bible standard november 1878

8/8/2019 Bible Standard November 1878

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1878.

ihltISSUED 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. Price Id.OVEMBER,A LETTER TO A GENTLEMAN ON THE CONDITION I

OF MAN IN DEATH.By HENRY CONSTABLE, M.A.

My DEA.R SIR,The substance of the following letter formed part of a lecture

which I lately delivered on the great subject of ConditionalImmortality. You were so good as to say that you thoughtit would be of use that it should appear in print, and I havemuch pleasure ill complying with your wish.

Among the advocates of the doctrines of ConditionalImmortality there is a very general agreement upon many, findthese the most important points of our question. Mr. White, whomore than thirty years ago stood up almost alone for thistruth, and has lately given us his able work on "Life in Christ;"Mr. Minton, who has for many years endured obloquy andsacrificed his professional interest for what he knows to be God'struth; and I who later in the day than either of these haveentered to do my share of labour in the vineyard, are all of usagreed that fallen man has no essential inalienable immortality,and that consequently all who are out of Christ, and so con-tinue, will perish, that is, will be destroyed and come to an endin the scene of future punishment subsequent to the judgmentday. On this point-the greatest, I doubt not-we are, thankGod, fully and heartily agreed. On this common ground ofours we stand with united front, alike opposed to the two greaterrors of the day-the Augustinian error which affirms miseryfor the wicked as long as the Eternal God Himself exists, andthe error of Origeu, who pictures in the future ages those whohere were reprobate together with the fallen angels-all of them-at various intervals of time-brought back through pain andshame and chastening to God, to glory, and to bliss. Ourcommon view of Conditional Immortality, as I understand it,condemns both these views, and condemns both of them alike.

But there is one, and that, in my opinion, a very importantfeature in this question, upon which, I am sorry to say, all of118 are not agreed. I refer to the condition of men during that

intermediate state which in the Greek is called Hades, in theHebrew is called Slieol, and which lasts for each man from thetime he dies to the time he rises from the dead. Uy view, as Ihave put it forward in my work on Hades, is that this is forevery man a state of unconscious sleep, a destruction of theliving powers, in which no work of any kind can be performedby or for him who is dead: while others hold that it is for apart of man, for that soul which they think the true andproper man, a state of consciousness and life, in which theredeemed saint can praise God and enjoy existence, in whichthose unredeemed as yet may, some of them at least, be broughtthrough sorrow and chastening and loving ministrations toChrist and the Father and Eternal Life. -

I will not now dwell at all upon this -latter view of theintermediate state in its connection with general doctrine. Ithas a very close conneetion. It is well known that it is on thisview of the continued existence of man during his state of deaththat Rome bases one-half of her falsehood. Prayers to departedsaints, prayers for departed sinners, masses for the dead, are allbased upon the idea that the death of man is not really andtruly death, but that during it they can perform Some at least O fthe works which now they do, and these the most importantworks for them. I cannot help seeing from many instances thatthis view is leading some who call themselves Protestants intoviews very like to, if' not identical with, those against which theProtestant Churches raised aloud their voice at the Reformation.Bnt I will not now dwell upon this. I will bnt say a few wordsupon the connection of this view with our general question ofImmortality. It has in my mind a very close and intimateconnection with it. I have no hesitation in expressing mydeliberate conviction that the idea of the soul surviving deathis part of' that doctrine of the immortality of the soul againstwhich we reason, and that it will, in one way or other, help tobring it back to those who think they have renounced it for ever.

Let us then for a little time turn our attention to the secondchapter of Genesis and 17th verso. Unfallen man is here on


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110 '.tH E BIBLE STANDARb.

his probation in Eden. God says to him,-" Of the tree ofthe knowledgeof good and evil thou shalt not eat of it, for in theday that thou eatest thereof thou shalt surely die."

Now in connection with our present question we want herejust to know these two things,-lst, What was the death herethreatened as a penalty ?-2nd, Has it been actually inflicted?On the answer to these questions really depends the conditionof man in the intermediate state, as regards his conscious or hisunconscious state.

I am not now asking the meaning of the death threatened toAdam as understood by our adversaries either of the School ofAugustine or Origen. One of these would tell ns that thisdeath 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 holdthe great doctrine of Conditional Immortality, and here, I amhappy to say, we are again at perfect agreement. Mr. White,Mr. Minton, lVIr.Maude, and others who differ from me on theintermediate state, quite agree with me in saying that the deathwhich God said He would inflict upon man if he sinned wasinconsistent altogether with the survival either of body or ofsoul,-was, in fact, the destruction of the living powers of man.To show this I will give two extracts from the writers I havejust referred to.

Mr. Minton, in his work on "The Glory of Christ," secondedition, p. 166, quotes with approval the following passage froma work by Mr. Maude :-" 'What," says this latter writer, "wasthe death threatened to and incurred by Adam ? In proceedingto answer it, I must first inquire whence was the literal andproper idea of death originally derived? Beyond all doubt itwas from the death of the lower animals. Science teaches usthat many ages before the appearing of man upon this planetdeath was the condition of the animal existence, aud the deathof the inferior creatures, a phenomenon with which he wasacquainted, was the only death of which Adam could have anyconception. When therefore he was told, 'iu the day thatthou eatest of the tree of knowledge of good and evil, dyingthou shalt die,' he must necessarily have understood the punish-ment threatened to be punishment such as befell the loweranimals, in other words, the extinction uf his creatureluexistence." Mr. Minton states the same view in his own wordselsewhere. Thus at page 75 he says :-" What could helAdam) have possibly understood by the threat, except that hewould die, and cease to exist as a man. Thereis not a word in the inspired narrative which affords any warrantfor the belief that Adam had the least idea of any separateconscious existence out of the body." The Rev. EdwardWhite, in his paper read at the Conference on ConditionalImmortality, held in Cannon Street Hotel, London, about twoyears ago, says that" Adam must have understood the death-penalty to mean entire deprivation of being is as certain as thenarrative can make it. There was no hint of its being enforced

to one part of his nature only,-not a hint of his being partlymedal and partly immortal."

