T=aE

ihle ~taudard+ ISSUED MONTHLY BY THE

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

Cl Th6 Wage&of Sin u D6ath; but the gift of God i& Eternal Lif« through Je&U3Chri3t our Lord."

No. 23. AUGUST, 1879. Price Id.

Paper by Rev. Henry Constable, M.A., late Prebendary of Cork
CONDITIONAL IMMORTALITY ••Conditional Immortality; Tested by Admitted Doctrines."
ASSOCIATION. Paper by Rev. Thos. Vasey, of Bridgnorth, "The Fall; Its Effects
on the Nature and Constitution of Man, and his Redemption
therefrom."
THE SECOND ANNUAL CONFERENCE N.B.-At the Afternoon Meetings, twenty minutes will be
allowed, following each paper, for questions or remarks
Will (D.V.) be held in
thereon; the Reader having the right to reply.
MABERLY CHAPEL, BALLS POND ROAD, KINGSLAND,
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LONDON, N.,
RB.-Tea will be provided each day of the Conference at the same
ON TUESDAY, WEDNESDAY, AND THURSDAY, time and price.
SEPTEMBER2ND, 3RDAND4TH, 1879.
7·0 p.m. Public Meeting.
Chairman-General H. Goodwyn,
Address by William Laing, of Edinburgh, " The Pleasing Hope of
CONFERENCE PLAN. Immortality; False Grounds and True."
Address by James Waylen, of London," Personal Testimony for
Sunday, August 31st. the Truth-its Importance and Cost."
Special Sermons will be delivered in the London District, in Address by R. J. Hammond, of London, "Adamic Immortality; a
Seven-headed Monster."
the Chapels shown in the" Visitors' Guide."
Addresses by O. Blinkhorn, and others.

Monday, September 1st.

Wednesday, September 3rd.
A Meeting of the" Central Board" to prepare reports and
10·30 a.m, Meeting of Delegates and Subscribers.
digest of business. Tea at 4. Meeting at 5 p.m.
3·0 p.m. Public Meeting.
Tuesday, September 2nd.
Paper by Rev. George A. Brown, of Lincoln, "Resurrection: Is it
9·30 a.m, Meeting for Prayer. Necessary to a Future Life?"
Paper by Lieut.iCol, E. Armstrong, "The Coming of the Lord
10·30 a.m. Meeting of Delegates and Subscribers. Jesus Christ: the Church's Hope, and Essential to the Establish.
At each day's (Morning) Meetings, the President, Henry J. ment of His Kingdom."
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N.B.-Dinner will be provided each day of the Conference at the Chairman-Rev. Henry Constable, M.A.
same time and price. Address by Henry B. Murray, of Cheltenham, ., The Coming King:
His Kingdom and Subjects."
3·0 p.m. Public Meeting. Address by Rev. Thos. Vasey, "The Need nul the Nearnesa 01
Ch8.irman-Rev. W. Leask, D.D., who will also preside at each day's Christ's Coming."
(Afternoon) Meetings. Addresses by Henry Brittain (F.R.H. Soc., Birmingham), and others •
.•
218 THE BIBLE STANDARD.

Thursday, September 4th.
10-30 a.m. Meeting of Delegates and Subscribers.
3-0 p.m. Public Meeting.
Paper by General H. Goodwyn, "The Object and Judicial Character
of the Millenial Kingdom."
Paper by R. J. Hammond, "The Gospel: Its relation to the
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7-30 p.m. Public Meeting in the ST. GEORGE'S HALL,
OXFORD CIRCUS.
Chairman-Henry J. Ward, Esq., of Liverpool, President of the
Association.
Address by Lieut.-Col. E. Armstrong, "The Soul: What the
Scriptures teach concerning it."
Address by Rev. George A. Brown, "The Gospel and its Teaching
concerning Immortality."
Address by Rev. William Leask, D.D., " Things which are Before."
Address by General H. Goodwyn," The Great White Throne and
its Judgments, Preparatory to the New Earth."
Addressesby other gentlemen.
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next month's B-ible Standard, which will be published early.
THE REV. FERGUS FERGUSON ON EVERLASTING
PUNISHMENT.
\
public mind, and especially the mind of the United Presby-
terian Church, is being turned at present to this very solemn
topic, and I think it is the duty of everyone, and especially
every Christian minister, if he is at all able to say a single
helpful word on the subject, in all humility and earnestness
to do so. I propose, .therefore, in connection with the words
of the text, and in dependence :upon the blessing of God, to
raise this question-What is the truth on this subject, which
is really vital to the faith of the Church, and which, there-
fore, the Church is absolutely bound to conserve and pro-
claim? If we are in a position clearly and simply to state
that essential truth, it is evident we are bound to do - so.
lt is admitted on all sides that the truth on this subject has
been caricatured, or stated in forms that are repulsive to
every refined and thoughtful mind-forins that ar.e not
demanded by the language of Scripture, that are non-
essential to the true and abiding faith of the Church on the
subject, and which, if found to some extent in our Subor-
dinate Standards of doctrine, as compiled in a less en-
lightened age of the world, are not forms to which the
Church is bound rigidly to adhere. The Church must be in
a position at every. moment clearly to declare to the world-
what that essential truth on this subject is which is at once
in harmony with the whole truth of Scripture, and the Con-
fession of Faith also, to the extent at least of its harmony
with the Word of God. To say that the Church is not able
to do this is to make a confession fatal to her influence in
the world. Without, therefore, assuming anything that does
not belong to the normal condition and proper function of
the Church, or to a fair understanding of the Word of God
-such an understanding as every accredited minister of the
Word may surely be supposed to have-I shall endeavour in
the sequel of this discourse to state, as clearly and simply
as possible, what that essential or vital truth is on the subject
of future retribution, or everlasting punishment, which the
Church is, I think, absolutely bound to conserve and pro-
claim, and the holding of which by any member or minister
of the Church, entitles him to be regarded as perfectly
orthodox or sound, eliminating, at the same time, as far as
possible, what is non-essential, extrinsic, or foreign to the
whole matter, and especially those coarser elements, and
those incredible and repugnant conceptions which, in the
course of ages, have gathered around the dogma, and which
seem unfortunately by many to be confounded with its very
essence and true life.

