T:H:E
• I
1 t ~ta
Issued monthly by "The Bible Standard Publication Society," Lincoln.
Geo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.
'fHE BIBLE STANDARD
is devoted to the exposition of Biblical
the Dead, the Final Destruction of the Wicked, the Signs of the Times, the Second Coming of Christ, and His Personal
" The Wages oj Sin is Death; but the gift oj God is Eternal
No. 7.
PEACE WITH ALL MEN INCOMPATIBLE
FIDELITY TO CHRIST.
A Sermon by Geo. A. Brown.
" Think not that I am come to send peace on the earth;
I came nob to send peace but a sword."-)latt. x. 34.
How strange this sounds, falling from the lips of Him whom
the Scripture calls the "Prince' of Peace!" When the
angels heralded His birth, was it not of "peace" that they
sang, saying, "Peace on earth, good will towards men? "
And did He not say Himself to His disciples, when about to
leave them to go to the Father, "Peace I leave with you;
My peace I give unto you?" How can this declaration of
war, even of a sword, come from the same lips and heart
that spake of peace? Does a fountain send forth water both
sweet and bitter? 01' a tree bear two manner of fruits?
How can we reconcile this announcement of conflict with
Christ as the Prince of Peace?
The conflicting statements are seen to be in perfect
harmony as we recognize the fact that they are spoken of
the Saviour in different relationships and as viewed from
different standpoints. One-the proclamation of war-is a
view of the battle-field; the other-is the scene where
victory is won. One is the war-cry; the other, the echo of
the grand festal day, when the battle-ground is changed to
Paradise, and men's persons as well as hearts have been
transformed, so that they wear the image of the Heavenly.
Christ's first advent inaugurated a great revolution in the
religious system of his land and time. It brought the
gloom of evening to the long day of reputed orthodoxy; and
finally, settled many of its cherished beliefs down in dense
and eternal night.
For years and centuries dogmas and forms had held the
Jewish worshipper in captivity. Creeds were stereotyped'
and patented. And human theology had embedded truth
in the grave of tradition. Ligh is that once shone brightly
had grown dim and gone out in death; and the race of
•
EDITED BY
Truth, especially the doctrine of Conditional Immortality, the literal Resurrection of
Reign on earth.
Life throuqh. Jesus Christ our LOTd."
APRIL, 1878. Price Id.·
WITH godly men was fast becoming extinct. The path of life was
blocked by religious teachers who ostensibly held the keys
of the gate ; they surrounded the entrance of the narrow
way with a thousand unnecessary rites and commandments.
Through the stately theological institutions they had founded,
men must neec1s pass before they coulc1 be in the path
leading to glory and honour and immortality. False in-
terpretation given to Scripture had well nigh extinguished
all hat was God-like and holy. And this false theology
as become part and parcel of their nature. The mother
sung it to her babe; it was learnt among the first lessons
of tenc1er childhood; the youth who would win the smile of
the public eye must graduate therein at some school of
Gamaliel. And this traditional faith and religion had so
far taken hold upon the convictions of the people, that they
had come to think that no other way was or could be right.
They had made void the commandments of God by their
traditions. Such was the state of the Jewish Church when
Christ was born; and when in His manhood He entered
upon His mission-a lone Man! Unsupported by any body'
of men,-not ordained by man, nor holding in His possession
any document of credentials 01' authority from the schools of
theology-He stooc1,a Man of U'aT! A Man whose heart
was fired with holy and Divine truth! No weapon in His
hanc1 but the sword of the Spirit. And with this He
struck, and His blows were felt; for they fell with power
upon the heads and hearts of those who had for many years
been looked upon as almost divine.
He-this Man of war-went from town to town, from
village to village, from mountain top to ship's deck, pro-
claiming doctrines and principles antagonistic to sin and to
the erroneous religious system and tenets of His day. He
gave error no quarter; He claimed no friendship with
the sanctimonious Pharisees, for the sake of "peace."
Nay, otherwise; for the peace that had long lain on the
bosom of a worldly and backslidden Church, He brake-He
ruthlessly brake! War was' proclaimed ; and with that lone
 50 THE BIBLE
Man-and illustrious warrior-has sprung up the greatest
controversy the world has known.
And still the war rages, as severe as ever. Truth is not
crushed, nor does she sue for peace. She yet holds up her
head in bold defiance. She presses her complete victory
here in this world; for the ground on which we tread is
hers. The crown of honour and glory must alone deck her
brow; and then only will she stop the fight. She will not
have peace till by herself she stands the vanquisher of 3,11
her enemies.
Christ held out no flag of truce. He was stern in His
denunciations of evil. In grave and emphatic words He
warned His disciples against the" leaven" of the Scribes
and Pharisees, making allusion to their" doctrines."
This onslaught roused the lethargy of the religious
slumberer. It awakened the anger of the priesthood. They
found an enemy born in their very midst, fighting to over-
throw their beloved and cherished system. Apprehending
their danger, they determined, if possible, to C1'Ush the Man
who dared to disturb the theological peace.
The conflict waxed hotter and hotter. The anger, malice
and hatred of the human heart were stirred to their depths,
and the culmination is well known-it ended in blood! The
forces of the Rabbis, led by the treacherous Judas, took
Jesus, and in the presence of a mob interspersed with high
religious functionaries they crucified Him. But this was
not completed until He had accomplished a work that
subsequent time has not been able to undo. He had won a
few followers, gained some hearts, made some impressions.