Agreed then upon the meaning of the death threatened toAdam, we have only to inquire whether God executed what Hemost positively said that He would. If He has done so, myview of man as ceasing to exist during the state of death iscertainly true. If God did not do what He said He wouldthere is room left for Mr. White's and Mintou's view. Theysay God did not do what He said He would. I say that Hehas done so.

In saying that God did not execute what He said He would,those who disagree with me have only their own ideas andsuppositions to go upon, for certainly there is not a word eitherin Old Testament or in New which says so. This in itself, asappears to me, should be enough to decide the quest.ion. Butwe have also to say that Scripture expressly tells us that Goddid 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 thethreatened punishment held out by God-" in the day thatthou eatest thereof thou shalt surely die," or, to render theHebrew words literally, "dying, thou shalt die." God hadbefore Him all that was to happen. He knew of the comingtemptation, and that it would issue in Adam's transgression.He knew of the coming redemption by Christ, for it was alreadyplanned and arranged by Himself. And yet with all this inHis mind He declares in words that cannot be more explicit thatdeath would most certainly be the consequence of disobedience.If we are to suppose here that God altered his well-formed andclearly-expresse.d purpose, it would seem to follow that wereally could not rely upon His word in other matters. Whenin Ezekiel. iii. 18 God says to the impenitent wicked "thoushalt surely die," and in 21 v. says of the righteous "he shallsurely live," how could we rely upon God's performing either ofthese if of a declaration just as explicit in Genesis ii. 17 wecould say that God performed it not. On the principle laiddown in Numbers xxiii. 19 that "God is not a man that Heshould lie, or the Son of man that he should repent-that. whatHe hath aid He will do, and what He hath spoken He willmake good," we affirm that God must needs put in force upondisobedient man that sentence of death which He said that necertainly would.

But if we turn to what God said to Adam after he hallsinned, as related in Genesis iii. 17 -19, we will only findfull confirmation of what I have said. Is there here one wordwhich affims that because of a scheme of redemption God wouldnot execute either in whole or in part what He said He would?There is not one word of the kind. On the contrary, thesentence is only repeated in other words-Cl dust thou art, andunto dust shalt thou return." Adam could draw from thesewords 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


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THE BIBLE STANDARD. 111

shall bruise the serpent's head" could only convey the assur-ance that the coming Redeemer would raise him up from thestate of death after he had fallen under 'it,-in other words, theredemption of man was to be fulfilled in resurrection, as alllater and fuller Soriptures most plainly and most unequivocallyteach. (Luke xxi, 28, 1 Cor. xv.)

Again, let us listen to St. Paul's commentary upon the firsttransgression in Eden. He speaks of it frequently, but nowheremore fully than in the fifth chapter of Romans. Does he thereor anywhere convey to us the notion that the redemption ofChrist prevented the death threatened to Adam from taking itsfull effect? No. On the contrary, he says over and overagain that it did take effect and was inflicted. In verse 12 hesays, "as by one man sin entered into the world, and death bysin, 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 isthe commentary of the 1 1 postle Paul. He tells us that deathin its sovereign power rules over the world since and becanse ofAdam's transgression. Redemption with him consisted, not instaying the execution of death in whole or in part, but in theglorious resurrection from the dead. Death, he tells us, hascome and reigned; its dark banner waves over the race of manmortal by sin; but it shall be overcome for ever in the day ofChrist, " when this corruptible shall have put on incorruption,and this mortal shall have put on immortality, then shall bebrought to pass the saying that is written, death is swallowed upin 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 theloss of his creaturely existence, the only conclusion, as itappears to me that Scripture permits us to come to, is that thispenalty has been inflicted, and that consequently my view of theintermediate state is the view sanctioued and supported byScripture. Any other view indeed lays us open to most seriousobjection as regards our whole theory. If we teach that thefirst death is after all perfectly consistent with life and con-sciousness, may it not be said to us that the second death maybe equally consistent, and so we ourselves open the door againto that awful view of future punishment against which we haveraised 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 ridat once of an amazing amount of false doctrine, and bringprominently into view those grand doctrines which are the hopeof the Church, namely, the second coming of Jesus and theresurrection 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 theChristian's hope. They are ever henceforth to him a lightshining 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.

"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 fourand no more;" but the weakness therein indicated was not atall peculiar to that prayerful man; for when selfishness has noother outlet it works its way into religion, and vitiates andpoisons everything it touches. If you love them that loveyou, and if you salute them that salute you, what do you morethan others? The publicans do this. It is impossible for manto live alone and independent of his fellows. However selfishhe may be, there is such a mutual inter-dependence in theconstitution of human society, that association becomes to someextent a necessity. Failing then in every effort for completeand selfish isolation, the next endeavour is to narrow the circleof human sympathy until it shall comprehend men of ourchurch, men of our society, men of our lodge, men of ourparty, men of our name, men of our nation, men of our com-munity, men of our family ;-" us four and no more,"-and sorestrict all brotherly charities and heavenly sympathies to thismore or less limited circle.

