l

ihlt ISSUED MONTHLY BY THE

Christian Association for the Dissemination of the Truth of Life and Immortality through Christ alone.
EDITED BY
Geo. A. SHOWN, Pastor of Mint Lane Baptist Church, Lincoln.
THi~ BIDLE STANDAllD is devoted to the exposition of Biblical Truth, especially the doctrine of Conditional Immortality, the literal Resurrection of
the Delta, the Final Destruction of the Wicked, the Signs of the 'rimes, the Second Coming of Christ, and His Personal Reign on earth.

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

No. 14. NOVEMBER, 1878. Price Id.

A LETTER TO A GENTLEMAN ON THE CONDITION I intermediate state which in the Greek is called Hades, in the
OF MAN IN DEATH. Hebrew is called Slieol, and which lasts for each man from the
By HENRY CONSTABLE, M.A. time he dies to the time he rises from the dead. Uy view, as I
My DEA.R SIR, have put it forward in my work on Hades, is that this is for
The substance of the following letter formed part of a lecture every man a state of unconscious sleep, a destruction of the
which I lately delivered on the great subject of Conditional living powers, in which no work of any kind can be performed
Immortality. You were so good as to say that you thought by or for him who is dead: while others hold that it is for a
it would be of use that it should appear in print, and I have part of man, for that soul which they think the true and
much pleasure ill complying with your wish. proper man, a state of consciousness and life, in which the
Among the advocates of the doctrines of Conditional redeemed saint can praise God and enjoy existence, in which
Immortality there is a very general agreement upon many, find those unredeemed as yet may, some of them at least, be brought
these the most important points of our question. Mr. White, who through sorrow and chastening and loving ministrations to
more than thirty years ago stood up almost alone for this Christ and the Father and Eternal Life. -
truth, and has lately given us his able work on "Life in Christ;" I will not now dwell at all upon this -latter view of the
Mr. Minton, who has for many years endured obloquy and intermediate state in its connection with general doctrine. It
sacrificed his professional interest for what he knows to be God's has a very close conneetion. It is well known that it is on this
truth; and I who later in the day than either of these have view of the continued existence of man during his state of death
entered to do my share of labour in the vineyard, are all of us that Rome bases one-half of her falsehood. Prayers to departed
agreed that fallen man has no essential inalienable immortality, saints, prayers for departed sinners, masses for the dead, are all
and that consequently all who are out of Christ, and so con- based upon the idea that the death of man is not really and
tinue, will perish, that is, will be destroyed and come to an end truly death, but that during it they can perform Some at least Of
in the scene of future punishment subsequent to the judgment the works which now they do, and these the most important
day. On this point-the greatest, I doubt not-we are, thank works for them. I cannot help seeing from many instances that
God, fully and heartily agreed. On this common ground of this view is leading some who call themselves Protestants into
ours we stand with united front, alike opposed to the two great views very like to, if' not identical with, those against which the
errors of the day-the Augustinian error which affirms misery Protestant Churches raised aloud their voice at the Reformation.
for the wicked as long as the Eternal God Himself exists, and Bnt I will not now dwell upon this. I will bnt say a few words
the error of Origeu, who pictures in the future ages those who upon the connection of this view with our general question of
here were reprobate together with the fallen angels-all of them Immortality. It has in my mind a very close and intimate
-at various intervals of time-brought back through pain and connection with it. I have no hesitation in expressing my
shame and chastening to God, to glory, and to bliss. Our deliberate conviction that the idea of the soul surviving death
common view of Conditional Immortality, as I understand it, is part of' that doctrine of the immortality of the soul against
condemns both these views, and condemns both of them alike. which we reason, and that it will, in one way or other, help to
But there is one, and that, in my opinion, a very important bring it back to those who think they have renounced it for ever.
feature in this question, upon which, I am sorry to say, all of Let us then for a little time turn our attention to the second
118 are not agreed. I refer to the condition of men during that chapter of Genesis and 17th verso. Unfallen man is here on
 110 '.tHE BIBLE
his probation in Eden. God says to him,-" Of the tree of
the knowledge of good and evil thou shalt not eat of it, for in the
day that thou eatest thereof thou shalt surely die."
Now in connection with our present question we want here
just to know these two things,-lst, What was the death here
threatened as a penalty ?-2nd, Has it been actually inflicted?
On the answer to these questions really depends the condition
of man in the intermediate state, as regards his conscious or his
unconscious state.
I am not now asking the meaning of the death threatened to
Adam as understood by our adversaries either of the School of
Augustine or Origen. One of these would tell ns that this
death meant, death temporal, death spiritual, and death eternal;
the other would tell us that it meant moral disorder and misery.
I am now only asking its meaning as held by those who hold
the great doctrine of Conditional Immortality, and here, I am
happy to say, we are again at perfect agreement. Mr. White,
Mr. Minton, lVIr.Maude, and others who differ from me on the
intermediate state, quite agree with me in saying that the death
which God said He would inflict upon man if he sinned was
inconsistent altogether with the survival either of body or of
soul,-was, in fact, the destruction of the living powers of man.
To show this I will give two extracts from the writers I have
just referred to.
Mr. Minton, in his work on "The Glory of Christ," second
edition, p. 166, quotes with approval the following passage from
a work by Mr. Maude :-" 'What," says this latter writer, "was
the death threatened to and incurred by Adam ? In proceeding
to answer it, I must first inquire whence was the literal and
proper idea of death originally derived? Beyond all doubt it
was from the death of the lower animals. Science teaches us
that many ages before the appearing of man upon this planet
death was the condition of the animal existence, aud the death
of the inferior creatures, a phenomenon with which he was
acquainted, was the only death of which Adam could have any
conception. When therefore he was told, 'iu the day that
thou eatest of the tree of knowledge of good and evil, dying
thou shalt die,' he must necessarily have understood the punish-
ment threatened to be punishment such as befell the lower
animals, in other words, the extinction uf his creaturelu
existence." Mr. Minton states the same view in his own words
elsewhere. Thus at page 75 he says :-" What could he
lAdam) have possibly understood by the threat, except that he
would die, and cease to exist as a man. There
is not a word in the inspired narrative which affords any warrant
for the belief that Adam had the least idea of any separate
conscious existence out of the body." The Rev. Edward
White, in his paper read at the Conference on Conditional
Immortality, held in Cannon Street Hotel, London, about two
years ago, says that" Adam must have understood the death-
penalty to mean entire deprivation of being is as certain as the
narrative can make it. There was no hint of its being enforced
STANDARb.
to one part of his nature only,-not a hint of his being partly
medal and partly immortal."
