T:HE

ih'lt. ~taudard+ ISSUED MONTHLY BY THE

Bible Standard Publication Society, St. Paul's Buildings, 28, Paternoster Row, London.
EDITED BY
Qeo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.
TB. BIBLlI STANDARD is devoted to the exposition of Biblical Truth, especially the doctrine of Conditional Immortality, the literal Resurrection of
the Dead, the Final Destruction of the Wicked, the Signs of the Times, the Second Coming of Christ, and His Personal Reign on earth.

" The ~ages of Sin is Death; but the gift of God is Eternal Life through Jesus Christ our Lord." .,
No. 24. SEPTEMBER, 1879. Price Id.

THE APOSTOLICAL FATHERS.
THE Apostolical Fathers, or Clement of Rome, Polycarp,
Ignatius, Barnabas, and the Pastor of Hermas, are so called
as having been contemporaries with the Apostles of our Lord.
Their opportuities of being informed concerning the doctrines
of Christianity were therefore peculiar, and their testimony
is of a corresponding value. Let us not, however, unduly
exaggerate the doctrinal value of their writings; for
although their opportunities were what we have stated, it is
quite conceivable that other circumstances should tend to
depreciate the value of their personal testimony. Their
testimony is nevertheless valuable, if not authoritative;
and by the clearer light of Scripture they may be read with
considerable profit. In their writings, we never meet with
those conventional phrases of modern orthodoxy about the
soul,-its separate state and immortality, "Immorta.lllOul "
-" never-dying soul,"-" deathless soul,"-" separate
50ul,"-" disembodied soul,"-these and such like expres-
sions are never to be met with in the canonical and primitive
Scriptures. They belong to a more recent religious nomen-
clature. The: prevailing opinions of the Apostolic Fathers
are clearly set forth in their epistolary writings, where they
uniformly speak as if they had no philosophy about the
elementary constituents of the human constitution, but
regarded man as an indivisible being, depending upon his
organization for his personal existence. In the estimation
of these early writers death was the absolute decease of the
conscious being man, and he could only live after dissolu-
tion by being re-organized, or raised up from the dead.
They never allude to a state of consciousness between death
and the resurrection, but speak much of their hope in being
raised up out of their graves by their Lord,-" the Resur-
rection and the Life." It should strike the reader as very
remarkable that. the Apostolical Fathers never allude to a
state of glorification for the righteous in a disembodied
condition of existence, when this is the grand theme of
modern Christian teaching and hope; and on the other
hand, that they so frequently and empathatically refer to a
being raised up out of ~e .grave, when the resurrection
occupies so subordinate a place in the present popular creed
and ordinary pulpit ministrations. The coming of Christ,
too,-how they dwell upon and hail that event I-like the
beloved Apostle, "Come, Lord Jesus! "-" Even so, come
Lord Jesus! " The second coming of Christ was a necessary
and cardinal doctrine in the creed of those primitive saints,
who, like their apostolic contemporary, "suffered the loss of
all things" to attain unto the resurrection of the dead.
But let them speak for themselves :-" Blessed are those
priests," writes Clement, " who, having finishedtheir course
before their times, haoe obtained a fruitful. and perfect dis-
solution" " All the ages of the world, from Adam
even unto this day, are passed away; but they who have
been made perfect in love have, by the grace of God,
obtained It place [by inheritance, not yet realized] among
the righteous, and shall be made manifest in the judgment of
the kingdom of Christ, For it is written, 'Enter into thy
chambers for a little space, till my anger and indignation
shall pass away, and I will remember the good day [the
resurrection day] and will mise you up out of you/"gmves.' "
Says Polycarp, " If we please [the Lord] in this present
world, we shall also be made partakers of that which ie to
come, according as he has promised to us that he will raise
1(S from the dead, and if -we shall walk worthy of him, we
shall also reign together with him."
Ignatius, in the following quotation, expresses plainly his
belief that immortality is not inherent in the human consti-
tution, but a communication through Christ, as says the
Apostle,-"-" The gift of God is eternal life [or immortality]
through our Lord J esus Christ." In his epistle to the
Ephesians, Ignatius writes,-" For this cause did the Lord'
suffer the ointment to be poured .rm his head [or was
anointed for his burial] that he might breathe the breath nf
230 THE BIBLE
immortality into His church. Be ye not therefore anointed
with the evil savor of the doctrine of the prince of this
world, let him not take you captive from the life that is set
before you." Again: "Men's ignorance was taken away,
and the old kingdom abolished, God himself being made
manifest in the form of a man for the renewal of eternal life.
From thence began what God had prepared; from thence-
forth things were disturbed, forasmuch as He designed to
abolish death." And yet again: "That ye (he says)
breaking one and the same bread, which is the medicine of
immortality, our antidote that we should not die, but live
for ever in Christ Jesus." In his Epistle to the Magnesians,
Ignatius writes,-" Seeing then all things have an end,
there are these two together set before us, death and life, and
everyone shall depart unto his proper place." To the
'I'rallians he writes :-" Jesus Christ was truly raised from
the dead by His Father, after the manner as He will also raise
up us who believe in Him, by Christ Jesus, without whom we
have no true life." To the Romans he writes,-" For it is
good for me to set from the world unto God-that I may rise
again unto Him But if I shall suffer, I shall then
become the freeman of Jesus Christ, and shall rise free."
There is a very singular passage in the -Epistle to the
Smyrnreans which at first sight may appear to favour the
notion that man can live in a state of disembodiment. " He
[Christ] suffered truly, as He also truly was raised from the
dead: and not as some unbelievers say that He only seemed
to suffer, they themselves only seeming to be. And as they
believe so it shall happen :unto them, when, being divested
of the body, they shall become mere spirits." or incorporeal.
That the reader may understand this passage it-is necessary
to remark that Ignatius is here alluding to a very mischiev-
ous heresy which sprang up in the apostolic age, under the
name of Docetism, or the doctrine of the Docetce,
This sect was so called because they professed the
opinion that Christ did not really suffer and die on the
cross, but only in appearance. They denied the reality of
of Christ's coporeal nature, and maintained that His flesh
and blood were phantasmal only. Their name, Docetce, is
derived from a Greek word signifying to seem or appear.