The proclamation of the Gospel is the telling of "gladtidings which shaUbe to all people." The song of the angelswas " Peace on earth, good will to men." The apostle exhortsthat" prayers and supplications and intercessions be made forall men;" and proclaims himself "a debtor to the Greeks and vto the Barbarians, to the wise and the unwise." The preceptsof 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 andunthankful; to bless them that curse us, and to pray for themthat despitefully use us and persecute us. Hence we are topray "for kings, and all that are in authority, that we maylead quiet and peaceable Iives, in all godliness and honesty."And when the Israelites were carried away into Babylon ascaptives, while they hanged their harps upon the willows, andtheir hearts were oppressed by many grievous woes, God com-manded them saying: "Seek the peace of the city whitherI have caused you to be carried away captives, and pray untothe 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. Goddeals with us not in wrath but in grace, upon a most enlargedand bounteous scale. His heart yearns for our good, and Hewould have us, if our enemies hunger feed them, if they thirstgive them drink; and thus heap coals of fire upon their heads,and prove ourselves the children of our Father which is inheaven, who sendeth His rain upon the just and upon theunjust, 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 heartstowards all His true disciples. The benediction of the apostlewas not onl~' to the saints at Corinth, but to " all that in everi'


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112 THE BIBLE STANDARD.

place call upon the name of Jesus Christ our Lord, both theirsand ours." 1 Cor. i. 2. The desire of Christ's own bloodrelations to see Him, was met by the statement, ,,'Whosoevershall do the will of my Father which is in heaven, the same ismy brother, my sister, and my mother." The heart of thePsalmist embraced the whole fellowship of the saints when hesaid, "I am a companion of at! them that fear Thee, and ofthem that keep Thy precepts." The apostle charges us toreceive even those "who are weak in the faith," "but not todoubtful disputations." He bids us to receive one another asChrist has received us; and the cruelty of the man, who whenforgiven his debt refused to forgive his fellow-servant, but tookhim by the throat, is sternly rebuked by the Son of God. Hecounts the least of His disciples as His brethren, and everyaffront, insult, or cruelty offered to them, is felt and will bepunished by the Lord Jesus Christ.

It is true that Christians may see many things in theirbrethren which they cannot well approve; and certainly ifthey were to speak honestly and deal truly, they would admitthat they knew still more about themselves which is unholyand unlike the Saviour. Hence the same logic that woulddisfellowship others, even for their manifest faults, might ifenforced with equal rigour, leave them out of the foldthemselves.

And the idea of restricting our fellowship in Christ Jesus totliose who know just what we do, whether much or little; tothose who think just as we do, whether right or wrong; tothose who worship beneath the same roof, and pay their offer-ings at the same shrine, as we; or who bear the sameunscriptural titles, and assent to the same uninspired formulasthat we have adopted; the idea of allowing our fellowship inJesus Christ to depend upon a point of doctrine, an expressionof opinion, or a difference iu forms and modes and ceremonies,is so contrary to the entire genius of the Gospel of Christ, thatit is not strange that with advancing light and deepeningexperience, the people of God are breaking through thesebarriers of ancient prejudice, and trampling under foot themiddle walls of partition which have been built up through theyears of many generations.

The Church of Christ is one Church; the flock of God isone flock; and through every crack and crevice in the man-made partitions that separate them, the Redeemer's lambs arebleating to each other, and striving with all their power tocome into closer communion and unanimity. May God speedthem in their endeavours. The fold of Christ is one fold, andthe only separation which he sanctions, is that which dividesbetween the precious and the vile; which discerns between therighteous and the wicked, between him that serveth God andhim that serveth Him not. That separation shall be fully madein the great day of God. Then at the gate of the heavenlyfold 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

and subdivisions and separations and classifications of the sonsof men will be obliterated, and at last resolve themselves intothese broad and easily distinguished classes, saints and sinners,sheep and goats, tares and wheat, righteous and wicked, goodand bad, saved and lost. Let our prayers ascend to God, thathowever we may be cast out, and like our Master despised andrejected of men, even of good men, we ourselves may neverfail in that loving charity to all God's people, enjoined by Christin His new commandment, and inculcated by His apostle, whosaid: "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 seekthat we may have a place in His perfect and united body solong 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 peaceand unity which allies us to God's people, and which shallbring us all to unity and faith, and "to the measure of thestature of the fullness of Christ." H. L. H.

ABILITY AND OPPORTUNITY.

GODgives to everyone a measure of ability and opportunity,and there are times in human history when these opportunitiesare great. Moses had a great opportunity, when the leader-ship of Israel was offered to him; had he persisted in decliningand objecting, how different his life would have been. Theyoung man who came to Christ had an opportunity, when hewas bidden to sell all he had and follow the Master; but hewent away sorrowful, and he drops out of our sight like a stonein mid-ocean, and is heard of no more. What might he nothave been, or done, had he embraced the opportunity. Whatan opportunity was placed before the Jewish nation, when thekingdom of God came nigh to them, and Christ their Kingappeared. Had they accepted Him as their leader they mighthave been a holy nation, a kingdom of priests, and throughthem all nations of the earth might have been blessed. Butthey knew not the time of their visitation; they rejected theirgrandest opportunity, they despised their Messiah and desired arobber and a murderer in His stead, and to this hour the Jewishnation has had robbers and murderers for its rulers, and isto-day a hissing and curse in the earth.