"THE HERESY OF .ALL HEllESIES." SIN AND THE PENALTY OF SIN.

IN the Crosshill U .P. Church, Glasgow, on Sunday, July It is impossible, as will be agreed to, I think by all, to
6th, the Rev. Fergus Ferguson preached from the text, come to any just conclusion on this subject, apart from a
St. Matt. xxv. 46-" And these shall go away into ever- proper estimate of the real character and essence of sin.
lasting punishment: but the righteous into life eternal." Sin has been defined as antagonism to God-meaning by
In the course of his discourse the preacher said :-The that, active opposition to the will and purpose of God, in
 THE BmLE
whatever form that will and ,purpose may be expressed.
Such opposition involves the sinner in a. definite penalty.
Bin and the penalty of sin are to be distinguished, just as
we distinguish between 'cause and effect. When we' apply
this more particularly to the case of man, we find that in
his normal relation to God, which is a relation of entire
dependence, man is essentially immortal, but out of that
relation he has no essential immortality. He is not, as
God, a self-existent Being, able to exist for ever independently
of all conditions. From the very nature of the case there
can be only one self-existent Being. In that sense God is
said in Scripture to be that One, who alone hath immortality.
Therefore man, having no self-existence, has, out of his
proper and just relation to God, no essential immortality.
The consequence of this is, that sin, as a cause, in man
produces death-absolute death. And that is the uniform
teaching of Scripture on the subject. Theologians have
employed the single word death to cover the whole manifold
penalty of sin. But they have assigned to it a triple mean-
ing. Our Confession speaks of death, spiritual, temporal,
and eternal. By spiritual death we understand the ex-
tinction of spiritual life in the soul, which thereby suffers
the loss of its own higher and distinctive life as grounded in
a just relatioa to God. By temporal death, again, we
understand that which takes place in time, and of which
everyone is cognizant, viz.-the death of the body. Then
there is what is called eternal death, for which the only
equivalent we have in thought, after we have exhausted the
meaning of the other terms, spiritual and temporal death,
is simply sheer and utter extinction of the whole being. It
is quite orthodox, then, to speak of death as the whole
penalty of sin, and to speak of it as having a threefoldness
of aspect or meaning, as spiritual, temporal, and eternal.
THE DEATH OF CHRI'iT .lS RELATED TO THE PENALTY OF SIN.
In so far as we can see, all this implies that, but for the
death of Christ, which was an actual paying of the penalty
in a. certain form for all, sin must have resulted in the total
obliteration of the whole created universe. The one legi-
timate effect of sin is the destruction of the sinner. But
what is called the annihilation theory is itself annihilated, I
think, by a. proper conception of the death of Christ, just as
death itself is destroyed by Him. In the sense, therefore, in
which Christ has tasted death, as the Scriptures say, for
every man, must every man be freed from the penalty of
sin. The abstract penalty of sin-anyone sin-is death,
and that in every form. The, Confession teaches that any
one sin, abstractly considered, involves all that. .It is not a
question, of aggravated or accumulated sin,-it is not ~
question, from this point of view, of the mere duration of
penalty; but as he who sins in one point is guilty of all,
because in that point, however small, he takes up a position'
STANDARD. 219
\
of antagonism to God, and thereby repudiates the whole
authority of God, so anyone sin, as containing within it the
essence of all sin, involves potentially the whole penalty of
sin, in every form. But, while this is the truth about sin in
the abstract, and would have been thetruth had no redemp-
tive scheme been brought into view, the whole question as to
what, in actual fact, the result of sin now is, is materially
altered when we bring into view the mercy of God, and the
bearing of the work of Christ upon the sin of the world.
Sin, therefore, does not now result in what it might be
supposed to have resulted in had not Christ died, viz., the
utter extinction of the sinner. Abstractly considered, that
is the last result of sin; but the case we have now to consider
is the concrete one of men for whom Christ died, and the
whole complexion of the problem is altered by that
stupendous fact.
THE ESSENCE OF THE DOGMA.
What we have now to consider is the penalty of unforgiven
sin; in the circumstances in which we find ourselves, God
has passed an absolute act of pardon in the death of Christ.
He has cancelled in relation to all the guilt of sin, as
involving the extinction of the sinner, but sin itself, as
antagonism to God, still exists, and there is still such a
thing as unforgiven sin. I think the whole truth on this
subject, stripped' of every -excrescence and redundancy,
eliminated from everything that is unnecessarily mate.rialistic
and non-essential-that truth which alone the Church, at least
in present circumstances, can be under any absolute necessity
to conserve 01' proclaim, may be thus stated :-The punish-
ment of unforgiven sin is everlasting, in the sense of
entailing upon the sinner an irreparable loss of the highest
kind-viz., the loss of that life in God into which only those
are admitted who believe in Jesus Christ now. It seems to
me that such a statement as that comprehends the whole
essential orthodoxy of the subject, ~nd if anyone can say
he believes that, he cannot, I think, be justly declared un-
sound in the faith.
THE HERESY oj' ALL HERESIES.