Now, it is against the professors of this strange notion, that
Christ was a mere phantom, that Ignatius directs his
remarks. His language is obviously ironical, He certainly
had no Scripture warrant for saying that these primitive
heretics should live after death as disembodied souls, nor
does he indeed say so. What he says virtually is, that
when they are dead they shall pass away into mere phantoms,
-or have no real existence. So far from according with
the present popular notions of a state of disembodiment for
soul Cl' spirit, this language makes directly against that
notion j for it is the utterance of a malediction,-the ironical
denunciation of a punishment suitable to the abettors of so
STANDARD.
silly a heresy. "I know," he adds, " that even after His
resurrection He was in the flesh! and I believe that He is
still so. And when He came to those who were with Peter,
He said unto them, 'take, handle Me, and see that I am
not an incorporeal demon.' Not as some in our own day
imagine our Lord to mean, that He was not a disembodied
human soul; because He said,' handle Me and see, for a
spirit [not My spirit] hath not flesh and bones, as ye see
me have.''' "Behold My hands and My feet," said our Lord,
" that it is I lJIlyself," not some other spiritual being, or as
Ignatius expres»s it an "inc01pol'eal demon." Neither our
Lord nor Ignatius make any allusion to such a notional
entity as a disembodied soul, or spirit.
This Apostolical Father treats at some length of this
heresy, which, it is efr:'y to understand, was of a very
pernicious character. The following words express more
emphatically his Docetic antagonism, and at the same time
set forth his views of the future life only through a resurrec-
tion from the dead. "If all these things were done only in
show by our Lord, then do I also seem only to be bound.
. . . . But much better would it be for them to receive it
[that is, the doctrine of Christ's real humanity and passion
on the cross, of which the eucharist was the symbol], that
they might one day rise through it." The Apostolical Father
opposed the error of the Docetce, chiefly on the ground that
it destroyed the reality of Christ's resurrection, for if He only
seemed to suffer and die, he could only have seemed to rise
again, and hence their Christian hope of future life, and its
grand evidence and pledge, were both denied and destroyed.
The doctrine of the Apostolical Fathers was that of the
Apostles themselves that "if Christ be not raised" from
the dead, " faith is vain," and" they which are fallen asleep
in Christ are :Jerished ;" because without a resurrection they
cannot live again; and if Christ is not raised from the dead,
but is still under the power of death and will ever remain so,
then none will be raised,-there can be no future life,-all
are perished.
The object of Christ's mission is thus set forth by
Barnabas in his Catholic Epistle,-" Now, how He suffered
for us, seeing it was by men that He underwent it, I will
show you. The prophets, having received from Him the
gift of prophecy, spake before concerning Him: but He, tha:
He might abolish death and make known the resurrection from
the dead, was content, as it was necessary, to appear in the
flesh, that He might make good the promise before given to
our fathers; and, preparing Himself a new people, might
demonstrate to them, whilst He was upon earth, tlia] after
the resurrection He would judge the world." N ow, as judgment
precedes rewards and punishments, this language obviously
implies that until the resurrection takes place there can be
.neither a state of reward nor punishment. "It is appointed
unto men," says the Scripture, "once to die, but after this
 .,
THE BIBLE
the judqment;" Not, as the popular Christianity teaches,
" after death" rewards and punishments,-then resurrection
from the dead,-then [udgment--c-and then again rewards
and punishments! such bungling and confusion belong not
to the revelation of Scripture, nor the creed of the Apostolic
believers.
The passages bearing on this subject in the writings of the
Pastor of Hermas are too numerous for quotation, here
suffice it to say that he uniformly describes the condition of
the uneonverted as a state of death, and union with Christ
as securing the hope of a future and eternal life. Nothing
can be plainer than that the Apostolic Fathers were con-
sentaneous in the belief of the essential mortality of the
human race: that they had no philosophy concerning the
human nature corresponding to the Platonized Christian
philosophy of modern times: and that their long expectation
of the future life was by means of a resurrection from the
dead. It is undeniable that they believed nothing about
disembodied human souls, and a condition of rewards and
punishments intermediate between death and resurrection.
In this mortal interval the dead according to them slumbered
in "the land of forgetfulness." (Psalm lxxxviii, 10-12.)
Thought ceased its activity, and consciousness, like the
expired flame, had become extinguished.
These primitive saints, in common with prophets and
apostles, looked forward to the " good day"-the day of the
Lord's second coming, to open the graves of His slumbering
ones, and redeem them from the dominion of death; their
hope was in a resurrection from the dead, hence they
preached the resurrection of Christ as the evidence and
pledge of His people'S resurrection unto life, and jealously
guarded this first principle of Christian doctrine against the
contemporary heresies, among which, that of the Docetce
was the chief. How unlike the degenerate theology of
modern Christianity, in which the grand cardinal doctrine of
Resurrection from the dead is almost lost sight ofl-the pagan
philosophy of Plato, patronized by the popular churches, has
instituted the doctrine of an independent liuman. immortality,
hence immortality as the gift of God by Christ is not known;
it has taught the world to believe in a state of life during
death, hence the modern Christianity has an imported
phraseology about "departed souls," "immortal souls,"
" souls in glory," "souls in torment," of which the Scriptures
and Apostolical Christians know nothing. A state of glorifi-
cation immediately after death for the" disembodied soul"
obviously supersedes the doctrine of a resurrection_ Let the
Churches of our degenerate modern Christendom mark the
contrast between the scriptural and primitive doctrine of
immortality and that doctrine as professed by themselves.
Let them note the strange phenomena, that the Apostles
and their contemporaries speak much of life as the gift of
,God by Christ, and life obtainable by resurrection, and never
STANDARD. 231
once allude to "immortal souls," and "souls in glory," or
" torment" at death; whereas both the Protestant and
Papist churches (the latter, indeed, to no small advantage),
reverse this mode of preaching,-they preach in strange
contradiction to inspired and primitive testimony, that man
is immortal by natural constitution, and that he can live
while he is dead. But thanks be to God, amidst this
doctrinal degeneracy, the written word remains.
THE MINIMUM CHRISTIAN.
The minimum Christian! And who is he? The Christian
who is going to be save! at the cheapest rate possible; the
Christian who intends to get all the world he can, and not
meet the worldling's doom; the Christian who aims to have
as little religion as he may, without lacking it altogether.
The minimum Christian goes to church in the morning.
and in the afternoon also, unless it rains, 01' is too warm,
01' too cold, 01' he is too sleepy, or has a headache from
eating too much dinner. He listens most respectfully to the
preacher, and joins in the prayer and praise. He applies the
truth very judiciously,-sometimes to himself, often to his
neighbours.
The minimum Christian is very friendlyto all good works
He wishes them well; but it is not in his power to do much
for them. The Sabbath School he looks upon as an admirable /
institution, especially for the neglected and the ignorant. It is
not convenient, however. for him to take a class. His business
engagements are so pressing during the week that he needs
Sunday as a day of rest; nor does he think himself qualified
to act as a teacher. There are so many persons better
prepared for this important duty that he must beg to be
excused. He is very friendly to home and foreign missions
and colportage, and gives his mite. He thinks there are too
many appeals, but he. gives, if not enough to save his
reputation, pretty near it; at all events he aims to,
The minimum Christian is not clear on a number of points.