There are people to-day before whom glorious opportunitiesare set. God has granted to them a knowledge of great andimportant truths, and if they will but prove faithful to theirtrust they may become a power in the world for good. Often,instead of fulfilling their high and holy mission, they are seducedfrom the path of duty, and turn aside to strive about words tono profit, seeking to build themselves up in worldliness andpride; following demagogues as leaders, who misguide themto their rum; and at last, instead of standing forth as the,


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exponents of grand and eternal truths, they sink down into thenarrow ruts of sectarianism, and seem to hear the voices ofothers once strong and courageous as they have been, saying:"Art thou also become weak as we? Art thou become likeunto us ?"

Let those to whom God has given grand opportunities, andto whom He has committed important trusts strive that to theutmost extent of their ability and opportunity they provethemselves faithful to their Maker. Let no considerations ofambition, gain, or worldly policy cause them to swerve fromtheir steadfast devotion to God. Let them, as they havereceived mercy be faithful to the grace that is given, and as theyprize the joys and glories of immortality, let them labour thatthey may be found of Christ in peace, without spot, and blame-less, in the day of His appearing. Clioistian; U. S.

THE GOSPEL. THE Gospel gloomy! It is an anthem from the harps of

heaven; the music of the river of life washing its shores onhigh, and pouring its cascades upon the earth. Not so cheerfulwas the song of the morning stars, nor the shouts of the sonsof God so joyful. Gushing from the fountains of eternalharmony, it was first heard on earth in a low tone of solemngladness uttered in Eden by the Lord God Himself. This gavethe key-note of the gospel song. Patriarchs caught it up andtaught it to the generation following. It was breathed from theharp of the Psalmist, and sung like a clarion from tower tomountain top, as prophets proclaimed the year of Jubilee.

Fresh notes from heaven have enriched the harmony, as theLord of Hosts and His angels have revealed promises, andcalled on the suffering children of Zion to be joyful in theirKing. From bondage and exile, from dens and caves, frombloody fields and fiery stakes and peaceful death beds havethey answered, in tones which cheered the disconsolate andmade oppressurs shake upon their thrones; while sun andmoon, and all the stars of light, stormy wind fulfilling Hisword, the roaring sea and the fulness thereof, mountains andhills, and fruitful fields, and all the trees of the wood haverejoiced before the Lord, and the coming of His Anointed, forthe redemption of His people and the glory of His holy Name.

DUTY.IF this word is so very seldom found III the New Testament asto be almost unknown in its vocabulary, why is it of suchfrequent occurrence now? And I am persuaded to believe thatin the vocabulary of heaven it cannot be found at all, and thesooner we can make it obsolete on earth the better. How strangelywould it sound to say the angels serve God day and night in hisupper temple, because they think it their duty to serve Him?

Paul laboured because love constrained him, and love neveryet proposed the question of duty. Does the weary motherwatch at the couch of her infant struggling with disease becauseit is her duty to do so? Although faint and weary, and suffer-

ing from loss of sleep, her sufferings would be greatly increasedif torn from her suffering child. And do not we keep Hiscommandments-the commandments of Him who gave Him-self for us, that He might redeem us from all iniquity-becausewe love Him? And this is a very different thing from beingconvicted that it is our duty to love God. The constrainedinfluence of love is heaven-wide from any emotion which a meresense of duty can excite. Is it not high time that the Churchshould emigrate from the poles of Christianity to the equator?These times need men and women whose hearts burn withinthem for the honour of Jesus and the salvation of their fellowmen. Sunday school teacbers are wanted everywhere, with warmhearts and holy zeal. Wealthy men are needed who love Jesusfar better than their money, who count it all joy to give fortheir Master. Ministers are needed who are full of that faith thatworketh by love-men who are not seeking the easiest fields withthe largest salaries, but men who work because they love thework, and love the work because they love the Master, andsee in every soul that is saved the kindling of a new censersending its sweet odours to the throne.

I move that we strike the word "duty" out of the Church,and insert the word LOVEin its stead.

IN CHRIST.THE wilderness is nearly traversed. Canaan and J erusalemare almost within my view; the summits of the everlastinghills are already appearing. What manner of person, then,ought I to be in all holy conversation and godliness, lookingfor and hastening unto the coming of the day of God? Imust press forward, and so much more as I see the dayapproaching. Imust be consistent and heavenly-minded, sowalking worthy of my calling, and setting my affections onthings above. For what have I, who have a crown in

! prospect, a kingdom in reservation, to do with the vanitiesor pleasures of this pOOl' passing world? My eye is above;my treasure is in lieaven ; shall not my heart be there also?

If I am in Christ, I must seek to be like Him, and followHim more and more closely as the night is hastening to agend, and the day about to break. If I am in SOlTOW,I shallcall to mind that "weeping endureth but for a night, joycometh in the morning." If Iam in comfort, I must seethat this prosperity which God has given me is making mea holier man, and a more self-denying worker for Him wholoved me and washed me from my sins in His own blood.If I am poor, I shall rejoice that my day of wealth is just athand. If I am rich, I shall take this gold which my Lordhas given me, and lay it all at His beloved feet. Mine mustbe no half discipleship, no service of two masters-no dividedheart.

The night is far spent, the day is at hand. What remainsof this brief life of mine must be givenwholly to the Lord.-H. Bonar, D.D.