But in our time another idea is being advanced into
prominence in relation to this solemn matter, and made a
test of orthodoxy on the subject; an idea 'which, I venture
to say, is beyond all expression the wildest absurdity that
could be broached in the name of sound doctrine. I allude
to the notion that God will sustain in existence to all
eternity creatures the sole end of whose existence has become
active, implacable, and unchangeable hostility to himself.
If there is one conception in the whole field of human
thought more monstrous than another it is that conception.
I look upon this eternity of sinning as the heresy of heresies,
because it contradicts and contravenes every other con-
 220 THE BIBLE
ceivable truth in its deepest essence and ground. It is in
fact the old Manichean error of a fundamental duality and
eternal war of good and evil with the superadded horror of
imagining the good to be the primary ground and ever-living
energy in the whole. It is a mournful and indirect testimony
to the utterly untenable character of a dogma of eternal
torment, as grounded in eternal sin, that it is a shifting of
the whole matter from the basis on which the Confession
puts the truth as to future punishment-viz., the essential
character of sin. The doctrine is now supposed by some to
have its distinctive feature, and its legitimate and only . to act as he may in the body. The body, too, has only a
tenable basis, in this frightful conception of an eternity of
actual hostility to God. I shall now endeavour to point out
how this latter conception is altogether extrinsic and foreign
to the true faith of the Church, and how it contradicts and
contravenes everything in which we are bound to believe.
Being thus out of harmony with the whole body of the
truth, it stands convicted as the heresy of all heresies :-
First, it is irreconcilable with the revealed character of
God. The three fundamental attributes of Deity are omni-
potence, omniscience, and omnipresence. The omnipotence
of God is the omnipotence of goodness. But goodness
would not be omnipotent if evil had the power to exist
alongside of it in the same universe, or in any other universe,
to all eternity. And if we are expressly enjoined to over-
come evil with good, surely God Himself, who gives the in-
junction, is able to do the same, and that on the grandest
scale. In like manner the omniscience of God is the omni-
science of goodness. That is to say, all things as compre-
hended by Him lie within one clear purpose, and exist to
show forth the glory of His name. Consequently they
must all ultimately contribute to the full manifestation of
God Himself. But an eternity of evil, as active opposition
to God, could in no sense contribute to the glory of God,
obscuring as it would do, if that were possible, the truth as
to His very existence. And still again, the omnipresence of
God ill the omnipresence of goodness; but goodness would
not be omnipresent if there were a region of the universe in
which the unmitigated hostility to pure goodness prevailed
for ever. The doctrine of an eternal conflict of good and
evil is thus at variance with the fundamental attributes of
Deity.
Second, it is irreconcilable with the finished work of
Christ. God the Father committed to His Son, Jesus Christ,
our Saviour, the accomplishment of a definite work. That
whole work is covered by one word, atonement: the making
one again of the sin-fractured universe. But if there is to
be an eternal war of good and evil in the universe-if this an endless hostility to God. For example, take the idea of
terrific duality and clash of powers is to exist for ever-there
can be no atonement in the highest and fullest sense of the
word; that is to say, the work of Christ, as the subjugator
of the rebellion, the destroyer of evil, and the reconciler to,
STANDARD.
God, will remain an eternally unfinished work. And yet we
are told in the Scriptures that He must reign, until He hath
put all enemies under His feet, and that ultimately God shall
be all in all. It is in connection with Christ's all-conquering
kingdom that God is said to be a consuming fire. H so,
only that which can live in the light of God can have an
eternity of positive existence.
Third, it is irreconcilable with the known constitution of
human being. As having a body, man has only a limited
sphere of action, and out of the body he cannot be supposed
very limited capacity in the way of suffering. As having a
soul, the mental operations of man are under certain laws-
the laws of thought; and no man, as an intelligent being,
can ultimately resist the force of truth. The truth concern-
ing God must ultimately be as clear to every thinking being
as the truth that two and two make four. As having also a
spirit, or principle of free action in his being, man is at
every moment directly related to God as the Author of his
existence. He is inspired by God. But sin, as active oppo-
sition to God, is the disturbance of this very relationship,
It results in a withdrawal of the Divine Spirit, in which the
essential liberty and activity of the whole being lies. Man.
although a sinner, is to a limited extent free to oppose God
in time, because time is a day of special grace, and the very
grace of God. in time may be abused; but it is not to be
supposed that this day of special grace, and this abuse of
free grace, can go on for ever. With the withdrawal of the
grace there is of necessity a withdrawal of the power which
man, as a free agent in time, is free to use, and may abuse.
That God should thus permit evil for a time is no reason
why He should permit it to all eternity, but the very opposite.
Its permission in time can serve a purpose in harmony with
the general purpose of God, such as its permission to all
eternity could never serve. It is permitted in time for the
very purpose of showing its essentially suicidal character;
but if it could exist for ever, it would no longer be seen to
be essentially suicidal; it would be eternally vital with all
the vitality of God. It thus appears that the notion of an
eternal hostility to God contradicts the possibilities and capa-
bilities of human nature, as consisting of body, soul, and
spirit.
Fourth, it is irreconcilable to the end for which all things
exist. It is unnecessary to dwell upon this aspect of the
subject.· It has been largely implied in what has ;been
already said. But it is quite clear that the very notion of
end of any kind is perfectly at variance with the notion of
a last judgment; the idea of a final rectification or adjust-
ment of an universal character. Such an idea is at once
divested of all its meaning the moment we suppose that
immediately after the universal adjustment, which is supposed
 THE BIBLE
to have settled everything, there is in point of fact a settle-
ment of nothing; the same old monster of sin raising its head
again, that head which was supposed to have been altogether
bruised under the heel of Christ, and the same old rebellion
dragging itself on for evermore. In such a case there would
be no reason for a so-called final judgment at all, that would
not necessitate an endless series of final judgments, seeing
that fresh sin would always require to be judged afresh. But
if there is a contradiction in terms anywhere, surely it is to
be found in the words, "an endless series of final judgments."