The opera and dancing, the theatre and card-playing, and
large, fashionable parties, give him much trouble. He cannot
see the harm in this 01' that 01' the other popular amusement.
There is nothing in the Bible against it. He does not see
but that a man may be a Christian and dance, or go to the
opera. He knows several excellent persons who do. Why
should not he? He stands. so close to the dividing line
between the people of God and the world that it is hard to
say on which side of it he is actually to be found.
Ah, my brother, are you making this attempt? Beware,
lest you find at last that, in trying to get into the kingdom
of God with a little religion, you miss it altogether; lest,
without gaining the whole world, you lose your own soul!
-Presbyterian at Work.
 232 THE BIBLE
WE ARE ONE.
BELIEVERSin our dear Lord's near coming differ, as an
English writer puts it, as the town clock differs from the
small clocks in town, not by the hour, but by the minute and
second. English Literalists, Millenarians, Pre-millennialists,
Age to Come believers, Adventists, etc., all hold that he
comes before the thousand years. All believe in this great
And wonderful approaching age; for what is the coming
eternity but one succession of ages? All think it will open
very soon. They differ a little in the manner of its intro-
duction; i.e., in details. They differ in the nature and
character of the day, the grand millennial era, but look for
itll sun to arise, not in the evening of that day, but in its glad
morning. No such day as that is heralded to be can exist
without a visible sun. Alas! modern Christendom looks for
that sun to arise in the evening, when the gloryofthe great day
is over and gone. She but dreams, and talks in her sleep!
Some who look for Jesus profess to discover great light
touching the coming day. They behold all its order, they
map it all out from its first year to its last. They think the
divine Word has photographed it. I cannot see the full
character and kind of the age to come, though perhaps
standing on its very threshold. Nevertheless, I see clearly
down Time's quickening stream to it, and with my brethren
of all opinions I cry, It is coming! And Drs, Qumming,
Beiss, etc., who look for a mixed age; Elds. Orrock, Pearson,
etc., who look for an unmixed age, and our few anti-
millennarians wh~ do not look for any thousand years at all,
but an eternal, unbroken age, are all alike respected and
beloved. Scorn no man for his cherished views of this sort;
think, and let others think. I generally do my own thinking
on all sueh questions.· I do not think the most pious, the
most orthodox, the most intelligent, and I may add the most
Christian Jew, who lived before the Cross and Pentecost,
understood or saw clearly the character of this age, then just
about to begin. Clear light came at last, and the best men
saw they too had been dreaming,
. Well, I don't care if I can't see clear on into open day. It
is yet night. My lamp burns brightly. It will light me
until the Bridegroom comes, and at the marriage day there
will be light enough. The rule of my illuminator is additional,
"more and more." Paul's darkened glass is still before all
eyes touching the seventh chiliad of Reo, xx. So I think.
Full-orbed sunlight in the cloudless morning will dispel all
illusions. It is when the Lord brings again Zion (not before)
that all watchmen will see eye to eye, i.e., see alike. Mean-
while modesty of opinion on this elaborate and prophetical
subject will command admiration, and a unity of thinking
differently in love will, grace abounding, be found possible.
Let those who look for Christ work on in their own sphere
and live, but let them love, "that they all may be mlE."-
D •.T. Taylor.
STANDARD.
NOTES FOR THE PUBLIC.
A CONTINENTUpaper thus describes a recent scene in
Galicia-The reception of Hillel, a noted Jewish Babbi r-s-
"When the train drew up at Szikso Station, an old man of
small stature, holding a silver topped pastoral staff, des-
cended from the carriage. He wore a silken kaftan and the
Russian' kuesmo.' As soon as the Jewish crowd perceived
him they rushed forward pell-mell, fell on their knees,
seized his hand, and c vered it and his robes with kisses.
He was then driven through the city in the midst of great
excitement. Numbers came in order to kiss his hand, and
ask for his prayers. The manner of life of the Rabbi in the
city ill very unlike th;t of the old Jewish ascetic saints.
His clothing is scrupulously clean and good, his beard is
well combed, and he eats and drinks with moderation,
whereas the older 'Wundi Rabbis' had the credit of being
too much devoted to spirituous liquors. Rabbi Hillel did
not look his interviewer in the face. Possibly the latter was
a ' Galilooan,' but it is said to be his habit even in his con-
ferences with his fellow-religionists. He studies all day
long; seldom receives females to confession-as he calls it ;
but when he does so keeps his eyes closed throughout the
interview-so the females who have been privileged to
consult him as a religious director invariably relate. Some
years ago, when the Rabbi was sixty-three years of age, he
took to himself a third wife, a young maiden of nineteen.
He will never take money from his penitents, though it is
often pressed upon him; but, as his servant or pleni-
potentiary is allowed to receive offerings from devout visitors,
possibly some part falls to Rabbi HiIlel's share. He pro-
fesses to heal the .sick, and to hold special conversation.
with the Almighty regarding those who consult him. As ha
only was to remain a few days in Szikso, his lodging was
crowded with devotees waiting to consult the great man in
his free hours."
The Rev. D.WID M.•.CRAE,of Gourook, has received the
hearty support of his church and congregation in his recent
trial. They refused to admit the Minister sent to declare
the pulpit vacant; and at a recent meeting they resolved to
secede from the United Presbyterian Communion, inviting
Mr. Macrae to continue as their pastor.
But for trust deeds, the denominations would find it too
costly to expel Ministers, simply for honouring God and
His Word. In many cases, however, congregations are
trammelled by legal considerations, which pull them in the
opposite direction to their active Christian sympathy with
the" persecuted for righteousness sake."
The Rev. J. MACRAESIMCOCK, Congregational minister, of
Paisley, has lately taken occasion to make known his views
on the subject of "eternal punishment." Whilst "distinctly
repudiating" the popular opinion, Mr. Simcock is not inclined
to limit the meaning of the expression "eternal," which, he
 ,
THE BIBLE STANDARD.
maintains, "ill used in connection with punishment in its
absolute sense of beginningless and endless." The view
which he has adopted is. briefly this-that it is the punish-
ment and not the suffering of the individual sinner which is
described as never ending. As the law of God is "eternal,"
in the absolute sense of the word, so also must be the
punishment which opposition to that law entails; or, as
.righteousness is in its nature without beginning or end, so
also must of necessity be the condition of disobedience.