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114 THE BIBLE STANDARD.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 Hiscoming? for since the fathers fell asleep, all things continue as theywere from the beginning of the creation," &c.A VERY important point of Scripture is that appointed forthis day's epistle, which I have read, and upon which Ipropose to make a few observations.

The object of these writings of St. Peter, as stated byhimself, was to furnish a synopsis of the teachings of bothprophets and apostles with respect to the great salvation,and to keep his readers specially admonished as to what theywere to expect. And as the substance of evangelical doctrineis contained in his epistles in general, so the substance ofevangelical prediction is contained in this chapter in par-ticular. I cannot enter into all the details, but will select afew topics which may profitably engage our meditations.

I. The first I name, and that.' which forms the centre in agroup of wonders and at once determines the period to whichthe whole subject relates, is the announcement that Christ isto return again to the earth. It is this doctrine that thewhole passage is meant to assert, defend, elucidate, andenforce in its practical bearings. It is a doctrine, also, re-markably prominent in the sacred writings. As a subject ofhopeful expectation to the pious, and of terror to the un-godly, it is the most formally, repeatedly, and constantlyaffirmed. To say nothing about the Old Testament (whichis just as full of it as the New, but which does not alwaysdistinguish very clearly between the first advent and thesecond), there is hardly a chapter in all the evangelicalwritings which does not in some way refer to it. TheSaviour Himself, during His lifetime, spoke largely of aperiod when the mourning tribes of the earth" shall see theSon of man coming in the clouds of heaven with power andgreat glory," and when" He shall send His angels, with agreat sound of a trumpet, to gather His elect from the fourwinds." (See Matt. xxiv. 25; Luke xxi.) The mysteriousheavenly personages who appeared when He made Histriumphant ascension from the Mount of Olives said to thosewho witnessed it, " Ye men of Galilee, why stand ye gazingup into heaven? this same Jesus, which is taken up fromyou into heaven, shall so come in like manner as ye haveseen Him go into heaven." Acts i. 9, 11. Paul declaresthat" The Lord Himself shall descend from heaven with ashout, with the voice of the archangel, and the trump ofGod." 1 Thess. iv. 16. In the epistle to the Hebrews weread that" Christ was once offered to bear the sins of many;and unto them that look for Him shall He appear the secondtime without sin unto salvation." Hebrews ix. 28. Petersays of himself and his fellow-apostles, "We have not

followed cunningly devised fables, when we made knownunto 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 piercedHim. Even so. Amen." Rev. i. 7. And in the very lastwords which close the canon of Scripture it is written, "IJesus have sent Mine angel to testify unto you these thingsin the churches Surely I come quickly; Amen."Rev. xxii. 16-20.

I know not of another doctrine of the gospel that isannounced with more perspicuity or solemnity. Christ'sbirth of the Virgin Mary is not more explicitly and unequivo-cally asserted, or more certainly attested, than His returnagain to the earth as literally and truly as He went up outof it. N or is there a creed in Christendom, so far as I know,which does not embrace it as an essential part of theChurch's faith. "He shall come to judge the quick and thedead," 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," hasbeen for ages sung in the Te Deum,

The great Confession of Augsburg affirms that "Christshall openly come again to judge them that are found alive,and restore to life those that be dead, according to the Creedof the Apostles." "He ascended into heaven, and theresitteth, until He return to judge all men at the last day,"says the Church of England. "We do believe, out of theWord of God, that our Lord Jesus Christ shall come againfrom heaven, and that after a corporal and visible manner,as hitherto He hath ascended, being adorned with greatglory and majesty, that He may appear as Judge of quickand dead," says the Confession of Belgia. And with thesame unequivocal fulness is this article incorporated in allour hymn-books and liturgies, celebrated in our sacredsongs, woven into our very prayers, and uttered over thegraves of our friends as we consign their bodies to theground. Indeed, it is one of the great mountain-peaks ofChristianity,-one of the three grand particulars in whichits sublimest substance lies. The incarnation, the cross, andthe second coming are the stems upon which everythingdistinctive in Christianity is suspended, to which its wholedoctrinal system is adjusted, and upon which the hopes ofthe world depend. To strike out either one of these wouldbe to mangle the Scriptures from end to end, to stifle thevoice of prophets and apostles, to spoil the noblest ofChristian utterances in the days of the Church's greatestpurity, 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, aswe profess to believe that they are, we must accept it as atruth, and rely upon it as an infallible verity, that the sameJesus who was born at Bethlehem, crucified on Calvary, and


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received up into heaven from Mount Olivet, is literally andpersonally to return again to this world, to be seen with oureyes and heard with our ears, as He was seen and heard inthe day that He was taken up. If this be not true, there isno truth in language, no inspiration in the Bible, nosubstance in our faith, no reality in the Christian's hope.The methods of interpretation which can explain away thisdoctrine, 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 ofGod, and leave us in a world of darkness with our only lightssuddenly and forever extinguished. I accordingly acceptand declare it, as a doctrine that must stand or fall withChristianity itself, that Jesus is literally and personally, andwith great power and glory, to return again to this world,once more to tread the localities already hallowed to HisChurch by His miracles and prayers and tears and blood.-tua.

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 hewas made of dust, is it not said that this man of dust becamea living soul?

5. If men can exist without bodies, why were Enoch andElijah taken out of the world bodily?

6. If the body is a prison-house for the soul, are not thesegood prophets (Enoch and Elijah) still in prison?

7. If the body is a prison-house, why was Adam's soul putinto it before it sinned?

8. When the soul-the prisoner-becomes guilty, why isthe prison-the body-destroyed to let it out?

9. Did not Christ suffer the penalty due to Adam'stransgressions in making the atonement ?

10. Then if that penalty was moral or spiritual death, didnot Christ suffer it ?

11. If in Adam all die a spiritual death, and if as theclergy say-this same all that died in Adam will be madealive-then will not all be made spiritually alive in Christ?