Sin would always be crying to heaven for judgment, and yet
justice in the last resort would never be satisfied.
Fifth, it is clear that a doctrine so completely out of
harmony with all we know of the revealed character of God,
with all we know of the finished work of Christ, with all we
know of the constitution and capabilities, both active and
passive, of human nature, and with all we know of the end
for which all things exist, is a doctrine out of harmony with
the true faith of the Church, and not only a heresy, but the
heresy of all heresies. It is quite true that some otherwise
orthodox people believe it, or suppose they believe it, but
that does not make it sound doctrine. People may be essen-
tially orthodox, and yet not a little inconsistent. It is also
quite true that this heresy has lain simmering, as it were, in
the midst' of the general crudeness of thought and feeling on
the whole subject; but it is none the less a spurious element,
extrinsic and foreign to the whole body of sound doctrine.
So far from being necessary to the completion of a perfect
system of truth, it is the logical antithesis of 'every conceiv-
able system.
Sixth and last, it is contrary to the whole teaching of
Scripture. There is not one atom of Scripture, I believe,
to prove that sin, as active hostility to God, will continue for
ever, but everything to prove the opposite. I believe that
the whole teaching of Scripture on the subject may be
harmoniously summed up in the statement already made,
that the punishment of unforgiven sin is everlasting in the
sense of entailing upon the sinner irreparable loss of the
highest kind-viz., the loss of that life in God to which only
those are admitted who believe in the Lord Jesus Christ
now. And that truth is not only to be found in Scripture,
but it is the essence and ground of the dogma, even as it
stands in the Confession of Faith. When that dogma. is
stripped of its non-essential and unecriptural elements, the
pure result will be very much, I believe, as I have en-
deavoured to state it.
And now consider for a moment, in conclusion, what that
result is. It is not the presence of an amount of torture,
physical or otherwise, such as would overwhelm our poor
nature, involving its limited capacities in one moment in
madness and unconsciousness; but it is an irreparable loss
of the highest kind-the loss of the soul's true life in God-
STANDARD. 221
How long will it take to measure that loss in thought? So
long will the soul that has lost it require to consider it. Is
there not enough in that to appal the sinner? And if that
does not sufflce to deter men from sin, what is it that will
suffice? What does it matter to pile up agony on agony, if
men are not awakened to thought? It is by the awakening
of thought that men are saved, and not by the bewilderment
and stupefaction of a boundless terror. Doubtless, there is
the terror of the Lord, but what is that? It is something
which the Apostle Paul himself knew, for he says, "Knowing,
therefore, the terror of the Lord, we persuade men." He is
speaking of that which a Christian ought to know better
than a~y other, even the deep sense w~ ought to have of our
zeeponeibility to Christ. " For we must all appear before the
judgment seat of Christ, that everyone may receive the things
done in his body, according to that he hath done, whether it
be good or bad." It is not a mere prospective horror, of
which we know nothing here, that we have to dread; but a
perfectly definite result, the cause of which is in operation
to-day. Ah I it is this thought, that every moment of time
is the determination of an everlasting result, and that each
one is forming his own character for eternity by the life he is
living here and now-it is this truth, the reception of which
into the heart and conscience of man is fitted to make him
pause and consider his way; that alone has power to arouse
the conscience, impress the imagination, and mould the will
in the direction of all that is noble and pure in human
effort.
[We have inserted the whole of Mr. Ferguson's Sermon
on account of its containing many points of deep interest in
connection with the denial of the awful dogma of the
Eternal Torment of the wicked. We do not agree with
Mr. Ferguson in his definition of the penalty of Sin, neither
can we agree with him in his idea of Man's Nature, but we
feel desirous to give our readers the position of a man who,
to say the least, is prepared to denounce the God dishonour-
ing doctrine of endless misery, calling it, as he does, the
Heresy of all Heresiee.c-En.]
HIS APPEARING.
As the first appearing of Christ was the great and blessed
hope of the old dispensation, so his second a]?pearing is the
great and blessed hope of the new. As that was the
supreme event of the past, so this is the supreme event of
the future. His second appearing" without sin unto sal-
vation," in its manifested grandeur and glory, will contrast
amazingly with his first appearing, in sorrow and shame, to
put away sin. He came once to be "despised and rejected
of men." He will come again "to be glorified in His
saints, and to be admired in all them that believe." He
came once as a servant of servants. He will come again as
the King of kings. He came before as a captive led from
prison and from judgment. He will come next as
 222 THE BIBLE STANDARD.

" A mighty conqueror, narian faith. During the great Reformation of the sixteenth
Who spoiled the powers of earth, century and the times of the English Commonwealth, this
And ransomed many captive.
From everlasting death." hope was again revived. Then followed a season in. which
He came once as a .lamb ; He will come again as a lion. the doctrine of His personal appearing and reign passed
He came once as a man; He will come again as a God. somewhat into neglect and contempt.
Mr. Whitby, who was an Arian, wrote against pre-
He came first as a light to lighten the Gentiles; He will
come again as a "flaming fire, taking vengeance on them millennialists, and introduced the idea of the spiritual reign
that know not God, and obey not the Gospel of our Lord of Christ for a thousand years, which he confessed was a
"new hypothesis." This mystical view which postpones
Jesus Christ." He came first as a suffering Saviour; He
hisappearing for at least a thou~and years, and relaxes that
will come again as an awful Judge.
constant watchfulness enjoined by the Scriptures, has pre-
The world saw Him last on a cross; it will Bee Him next
vailed widely for one hundred and fifty years. But this
on a throne. The world saw Him last crowned with tho~ns .
neglected and glorious doctrine, which is related to almost
it will see Him next crowned with glory. Through all
every other doctrine of the Scriptures and almost every
eternity we shall look back upon the first and second advents
duty of life, is reviving again throughout all Christendom ..
of Christ as the supreme events in the history of time.