"So long as man goes on sinning, there will be actual
punishment, but not one moment longer."
A LIVERPOOLcorrespondent intimates that a sermon was
recently preached by the Rev. John Kelly in St. George's
Church, in which the orthodox dogma of eternal torment
and natural immortality was roughly handled, and declared
to be both unscriptural and impossible, Also, that the Duke
of Argyle was an attentive hearer.
CONSIDERABLE interest is being manifested in the forth-
coming Conference, in London, on the Life and the Hope;
and a large attendance is expected. For particulars see our
advertising pages.
The" Conference Plan" with hymns, may be had gratis on
application. If by post, a stamp must be sent.
On Sunday Evenings, July 27th, and August 3, the Rev.
Stopford A. Brooke, M.A., preached forcible sermons at
Bedford Chapel, Bloomsbury, on the doctrine of "Eternal
Punishment." The respective texts were Matt. iii. 12., Matt.
xxv. -{5. Remarking upon the influence on unbelievers of
the gospel of fear, he said it was impossible to believe such
a doctrine-it would make him an infidel. Dwelling at some
length on the use of the word "everlasting" as applied to
punishment, he said that the rendering should be "age-long."
God is eternal-without beginning and without end. Not so
evil, which had a beginning and must be of limited duration,
for if evil were to exist for ever God would be conquered.
Hell is the state in which the wicked suffer into redemption.
Having pointed out the fallacy of those who say that God's
idea of love and justice are not the same as ours, the
preacher asked" Can God allow eternal evil and continue to
be God?
A NEWsect has sprung up in Russia, the founder being a
"prophetess," a young and handsome Polish peasant woman,
named Xenia Ivanowna Kusmin, who has chosen twelve
apostles to preach her doctrines, which enjoin abstinence
from wine, meat and marriage-tea being ordained as the
orthodox beverage. Shaking hands is reckoned to be a
great sin, while at the religious meetings, it is prescribed
that each person shall kiss everyone else.
"MANY of the Ancient Fathers look upon the expulsion of
Adam from Eden as a merciful dispensation, that man
might not be perpetuated in a state of sin."....:...Bishop Patrick,
233
THE PENALTY OF GOD'S LAW.
THE penalty of the law is death, and if the wicked are
preserved alive in torments, or in any sense, thenthis penalty
will never be inflicted. Any penalty that comes short o~
terminating the being of the wicked, is not the penalty of
the law.
"The wages of sin is death," Rom, vi. 23. as contrasted
with endless life. "The soul that sinneth it shall die,"
Ezek, xviii. 4, 20. "Sin when it is finished, bringeth forth
death," James i. 15. Any torment or punishment that comes
short of terminating the very being of the sufferer, is not
death, and the~fore is not the penalty of the law, which law
has not ~reversed but confirmed the first judgment; "Dust
thou art and unto uust shalt thou return," for sinners are to
be ashes under the feet of the righteous.
THE JEW.
"The Jew still walks the earth, and bears the stamp of
his race upon his forehead. He is still the same being as
when he first 'wandered forth from the hills of J udea. If his
name is associated with avarice and extortion, and spoken in
bitterness and scorn, yet, in the morning of history, it gathers
around it recollections sacred and holy.
"The Jew is a miracle among the nations. A wanderer
in all lands, he has been a witness of the great events of
history for more than eighteen hundred years. He saw classic
Greece when crowned with intellectual triumphs. He lingered
among that broken but beautiful architecture that rises like
a tombstone over the grave of her departed splendor.
"The Jew saw Rome, the 'mighty heart' of nations,
sending its own ceaseless life's throb through all the arteries
of its vast empire. He, too, has seen that heart cold and
still in death. These have perished, yet the Jew lives on-
the same silent, mysterious, indestructible being. The
shadow of the Crescent rests on Palestine, the signet of a
conqueror's faith-still the Jew and his religion survive. He
wanders a captive in the streets of his own once queenly
Jerusalem, to meditate sadly and gloomily on the relics of
ancient power. Above him shines the clear sky, fair as when
it looked down on the towers of Zion; but now, alas! it
beholds only a desolate city and an unhappy land. The
world is his home. The literature of the ancient Hebrew
triumphs over all creeds, and schools, and sects. Mankind
worship in the sacred songs of David, and bow to the divine
teachings of ·Jesus "of Nazareth, who also was a son of
Abraham. Such is the Jew. His ancient dreams of empire
are gone. How seldom do we realize, as we see him in our
city streets, that he is the creature of such a strange, peculiar
destiny. Neither age, nor country, nor climate, have changed
him. Such is the Jew, a strange and solitary being, and
such the drama. of his long and mournful history,
234 THE BIBLE
" And the Jew in all his strange characteristics is a living
witness of the truth of the Old Testament which he cherishes,
which ages since foretold his wondrous destiny; and also of
the New Testament' which he rejects, but whose prophecies
at the same time he continually fulfils. Jerusalem is yet
trodden under foot-of the Gentiles, (Luke xxi. 24), the Jews
are yet wanderers in every land, (Lttke xxi, 24; Deut. iv, 27),
their name is left for a hissing and a curse in all the earth,
(Isa. Ixv, 15), while their silent influence, unmeasured and
unmeasureable, shapes the destinies of nations, leads in the
march of intellect, insinuates itself throughout the social and
political system, and controls the financial destinies of the
world. The history of the chosen people is full of solemn
interest and instruction to Gentiles. Once nourished like
branches of a good olive tree in the garden of God, 'Because
of unbelief they were broken off; and thou standest by faith,
Be not high-minded, but fear; for if God spared not the
natural branches, take heed lest He also spare not thee.
Behold, therefore, the goodness and severity of God; on them
which fell, severity; but toward thee, goodness, if thou
continue in His goodness: otherwise thou also shalt be cut off.
And they also, if they abide not in unbelief, shall be grafted
in: for God is able to graft them in again." Rom, xii.-
H. L. Hastings.
RELIGION AT HOME.
"I WILL walk within my house with a perfect heart."-Ps.
ci.2.
This is a resolution, a fixed determination worthy of a
man, and of one who would be truly good, and an example
of piety to those most under his immediate influence. It is
a resolution to be a Christian at home in the presence of the
family, domestics, and all who are found there. There may
be those who are of a sober, sad countenance at the Lord's
supper, in religious meetings, and who may talk and pray
when they are away from home and not much known, so as
to move others and to get the name of being very much
engaged, and yet who at home appear to be possessed of any
spirit than that of the kind, tender, loving spirit of the
meek and lowly Saviour. "How many," says Dr. Clarke,
"are as lambs when among others, when at home they are
as wasps or tigers." Who has not heard some exhort and
pray where they were not much known, who appeared to
almost move heaven and earth, by their loud strains of
earnest words, but who at home would drink with the
drunken, get angry, rage, and browbeat, walking in the
spirit of this world. Hence, when this has come to be
known, it has passed into a proverb, "a saint abroad and a
devil at home."