Agreed then upon the meaning of the death threatened to
Adam, we have only to inquire whether God executed what He
most positively said that He would. If He has done so, my
view of man as ceasing to exist during the state of death is
certainly true. If God did not do what He said He would
there is room left for Mr. White's and Mintou's view. They
say God did not do what He said He would. I say that He
has done so.
In saying that God did not execute what He said He would,
those who disagree with me have only their own ideas and
suppositions to go upon, for certainly there is not a word either
in Old Testament or in New which says so. This in itself, as
appears to me, should be enough to decide the quest.ion. But
we have also to say that Scripture expressly tells us that God
did execute what He said He would. Indeed I cannot sec how,
consistently with His character, He could act otherwise.
Nothing can be imagined more express and positive than the
threatened punishment held out by God-" in the day that
thou eatest thereof thou shalt surely die," or, to render the
Hebrew words literally, "dying, thou shalt die." God had
before Him all that was to happen. He knew of the coming
temptation, and that it would issue in Adam's transgression.
He knew of the coming redemption by Christ, for it was already
planned and arranged by Himself. And yet with all this in
His mind He declares in words that cannot be more explicit that
death would most certainly be the consequence of disobedience.
If we are to suppose here that God altered his well-formed and
clearly-expresse.d purpose, it would seem to follow that we
really could not rely upon His word in other matters. When
in Ezekiel. iii. 18 God says to the impenitent wicked "thou
shalt surely die," and in 21 v. says of the righteous "he shall
surely live," how could we rely upon God's performing either of
these if of a declaration just as explicit in Genesis ii. 17 we
could say that God performed it not. On the principle laid
down in Numbers xxiii. 19 that "God is not a man that He
should lie, or the Son of man that he should repent-that. what
He hath aid He will do, and what He hath spoken He will
make good," we affirm that God must needs put in force upon
disobedient man that sentence of death which He said that ne
certainly would.
But if we turn to what God said to Adam after he hall
sinned, as related in Genesis iii. 17 -19, we will only find
full confirmation of what I have said. Is there here one word
which affims that because of a scheme of redemption God would
not execute either in whole or in part what He said He would?
There is not one word of the kind. On the contrary, the
sentence is only repeated in other words-Cl dust thou art, and
unto dust shalt thou return." Adam could draw from these
words no hope that life in whole or in part would be left to him.
'The redemption conveyed in the words "the seed of the woman
r
THE BIBLE
shall bruise the serpent's head" could only convey the assur-
ance that the coming Redeemer would raise him up from the
state of death after he had fallen under 'it,-in other words, the
redemption of man was to be fulfilled in resurrection, as all
later and fuller Soriptures most plainly and most unequivocally
teach. (Luke xxi, 28, 1 Cor. xv.)
Again, let us listen to St. Paul's commentary upon the first
transgression in Eden. He speaks of it frequently, but nowhere
more fully than in the fifth chapter of Romans. Does he there
or anywhere convey to us the notion that the redemption of
Christ prevented the death threatened to Adam from taking its
full effect? No. On the contrary, he says over and over
again that it did take effect and was inflicted. In verse 12 he
says, "as by one man sin entered into the world, and death by
sin, and so death passed upon all men, for that all have sinned."
In verse 14 he says; "death reigned from Adam to Moses."
In verse 21 he says, "sin hath reigned unto death." Here is
the commentary of the 11 postle Paul. He tells us that death
in its sovereign power rules over the world since and becanse of
Adam's transgression. Redemption with him consisted, not in
staying the execution of death in whole or in part, but in the
glorious resurrection from the dead. Death, he tells us, has
come and reigned; its dark banner waves over the race of man
mortal by sin; but it shall be overcome for ever in the day of
Christ, " when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, death is swallowed up
in victory." (1 Cor. xv. 54.)
With those, then, who hold the view of' Conditional Immor-
tality, and who hold that the death threatened to Adam was the
loss of his creaturely existence, the only conclusion, as it
appears to me that Scripture permits us to come to, is that this
penalty has been inflicted, and that consequently my view of the
intermediate state is the view sanctioued and supported by
Scripture. Any other view indeed lays us open to most serious
objection as regards our whole theory. If we teach that the
first death is after all perfectly consistent with life and con-
sciousness, may it not be said to us that the second death may
be equally consistent, and so we ourselves open the door again
to that awful view of future punishment against which we have
raised a protest that has sounded throughout Christendom.
Viewing the whole condition of death as a state of uncon-
scious sleep, as it is so constantly called in Scripture, we get rid
at once of an amazing amount of false doctrine, and bring
prominently into view those grand doctrines which are the hope
of the Church, namely, the second coming of Jesus and the
resurrection from the dead. These can no longer be hidden,
put out of sight, or neglected, as now they generally are.
They take easily and necessarily their fitting place in the
Christian's hope. They are ever henceforth to him a light
shining in a dark place until the day dawn, and the day star
~!'i~esto s:qi~~for ever !t~q ever, H~N:&Y CONSTABLE.
STANDARD. 111
"US FOUR AND NO MORE."
MANYpeople have smiled at the story of the old man's prayer,
"Bless me and my wife, my son John and his wife, us four
and no more;" but the weakness therein indicated was not at
all peculiar to that prayerful man; for when selfishness has no
other outlet it works its way into religion, and vitiates and
poisons everything it touches. If you love them that love
you, and if you salute them that salute you, what do you more
than others? The publicans do this. It is impossible for man
to live alone and independent of his fellows. However selfish
he may be, there is such a mutual inter-dependence in the
constitution of human society, that association becomes to some
extent a necessity. Failing then in every effort for complete
and selfish isolation, the next endeavour is to narrow the circle
of human sympathy until it shall comprehend men of our
church, men of our society, men of our lodge, men of our
party, men of our name, men of our nation, men of our com-
munity, men of our family ;-" us four and no more,"-and so
restrict all brotherly charities and heavenly sympathies to this
more or less limited circle.
The proclamation of the Gospel is the telling of "glad
tidings which shaUbe to all people." The song of the angels
was " Peace on earth, good will to men." The apostle exhorts
that" prayers and supplications and intercessions be made for
all men;" and proclaims himself "a debtor to the Greeks and v
to the Barbarians, to the wise and the unwise." The precepts
of the Saviour require us not only to love them that love us,
but love them that hate us, and to be kind to the evil and
unthankful; to bless them that curse us, and to pray for them
that despitefully use us and persecute us. Hence we are to
pray "for kings, and all that are in authority, that we may
lead quiet and peaceable Iives, in all godliness and honesty."
And when the Israelites were carried away into Babylon as
captives, while they hanged their harps upon the willows, and
their hearts were oppressed by many grievous woes, God com-
manded them saying: "Seek the peace of the city whither
I have caused you to be carried away captives, and pray unto
the Lord for it, for in the peace thereof shall ye have peace."