Most of the great symbols of the Church, ancient and
" That day" is the great central subject of unfilled prophecy.
On that day the only King who has aright to reign, will
modern,are
nial.
pre-millennial ; none of them are post-millen-
The founder of Methodismwas probably a pre-
receive His crown and His kingdom; His people will be
millennialist. The prayer book of the Church of England
glorified, and the groanings of creation will cease.
is clearly pre-millennial. The last article in the Westminster
The New Testament points us forward to His second
Confession of Faith is absolutely incompatible with any
appearing more frequently than it points us backward to
other view. The marginal references used by the American
His first appearing. The subject is met several hundred
Bible Society are pre-millennial in their bearing. They
times in the New Testament. One verse of about every
cannot be made otherwise without wresting the Scriptures.
twenty-five contains such a reference. Peter devotes !lo large
Lange's Commentary on Revelation is pre-millennial. Dean
portion of two epistles to this theme, and tells us that Paul
Alford, one of the greatest scholars and critics of the age,
spoke of these things in all his epistles. No other theme is
says in his Greek Test~ment (a work which continues un-
used more frequently to stimulate the Church to fearless
paralleled): "The majority of writers, both in number. and
witness-bearing, patient suffering, heavenly-mindedness, and
in learning and research, adopt the pre-millennial advent,
to universal diligence. No other theme is used more
following, as it seems to me, the plain undeniable sense of
frequently to arouse a deluded and slumbering world. It is
the sacred text of the book itself. I have again and again
held forth in the New Testament everywhere, as the very
raised my earnest protest against evading the plain sense of
pole-star in the Church.
words, and spiritualizing in the midst of plain declarations
But th~ eye of the Church has not always been clearly
of fact. That the Lord will come in person to our earth;
and steadily fixed upon this ever brightening star of hope.
that His risen elect will reign here with Him and judge;
Tile Apostolic Church, for three centuries, was all alive to
that during that blessed reign the power of evil will be
this hope: Tertullian calls it "the common doctrine of the
bound, and the glorious prophecies of peace and truth on
whole Church." Mosheim, though a disbeliever in the
earth find their accomplishment; this is my firm persuasion,
doctrine, acknowledges its general prevalence in the early
and not mine alone, but that of multitudes of Christ's
Church. Says the commentator Hodge, "The second
waiting people, as it was that of His primitive Apostolic
advent of Christ, so clearly predicted by Himself and His
Church, before controversy blinded the eyes of the Fathers
apostles, was the object of longing expectation to all the
to the light of prophecy."
early Christians. So general was this expectation that
Some tell us that they see no interest or practical im-
Christians were characterized as "those who love His
portance in it. I will select from the multitude some
appearing." Says Mr. Barnes, "The earnest expectation of
specimen passages to show what interest the New Testament
the coming of the Lord Jesus became one of the marks of
writers felt in this subject, and what use they made of it:
early Christian piety."
Does the spirit of slumber come over you; and do you Iona
The Church, secularized by Constantine and corrupted by for livelier emotions and a more wakeful spirit? Read an~
tl:e Romish. Hierarchy, was too well pleased to reign as ponder the Saviour's reyeated account of the awful condition
kings and priests without Christ, and that "blessed hope" of the infatuat;a'~~ld, the electric suddenness of His
was obscured. Origin, the first great rationalizer and appearing, and the thrilling admonitions to unceasing
Universalist, laboured to rob the Church of her pre-millen- watchfulness. "At midnight the cry was made I" "Watch,
 THE BIBLE STANDARD. 223

therefore, etc.". Your Redeemer, Judge and King may Some of the proofs of its genuineness are: (1) Copies of
come like lightning at any moment. " Therefore let us not the book are mentioned as in existence several centuries
sleep, &c." "Let your loins be girded' about," etc. before the beginning of the Christian era. (2) It was in-
Do you need motives to diligence in the service of the cluded in the Hebrew Sacred Canon. (3) Christ refers to
Lord? Read the pa.rables that set forth your duties in His it as a. reliable prophecy. (Matt. xxiv. 15).
absence, and your proportionate reward when He comes. About the third century, Porphyry, a bitter enemy of
Talents are committed to you for use in His absence. Dili- Christianity, first sought to discredit the book by maintain-
gence .on your part will secure a plaudit and reward when ing t4at it was spurious, having been composed at a much
He comes. Pounds are delivered to you with the injunction, later date than the captivity, by some uninspired writer,
"Occupy till I come." When He returns your reward is who falsely assumed the na~e of the prophet. This objec-
proportioned to your fidelity. "Behold I come quickly, tion was answered at the time, but it has been revived again
and my reward is with Me." by the German and other sceptical writers. Their supposed
The Apostolic Church, in its unequalled missionary zeal, proof of this assertion rests chiefly upon the minuteness and
was inspired largely by this" blessed hope." Almost every accuracy of the predictions in the book, which correspond
evangelist in the world to-day cherishes this same hope. _ so exactly with history that they claim it must have been
The most solemn and emphatic admonitions to preachers written after the events had happened.
are enforced by the coming of the Lord. "I charge thee, The particularity and exactness of detail with which the
therefore, before God and the Lord Jesus Christ, Who shall events are mentioned may readily be admitted, and if it can
judge the quick and the dead at His appearing and His be shown that this account was written before they oc-
kingdom; preach the Word; be instant in season, out of curred, then, upon the testimony of these writers themselves,
season. Keep this commandment without spot, the book is proved to be all that it claims.