12. If the soul is an immortal or spiritual thing, must itnot, if it dies, die a spiritual death?

13. As nothing can die except what is mortal, if the souldies 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 notspiritual death destroy a spiritual thing?

WHAT IS DEATH?CRUDEN,n his Concordance, under the word "Death," thusexpounds its meaning, and the nature of the curse whichAdam has transmitted to his posterity:-

" Death" he says, "signifies the separation of the soulfrom the body. This is temporal death. A:Separation of souland body from God's favour in this life; which is the state ofall unregenerated and unrenewed persons, who are withoutthe light of knowledge, and the quickening power of gl'ftce.This is spiritual. death. The perpetual separation of the wholeman from God's heavenly presence and glory, to be tormentedfor ever with the devil and his angels. This is the seconddeath, or eternal death. To all these kinds of death Adammade himself and his posterity liable, by transgressing thecommandment of God in eating the forbidden fruit."

This strange and unnatural definition of the Scriptureword "death" is that which is generally held by modernChristian teachers. Can such extravagances fail to shockthe understandings of an intelligent and truth-seekingpeople? Who can be surprised that such teachings shouldfurnish a theme for the severest sarcasms of the sceptic, andenable him to point the finger of scorn at the Christianprofession? If the above be the definition of the Scriptureterm "death," then it must be applied, to be consistent, toother passages where this word occurs. " ,Ve see Jesus,who was made a little lower than the angels for the sufferingof death, crowned with glory and honour; that He by thegrace 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.-Temporaldeath, or the separation of soul and body. 2.-Spiritualdeath, or the separation of the whole nature from God'sfavour in this life. 3.-Eternal death, or the perpetualseparation of the whole man from God, to be tormented forever with the devil and his angels! Can anyone believe thatChrist suffered this? Of course not, not even the" orthodox."believe this, though in consistency they should. They urgea commutation theory to remove their difficulty.

In the following passage the word "death" occurs threetimes. " Forasmuch then as the children are partakers offlesh and blood, He also Himself likewise took part of thesame; that through death He might destroy him that hadthe power of death, that is, the devil; and deliver them whothrough fear of death were all their lifetime subject to bond-age." Heb, ii. 14-15. Now, the common sense principle ofinterpretation requires us to understand that the death man-kind feared, the death the devil had the power of, and thedeath which Christ died, are all the same. If, therefore, itis the threefold death which Satan had the power of, andmankind feared, Christ must have suffered this threefolddeath. But this would have made redemption impossible,


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116 THE BIBLE STANDARD.~---========================~=============================

because one element in this death is eternal torment in astate 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 commonsense. The passage just quoted, moreover, obliges the con-clusion that death in the apostolic age, and prior to thatperiod, had no such mystic sense as that which now has theaccredited seal of popular theology, viz :-a separation of theconscious and immortal soul from the unconscious body;that, On the contrary, it was regarded as a complete anddreaded dominion over the entire conscious humanity, whichblasted the hopes, froze the energies, and broke the spirit ofthe race, so far as no clearly defined views of a future life byresurrection were possessed.

Under such circumstances, its melancholy anticipation satlike an incubus upon the life-loving heart of humanity; itwas a "bondage" which clung with dismal and oppressivetenacity to them all their lifetime, and from which theycould only be effectually delivered by a sure and certain hopeof resurrection from the dead, through the resurrection ofChrist. Surely it was the fear of this all-engulfing death,not of the threefold death of modern theology, which begatthe "-bondage" of which the text speaks.

EXAMPLES OF DIVINE JUSTICE.WE can judge of the future dealings of God with the sons ofmen by observing what he has already don-e. The sins ofSodom may be reproduced to-day in greater and mightiercities, whose inhabitants seem to sin with impunity, but weknow that of old, God, having borne long with the wickednessof the cities of the plain, at last brought judgment anddestruction upon them. Everything around seemed fair andpleasant, safe and beautiful; and they lived on in sin, secureand presumptuous, until God said, I will destroy those cities.Abraham pleaded for Sodom, and if there had been tenrighteous men there the city would have been spared; butthe ten righteous persons could not be found and the citiesperished.

It is the presence of righteous men that holds back God'sjudgments from the earth to-day. He will not destroy therighteous and the ~icked together, and He waits that menmay be saved. When Lot went out of Sodom there wasnothing left to stay the fiery storm. The very morning thathe escaped for his life, God hung the cloud of wrath overthat valley, and poured the flood of fire and brimstone downupon the cities of the plain and destroyed them all. Judetells us that "Sodom and Gomorrha, and the cities aboutthem, .... are set forth for an example, [to them thatshould afterwards live ungodly,] suffering the vengeance ofeternal fire." Jude 7.

Just- as certainly as God destroyed the dwellers in SodomHe will destroy other people who sin as the Sodomites did.

As God burned up sinners in Sodom, He will burn upsinners in Paris, and London, and New York. As surely asHe poured out His judgment on those guilty people, He willpour out His judgments upon the wicked men who dwellsecurely to-day; and the storm of wrath will come as un-expectedly as it came upon them. " As it was in the days ofLot; they did eat, they drank, they bought, they sold, theyplanted, they builded; but the same day that Lot went forthout of Sodom, it rained fire and brimstone from heaven anddestroyed them all. Even thus shall it be in the day whenthe Son of man is revealed. Luke xvii. 28-30.