Jeremiali xxix, 7.
The whole genius of the Gospel teaches us tenderness,
patience, compassion, and long-suffering to all mankind. God
deals with us not in wrath but in grace, upon a most enlarged
and bounteous scale. His heart yearns for our good, and He
would have us, if our enemies hunger feed them, if they thirst
give them drink; and thus heap coals of fire upon their heads,
and prove ourselves the children of our Father which is in
heaven, who sendeth His rain upon the just and upon the
unjust, and causeth His sun to rise upon the evil and the good.
Along with this broad and universal charity to mankind,
there is a special love which God has implanted in our hearts
towards all His true disciples. The benediction of the apostle
was not onl~' to the saints at Corinth, but to " all that in everi'
112 THE BIBLE
place call upon the name of Jesus Christ our Lord, both theirs
and ours." 1 Cor. i. 2. The desire of Christ's own blood
relations to see Him, was met by the statement, ,,'Whosoever
shall do the will of my Father which is in heaven, the same is
my brother, my sister, and my mother." The heart of the
Psalmist embraced the whole fellowship of the saints when he
said, "I am a companion of at! them that fear Thee, and of
them that keep Thy precepts." The apostle charges us to
receive even those "who are weak in the faith," "but not to
doubtful disputations." He bids us to receive one another as
Christ has received us; and the cruelty of the man, who when
forgiven his debt refused to forgive his fellow-servant, but took
him by the throat, is sternly rebuked by the Son of God. He
counts the least of His disciples as His brethren, and every
affront, insult, or cruelty offered to them, is felt and will be
punished by the Lord Jesus Christ.
It is true that Christians may see many things in their
brethren which they cannot well approve; and certainly if
they were to speak honestly and deal truly, they would admit
that they knew still more about themselves which is unholy
and unlike the Saviour. Hence the same logic that would
disfellowship others, even for their manifest faults, might if
enforced with equal rigour, leave them out of the fold
themselves.
And the idea of restricting our fellowship in Christ Jesus to
tliose who know just what we do, whether much or little; to
those who think just as we do, whether right or wrong; to
those who worship beneath the same roof, and pay their offer-
ings at the same shrine, as we; or who bear the same
unscriptural titles, and assent to the same uninspired formulas
that we have adopted; the idea of allowing our fellowship in
Jesus Christ to depend upon a point of doctrine, an expression
of opinion, or a difference iu forms and modes and ceremonies,
is so contrary to the entire genius of the Gospel of Christ, that
it is not strange that with advancing light and deepening
experience, the people of God are breaking through these
barriers of ancient prejudice, and trampling under foot the
middle walls of partition which have been built up through the
years of many generations.
The Church of Christ is one Church; the flock of God is
one flock; and through every crack and crevice in the man-
made partitions that separate them, the Redeemer's lambs are
bleating to each other, and striving with all their power to
come into closer communion and unanimity. May God speed
them in their endeavours. The fold of Christ is one fold, and
the only separation which he sanctions, is that which divides
between the precious and the vile; which discerns between the
righteous and the wicked, between him that serveth God and
him that serveth Him not. That separation shall be fully made
in the great day of God. Then at the gate of the heavenly
fold the Good Shepherd shall stand and turn aside the sheep to
~he ri?ht hand and the goats to the left; and all the divisions
STANDARD.
and subdivisions and separations and classifications of the sons
of men will be obliterated, and at last resolve themselves into
these broad and easily distinguished classes, saints and sinners,
sheep and goats, tares and wheat, righteous and wicked, good
and bad, saved and lost. Let our prayers ascend to God, that
however we may be cast out, and like our Master despised and
rejected of men, even of good men, we ourselves may never
fail in that loving charity to all God's people, enjoined by Christ
in His new commandment, and inculcated by His apostle, who
said: "Little children, love one another."
The Saviour has prayed that His Church might all be one.
Let NS labour in accordance with His prayer. And let us seek
that we may have a place in His perfect and united body so
long as we are pilgrims in this world. Away with narrowness,
with wordy strifes, empty disputations, and unprofitable con-
tentions which distract and destroy, which divide and devour,
the one flock of God, Let us seek instead that spirit of peace
and unity which allies us to God's people, and which shall
bring us all to unity and faith, and "to the measure of the
stature of the fullness of Christ." H. L. H.
•
ABILITY AND OPPORTUNITY.
GOD gives to everyone a measure of ability and opportunity,
and there are times in human history when these opportunities
are great. Moses had a great opportunity, when the leader-
ship of Israel was offered to him; had he persisted in declining
and objecting, how different his life would have been. The
young man who came to Christ had an opportunity, when he
was bidden to sell all he had and follow the Master; but he
went away sorrowful, and he drops out of our sight like a stone
in mid-ocean, and is heard of no more. What might he not
have been, or done, had he embraced the opportunity. What
an opportunity was placed before the Jewish nation, when the
kingdom of God came nigh to them, and Christ their King
appeared. Had they accepted Him as their leader they might
have been a holy nation, a kingdom of priests, and through
them all nations of the earth might have been blessed. But
they knew not the time of their visitation; they rejected their
grandest opportunity, they despised their Messiah and desired a
robber and a murderer in His stead, and to this hour the Jewish
nation has had robbers and murderers for its rulers, and is
to-day a hissing and curse in the earth.
There are people to-day before whom glorious opportunities
are set. God has granted to them a knowledge of great and
important truths, and if they will but prove faithful to their
trust they may become a power in the world for good. Often,
instead of fulfilling their high and holy mission, they are seduced
from the path of duty, and turn aside to strive about words to
no profit, seeking to build themselves up in worldliness and
pride; following demagogues as leaders, who misguide them
to their rum; and at last, instead of standing forth as the,
 THE BIBLE STANDARD. 113

exponents of grand and eternal truths, they sink down into the ing from loss of sleep, her sufferings would be greatly increased
narrow ruts of sectarianism, and seem to hear the voices of if torn from her suffering child. And do not we keep His
others once strong and courageous as they have been, saying: commandments-the commandments of Him who gave Him-
"Art thou also become weak as we? Art thou become like self for us, that He might redeem us from all iniquity-because
unto us ?" we love Him? And this is a very different thing from being
Let those to whom God has given grand opportunities, and convicted that it is our duty to love God. The constrained
to whom He has committed important trusts strive that to the influence of love is heaven-wide from any emotion which a mere
utmost extent of their ability and opportunity they prove sense of duty can excite. Is it not high time that the Church
themselves faithful to their Maker. Let no considerations of should emigrate from the poles of Christianity to the equator?
