Word, should not be shut out thereby from their fellowship or pulpits, he said, " Neither should those who fail to find in Scripture the doctrine of eternal suffering, who are constrained to take in their literal acceptation the many passages of which this is the sum, The Wages of sin is Death; the Gift of God is Eternal Life through Jesus Christ our Lord,'who believe tbat only what is pure and holy shall be immortal, while everything sinful and at enmity with God shall be utterly destroyed." The cordial reception given to these statements by the meeting shows that" Life only in Christ" is becoming better understood amongst the spiritual teachers of the Churches.

THE

BIBLE

STANDARD.
continued existence as a Syrian Power hinders the full accomplishment of the Prophetic Record. True, we can take no pleasure in the sore judgments which are (and for 50 years have been) falling on her, but we know that they are just, though sore; and necessary, though painful. Arabia is still maintaining its revolt, and serious fighting has been taking place in Albania, where on June 7th, Turkey is reported to have lost 1,300 of her troops, in killed and wounded, and 500 of her insubordinate Albanian subjects. The European Powers are somewhat angrily demanding the execution of the long-promised reforms in Armenia; and Russia is steadily putting her house in order on the Armenian frontier, as though preparing for a forward movement. A well-informed correspondent of the London Press says that Russia ;could throw 50,000 men across the Turkish frontier at a day's notice, without unduly weakening the main body in the Caucasus.

"Triple Alliance." By their union, Germany, Austria, and Italy effectually prevent Russia's advance into European Turkey, and isolate her from her only European aJly-France. Thus she is compelled, as it were, to pursue her restless course onward by way of Armenia to Syria and the Holy Land, where she has only the effete power of Turkey to deal with. An early advance of Russia into Turkish Armenia has been for weeks a subject of speculation in the secular press, which regards it as a near contingencywhilst doubting if any European Power would deem its interests sufficiently at stake to interfere therewith.

ADVENT NOTES.
E are more than ever impressed with the idea that the invading power named in Ezekiel xxxviii, as coming against Palestine, is Russia, and that she has probably a most important part to play in the closing scenes of this Dispensation. The recent Coronation scene has shown the wealth, resources, and immense power of the Empire, and the almost divine honours accorded to the Emperor as its temporal and spiritual head. Also the real impotence of Nihilism to effect any material change iu the government of the country. The correspondent of a London daily, describing a journey from Tiflis to Moscow, through the Caucasus, says," The vastness of this wondrous Russian Empire! Travellers in lndia very speedily become impressed with its 'immense distances,' but the distances are often mere gaunt wastes of sand. In Russia the distances are not only as wide, but they also irresistibly suggest the ideas of enormous wealth-enormous force at present, it is true, existing only as potentialities, but still clearly destined to become actualities, and to impart some strange and mighty impulse to the career of the human race. Another idea which continually forces itself upon you is that of foresight, definite plan, omnipresent organizaticn, and intelligence."-As an Autocratic Power, the only one remaining in Europe, Russia seems especially adapted to fulfill the role of a conquering kingdom, aiming at Universal Empire. Thus regarding her as having a special work in Syria and Palestine, we may see the finger of God in recent political events in Europe, such as the