unrebukable, until the appearing of our Lord Jesus These writers asserbthat it was written during the reign
Christ. When the Chief Shepherd shall appear, ye shall of Antiochus Epiphanes, about B.C. 170. But later investi-
receive a crown of glory that fadeth not away." . gations have quite satisfactorily established the fact that a
" Greek version of Daniel was made during the reign of
• Ptolemy Philadelphus, more than seventy years before the
accession of Epiphanes." (2) Passages of the Book of
THE GENUINENESS OF THE BOOK OF
Daniel are referred to by Jesus, the son of Sirach, who must
DANIEL.
have written as early I!.S B.C. 180, or before the times ot
IN entering upon the study of the Book of Daniel, it is Epiphanes. (3) Josephus states that Daniel's prophecies
important to have some definite knowledge in respect to its were shown to Alexander the Great in n.c .. 332, and inclined
genuineness, authenticity, and divine authority. The fact him to treat the Jews with special favour. These facts are
that we find a book included in the Sacred Canon, and proved by testimony of the most trustworthy character, and
generally accepted by the Church, is strong presumptive never have been successfully called in question.
evidence of its right to be there, and of its true A weak argument against the genuineness of the Book of
character .. But this fact ought not to be the extent of the Daniel has been founded' upon the fact that it is written in
teacher's information upon the subject. An inquiring Bible Hebrew and Chaldee, with an intermingling of Greek words,
scholar will naturally wish to know the reasons for counting which it is claimed indicates a later age than the time of the
the book genuine and true. captivity.
As there- has been some confusion among the earlier But this fact, on the contrary, is one of the strongest
writers on the evidences of Christianity, in regard to the use. proofs that it belongs to that time. Like the Books of Ezra
of the words genuineness and authenticity, it will be well to and Jeremiah, being written partly in Hebrew and partly in
explain them. A book is genuine, if it was written when, Chaldee, is a peculiarity which could only occur when the
where, and by whom, it claims to have been penned; it is two languages were currently spoken by the Jews, and is
authentic, if its contents are truthful, and can be relied on found only in the writings of about the time of the captivity.
in matters of which it professes to speak; it is of divine And the changes in the language of the book occur where
authority, if it was written by direction of God, and under they might most naturally be expected. The introduction
His special guidance, is written in Hebrew; with the answer of the Chaldeans
That the Book of Daniel was written by the person whose (chap. ii. 4), the language changes to Aramaic or Chaldee,
name it bears, and at the time of the captivity of the Jews and it is used until the close of the seventh chapter. The
in Babylon, was not disputed until about the third century writer then resumes the Hebrew, which is retained to the
after Christ. close of the book.
224 THE BIBLE
These changes are such as would be most likely to be
made by one who was writing, not for the learned Jews at a
later date, but for the common people, during the Babylonian
captivity. It would be most natural for the writer to begin
such a narrative in his native language, the Hebrew, but
when he attempted to give the speeches at court, or to relate
the proceedings there, the language spoken at a court, and
which was understood by the Jews generally, would be more
natural, and hence he uses the Chaldee. Again, when the
personal introduction of Daniel, as the writer of the text,
is given, and the restoration of the Jews and the future
dealings of God with them, are subjects of record, the
native Hebrew is the language best adapted for writing
upon these themes, and, therefore, it is selected by the
author of this book. The great similarity in the subject of
the seventh, and of the second chapters, and the writer's
formal introduction of himself in the eighth chapter, are
sufficient to account for continuing the Chaldee in the
seventh chapter ..
In regard to the intermingling of Greek words in its
eomposition, it is sufficient to remark that only ten such
words have been cited by the objectors, and only four of
these are shown to be of Greek origin. These are the
names of four musical instruments, said to be in use in
Babylon at that time. Nor is the use of these words a fact
at all surprising, since the intercourse of the East and the
West was such that a Greek, the brother of Alcreus, had
already gained distinction "at the furtherest end of the
world, aiding the Babylonians."
A learned English writer observes: "It is far more diffi-
cult to explain the eomposition of Daniel in the Maccabean
period, than to connect the peculiarities which it exhibits
with the exigences of the return." The peculiarities of lan-
guage, the acquaintances with Eastern manners and history,
the reception into the canon, the phenomena of the Alexan-
drian version, the Oriental characters and scenes, all point
to the genuineness of the book, and prove beyond a doubt
that it was written by the author whose name it bears, and
at the time of the captivity at Babylon.
• ...
A GRAND PREMONITION.
A PR~MONITION is a forewarning of danger ;-a sense of ap-
proaching calamities. It is an exhibition of mercy, and is
produced by love and good-will. The means producing it
may be various, but "the spring of action is charity or a
heavenly benevolence.
A loving mother would not fail to give her beloved
children premonitions of dangers, hidden to them but known
to her. She would not hear the warning sound of a distant
train approaching the place where the objects of her affection
STANDARD.
where at play, unconscious of coming harm, without speedily
warning them of their perilous condition. Would a. father
hear the crackling of charring timbers, as a smothered fire
is creeping around the apartments where, held powerless
in the arms of sleep, lay his beloved family, and not use all
the means within his power to awaken and save them?
Would not a neglect to do this prove his lack of love and
parental care for those put under his guardianship? If
parents should fail to do such important duties to those
dependent upon them, would not all men condemn them
as unworthy to be entrusted with the temporal interests of
humanity? "
If men feel bound by such principles of love and mercy to
do such things under all the paralysing influences of their
depravity, how perfectly will our heavenly Father execute
the changeless principles of infinite love and mercy in giving
premonitions to all the creatures of His paternal care, when
they are exposed to fatal snares and approaching calamities.