ambition, gain, or worldly policy cause them to swerve from These times need men and women whose hearts burn within
their steadfast devotion to God. Let them, as they have them for the honour of Jesus and the salvation of their fellow
received mercy be faithful to the grace that is given, and as they men. Sunday school teacbers are wanted everywhere, with warm
prize the joys and glories of immortality, let them labour that hearts and holy zeal. Wealthy men are needed who love Jesus
they may be found of Christ in peace, without spot, and blame- far better than their money, who count it all joy to give for
less, in the day of His appearing. Clioistian; U. S. their Master. Ministers are needed who are full of that faith that
worketh by love-men who are not seeking the easiest fields with
THE GOSPEL.
the largest salaries, but men who work because they love the
• THE Gospel gloomy! It is an anthem from the harps of
work, and love the work because they love the Master, and
heaven; the music of the river of life washing its shores on
see in every soul that is saved the kindling of a new censer
high, and pouring its cascades upon the earth. Not so cheerful
sending its sweet odours to the throne.
was the song of the morning stars, nor the shouts of the sons
I move that we strike the word "duty" out of the Church,
of God so joyful. Gushing from the fountains of eternal
and insert the word LOVEin its stead.
harmony, it was first heard on earth in a low tone of solemn
gladness uttered in Eden by the Lord God Himself. This gave
IN CHRIST.
the key-note of the gospel song. Patriarchs caught it up and
THE wilderness is nearly traversed. Canaan and J erusalem
taught it to the generation following. It was breathed from the
are almost within my view; the summits of the everlasting
harp of the Psalmist, and sung like a clarion from tower to
hills are already appearing. What manner of person, then,
mountain top, as prophets proclaimed the year of Jubilee.
ought I to be in all holy conversation and godliness, looking
Fresh notes from heaven have enriched the harmony, as the
for and hastening unto the coming of the day of God? I
Lord of Hosts and His angels have revealed promises, and
must press forward, and so much more as I see the day
called on the suffering children of Zion to be joyful in their
approaching. I must be consistent and heavenly-minded, so
King. From bondage and exile, from dens and caves, from
walking worthy of my calling, and setting my affections on
bloody fields and fiery stakes and peaceful death beds have
things above. For what have I, who have a crown in
they answered, in tones which cheered the disconsolate and
! prospect, a kingdom in reservation, to do with the vanities
made oppressurs shake upon their thrones; while sun and
or pleasures of this pOOl' passing world? My eye is above;
moon, and all the stars of light, stormy wind fulfilling His
my treasure is in lieaven ; shall not my heart be there also?
word, the roaring sea and the fulness thereof, mountains and
If I am in Christ, I must seek to be like Him, and follow
hills, and fruitful fields, and all the trees of the wood have
Him more and more closely as the night is hastening to ag
rejoiced before the Lord, and the coming of His Anointed, for
end, and the day about to break. If I am in SOlTOW,I shall
the redemption of His people and the glory of His holy Name.
call to mind that "weeping endureth but for a night, joy
DUTY. cometh in the morning." If I am in comfort, I must see
IF this word is so very seldom found III the New Testament as that this prosperity which God has given me is making me
to be almost unknown in its vocabulary, why is it of such a holier man, and a more self-denying worker for Him who
frequent occurrence now? And I am persuaded to believe that loved me and washed me from my sins in His own blood.
in the vocabulary of heaven it cannot be found at all, and the If I am poor, I shall rejoice that my day of wealth is just at
sooner we can make it obsolete on earth the better. How strangely hand. If I am rich, I shall take this gold which my Lord
would it sound to say the angels serve God day and night in his has given me, and lay it all at His beloved feet. Mine must
upper temple, because they think it their duty to serve Him? be no half discipleship, no service of two masters-no divided
Paul laboured because love constrained him, and love never heart.
yet proposed the question of duty. Does the weary mother The night is far spent, the day is at hand. What remains
watch at the couch of her infant struggling with disease because of this brief life of mine must be givenwholly to the Lord.-
it is her duty to do so? Although faint and weary, and suffer- H. Bonar, D.D.
 114 THE BIBLE
THE DAY OF THE LORD.
A LECTURE ON 2 Peter iii. 3, 4.
By Josepli A. Seise, D.D.
"Knowing this first, that there shall come in the last day scoffers,
walking after their own lusts, and saying, Where is the promise of His
coming? for since the fathers fell asleep, all things continue as they
were from the beginning of the creation," &c.
A VERY important point of Scripture is that appointed for
this day's epistle, which I have read, and upon which I
propose to make a few observations.
The object of these writings of St. Peter, as stated by
himself, was to furnish a synopsis of the teachings of both
prophets and apostles with respect to the great salvation,
and to keep his readers specially admonished as to what they
were to expect. And as the substance of evangelical doctrine
is contained in his epistles in general, so the substance of
evangelical prediction is contained in this chapter in par-
ticular. I cannot enter into all the details, but will select a
few topics which may profitably engage our meditations.
I. The first I name, and that.' which forms the centre in a
group of wonders and at once determines the period to which
the whole subject relates, is the announcement that Christ is
to return again to the earth. It is this doctrine that the
whole passage is meant to assert, defend, elucidate, and
enforce in its practical bearings. It is a doctrine, also, re-
markably prominent in the sacred writings. As a subject of
hopeful expectation to the pious, and of terror to the un-
godly, it is the most formally, repeatedly, and constantly
affirmed. To say nothing about the Old Testament (which
is just as full of it as the New, but which does not always
distinguish very clearly between the first advent and the
second), there is hardly a chapter in all the evangelical
writings which does not in some way refer to it. The
Saviour Himself, during His lifetime, spoke largely of a
period when the mourning tribes of the earth" shall see the
Son of man coming in the clouds of heaven with power and
great glory," and when" He shall send His angels, with a
great sound of a trumpet, to gather His elect from the four
winds." (See Matt. xxiv. 25; Luke xxi.) The mysterious
heavenly personages who appeared when He made His
triumphant ascension from the Mount of Olives said to those
who witnessed it, " Ye men of Galilee, why stand ye gazing
up into heaven? this same Jesus, which is taken up from
you into heaven, shall so come in like manner as ye have
seen Him go into heaven." Acts i. 9, 11. Paul declares
that" The Lord Himself shall descend from heaven with a
shout, with the voice of the archangel, and the trump of
God." 1 Thess. iv. 16. In the epistle to the Hebrews we
read that" Christ was once offered to bear the sins of many;
and unto them that look for Him shall He appear the second
time without sin unto salvation." Hebrews ix. 28. Peter
says of himself and his fellow-apostles, "We have not
STANDARD.
followed cunningly devised fables, when we made known
unto you the power and coming of our Lord Jesus Christ."