We are glad to see by an abstract from the Times that the promoters of the Palestine Canal have faith in their scheme. A committee has been formed, with the Duke of Marlborough as chairman, and a Survey Expedition is being fitted out to examine and test the practicability of the plan. It is proposed to cut the Mediterranean The Rev. James Jack, Minister of the U. P. side of the canal from Haifa in the Bay of Acre to the Jordan, a distance of 25 miles, and to make Church, Dunse, has been lecturing in favour of This has started an a further cutting of 20 miles from the Gulf of the Pre-Millennial Advent. Akabah to the depression running from the ear-nest controversy in the pages of the B eruric kshire News. The issue of May 15th contained Dead Sea. )Vhen the cuttings are complete the two long and ably-written letters in favour of waters of the Mediterranean will be admitted, One of these, we are glad flooding the low-lying valley between the two cut- Mr. Jack's position. tings, and forming an inland sea with free pas- to see, is from the pen of a veteran in the cause of the Life and Advent-Mr. John Nesbit. We sage between the Mediterranean and Red Seas. Should this scheme be realised it cannot fail welcome this movement within the United Pres to exert an immense influence on the future of byterian Church, and this public ventilation of the subject, as a healthful sign, and a gain to the Jewish race. By the experience and training of the past 18 centuries the Jews have become . the cause of truth. unfit for agricultural occupations. Their peculiar "Instead of dying out, the Jewish body shows position has made tl).em adepts in commercial increasing vitality. They cannot be stamped out pursuits, but at present Palestine offers no field or swallowed up. They pass from country to for the exercise of their commercial calling. Let country to become practically masters wherever us suppose however, the proposed canal cut, and they go. They get the land in Germany and the whole situation is altered. Palestine becomes Hungary, and grow rich in Russia; they are the the chief waterway between East and West. great bankers in London and Paris, and the cenJerusalem, on the western bank of the canal, tres of European commerce. In ten (rscent) with Haifa and Akabah at its mouths become years the Rothschilds furnished 100,000,000 in entrep6ts for the world's commerce, the link be- loans to England, Austria, Prussia, France, Rustween the industry of the two-yea, th1'eesia, and Brazil. They increase faster than hemispheres, Europe, Asia, Africa, and the rising Christians, and of every 100,000 persons only 89 colonies of Australasia. What a splendid open- Jews die to 143 Christians."-Centml Presbying for the ability and wealth of the Jewish terian. people? What glorious potentialities of empire ABNORMAL PHENOMENA:The disease known and power? Jewish capital and Jewish families as "Pinkeye" is creating such great ravages would be at once attracted- and nationalisation under a Jewish Prince, with European or Rus- amongst the horses in Aberdeenshire that some. like a panic prevails. In Aberdeen it is found sian guarantee of protection must follow. well- nigh impossible to carry on the local traffic. Then, too, how rapidly such a situation would The plague of locusts around Aleschki, in the develope Russian cupidity and desire! How in- Government of Taurida, Russia, is assuming creasingly anxious would "Gog" become to alarming proportions. The young crops are enincorporate this thriving land and people into tirely disappearing before the frightful ravages of his own cosmopolitan kingdom, and to add to these vermin. Two battalions of infantry have his many titles that of "King of the Jews." just been despatched from Cherson to assist in Thus preparing the world for the final scene of their destruction. A storm of un paralleled severi ty Armageddon. Ten years, at the ntmost, is suf- broke over Manchester on June 8th. The ficient to make this dream a practical reality. lightning set a large warehouse on fire. The powder magazine of the Turkish fortress of Anti-Jewish manifestations are still common. At Rostoff in Russia several Jewish houses or Scutari was struck by lightning and exploded shops have been robbed and burned, or otherwise on June ,8th. Many persons are reported killed. destroyed. This ill-feeling between the ChrisWe cannot refrain from expressing here our tian (?) and Jewish races has also crossed the deep sorrow at the news (just to hand) of the Mediterranean and shown itself in Africa, for in terrible disaster at Sunderland, by which nearly Algeria severe rioting has occurred, and several 200 children perished. Surely the wail of agony persons have been injured, both Jewish and arising from 100 homes made desolate will not Christian. be unheeded by Him who of old received little The recent ceremonials at Moscow bring up children to His arms and bosom? and will tend vividly to our minds one feature of the predicted to speed the wheels of His returning cloudapostacy, in the superstition, idolatry, and chariot! ignorance of the Greek Churcb. Bad as Rome is, the Latin is but twin sister to the Greek apostacy. One's heart sickens to view such multitudes of people-East and West-debasing themselves and disobeying their Creator by the COLONIAL NEWS. worship of relics, pictures, and persons. " How long, Lord? how long 2" NEW ZEALAND.-The Rev. G. A. Brown writes by last Mail,-" I am glad to say that the work Turkey, the Usurper of the Holy Land, steadily in New Zealand looks healthy. Our Tent .season decreases. Who Can re!;:(retit? seeing that her

,OUR

TESTIMONY.

THE
is about over, the winter being just upon us. We have been out for about five months. and, thank God, the labour has not been spent in vain, for many have come to the light and are rejoicing with ns in hope of the Glory of God. Three new places have been opened np for permanent meetings. I am glad to say that we have some local helpers who are becoming able exponents of the truth. The Church in Auckland still keeps increasing in numbers and influence. J oseph Cook did us good by his visit and attack. On the Sunday night following I took np the points he raised against us-if they can be called points. We had a crowded audience in the Opera House -our usual place of meeting-and many saw the shallowness of his reasoning. His was a poor, feeble attempt to stamp us out. Of course he did it by ?'equest ! Men who dare not come out themselves thought they would have the champion to crush us-but we live yet, and the work never seemed more prosperous. To God we give the glory. " I hope in the course of a month or so to take a trip to some of our centres of population in the southern parts of these islands, viz., Christchurch, Dunedin, and Wellington, to open up the work in those places. If you know of any Brother 01' Brothers who are ea?'nest, and have the work at heart, who would like to come to this sunny clime to labour for the Master's Glory, tell them that we camfind. them plenty to DO. WE PRO~fISE THEM BREADAND WATER, and a PLACE TO LAY THEIR HEADS. We shall welcome any whom you krww as suitable." The Rev. E. H. Taylor writes,-" You will see from our Bible Standard. that we are still making agressive movements. Bro. Aldridge and myself have each given about 25 extm week-evening lectures since January 3rd, and other places are asking for courses. It is the intention of our Association that Bro, G. A. Brown should go South to awaken the Southern Cities. He will start about the end of June, or beginning of July. The harvest is fast ripening. " Twelve mon ths have flown very rapidly since I landed here, and very pleasantly. I am getting to like the country more and more, whilst I find the people very sociable, and they steadily improve npon further acquaintance. I do hope the Home Association will prosecute its work with more vigour, as its scope is so mnch larger than ours, with more men and means at command. Our Father will certainly bless your efforts, if you launch out boldly. This is needed. More faith with active labour will win theday.-Work! Brethren, work."