The warning which God's angels gave to Lot: "Escapefor your life!" is a warning for every sinner dwelling in thissinful world. There is danger around you; make haste andescape. The storm is coming; seek a shelter in the Rock ofAges. Jesus Christ, who died to save lost men, calls you toHimself. He would gather you as a hen gathereth herchickens under her wings. He would shield you from theday of wrath which draweth near; and when the great stormshall burst upon the world, every man that is in Christ shallbe saved. God looks down upon us in the midst of earth'scities, full of folly, and vanity, and sin. He reads everyheart, with all its vileness and its iniquity; and he sees, asin Sodom, "pride, fullness of bread, and abundance ofidleness," and neglect of the poor and needy; and the day.will come at last when He will call men to judgment and topunishment.

'I'he ungodly and those who despise His grace shall perishin that day. How shall it be with you then, if you neglectthis great salvation ? Now, in the hour of mercy, let ourprayers ascend to God that He will save us from our sins,and spare us in that day, as a man spareth his own son thatserveth him. He knows the needs of every heart. Heinvites us to come unto Him and find rest, and while wecontemplate the awful examples of God's wrath revealed fromheaven against sin, let us escape for our lives; make hasteto the refuge of the lost, that we may be saved in the -greatday, and share the glory of the kingdom which shall not bemoved.-l'he Wayside.

SCRIP'rURE vs. POPULAR MISCONCEPTION.A FEWPLAINFACTSFORTHOUGHTFULHRISTIANS.1. SCRIPTUREeclares 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 theoryteaches, that it will consist of everlasting pain.

2. Scripture declares, that God will "destroy both bodyand soul in hell." The popular theory teaches, that he willdestroy neither one nor the other, but preserve both of themalive forever, in unmitigated agony.


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THE BIBLE STANDARD. 1173. 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, thatit will do no such thing, but only torture them.

5. Scripture declares, that the wicked will perish "likenatural brute beasts." The popular theory teaches, thatthere 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 afar more terrible manner. The popular theory teaches, thatno man can lose his life more than once, and that "thesecond death" is no death at all, but eternal life in sin andmisery.

7. Scripture declares, that whosoever "doeth the will ofGod abideth forever." The popular theory teaches, thatevery man will abide forever, whether he does the will ofGod or not.

S. Scripture declares, that if we desire "immortality" wemust seek it "by patient continuance in well doing." Thepopular theory teaches, that every man possesses inherentindefeasible 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 sinnersa punishment infinitely greater than what He has pronounceclto be their due.

10. Scripture declares, that" the gift of God is eternal lifethrough Jesus Christ our Lord." The popular theoryteaches, that eternal life is the common possession of allmen, and that the gift of God through Christ is the privilegeof 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." Thepopular theory teaches, that they will never be destroyed atall, but that a portion of the universe will be specially setapart for the eternal exhibition of them in their fullestmaturity.

12. Scripture declares, that Christ is to "reconcile allthings to God." The popular theory teaches, that all thingswill never be reconciled to God; that discord and disorderwill never cease, but only be confined to one particularlocality.

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 hathlife; but he that hath not the Son of God hath not life,"that "if we live after the flesh we shall die, but if throughthe Spirit we mortify the deeds of the body we shalllive."-{>:o/. C. L. Ives, Yale College, U.8:

SING WITH THE UNDERSTANDING,SAMUELBRADBURN,n eminent preacher among the Method-ists, was once engaged to preach, and in the course of theservice, he read one of Charles Wesley's hymns, whichcontains 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 mydead out of my sight,' "

There are in the Hymn Books a large number of hymnswhich are designed to glorify death, "the last enemy," whichmight well be exchanged for hymns proclaiming the glory ofHim who "took part of flesh and blood, that through deathHe might destroy death and him that had the power of death,that is the devil," and at Whose coming" shall be brought topass the saying that is written, death is swallowed up invictory; 0 death! where is thy sting? 0 grave! where is thyvictory? Tbe sting of death is sin, and the strength of sinis the Law, but thanks be to God which giveth us the victorythrough 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 asto "reigning above the sky, .. John heard the redeemed onessinging the new song, and saying, "Thou hast made us untoour God kings .and priests: and we shall reign on the earth."Rev. v. 10.

Another verse which is beyond the comprehension ofordinary mortals, is found in the hymn commencing withthese 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 boundsof time and space," it might be hard to determine, for" thesaint's secure abode" or "the new Jerusalem" was seen byJohn descending "from God out of heaven," Rev. xxi. 2.

We hazard nothing in saying that those who sing "withthe spirit and with the understanding also," would be quitewilling to exchange such vague utterances of human fanciesfor more definite expressions of Christian hope, presentingmore Scriptural anticipations of "the glory that shall Q E irevealed in us," .


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THE BIBLE STANDARD . 1 1 9Board. The Board receiving the proposal may elect suchCandidate; but in special cases involving the responsibilityof rejecting an applicant, the matter shall be referred to aSpecial General District Meeting, the Secretary of whichshall communicate the result to the Candidate.