2 Peter i. 16. John says, "Behold, He cometh with clouds,
and every eye shall see Him, and they also which pierced
Him. Even so. Amen." Rev. i. 7. And in the very last
words which close the canon of Scripture it is written, "I
Jesus have sent Mine angel to testify unto you these things
in the churches Surely I come quickly; Amen."
Rev. xxii. 16-20.
I know not of another doctrine of the gospel that is
announced with more perspicuity or solemnity. Christ's
birth of the Virgin Mary is not more explicitly and unequivo-
cally asserted, or more certainly attested, than His return
again to the earth as literally and truly as He went up out
of it. N or is there a creed in Christendom, so far as I know,
which does not embrace it as an essential part of the
Church's faith. "He shall come to judge the quick and the
dead," says the creed which bears the name of The Apostles.
" He shall come again with glory," says the Synod of Nice.
" We believe that Thou shalt come to be our Judge," has
been for ages sung in the Te Deum,
The great Confession of Augsburg affirms that "Christ
shall openly come again to judge them that are found alive,
and restore to life those that be dead, according to the Creed
of the Apostles." "He ascended into heaven, and there
sitteth, until He return to judge all men at the last day,"
says the Church of England. "We do believe, out of the
Word of God, that our Lord Jesus Christ shall come again
from heaven, and that after a corporal and visible manner,
as hitherto He hath ascended, being adorned with great
glory and majesty, that He may appear as Judge of quick
and dead," says the Confession of Belgia. And with the
same unequivocal fulness is this article incorporated in all
our hymn-books and liturgies, celebrated in our sacred
songs, woven into our very prayers, and uttered over the
graves of our friends as we consign their bodies to the
ground. Indeed, it is one of the great mountain-peaks of
Christianity,-one of the three grand particulars in which
its sublimest substance lies. The incarnation, the cross, and
the second coming are the stems upon which everything
distinctive in Christianity is suspended, to which its whole
doctrinal system is adjusted, and upon which the hopes of
the world depend. To strike out either one of these would
be to mangle the Scriptures from end to end, to stifle the
voice of prophets and apostles, to spoil the noblest of
Christian utterances in the days of the Church's greatest
purity, and to emasculate religion itself.
If Christianity, then, can teach us anything, or if the de-
clarations of the Scriptures are at all binding upon us, as
we profess to believe that they are, we must accept it as a
truth, and rely upon it as an infallible verity, that the same
Jesus who was born at Bethlehem, crucified on Calvary, and
 THE BIBLE
received up into heaven from Mount Olivet, is literally and
personally to return again to this world, to be seen with our
eyes and heard with our ears, as He was seen and heard in
the day that He was taken up. If this be not true, there is
no truth in language, no inspiration in the Bible, no
substance in our faith, no reality in the Christian's hope.
The methods of interpretation which can explain away this
doctrine, or detach it from the teachings and joyous expecta-
tions of the prophets and apostles, must, at the same rate,
silence all that we have hitherto heeded as the oracles of
God, and leave us in a world of darkness with our only lights
suddenly and forever extinguished. I accordingly accept
and declare it, as a doctrine that must stand or fall with
Christianity itself, that Jesus is literally and personally, and
with great power and glory, to return again to this world,
once more to tread the localities already hallowed to His
Church by His miracles and prayers and tears and blood.-
tua.
• the understandings of an intelligent and truth-seeking
QUESTIONS FOR THE CLERGY.
1 Is the soul a part of God or a part of man?
2. If it is a part of God, can it sin?
3. If it is a part of man, is it not mortal and subject to
death?
4. Is there an intimation in the Bible that God put a soul
(mortal or immortal) into Adam at his creation? But as he
was made of dust, is it not said that this man of dust became
a living soul?
5. If men can exist without bodies, why were Enoch and
Elijah taken out of the world bodily?
6. If the body is a prison-house for the soul, are not these
good prophets (Enoch and Elijah) still in prison?
7. If the body is a prison-house, why was Adam's soul put
into it before it sinned?
8. When the soul-the prisoner-becomes guilty, why is
the prison-the body-destroyed to let it out?
9. Did not Christ suffer the penalty due to Adam's
transgressions in making the atonement ?
10. Then if that penalty was moral or spiritual death, did
not Christ suffer it ?
11. If in Adam all die a spiritual death, and if as the
clergy say-this same all that died in Adam will be made
alive-then will not all be made spiritually alive in Christ?
12. If the soul is an immortal or spiritual thing, must it
not, if it dies, die a spiritual death?
13. As nothing can die except what is mortal, if the soul
dies a spiritual death, must it not be spiritually mortal?
14. If the soul is a spiritual thing and immortal, how,
then, can it die a spiritual death?
15. If literal death destroys a literal thing, must not
spiritual death destroy a spiritual thing?
STANDARD. 115
WHAT IS DEATH?
CRUDEN, in his Concordance, under the word "Death," thus
expounds its meaning, and the nature of the curse which
Adam has transmitted to his posterity:-
" Death" he says, "signifies the separation of the soul
from the body. This is temporal death. A:Separation of soul
and body from God's favour in this life; which is the state of
all unregenerated and unrenewed persons, who are without
the light of knowledge, and the quickening power of gl'ftce.
This is spiritual. death. The perpetual separation of the whole
man from God's heavenly presence and glory, to be tormented
for ever with the devil and his angels. This is the second
death, or eternal death. To all these kinds of death Adam
made himself and his posterity liable, by transgressing the
commandment of God in eating the forbidden fruit."
This strange and unnatural definition of the Scripture
word "death" is that which is generally held by modern
Christian teachers. Can such extravagances fail to shock
people? Who can be surprised that such teachings should
furnish a theme for the severest sarcasms of the sceptic, and
enable him to point the finger of scorn at the Christian
profession? If the above be the definition of the Scripture
term "death," then it must be applied, to be consistent, to
other passages where this word occurs. " ,Ve see Jesus,
who was made a little lower than the angels for the suffering
of death, crowned with glory and honour; that He by the
grace of God should taste death for every man." Heb. ii. g.
According, therefore, to the definition given by Cruden,
Christ must have suffered this threefold death. I.-Temporal
death, or the separation of soul and body. 2.-Spiritual
death, or the separation of the whole nature from God's
favour in this life. 3.-Eternal death, or the perpetual
separation of the whole man from God, to be tormented for
ever with the devil and his angels! Can anyone believe that
Christ suffered this? Of course not, not even the" orthodox."
believe this, though in consistency they should. They urge
a commutation theory to remove their difficulty.