BIBLE

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131
CANADA :-Sec.: Mr. G. H. Hills, 17, William St., Yorkville, Ontario. DEDDINGTON, OXON.:-Sec.: Mr. Fred Smith, Walnut Tree Cottage, Bicester. KINDRED ASSOCIATIONS. NEW ZEALAND EVANGELISTIC AND PUBLICATION ASSOCIATION :-Sec.: Rev. G. A. Brown, Lindum House, Vincent St., Auckland. Separate Organ, the New Zealand Bible Standard, post-free direct 3s. 6d. per annum. SOUTHERNINDIA CONDITIONAL IMMORTALITY AsSOCIATION :-Separate Organ, The Bible Banner, published in the Tamil and Telegoo tongues.

mental activity as the present, it is important that the Voice of Divine Truth. should be heard loud and clear, lest it be forgotten in the Babel of sound. An early response is earnestly invited. A preliminary announcement of the Conference will be found on our first page. Received to May 31st ;-C. E. B., Malvern, 21s. LECTURE FUND. August 1st, 1882, to May 31st, 1883. Previously acknowledged, 59 10s. lId. Since received :-W. D., Aberdeen, 5s.; A Friend, lOs. ; H. & S. C., Crewe, 20s.; Total, 61 5s. lId. Balance against Fund-16s. 10d. This Fund is closed f01' the present. "PAULINE THEOLOGY" FUND. [For the Free Circulation of that Pamphlet.] Previously acknowledged, 3 103. 5~d. Since received :-S. M., Bacup, 78. 10d. Total, 3 18s. 3~d. This Fund is now closed. MISSIONARY BOXES.

SUBSCRIBING
GUIDE AND

CHURCHES.
CHRONICLE.

OFFICE
MONTHLY

NOTES.
STATEMENT. 0, Annual 4;

The following Churches make an Annual The Members and Friends holding such are Collection, Offertory, or Grant in aid of the AsThe same favour is requested from respectfully requested to forward the sums col- sociation. other Churches in sympathy with its teachings. lected to the Treasurer or SecretarY-1'etaining LONDON,N. :-Maberly Chapel (Congregational), the Boxes for further 1tSe. All such sums should Ball's Pond Rd., Kingsland. Min.: Rev. be forwarded before J1tly 31st, on which date the W. Leask, D.D. S. Services 11 & 6-30. Financial Year ends. LINCOI.N:-Mint Lane Chapel (Baptist). Min.: CARDS,FORMS,AGENCIES,&c. Rev. G. P. Mackay. S. Services 10-30 & 6. The Secretary will have pleasure in forwardSKIPTON(Yorks) :-Mission Church, Temperance ing, on application, Collecting Cards, Rules and Hall. Supplies. S. Services 10-30 & 6. Forms for Candidates for Membe?'ship, and terms GLASGOW :-Christian Meeting, 13, Kirk St., Gorfor Book Agencies. It is especially in the power bals. Supplies. S. Services 11 & 3. of Lady Members and Friends to render valuable BRADFORD (Yorks) :-Mission Church, Temperassistance to the Association by taking cards, ance Hall, Chapel St., Leeds Rd. Supplies. and circulating rules and forms amongst those S. Services 11 & 6-30. in sympathy with our views. LONDON,N.W. :-Christian Meeting, St. John's Rooms, Grove St., Lisson Grove. Min.: R. WANTED500 BOOKAGENTS. J. Hammond, Esq. S. Services 11 & 7. Members and friends having a little spare HULL :-Christian Meeting, Protestant Hall. time for canvassing might render most subSupplies. S. Services 11 & 6-30. stantial aid to our common testimony, by CHELTENHAM :-Regent St. Chapel (Baptist). taking a book agency. A circular of terms on Min.: Rev. J. C. Carlile. S. Services 11 and application. Agents names and addresses are 6-30. kept st?'ictly priuate, unless such prefer to appear CARLISLE:-Christian Meeting. House to House in our published list. Services. Enquiries at 30, Edward St. WANTED! GRAVESEND :-Christian Meeting, Manor Rd. Volumes I. and Ill. of Bible Standard. Please Room. Pres, Min.: Mr. G. Gosden. S. address Mr. B. Gillott, 53, Boodls St., Turner Services 11 & 6-30. Thurs. 8-30. SALISBURy:-Harcourt (Baptist) Church. SupLane, Ashton-under-Lyne, Lancashire. plies. S. Services 10-30 & 6-30. Wed. 8. IN TYPE FOR NEXT ISSUE. LINCOLN:-Newland (Baptist) Church, Masonic " Man must be a sinner" &c.: Review Column: Hall. Min.: Rev. W. White. S. Services Postal Pickings. 10-30 & 6-30. Thurs. 8. BANGALORE, . INDIA :-Christian S Meeting, Arcot Narrainsawmy Mudliar's School-room. SupLOCAL AGENTS FOR" BIBLE STANDARD." plies. S. Service 6 p.~. . Also for Rainbow, Messenger, and the Literature GLASGOW:=-Ohurch of Baptized Believers, Lesser of the Association. Catalogues and terms on Trades Hall, 85, <!lassford St. S. S.ervICe 11. application to the undermentioned. BACUP:-Gospel MISSIOn, Co-o~eratlve Hall.