True piety begins inwardly and works outwardly. It
begins in the heart, and works the reformation of.the inner,
STANDARD.
and then the outward conduct. It begins with lovein the
soul, and then takes in relatives and friends,-then neigh-
bours,-the community,-the country,-and finally the
whole human race. The best Christian may have failings
at home, but for these he is sorry, and labours hard to
overcome sins that easily beset.
One should be deeply pious at home, because there is
where he is the most part of the time. If he is religious
only when abroad, he is religious, if it can be said he is at
all, but a very little of his time.
One who shows but little interest in religion only when in
public, and not at home, imposes on those not acquainted
with his daily life, in that they take him for a warmly
devoted Christian, when in reality that is not the case, the
principles of Christianity not being carried out at home
where they are most needed.
It is at home where the main warfare with sin is to be
carried on, and the victory over Satan be gained. There
the ills of life are mostly met; their tempations assail the
most fiercely; and there the greater part of provocations
to impatience, anger, and hasty conversation are found.
So that at home grace must triumph, religion abound,
and sin be overcome, or it will not be so anywhere.
To be useful to others, we must be decidedly religious
at home. If so in appearance abroad, and not at home, the
real character will, at length, in most cases, be found out,
and confidence in what is said, though it may be the truth,
will be lost, and the earnest words be of no effect. It will
be felt that such speak the truth, but do not liv« it.
PULPIT MISREPRESENTATION.
Extract from a Speech delivered by Mr. C. H. Spurgeon, at
the Baptist Union, 1878.
" Nowadays it seems that men are not immortal. We
have lived to grow 50 wise, that first we were informed that
we were next of kin to the ape; now at last, it becomes a
portion of theology that we are apes till we are converted,
and then we get souls. I do not believe it, and I believe
that such theology hamstrings activity, and cuts the very
throat of earnestness, and is to be denounced straightway."
THE ApOSTLE PAUL v. 1t1:R. SPURGEON.
The above paragraph from a Speech of Mr. Spurgeon, at
the Baptist Union in October last, is intended as a clever hit
at the believers in the doctrine of Conditional Immortality,
by associating them with the Evolutionists, Darwin, Huxley
&c.-This is as unjust as it is false.
Mr. Spurgeon affirms that the denial of the natural
immortality of the soul hamstrings activity, and cuts the
very throat of earnestness, and is to be denounced by all true
Christians,-Does this eminent preacher deny the spiritual
intelligence, the activity and earnestness of the Apolltla
 THE BIBLE
Paul ? Yet he, the only one of all the inspired penmen of
the Word of God, who employs the word "immortal" or
" immortality," no-where in all his writings teaches the
doctrine that all men are naturally immortal.-
1. He never applies the language to sinners.
2. He never applies it to the righteous or wicked i"J.
this world.
3. He never applies it to men's souls at all.
4. He speaks of it as an attribute of the King Eternal.
1 Timothy i, 17.
5. He only is the possessor of it, and imparts it as a gift
to the Christian believer.
6. He teaches that it is an object to be attained by
patient continuance in well doing. Romans ii, 7.
7. He tells us that it is brought to light through the
Gospel, not by heathen philosophy. 2 Timothy i, 10.
8. He defines the period when it shall be put on by
the Saints of God to be at the resurrection, "when
Christ who is our life shall appear." 1 COl'. xv,
51-54, and Col. iii, 4.
The assumed immortality of man has a heathen origin,
and in all ages has been employed as the fulcrum of Sacer-
dotal power, and forms the groundwork of Spiritualism with
all its abominations.
Mr. Spurgeon must be aware that many preachers of the
Gospel of the highest intelligence and character hold to the
doctrine of Conditional Immortality, and that they believe
that this doctrine removes numerous obstacles in the inter-
pretation of the Word of God, and, instead of lessening
activity and earnestness for the salvation of souls, is cal-
culated to intensify and increase them. It removes also the
veil which the errors of orthodoxy has spread over the
revealed and benignant character of our Heavenly Father,
and tends to arrest the progress of infidelity in the world.
I am, Yours &c.,
Toronto. A. CANADIAN SUBSCRIBER.
THE PROMISE OF LIFE.
LI:rx in the sense of conscious existence is the great offer of
the Gospel. The Gospel originated in the benevolence of
God, and its provisions were adapted to the emergencies of
the condition of man. Man being mortal, and not having
access to the tree of life, in consequence of sin, became liable
to suffering and death; but Christ, being offered a sacrifice
for sins, has ransomed His people from death, by a promised
resurrection from the dead at the coming of their Deliverer
to establish his Kingdom over the land. promised to our
fathers, to Abraham and his seed for ever. "God so loved
the world, that He gave His only begotten Son, that whoso-
ever believsth in Him should not perish, but have everlasting
STANDARD. 235
LIFE;" "I am come" says Christ, "that ye might have
LIFE."
The very object for which the Gospel was written was to
teach two great truths, John xx, 31. "These are written
that ye might believe that Jesus is the Christ, the Son of
God: and that believing ye might have life through His
name." 1 John ii, 25. "And this is the promise that He
hath promised us, (even) aionion LIFE." John iv, 9. "God
sent His only begotten Son into the world, that we might
live through Him." John v, 9. "This is the witness of God
which He hath testified of His Son. He that believeth on
the Son of God hath the witness in himself; he that
believeth not, makes God a liar: because he believeth not
the testimony that God hath witnessed concerning His Son.
He that hath the Son hath life, and he that hath not the
Son of God hath not the life."
In the Syriac version all these passages occur: and in
the place of the Greek words save, salvation, and Saviour,
appear the words, live, life, and Life-giver, indeed the Greek
word for life (zoe) is from the same root as is the Syriac
word for life, and the giving of life and salvation are made
synonymous terms. Christ says, "I am the resurrection
and the life;" and Peter accused the Jews of killing the
Author of life.
•
SCIENCE AND FAITH.