In the following passage the word "death" occurs three
times. " Forasmuch then as the children are partakers of
flesh and blood, He also Himself likewise took part of the
same; that through death He might destroy him that had
the power of death, that is, the devil; and deliver them who
through fear of death were all their lifetime subject to bond-
age." Heb, ii. 14-15. Now, the common sense principle of
interpretation requires us to understand that the death man-
kind feared, the death the devil had the power of, and the
death which Christ died, are all the same. If, therefore, it
is the threefold death which Satan had the power of, and
mankind feared, Christ must have suffered this threefold
death. But this would have made redemption impossible,
116 THE BIBLE
~---========================~=============================
because one element in this death is eternal torment in a
state of perpetu;aJ banishment from God!
; Modern the~logians and Scripture are as much at variance
on this topic as their theology is at variance with common
sense. The passage just quoted, moreover, obliges the con-
clusion that death in the apostolic age, and prior to that
period, had no such mystic sense as that which now has the
accredited seal of popular theology, viz :-a separation of the
conscious and immortal soul from the unconscious body;
that, On the contrary, it was regarded as a complete and
dreaded dominion over the entire conscious humanity, which
blasted the hopes, froze the energies, and broke the spirit of
the race, so far as no clearly defined views of a future life by
resurrection were possessed.
Under such circumstances, its melancholy anticipation sat
like an incubus upon the life-loving heart of humanity; it
was a "bondage" which clung with dismal and oppressive
tenacity to them all their lifetime, and from which they
could only be effectually delivered by a sure and certain hope
of resurrection from the dead, through the resurrection of
Christ. Surely it was the fear of this all-engulfing death,
not of the threefold death of modern theology, which begat
the "-bondage" of which the text speaks.
EXAMPLES OF DIVINE JUSTICE.
WE can judge of the future dealings of God with the sons of
men by observing what he has already don-e. The sins of
Sodom may be reproduced to-day in greater and mightier
cities, whose inhabitants seem to sin with impunity, but we
know that of old, God, having borne long with the wickedness
of the cities of the plain, at last brought judgment and
destruction upon them. Everything around seemed fair and
pleasant, safe and beautiful; and they lived on in sin, secure
and presumptuous, until God said, I will destroy those cities.
Abraham pleaded for Sodom, and if there had been ten
righteous men there the city would have been spared; but
the ten righteous persons could not be found and the cities
perished.
It is the presence of righteous men that holds back God's
judgments from the earth to-day. He will not destroy the
righteous and the ~icked together, and He waits that men
may be saved. When Lot went out of Sodom there was
nothing left to stay the fiery storm. The very morning that
he escaped for his life, God hung the cloud of wrath over
that valley, and poured the flood of fire and brimstone down
upon the cities of the plain and destroyed them all. Jude
tells us that "Sodom and Gomorrha, and the cities about
them, .... are set forth for an example, [to them that
should afterwards live ungodly,] suffering the vengeance of
eternal fire." Jude 7.
Just- as certainly as God destroyed the dwellers in Sodom
He will destroy other people who sin as the Sodomites did.
STANDARD.
As God burned up sinners in Sodom, He will burn up
sinners in Paris, and London, and New York. As surely as
He poured out His judgment on those guilty people, He will
pour out His judgments upon the wicked men who dwell
securely to-day; and the storm of wrath will come as un-
expectedly as it came upon them. " As it was in the days of
Lot; they did eat, they drank, they bought, they sold, they
planted, they builded; but the same day that Lot went forth
out of Sodom, it rained fire and brimstone from heaven and
destroyed them all. Even thus shall it be in the day when
the Son of man is revealed. Luke xvii. 28-30.
The warning which God's angels gave to Lot: "Escape
for your life!" is a warning for every sinner dwelling in this ~
sinful world. There is danger around you; make haste and
escape. The storm is coming; seek a shelter in the Rock of
Ages. Jesus Christ, who died to save lost men, calls you to
Himself. He would gather you as a hen gathereth her
chickens under her wings. He would shield you from the
day of wrath which draweth near; and when the great storm
shall burst upon the world, every man that is in Christ shall
be saved. God looks down upon us in the midst of earth's
cities, full of folly, and vanity, and sin. He reads every
heart, with all its vileness and its iniquity; and he sees, as
in Sodom, "pride, fullness of bread, and abundance of
idleness," and neglect of the poor and needy; and the day.
will come at last when He will call men to judgment and to
punishment.
'I'he ungodly and those who despise His grace shall perish
in that day. How shall it be with you then, if you neglect
this great salvation ? Now, in the hour of mercy, let our
prayers ascend to God that He will save us from our sins,
and spare us in that day, as a man spareth his own son that
serveth him. He knows the needs of every heart. He
invites us to come unto Him and find rest, and while we
contemplate the awful examples of God's wrath revealed from
heaven against sin, let us escape for our lives; make haste
to the refuge of the lost, that we may be saved in the -great
day, and share the glory of the kingdom which shall not be
moved.-l'he Wayside.
SCRIP'rURE vs. POPULAR MISCONCEPTION.
A FEW PLAINFACTSFOR THOUGHTFUL
CHRISTIANS.
1. SCRIPTURE declares that the "everlasting punishment"
of the wicked will consist of" everlasting destruction," after,
or by means of the infliction of "many" or "few stripes,"
according to their several deserts. 'I'he popular theory
teaches, that it will consist of everlasting pain.
2. Scripture declares, that God will "destroy both body
and soul in hell." The popular theory teaches, that he will
destroy neither one nor the other, but preserve both of them
alive forever, in unmitigated agony.
 THE BIBLE
3. Scripture declares, that" our God is a consuming fire."
The popular theory teaches, that He is only a scorching fire.
4. Scripture declares, that the "fiery indignation" will
"devour the adversaries." The popular theory teaches, that
it will do no such thing, but only torture them.
5. Scripture declares, that the wicked will perish "like
natural brute beasts." The popular theory teaches, that
there will be no analogy whatever between the two cases.
6. Scripture declares, that whosoever" will save his life"
by unfaithfulness to Christ, shall ultimately "lose it" in a
far more terrible manner. The popular theory teaches, that
no man can lose his life more than once, and that "the
second death" is no death at all, but eternal life in sin and
misery.
7. Scripture declares, that whosoever "doeth the will of
God abideth forever." The popular theory teaches, that
every man will abide forever, whether he does the will of
God or not.
S. Scripture declares, that if we desire "immortality" we
must seek it "by patient continuance in well doing." The
popular theory teaches, that every man possesses inherent
indefeasible immortality, and what we have to seek for is,
that it may prove a blessing and not a curse to us.
9. Scripture declares, that "the wages of sin is death."
The popular theory teaches, that it is eternal life in misery;
in other words, that God will inflict upon impenitent sinners
a punishment infinitely greater than what He has pronouncecl
to be their due.