CENTRAL BOARD.President, Mr. HENRYJ. WARD,(Liverpool.)Vice-President and Editor, Mr. GEO.A. BROWN,Lincoln.)Treasurer, Mr. WILLIA~IBAUSOR,Lincoln).Secretary, Mr. CYRUSE. BROOKS,Cheltenham).Auditor, Mr. WILLIAMMORTIMER,Lincoln.)Gen. H. GOODWYN,Clevedon.)Mr. SAMUELR. GRANTHAM,Lincoln.)Ml'. HENRYK. WHITE, (Lincoln.)Mr. THOMASVASEY,(Bridgenorth.)Mr. J. C. AKESTEll,(Hull.)Mr. HENRYBRITTAIN,(Birmingham.)Mr. WILLIAMLAING,(Edinburgh.)Mr. R. J. HAMMOND,London.)Mr. J. E. TAYLOR,Bradford.)EDITORIAL COMMITTEE.Mr. GEORGEA. BROWN,(Editor, Lincoln.)Mr. CYRUSE. BROOKS,(Secretary, Cheltenham.)Gen. H. GOODWYN,Clevedon).

PUBLISHING COMMITTEE.Mr. WILLIA~IBAUSOR,Treasurer, Lincoln.)Mr. GEORGEA. BROWN,Editor, Lincoln.)Mr. SA.MUEL. GRANTHAM,Lincoln).Mr. HENRYK. WHITE, (Lincoln.)Mr. THOMASVASEY,(Bridgenorth.)Mr. J. C. AKESTER,(Hull.)

LECTURING COMMITTEE.Mr. HENRYJ. WARD, (President, Liverpool.)Mr. CYRUSE. BROOKS,(Secretary, Cheltenham.)Mr. HENRYBRlTTAIN,(Birmingham.)Mr. 'WILLIAMLAING, (Edinburgh.)

FINANCE COMMITTEE.Mr. WILLIAMR\.USOR,(Treasurer, Lincoln.)Mr. R. J. HAMMOND,London.)Mr. J. E. TAYLOR,(Bradford.)

Editor's Address-WALNUT HOUSE, LINCOLN.'I'reasurer's v , -197, HIGH STREET,LINCOLN.Secretary's.. -4, ORIEL PLACE, CHELTENHAM.Periodical Organ-The "BIBLE STANDAIlD,"monthlyOne Penny; post-free 1/6 per annum.

$"ASSOCIATION NOTES.SINCE the last issue of the Bible Standard, the TemporaryExecutive have held one united and several CommitteeMeetings, at which some practical work has been effected.The chief result of these labours will be found in thisnumber of our organ, in the form of Rules, &c., for the newAssociation, and a list of the Central Executive. TheseRules, and this list, are not presented as a perfect outcomeof thought and enquiry, but as a basis for a beginning, and

it will be for the present Executive and future Conferencesto add thereto, or take therefrom,Now that our work is fairly before the thinking public,and specially those who hold their life alone through Christ,their Head, surely we may hope for multiplied subscribers,and helpers. Orders for the periodical organ-the BibleStandard-should be sent to the Editor; Subscriptions forthe Association, to the Treasurer, or Secretary. Applica-tions for membership must be made through the latter.Until a book depot is opened, orders for works published bythe Association should be sent to the Editor. Next month,the complete list of subscriptions will be published in theBible Standard; but, as future numbers will be issued on the25th for the following month, we must ask that all subscrip-tions be to hand by the 20th.We have sincere pleasure in acknowledging a valuablegift of books from General H. Goodwyn, of Clevedon. Wehope to. commence our Monthly Plan of Lectures in our nextissue, and also to announce the first list of HonoraryLecturers of the Association. Recently, the Editor haslectured to large and interested audiences, in the publichalls of Bacup, in Lancashire, and Grantham, in Lincoln-shire.

Soliciting your sympathy and prayerful help for TRUTHAGAINSTTRADITION,we would further urge upon our brethrenthe importance of at once forming Auxiliary Branches ofthe Association, in suitable towns, and invite correspondenceto that end. CYRUS E. BROOKS, Hon. s,

4, Oriel Place, Cheltenham.OUR WORK.

THE friends will see that we mean work. None can denythe need of much real work to be done, and also that it ishigh time that someone is up and at it. In order then tothe accomplishment of this work, we must have the co-operation of all who sympathise with the great truths wehave to bring before the people-in every way we need yoursympathy. We need those who have the talent to set beforethe people the good news of God's gift to man, both withthe voice and pen. We also need the means to enable usto send men out into the great harvest-field. This, as youknow, cannot be accomplished without money. Halls must.be paid for, the Railway Companies will not take men fornothing, and we also need to remunerate these men whospend their time in this work. Shall we be cramped in thisdirection? We believe not, for we have faith not only inGod, but in His people; therefore, we expect that thenecessary means will be forthcoming. Will our friendsanswer at once to our present demands on them for meansto send men into the field this winter? We are anxious tocommence operations at once. It is our earnest desire tomake the publication department pay its own way, and ifwe can secure the help of all to circulate the paper andbooks, we shall accomplish this desired end. Our greatestexpense will come from the Lecturing Department, but weshall endeavour to make this as inexpensive as possible;but, with all our carefulness, we shall still need a number ofsubscriptions before we can make any movement in thisdirection. You will see that we have put the subscriptionfor membership to the Association very low, but we hopethat those who can afford to give more will do so with awilling heart. Remember, brethren, that the people areperishing for the living word of the living God. Shall wewithhold it? God forbid! Then let us put our hearts andpockets into this work, and thus acquit ourselves of theheavy responsibility resting upon us. Subscriptions to besent to the Treasurer, W. B.WSOR,High-street, Lincoln.


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bible standard november 1878

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