SCIENCEis belief verified; faith is belief unverified. Both
make assumptions j but science proves its assumptions,
while faith does not or cannot. Science always begins in
faith, while faith may end in science. There is no necessary
conflict between the two, though if any rude, imperious faith
ever sets itself against science, it must go down. Rut science
should not set itself against any unverified belief, for that be-
lief may at any time become the grandest science, as witness
Kepler's pregnant guess. Science is ever encroaching on
the domain of faith, dissipating many a fond belief, but
placing others on everlasting foundations. Without faith
there could be no science, for in the ascertainment of
knowledge we must begin with assumptions. The whole
universe is closed against us except we first have faith. But
without science faith ends in darkness. It must ever seek
verification. It must not be a floating dream, but find solid
ground on which to stand. Some have nothing but faith;
they necessarily have crude ideas, weak characters and
narrow feelings. Others have nothing but science; their
vision is correct, but too limited for superior development
The science of to-day, with all its marvellous results, is not
broad enough for all our wants and desires. We must ever
go beyond it into the infinite unknown. We must continually
make beliefs which we cannot verify; if we did not, science
236 THE BIBLE
itself would die. We have imagination as well aa under-
standing, and without the flight of the one the other would
never be enlarged. The imagination must have a clear eye,
but not a clipped wing. If it can only flutter along the
shores of ascertained knowledge, the universe will no more
open to us its wondrous treasure houses. It was Newton's r.
faith that gave us Newton's science. We must believe at
times in things that we cannot prove, else the universe is no
longer immeasurable to us ; we are cribbed, cabined, confined.
Of course, I cannot impose my faith on anyone. Faith is
individual, while science is universal and imperative; we
cannot reject its teachings. But faith is elective. We do
not accept it because it's a dead certainty, but because it's a
glorious enchantment, a living dream, a wondrous romance,
an immeasurable joy that we cannot handle or touch, too
fine for the microscope, too immense for the telescope.
Science is, indeed, wonderful in its revelations and pos-
sibilities, its facts and their thousand-fold meanings and
beauty, but with tears I should bury it in its gorgeous tomb
if faith were not ever beside it with its glittering wings to
give it fresh life and lead it on with immortal hopes springing
to perpetual verification from the unknown.-Liberal (lhristian,
MORTALITY tI. IMMORTALITY.
" Thou shalt surely die."-Gen. ii, 17.
"Ye shall not surely die,"-Gen. iii, 4.
IT is argued that the death of the body is all that is here
threatened, and that death is mere dissolution of the soul
and body, in which the body returns to dust, while the soul
escapes alive, being immortal. If this be so, it is exceedingly
strange that God did not say in his law, "Thy body shall
die, but thy soul shall escape"; or affix to His law the penalty
which both the soul and the body independently should
experience. Why should not God disclose so important a
matter, as do all human governments in the enactment of
their laws of far less moment, and in plain, unambiguous
terms, if the soul and body were to experience a different
fate? If the body alone is punished in death, and the soul
escapes death, then an irresponsible agent is punished, while
the responsible eludes the penalty; for certainly it must be
conceded by all that the body without the intelligence (which
it is claimed is the soul) could not sin. If, therefore, the
soul is alive anywhere in God's universe, in any condition
whatever but death, it has eluded the penalty of the law. In
that case the sinner has escaped the penalty threatened, the
body alone suffering the penalty. This would do in human
government, where the transgressor eludes the officers of
justice, and escapes the just desert of his crime. But this
interpretation of God's righteous judgment will not stand,
since He ill both omniscient and omnipotent. "Do not I fill
STANDARD.
heaven and earth? saith the Almighty. Can any hide
himself in secret places?" Will God punish the mere body,
and let the soul escape, or evade the penalty?
Against any interpretation which will allow the execution
of the penalty to fail of its intent, or reach the real trans-
gressor, we aver that God addressed the whole being called
"man" when he said, "Thou shalt surely die." He certainly
must have addressed himself to man's intellectual being.
For none, I conceive, will take the ground that He addressed
the mere body of Adam, and not his intelligence. Therefore,
if either part of man (if he possess a dual nature, as is
claimed ), is threatened with "death" and "mortality," it
is that part which the intelligent God addressed; namely,
the intellectual part of man. We maintain, however, that
God addressed man as man; and as we address our fellow
man as man in any transaction between us; and as human
law addresses man, and deals with man; not as separate
dual entities, but as one being.
John Milton says-" Man is It living being, intrinsieally
and properly one and individual; not compound and
separable; not according to the common opinion, made up
of distinct and different natures, as body and soul; but the
whole man is soul, and the soul man; that is to say, a body
or substance, individual, animated, sensitive, and rational."
It was with such a being God dealt in Eden, and with sueh
beings he deals now.-O. R. Fassett,
•
A SHIFTLESS M.AN.
IN the spring of 1841 I was searching for a studio in which
to set up my easel. My" house·hunting" ended at the New
York University, where I found what I wanted in one of the
turrets of that stately edifice. When I had fixed my choice
the janitor, who accompanied me in my examination of the
rooms, threw open a door on the opposite side of the hall
and invited me to enter. I found myself in what was evidently
an artist's studio, but every object in it bore indubitable
signs of unthrift and neglect. The statuettes, busts, and
models of various kinds were covered with dust and cobwebs;
dusty canvases were faced to the wall, and stumps of brushes
and scraps of paper litered the floor. The only signs of
industry consisted of a few masterly crayon drawings and
little 1uscious studies of color pinned to the wall.
" You will have an artist for your neighbour," said the
janitor, "though he is not here much of late; he seems to
be getting rather shiftless; he is wasting his time over some
silly invention, a machine by which he expects to send
messages from one place to another. He is a very good
painter, and might do well if he would only stick to his
business; but, Lord! he added, with a sneer of supreme
contempt, "the idea of telling by a little streak of lightning
what a body is saying at the other end of it! His friends
think he is crazy on the subject, and are trying to dissuade
him from it, but he persists in it until he is almost ruined."
Judge of my astonishment when he informed me that the
" shiftless " individual, whose foolish waste of time so excited
his commiseration, was none other than the President of the
National Academy of Design-the most exalted position, in
my youthful artistic fancy, it was possible for mortal to
attain-So F. B. Morse, since much better known as the
inventor of the electric telegraph. But a little while after
this his fame was flashing through the world, and the
unbelievers who voted him insane were forced to confess
that there was at least" method in his madneliil."-Harp,r',
]1"ga;oini.
 THE BIBLE STANDARD. 237

CONDITIONAL IMMORTALITY Wednesday, September 3rd.

10·80 a.m, Meeting of Delegates and Subscribers.
ASSOCIATION.
8-0 p.m. Public Meeting.
Paper by Rev. George A. Brown, of Lincoln. "Resurrection: Is it
THE SECOND ANNUAL CONFERENCE Necessary to a Future Life?"