10. Scripture declares, that" the gift of God is eternal life
through Jesus Christ our Lord." The popular theory
teaches, that eternal life is the common possession of all
men, and that the gift of God through Christ is the privilege
of spending it in holiness and happiness.
11. Scripture declares, that" the Son of God was mani-
fested that He might destroy the works of the devil." The
popular theory teaches, that they will never be destroyed at
all, but that a portion of the universe will be specially set
apart for the eternal exhibition of them in their fullest
maturity.
12. Scripture declares, that Christ is to "reconcile all
things to God." The popular theory teaches, that all things
will never be reconciled to God; that discord and disorder
will never cease, but only be confined to one particular
locality.
13. Scripture declares, that in Christ" all things consist."
The popular theory teaches, that a whole kingdom will
" consist" for ever, although not" in Him."
14. Scripture declares, that "he that hath the Son hath
life; but he that hath not the Son of God hath not life,"
that "if we live after the flesh we shall die, but if through
the Spirit we mortify the deeds of the body we shalllive."-
{>:o/. C. L. Ives, Yale College, U.8:
STANDARD. 117
SING WITH THE UNDERSTANDING,
SAMUELBRADBURN, an eminent preacher among the Method-
ists, was once engaged to preach, and in the course of the
service, he read one of Charles Wesley's hymns, which
contains this strange stanza:
'" Ah, lovely appearance of death,
What sight upon earth is so fair?
Not all the gay pageants that breathe,
Can with a dead body compare."
This was too much for Bradburn, who stopped reading,
and exclaimed, "What business has this hymn in our book,
containing as it does a sentiment so false, 'Ab, lovely appear-
ance of death,' when there's nothing lovely about it. Why,
Abraham's beloved and beautiful Sarah, when she died,
became so unlovely that he expressed his wish: 'Bury my
dead out of my sight,' "
There are in the Hymn Books a large number of hymns
which are designed to glorify death, "the last enemy," which
might well be exchanged for hymns proclaiming the glory of
Him who "took part of flesh and blood, that through death
He might destroy death and him that had the power of death,
that is the devil," and at Whose coming" shall be brought to
pass the saying that is written, death is swallowed up in
victory; 0 death! where is thy sting? 0 grave! where is thy
victory? Tbe sting of death is sin, and the strength of sin
is the Law, but thanks be to God which giveth us the victory
through our Lord Jesus Christ."
Persons will sometimes sing-
•• Together let us sweetly sing,
Together let us die:
And each a starry crown receive,
And reign above the sky."
forgetting that, though living together may be desirable,
dying together is by no means a boon to be coveted; and as
to "reigning above the sky, .. John heard the redeemed ones
singing the new song, and saying, "Thou hast made us unto
our God kings .and priests: and we shall reign on the earth."
Rev. v. 10.
Another verse which is beyond the comprehension of
ordinary mortals, is found in the hymn commencing with
these words-
"Come on, my partners in distress,
My comrades in this wilderness."
and reads as follows-
" Beyond the bounds of time and space,
:Loo]; forward to tbat heavenly place,
The saint's securr abode."
What kind of a place is here described, " beyond the bounds
of time and space," it might be hard to determine, for" the
saint's secure abode" or "the new Jerusalem" was seen by
John descending "from God out of heaven," Rev. xxi. 2.
We hazard nothing in saying that those who sing "with
the spirit and with the understanding also," would be quite
willing to exchange such vague utterances of human fancies
for more definite expressions of Christian hope, presenting
more Scriptural anticipations of "the glory that shall QEi
revealed in us," .
118 THE BIBLE STANDARD.
RULES AND OBJEOTS
OF
FOR
mbt nlb.'lBtmination of tbt ijJ;rutb of l£ift anb
Jmmortalitg tlJrouglJ <ltbriBt alone.
OBJEOTS.
To disseminate Biblical Truths, especially the doctrine of
Life and Immortality through Christ alone, the Literal
Resurrection of the Dead, the Final Destruction of the
Wicked, the Second Ooming of Christ, and His Personal
Reign on Earth. To use for this purpose the press, the
platform, and the pulpit; and to unite believers on the basis
of a common faith in such truths.
OONSTITUTION.
The Association shall consist of:-
1st. A Central Board, having a President, Vice-President,
Treasurer, Secretary, and Auditor, and of the members
of its various Oommittees. This Board to meet half-yearly.
The President, Vice-President, and Secretary (acting jointly)
shall have power to call a special meeting whenever and
wherever required.
2nd. Of Auxiliary District Boards (to be formed wherever
practicable) to have five officers (as above), and such number
of members as may be locally determined.
3rd. Of an Annual Oonference, to consist of the Central
and District Boards, and of the members of the General
Association.
The OOMMITTEES of the Central Board to be four in num-
ber, and to consist:-
1st. Of an Editorial Committee, to edit the periodical
organ, and prepare it for publishing, together with all books,
pamphlets, tracts, &c.
2nd. Of a Publishing Oommittee, to take charge of the
above when completed, and to attend to its storing and cir-
culation.
3rd. Of a Lecturing Oommittee, to arrange a monthly plan
of Lectures, and publish the same in the periodical organ;
and to be the medium of communication between the Lect-
urers and the districts receiving their services.
4th. Of a Finance Oommittee, to provide ways and means
to carry on the work, to examine and pass accounts before
being paid by the Treasurer, and to prepare the half-yearly
balance-sheet for the Executive.
Each of these Committees to be responsible to the Finance
for the income and expenditure of its own department, and
to present thereto a half-yearly statement.
'the :\UXILIARYD~STRICT130ARPSshall also hold a Local
Annual Conference, to be composed of all members of the
Association, resident in their respective areas, at which
Conference the election of the Auxiliary Board for the
ensuing year shall take place, each Member of the Associa-
tion resident within the district then present to have one
vote.
At such Local Conference a Delegate shall be chosen to
attend the General Conference officially, and to take part in
the nomination of the Oentral Board.
At the ANNUAL GENERAr, OONFERENCE,a preliminary
Delegates' Meeting shall be held to arrange for the nomina-
tion of the Members of the Central Board, and the list of
persons so nominated shall be submitted to the General
Conference for confirmation, the latter having power to alter
the same. The retiring members shall be eligible for re-
election. The Central Board so elected shall elect and
appoint the various Committees and announce the elections
to the Conference, or as soon after as possible, in the
columns of the Bible Standard.
Each Board (District and Central,) shall elect its own
officers.
Each Board (District and Oentral,) shall have power to
alter its rules, between the sittings of the Conference, to
adapt itself to special needs which may arise; but not with-
out a two-thirds vote. Provided always that such rules or
alterations be in harmony with these general rules, which
can only be altered at the General Oonference or at a Special
General Meeting.
FUNOTIONS.