He represents himself as exercising unceasing watchful-
ness over all His creatures, feeding the young lions, guard-
ing the falling sparrows, counting the hairs of His people's
heads, His eye following them through all the journey of
life, furnishing the balm for their wounds and a cordial for
their sickness. His ear is never heavy that He does not
hear the most feeble cry of the least of His flock; and is it
possible that when the most fearful of all earth-scenes are
approaching,-the wars, floods, earthquakes and devouring
fires of the last judgment, that ihe Father of all mercies
should fail io give to men signs and premonitions of danger?
It is not possible. His infinite love forbids it. His govern-
ment in the past ages forbids it, and His Word positively
forbids it.
Surely the Lord God will do nothing, but He revealeth
His secret unto His servants the prophets. "The lion hath
roared, who will not fear? the Lord God hath spoken, who
can but prophecy? "-Amos iii. 7, 8. The roar of the lion is
a warning to the beasts that danger is at hand; so " the
Lord shall roar out of Zion " when" the sun and moon shall
be darkened," and God" will show wonders in the heavens
and in the earth, blood, and fire, and pillars of smoke"
"before the great and terrible day of the Lord come."
-Joel iii. 16; ii. 80, 8I.
These wonders in the heavens and earth are given as signs
that the day of the Lord is at hand; and he adds to them--
•• Proclaim ye this among the Gentiles: Prepare war; wake
up the mighty men; let all the men of war draw near; beat.
your ploughshares into swords and your pruning-hooks into
spears;" "let the heathen be wakened, and come up to the
valley of Jehoshaphat, for there will I sit to judge all the
heathen."-Joel iii. 9; x, 12.
Jesus indorses these signs as indicating the approach of
the last day when He answered the question as to what
 THE BIBLE STANDARD.
sign should indicate His coming. He says, " There shall be
signs in the sun, and in the moon, and in the stars; and
upon the earth distress of nations, with perplexity, the sea
and the waves roaring; . . . and then shall they see the
Son of man coming in a cloud."-Luke xxi. 25, 27. The
Saviour evidently quotes from Joel in giving ·these signs,
for they are the same and presented for the same purpose-
to give premonition of the coming" day of God."
It appears, therefore, that the Lord has provided that,
just before He "will sit to judge all the heathen," which
will be when" the harvest is ripe," and this is at the" end
of the age" (see Matt. xiii. 39), that there will be startling
sights in the heavens-the sun veiled at noonday, pillars of
smoke, with earthquakes in divers places, increasing and
alarming murders, so that" blood toucheth blood," while
the" nations are angry," calling all" the men of war to
draw near."
.God will send all these startling occurrences in connection,
for the purpose of arousing all men to a sense of danger, so
that their "hearts will fail them for fear," for they will
cause them to look after events of great magnitude which
are about to overwhelm the world in ruin.
As Egypt was visited with judgments from God before He
delivered ancient Israel, which were sent as tokens to the
Hebrews . of speedy deliverance, and warnings to the
Egyptians of approaching wrath, so, before the final de-
liverance of the Israel of God, startling judgments are fore-
told as coming on the earth as signs of their speedy deliver-
ance. Jesus said, " And when these things begin to come
to pass, then look up, and lift up your heads; for your re-
demption draweth nigh."-Luke xxi. 28.
They will also, as in the type, cause men's hearts to fail
them because of increasing calamities, destructive of life and
property by a series of abnormal casualities and diabolical
acts threatening the peace and security of all men.
The world is convulsed to-day in every grade and rank of
social life with just such startling events as foreshadowed to
precede earth's final dissolution. Financial oppressions,
political factions, domestic infidelity, extortion, burglary,
seduction, thefts among the high and low, incendiary fires,
drunkenness, debauchery, alarming ecclesiastical wicked-
ness, the standard of Christian purity trailing in the dust,
and the spirit of war and revenge everywhere taking control
of State and Church. The red hand of murder is everywhere
uplifted with new and terrible implements of torture. The
heavens have put on abnormal appearances, giving grand
exhibitions of etherial fireworks, uttering strange sounds of
muttering wrath, showering blood and fire, sending
tornadoes, awful cyclones and destructive floods ..
The earth exhibits signs Of age and decay. The seasons
are losing their order, and the internal fires are creeping to
the surface, threatening the upheaval of the thinning crust
225
and the melting of the undissolved solids. The curse. is
ordering to the front its last corps of devourers. The
locust, fly, and worm are everywhere making a deadly charge
upon the vine, fruit-tree, grass, and precious grains.
Pestilence and famine are on the death-march, with key in
hand, to open the charnel-house to millions who are retreat-
ing in great alarm, As the rear-guard of belligerents, war
is sounding its thrilling bugle and commanding all the
kings and captains of the nation to assemble their men with
sword in hand for a terrible onslaught.
By all these things of awful significance God has sent a
wave of deep consciousness of approaching danger over the
world, as a final premonition of the last judgment. It is
the voice of Jehovah. Who will heed it and escape from
perdition? All nature utters her wail, for it is the last
woe. Alas for the Gentile kingdoms! they have been
drafted for the war of final revenges, and there are no
substitutes. The battle cry is heard, To arms! to arms!
for God hath a controversy with the nations, and the
Avenger of insulted justice has arisen to do His strange
work of retribution. 0 Christ, save Thy little flock in the
midst of howling desolations is our fervent prayer. Amen.
NOTES FOR THE PUBLIC.
A MODERN PARABLE.
"THERE was, on the borders of the wilderness, a village.
Its inhabitants had long been kept in terror by a fierce,
gaunt wolf, which no hunter could catch. This beast
devoured several young children and thus excited the
intensest hostility of the population. At length they called
a prayer-meeting and besought God to help them to get rid
of the wolf. Shortly afterwards a wonderful sight appeared.