May 1st to 31st, 1883. New Members received :-Life Branch-, Total 4. Subscriptions, Donations,
s. d.
ASHTON-UNDER-LYNE.-B.

ENGLAND.
St. ,Turner La. CARLISLE.-A.Johnson, 17, Charles St., London-road. CHELTENHA1\I.-H. Sparkes, 3, Queen St., Tewkesbury Rd. GRAVESEND.-T. hadick, 48, Wakefield Street. S HULL.-J. C. Akester, 79, Hessle Roa.d. LEICESTER-J. O. Wilkinson, 3, Thames St.
Gillott, 53,Boodle

~!i.: ~f 7~~v il:~Stea~.

Services 10-30 & 6.

and Collections:
s. d. Treaa., 0 5 0 Harrow

H. G., Reading .. 2 2 0 A. A., per

Bradford Branch, per

F.B 1 10 0 G. H. H., Toronto .. C.E. B., Malvern .. 1 1 0 W. B., per G. H. H., H. &S. C., Crewe .. 1 0 0 Toronto W. D., Aberdeen 1 0 0 T. C. T., do. do. A Friend 0 10 0 G. B., do. do. F. C., Aberdeen 0 10 0 Mrs. W., Hawiek .. C.&C.H.W.,Halifax 0 \0 0 W.G.,Croydon S. M., Bacup ... 0 7 10 L. L., Toronto J. 0., Walthemstow 0 5 0 H. T., per G. W. B., Total for May.. 10 Nottingham ..... 0 5 0 With the Secretary's most earnest thanks. ANNUAL CONFERENCE FUND.

05 0 0 50 05 0 036 026 020 13 10

The Committee makes its Annual Appeal, not donbting but that the hearts of the Members and Friends of the Association will amply respond thereto. In an age of such intense religious and

TORQuAY.-Bannercross Room .. The Church here is no longer connected with the Association, having affiliated with the" Western Unitarian Union." But few of the original members reLINCOLN.-E.E. Bougbton, 23,Park Street. main in the district. Those who remain retain " C.Harvey, 19, Chaplin Street. their liberty of faith and teaching. We very LONDON,E.-E.Hobbs, 23, Monier-rd.,Wick-lane, Old Ford. d 1 he acti LOUTH.-C. Dormer, 50, Newmarket. eep Y regret t e action of our Torquay friends. ROCHDALE-S. dwards & Son, Milnrow Rd. E MANCHES'l'ER.-Ilancoclc St. Gospel Mission 't ChscokT1L4A5NDH' Stree. t on t Hall. A few friends here have united to bear GLASGOW.- . J . H1 COC, , ous T AUSTRALIA. testimony iu the above Hall. The Services areBUNDABERG, QUEENSLAND.-J. Wright, Builder, &c. Sunday, 10-30 and 6-30; Wednesday, ConverNEW ZEAlAND. sational Bible Class at 7-30. Hancock St. lies AUCKLAND-Evan,Pub. Asso., Lindum House, Vincent St off Chorlton Rd., Stretford Rd.; Hulme. & Very fair congregations gathered at the Opening BRANCH ASSOCIATIONS. Services. A considerable number of tracts, &c., LIVERPOOL:-Sec.; Mr. W. H. Miller, 9, Clayton' have been circulated by house to house visitation. Sqr. The friends will be glad to receive donations of LONDON, N. W. :-Sec.:. R. J. Hammond, Esq., tracts for that purpose. We shall be happy to 80, Edgware Rd., W. supply an address for same to any donor, who BRADFORD, YORKS.:-Sec.: Mr. A. Mitchell, will drop us a post-card. We wish our friends Druids Buildings, Clayton, near Bradford. there much blessing in their work.

(--------------------------~7;_--------------~--------------==============~~--------------------------------------------~-~2%>~
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