The Central Board to be the responsible Executive of
the General Association, publishing its periodical organ,
together with such books, pamphlets, tracts, &c., as it may
deem suitable, engaging and appointing its Lecturers and
Agents, and administering its funds.
The Auxiliary Boards to be the responsible Executive 111
their respective districts, to assist the Central Board 111
securing information, subscribers, donors, and members, in
circulating its organ and literature, in organising lectures or
services, and in generally promoting the local work of the
Association.
The Secretary of each Auxiliary Board shall be its 001'-
responding Secretary with the Central Executive.
MEMBERSHIP.
Each Subscriber of five shillings and upwards per annum
is entitled to receive two copies monthly of the periodical
organ, delivery free. The Subscription for Membership
alone being 2s. Gd., such subscription to be returned in case
of rejection. Candidates for Membership must be proposed
in writing, by a member of the Association,-such proposal
to be sent to the Secretary of the District in or near which
the Candidate may reside, 01"to the Secretar~ of the Central
 THE BIBLE STANDARD. 119

Board. The Board receiving the proposal may elect such it will be for the present Executive and future Conferences
Candidate; but in special cases involving the responsibility to add thereto, or take therefrom,
of rejecting an applicant, the matter shall be referred to a Now that our work is fairly before the thinking public,
Special General District Meeting, the Secretary of which and specially those who hold their life alone through Christ,
shall communicate the result to the Candidate. their Head, surely we may hope for multiplied subscribers,
CENTRAL BOARD. and helpers. Orders for the periodical organ-the Bible
Standard-should be sent to the Editor; Subscriptions for
President, Mr. HENRY J. WARD,(Liverpool.) the Association, to the Treasurer, or Secretary. Applica-
Vice-President and Editor, Mr. GEO.A. BROWN,(Lincoln.) tions for membership must be made through the latter.
Treasurer, Mr. WILLIA~IBAUSOR,(Lincoln). Until a book depot is opened, orders for works published by
the Association should be sent to the Editor. Next month,
Secretary, Mr. CYRUSE. BROOKS,(Cheltenham). the complete list of subscriptions will be published in the
Auditor, Mr. WILLIAMMORTIMER,(Lincoln.) Bible Standard; but, as future numbers will be issued on the
Gen. H. GOODWYN, (Clevedon.) 25th for the following month, we must ask that all subscrip-
tions be to hand by the 20th.
Mr. SAMUELR. GRANTHAM, (Lincoln.)
We have sincere pleasure in acknowledging a valuable
Ml'. HENRYK. WHITE, (Lincoln.) gift of books from General H. Goodwyn, of Clevedon. We
Mr. THOMASV ASEY,(Bridgenorth.) hope to. commence our Monthly Plan of Lectures in our next
Mr. J. C. AKESTEll,(Hull.) issue, and also to announce the first list of Honorary
Lecturers of the Association. Recently, the Editor has
Mr. HENRYBRITTAIN,(Birmingham.) lectured to large and interested audiences, in the public
Mr. WILLIAMLAING,(Edinburgh.) halls of Bacup, in Lancashire, and Grantham, in Lincoln-
Mr. R. J. HAMMOND, (London.) shire.
Soliciting your sympathy and prayerful help for TRUTH
Mr. J. E. TAYLOR,(Bradford.) AGAINSTTRADITION, we would further urge upon our brethren
EDITORIAL COMMITTEE. the importance of at once forming Auxiliary Branches of
Mr. GEORGEA. BROWN,(Editor, Lincoln.) the Association, in suitable towns, and invite correspondence
Mr. CYRUSE. BROOKS,(Secretary, Cheltenham.) to that end. CYRUS E. BROOKS, Hon. s«,
4, Oriel Place, Cheltenham.
Gen. H. GOODWYN, (Clevedon).
PUBLISHING COMMITTEE. OUR WORK.
Mr. WILLIA~IBAUSOR,(Treasurer, Lincoln.) THE friends will see that we mean work. None can deny
Mr. GEORGEA. BROWN,(Editor, Lincoln.) the need of much real work to be done, and also that it is
Mr. SA.MUEL R. GRANTHAM, (Lincoln). high time that someone is up and at it. In order then to
the accomplishment of this work, we must have the co-
Mr. HENRYK. WHITE, (Lincoln.) operation of all who sympathise with the great truths we
Mr. THOMAS VASEY,(Bridgenorth.) have to bring before the people-in every way we need your
Mr. J. C. AKESTER,(Hull.) sympathy. We need those who have the talent to set before
the people the good news of God's gift to man, both with
LECTURING COMMITTEE. the voice and pen. We also need the means to enable us
Mr. HENRY J. WARD, (President, Liverpool.) to send men out into the great harvest-field. This, as you
Mr. CYRUSE. BROOKS,(Secretary, Cheltenham.) know, cannot be accomplished without money. Halls must
.be paid for, the Railway Companies will not take men for
Mr. HENRYBRlTTAIN,(Birmingham.) nothing, and we also need to remunerate these men who
Mr. 'WILLIAMLAING, (Edinburgh.) spend their time in this work. Shall we be cramped in this
FINANCE COMMITTEE. direction? We believe not, for we have faith not only in
God, but in His people; therefore, we expect that the
Mr. WILLIAMR\.USOR,(Treasurer, Lincoln.)
necessary means will be forthcoming. Will our friends
Mr. R. J. HAMMOND, (London.) answer at once to our present demands on them for means
Mr. J. E. TAYLOR,(Bradford.) to send men into the field this winter? We are anxious to
Editor's Address-WALNUT HOUSE, LINCOLN. commence operations at once. It is our earnest desire to
make the publication department pay its own way, and if
'I'reasurer's v, -197, HIGH STREET, LINCOLN. we can secure the help of all to circulate the paper and
Secretary's.. -4, ORIEL PLACE, CHELTENHAM. books, we shall accomplish this desired end. Our greatest
Periodical Organ-The "BIBLE STANDAIlD,"monthly expense will come from the Lecturing Department, but we
shall endeavour to make this as inexpensive as possible;
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120 TItE BiBLE S'rANDARD.

GREEK AND ENGLISH LEXICON AND CONCORD-

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OF IlVLlfORTALITY ALONE IN CHRIST. materially assisted, many mistakes will be corrected, and many
words and passages elucidated.-Price £1 5s., cloth.
By H. CON S TAB L E, M.A.,
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the Punishment of the Unsnved. re is particularly fine in iL8 the great doctrines of the coming Kingdom of God and Jrnmortality
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used by the inspired writers to indicate the doom of the lost. collateral topics of profound interest in relation to Christianity,
Price 3s. 6d. should order the HAINBOWof their Booksellers. The Doctrinal
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