The wolf was seen suspended in mid-air, above the village,
supernaturally, whilst underneath him was a flame of fire in
which the beast was being roasted, but without being con-
sumed or deprived of life. The howls of the tortured
creature resounded over the village, and, for the first half-
hour or so, caused general rejoicing at this marvellous dis-
comfiture of the popular enemy. In particular the parents
of the poor infants who had been devoured rejoiced in this
retribution. However, as the hours passed on, a feeling of
pity, even for the wolf, began to be felt in some hearts. It
began to be remarked that the wretched creature had been
tormented sufficiently. Others, however, replied that all
must be right, inasmuch as the infliction was a Divine one.
Night came, and all through the hours the piercing cries of
the roasting wolf disturbed the village. Next day the sounds
and the sight had become intolerable to some persons, who
took their departure from such a horrible spectacle. Others
tried to accustom themselves to it. But meanwhile the uni-
226 THE BIBLE STANDARD.
versal feeling of the inhabitants had become one of intense
pity for the tortured wolf, and prayers were put up for the
mercy of heaven upon it. But, according to the parable, its
heaven did not hear those prayers. The torture continued;
but before it had lasted one week, every inhabitant of that
village had quitted it in horror and intense commiseration."
The application of the parable is obvious. If even a
Divinely-inflicted torment of a week, on an animal, would
be intolerable to human compassion, and to human justice
and righteousness, is it conceivable that the perfect com-
passion and justice of God, will, through unending ages, and
with no possibility of reformation or redemption, and in
spite of the shedding of the most precious blood of Christ
as a ransom, of unfathomable fulmess, for all, yet roast
eternally myriads of His poor human children? Which is
the more orthodox, which is the more Scriptural doctrine,
this, or its reverse? Eternal torment is separated by an
infinite distance from the truths of righteous retribution and
of our most blessed Redeemer's atoning grace.
Yours truly,
London, June 30th. WILLIAMTALucK.
P.S.-I the more willingly append my name to this letter
for the following reason. I was lately at Reading, and, in a
conversation with a respected magistrate of that town, he
informed me that one of their best local ministers was
suffering a sort of persecution from narrow-souled "religion-
ists." Also, I last week met another excellent man, a
London minister, who told me that he was held in disesteem
amongst the well-meaning people of the Mildmay Conferences
because he does not interpret Scripture to inculcate ever-
lasting torment as it" dogma. And lastly, I observe, in the
newspapers, that a third excellent minister, the Rev. Edward
White, of London, has virtually been caused, on account of
similar views, to relinquish his intended biography of his
late honoured sister, Mrs. Ranyard. I fearlessly assert that
- such Christians as Mr. White and the other two gentlemen
alluded to, hold mo1'l orthodox, more Scriptural, and more
Christ-like views than the quasi-Evangelicalism of many of
their censors.-Chri~tian World.
AN OPTIMISTVIEW.
"HE considered that, notwithstanding what some people
said, this was a very pleasant world to live in. He had
always been glad that he got aboard this planet. Where
there was one discord upon it there were a thousand
harmonies. There was a skyful of robins to one croaking
owl. He thought that this was not only a good world, but a
good age to live in. He would rather live ten years now
than five hundred in the time of Methuselah."
We are quoting from a report of a recent lecture by the
Rev. T. De Witt Talmage, and also wondering how any man
of thought and experience could be so blind to the shame
and sorrow and suffering of this sin-stricken world. Ah,
well! Mr. Talmage is a popular preacher, and crying
"Peace, peace," when there is no peace, pays-in this life.
•
NOTES FOR THE CHURCHES.
BRADFoRD.-On June 29th, the Church in Chapel-street
celebrated its birthday. 60 took tea together, the gift of
their sisters in Christ. At the after-meeting the Secretary
reported on the origin and growth, together with the channels
of usefulness, of the infant Church. Addresses followed, on
"Life and Death," "The Advent," "The Kingdom." It •
proved a most encouraging meeting, making all present
forget, for a season, that the y were deemed "heretics" and
" infidels" by the partisans of a blind and narrow bigotry.
LINCOLN.-To the deep regret of his large and closely-
attached flock, the Rev. G. A. Brown has announced the
painful necessity-owing to failing health-of his shortly
seeking a more genial clime.
LONDONN.-MAlIERLEY CHAPEL.-For some time past this
congregation has shown a steady gain, very cheering to its
long-tried and trusted Mi nister and Deacons .. The Church
and congregation are also taking a lively interest in the
forthcoming Conference, which will be held here.
GLASGow.-A pleasing sign of broadening liberality of
men of differing creeds is seen in the fact that the Committee
of the Mitchell Library have accepted the offer of a resident
to supply The Bible Standard for their free magazinetables.
This, with TII, Rainllow and Bible Echo, which they had
previously accepted from the same source, is an example
which, in the interests of truth, we should like to see
general. MR. MACRAE'SCASE, though painful to him, is
bearing useful fruit for the truth in Scotland. In Glasgow;
for example, several young men connected with the ,. Young
Men's Christian Association" have formed themselves into
a separate society, for the study of the subject of "Con-
ditional Immortality," and its cognate truths.
"THE KINGDOMANDTHE CHURCH." -We wish to call the
attention of our Churches to this new and interesting
pamphlet on the precious truth of the Lord's Coming. It
consists of. an Address delivered by Prof. H. Lummis,
(Methodist Episcopal Minister,) at the Great Prophetic Con-
ference, New York, last year. It is very suitable for loan
circulation, amongst members of the Methodist family.
See our Catalogue.
"VVHATIS TRUTH?"-A valuable" Life in Christ .. tract,
well adapted for gratuitous distribution. Will our readers
help in circulating it? See Catalogue.
 THE BIBLE STANDARD. 227

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