-
Will (D.V.) be held in Paper by Lieut.-Col. E. Armstrong, "The Coming of the Lord
MABERLY CHAPEL, BALLS POND ROAD,pNGSLAND. Jesus Christ: the Church's Hope, and Essentlalto the Establish-
ment of His Kingdom."
LONDON, N.,
7-0 p.m, Public Meeting.
ON TUESDAY, WEDNESDAY, AND THURSDAY,
Chairman-Rev. Henry Constable, M.A.
SEPTEIIBER2ND, 8RD, AND4TH, 1879. Address by Henry B. Murray, of Cheltenham, "The Coming King:
His Kingdom and Subjects."
Address by Rev. Thos. Vasey," The Need and the Nearness of
CONFERENCE PLAN. Christ's Coming."
Sunday, August 31st. Address by Henry Brittain (F.R.H. Soc., Birmingham), and others.
Special Sermons will be delivered in the London District, in
~hursday, September 4th.
the Chapels shown in the "Visitor's Guide."
10·80a.m. Meeting of Delegates and Subscribers.
Monday, September 1st. 8-0 p.m, Public Meeting.
A Meeting of the" Central Board" to prepare reports and Paper by Rev. Thomas Vasey, of Bridgnorth," The Fall; Its Effects
on the Nature and Constitution of Man and his Redemption
digest of business. Tea a.t 4. Meeting at 5 p.m. therefrom."
Paper by R. J. Hammond, "The Gospel: Its relation to the
Tuesday, September 2nd.
Heathen."
9-M a.m. Meeting for prayer. 7-30 p.m. Public Meeting in the ST. GEORGE'S' HALL,
OXFORD CIRCUS, LANGHAMPLACE, W.
10-80 a.m, Meeting of Delegates and Subscribers.
Chairman-Henry J. Ward, Esq., of Liverpool, President of the
At each day's (Morning) Meetings, the President, Henry J. Association.
Ward, Esq., of Liverpool, will preside. Address by Lieut.-Col. E. Armstrong, " The Soul: What the
1-80 p.m. Public Dinner, Tickets Is. 3d. each. Scriptures teach concerning it."
Address by Rev. George A. Brown, " The Gospel and its Teaching
N.B.-Dinner will be provided each day of the Oonterenee at the
concerning Immortality,"
same time and price.
Address by Rev. William Leask, D.D., " Things which are Before."
8-0 p.m. Public Meeting. Address by General H. Goqdwyn, "The Great White' Throne and
Ohairman=-Rer. W. Leask, D.D., who will also preside at each day's . its Judgments, Preparatory to the New Earth."
(Afternoon) Meetings. Addresses by other gentlemen.

Paper by ReT. Henry Constable, M.A., late Prebendary of Cork,

"Conditional Immortality ; 'I'ested by Admitted Doctrines."
Paper by General H. Goodwin, "The Object and Judicial Character
Friends in sympathy with the objects of the Association
of the Millenial Kingdom."
should forward their Subscriptions early if they wish to
N.B.-At the Afternoon Meetings, twenty minutes will be
allowed, following each paper, for questions or remarks qualify themselves for taking part in the Con'ference. The
thereon; the Reader having the right to reply. lowest Subscription is 2s. 6d. per annum. The Secretary's
5-80 p.m. Public Tea, Tickets 9d. each. address is: CYRUS E. BROOKS, 28, Paternoster Row,
N.B.-Tea will be provided each day of the Conference at the same London, E.C.
time and price.
7-80 p. m. Public Meeting. Donations in aid of the Conference Expenses, and for the
Chairman-General H. Goodwyn. General Objects' of the Association, will be esteemed.
Address by William Laing, of Edinburgh, "The Pleasing IIope of P.O. Orders should be made payable at G.P.O., London, and
Immortality; False Grounds and True." Cheques crossed" Worcester City and County Banking Co."
Address by James Waylen, of London, "Personal Testimony for
the Truth-its Importance and Cost." Full Conference particulars are furnished in the Conferenco
Address by R. J. Hsmmond, of London, "Adamic Immortality; !I Plan, containing Plan of Meetings, with routes and hymns.
Seven-headed Monster."
Addresses by O. Blinkhorn, and others. Published gratis i free by post for penny stamp.
238 THE BIBLE
PROTESTANT INCONSISTENCY.
THE following is from the pen of a Roman Catholic Priest,
we think it worthy.of a careful perusal by many Protestants.
It is taken from the Glasgow Herald, June 12th, 1870 :-
"SIR,-It is the fundamental principle of Protestantism
that each man has the right to read the Bible for himself,
and to form his own judgment of its meaning. The true
Protestant is not only allowed but is bound to exercise his
own judgment as to the interpretation of the statements of
Scripture, looking for the guidance of the Holy Spirit, who
is the infallible teacher of all true believers, and who is
promised to guide them to all truth.
"The Church of Rome, on the; other hand, holds that 'in
matters of faith and morals no one confiding in his own
judgment shall dare to wrest the sacred Scriptures to his
own sense of them, contrary to that which hath been held,
and still is held, by Holy Mother Church, whose right it is to together with a purse of gold. Under Dr. Morris's able
judge of the true meaning and interpretation of Holy Writ.'
" I see from the Herald of this morning that sentence of
suspension has been pronounced against the U.P. minister
of Gourock, by his brethren of the Gourock Presbytery.
Now, had Mr. Macrae the privilege of being a Catholic, I
should be at no loss to understand the reasons of his sus-
pension. He has wrested the sacred Scriptures to his own
sense of them contrary to that which has been held, and is
still held, by Holy Mother Church. But as Mr. Macrae is
unfortunately not a Catholic but a genuine Protestant, I
confess I am altogether at a loss how to account for the pro-
ceedings which have been taken against him.
"Like a true Protestant Mr. Macrae has read his Bible
for himself; surely no one blames him for that. Like a true 14th, the first Baptismal Service was held, when twelve
Protestant he forms his own opinion concerning the sense of
certain passages thereof. Still in his character of true
Protestant Mr. Macrae disregards the opinions of most of
those who have read and interpreted these same passages
before his time, and has formed decided opinions of his own
concerning them. True, his opinions differ on some points
from those held by Dr. Hutton and others of his rev.
brethren; but like a true Protestant he sticks to his own opin- Mr. N. Starkey.
ions. He does not lose his right of private judgment because
he differs from Dr. Hutton or any number of Dr. Huttons.
"And yet Mr. Macrae is suspended! What then becomes
of the right of private judgment?
"If it be argued that Mr. Macrae is free to exercise his
private judgment, provided he agrees with the "Standards
of the Church," I ask in what does his right differ from
mine, who also am free to use my private judgment pro-
vided I agree with the" Standards of the Church?"
"The principle is exactly the same, the only difference
being that in Mr. Macrae's case he must, under pain of
being treated as a heretic, agree with the interpre-
tation of certain Presbyterian ministers who compiled a
Confession of Faith in the seventeenth century, whereas I
must agree with the interpretation which has always been
held, and is held, by the Holy Mother Church.
"'1'here is not an argument used by the prosecutors of Mr.
Macrae in defence of their proceedings against him which
cannot be employed with a thousand times more force to
justify the Catholic Church in her condemnation of Luther,
Cranmer, and Knox, whose memories these same prosecu-
tors hold in veneration
"Mr. Macrae reads his Bible for himself, so did they. He
interprets it for himself, so did they. His interpretation
differs from the received interpretation of the time, so did '
theirs. He is judged by the Standards of the Church, so
were they. Judged by these Standards, he is condemned
so were they. The only difference is that in one case the'
STANDARD.
Standards are the Westminster Confession of Faith, and in
the other the doctrine of the Universal Church.
"Luther set himself against the authority of the Universal
Church, and he was a hero. David Macrae set himself
against the authority of the Westminster Confession, and he
is. a heretic. Was I not right in heading this letter
'Protestant Inconsistency? '-I am, &c.,
JAMESGLANOY."
•
NOTES FOR SUBSCRIBERS.
DEVONPORT.-Mount Zion Chapel.-Since the resignation
of the late pastor, Dr. WM. MORRIShas' gratuitously con-
ducted the services. In token of the esteem in which he is held,
and their appreciation of his services, the congregation
recently presented to him a silver salver, suitably inscribed,
ministry the congregation has increased, and the church is
in a prosperous condition. .
LONDONN.-Maberly Chapel.-The first congregational
collection yet made as a Missionary Offering to the Associa-
tion, was taken at the above on Sunday, August 10th. The
Rev. Dr. Wm. Leask, having previously made an urgent
appeal on behalf of the objects of the Association. Will all
sympathetic churches make a similar effort, as annual con-
tribution to our funds? It is meet that Maberly, with its
historic reminiscences, should be the first in such a holy
enterprise.
CHELTENHAM.-Chr·istian Assembly.-The congregation here
has shown a marked improvement of late, and on July
persons were baptised by Mr. Henry Murray, jun., Pastor.
With large-hearted liberality the Pastor (Rev. H. Wilkins.)
and Deacons of Salem Chapel, granted the free use of their
place of worship for the occasion.
"THINGS WHICHMUSTSHORTLY COMETO PASS," a reprint of
papers which have appeared recently in the pages of the
Rainbow, from the pen of an esteemed advocate ofthe Truth,
Published by E. Stock, but may be had at
our own office, price 2s. Bd, post free. We are glad these
papers have been thus separately presented to the believers
in the near Second Advent of our Blessed Lord, and shall be
pleased to assist in their circulation.
"A PLAN OF THEAGES," by J. C. Akester, of Hull. Sent
post free from our office for Bd, in stamps, plain; or in
colours Is. It is intended by the author to help the mind
through the eye. His position on the Eden-Age is different
from that generally received, otherwise the plan is the same
as generally published, but much cheaper.
"PROFITABLEBUSINESS,"a plain talk by H. L. Hastings, of
America. Is an excellent Gospel Tract of 16 pages, sewed,
and admirably adapted for circulation amongst the poor.
For the sake of doing good we make a special offer. The
published price is one penny each, but we will send parcels
of six copies upwards, post or rail free, at rate of 9d. per
dozen. They are simply Gospel Tracts, free of controversial
matter, and may be circulated by anyone.
"THE EMPHATICDIAGLOTT,"See Catalogue. We cannot
speak in too strong praise of this New Testament of pure
and uncorrupted truth. All Bible Students or Teachers,
should possess a copy.
" CONFERENOE PLAN," sent gratis on receipt of stamp for
postage.
"MABERLY CHAPEL," commemorative lines on, by L. L.
Wadeson, 4 pages, stout toned paper, One Penny: post free
1td.; Six copies 6d. Published on behalf of Conference
Expenses.
 THE BIBLE STANDARD. 239

A PAINFUL CHANGE.
THE EMPHATIC DIAGLOTT. By B. WILSON,of New
IT is with deep regret we chronicle the fact of the approach- York. Containing the Original Greek Text of the New Testament,
inz retirement of our .Editor, the Rev. G. A. Brown, of (according to the Recension of Dr. J. J. Griesbach,) with an inter-
Li~coln, from the post he has so worthily filled for two lineary Word-far-Word English Translation; and a New Emphatic
Version, based on the renderings of eminent critics, and on the
years; this being probably the last issue under his editorial various readings of the Vatican Manuscript. Published at Four
management. Dollars. Sent Post-free for 14s. A special offer of a most valuable
The following news-item, from the pages of the ChTistian work.
TVorld, explains the reason :- By H. CON 13TAB L E, M,A.,
••The Rev. G. A. Brown, pastor of Mint-lane Church, Lincoln, hits (Late Prebendary of Cork, Ireland).
given notice of his intention to resign the pastorate of the Church in
October. He has been led to take this step on account of declining DURATION AND NATURE OF FUTURE PUNISH-
health, and intends going out to New Zealand. His labours have been MENT. 5th Edition, 340 pp. An elaborate argument touching
greatly blessed in Lincoln, more than 200 having joined the Church the Punishment of the Unsaved. Price 3s. 6d.
during his 21 years' pastorate, and it is a source of deep regret to the
whole Church that the union is so soon to be severed."
HADES: or, The Intermediate State of Man. Crown
8vo. Price 3s. 6d. This work presents the Bible doctrine of the
Only imperative necessity has led to this decision. Mr. state of man between death and the resurrection.
Brown has been strongly advised not to spend another RESTITUTION OF ALL THINGS-The all things spoken
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him much,-he having been chiefly- instrumental in the world began. Price 8d.
formation of the Aesociation of which the Bible Standard is By MILES GRANT.
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great impetus given to the truth in Lincoln, by his ministry
there-he has rendered full and free service as a lecturer, SPIRITUALISM UNVEILED, and shown to be the Work
of Demons: with an examination of its Origin, Morals, Doctrines,
havinz given a series of lectures, during the past winter, in and Politics. Thrillingly interesting. Second Edition. Price 6d.
each ~f the towns of Grantham, Bacup, Skipton, Liverpool,
WHAT IS MAN? and the Meaning of Soul, Spirit,
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It seems to us that we much need the continued advocacy
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