And He died, leaving the world in a perfect uproar.
Doubtless His enemies thought they had rid themselves
of a great and dangerous pest when they saw their Foe a
corpse; and hoped for a return to the peace of the olden
~I[ times. But such thoughts and hopes were destined to prove
delusive, and they are now to know more than ever the
truth of Christ's declaration, that He came not to send
peace but a sword.
But a few' days elapsed, and they were disturbed by the
news, spreading with wondrous speed, that the Lord was
risen from the dead! And, but a brief period from that
the Risen One armed His followers with a power against
which nothing could stand. His enemies could not resist
the Spirit which He gave them on the day of Pentecost.
Astonished and confounded, they saw and heard the
Heaven-endowed warriors of the cross. Unlearned men,
having the courage of lions, spake with unearthly authority,
and won rebel hearts to the Royal cause. And the result of
that one day alone, so successful was the siege, was the
turning over of three thousand men on the Lord's side!
Now the warfare assumes a wider range and larger pro-
portions. The twelve, within a few years, carry it into all
lands. It is both of an aggressive and defensive nature.
STANDARD.
The Jewish nation is roused to ferocity and murder. The
heathens clamour and seek to destroy the Church of God.
Prisons and bonds are tried as means of cure, to shut the
mouths of these men. But, useless all! No incarceration
'could seclude them, or prevent the spreading of their
doctrines; and no threats of the worst that man can do
could succeed in getting them to promise that they would
speak no more in that Name that created such dissension.
The complaint against the Apostles was that they" turned
the world upside down." They did not agree with existing
religions. And not agreeing with the traditions and shams
of their day, they struck heavy and tremendous blows at
these cheats and delusions. Great Diana of the Ephesians
was openly attacked, as well as the inventions of that Church
that claimed the name of God as an authority for its
practices. The axe was laid at the root of the tree; and
they dealt unsparing blows at what only deserved to perish.
Then raged with blind and wild-beast fury the worshippers
of these several systems, and they called in the civil arm
against'the audacious Christians. In the pages of history
we read of the dark and horsible deeds of cruelty perpetrated
by the pagans against the Jhurch, from the Emperor N ero
down to Diocletian.
We might continue, and speak of the war and its progress
from that day to this; but enough. We see through all the
past ages that the principles and doctrines of Christ when
faithfully proclaimed have caused a disturbance of the peace.
It is true that the Church has at times fallen into a lull,
and even sought the favour of the world, with an inglorious
. peace. The sword has remained in its scabbard, when it
should have been used in fidelity to Christ. She has sunk
into a kind of half-and-half unionist, as in the days of
Constantine. For the sake of peace, she said less and less
about the idolatry of the pagans until-natural result-she
began to copy it, so that one could hardly discriminate
between Christianity and heathenism. It was peace they
wanted. But, like the Israelites of old, they rested in the
wilderness only to make to themselves idols, and depart from
the living God. Our Master had said, " Think not that I
am come to send peace on earth, I came not to
send peace but a sword." He meant this sword
to be used; and the Church for the sake of peace had
put it aside. It has frequently been so. But, friends, this
sword must be wielded by somebody to fulfil the words of
Jesus, and when one class of men refuses to contend for
righteousness and truth, God raises up another who will
fearlessly and loyally carry on the war commenced by our
Divine Master.
We live not in those days of fiery persecution. But is the
battle over? No, no; let us realise it. Our age, as ages
of the past, demands our utmost energies for Christ. Error
abounds=-is everywhere. And we must oppose it. We
 THE BIBLE
must be. its pronounced antagonists. This is a part of our
mission.
Talking of error, both in doctrine and practice, how it
covers the ground! To-day it is in exaltation. The posts
of honour, the plaudits, the laurels, are all given to it.
And truth-Divine truth-glorious, saving truth-is
down as much as possible, It needs manliness to take the
sword of the Spirit and go out to meet it. It requires valour
and self-sacrifice in th~s holy war. For it will bring the
same results as ever. It will raise against all who stand in
the ranks of the faithful in Christ the indignation and malice
and false witness of him who loves darkness rather than
light.
But, alas! our heart is sad; for we discover a disposition
on the part of many to ingratiate themselves and live in the
smiles of the enemy. They seem to be holding out a flag of
truce, and claim to have discovered neutral ground where
they can dwell with opponents of the faith, in union, and
free of controversy. They will give up all distinguishing
doctrines in which they are at variance with tho~e who list
to fables, just for the sake of peace. Unfaithful. This will
not do, brethren. God has given us truth that produces
discord, that breaks up societies that are based upon a false
foundation, and it is our imperative duty to wield the sword
I
of the Spirit in the name of Him Who promises a grand and
glorious victory to them who are faithful.
This war will go on until the Prince of Peace shall come,
and when He comes He shall hush the tempest with His
voice, and crush the wrong, exalting the true, the noble, the
Godlike. Then the grand angelic anthem shall be realized.
" Peace on earth and good will to men," for Christ shall
reign from sea to sea, and from the rivers to the ends of the
·earth. Then shall error sink never more to rise, and truth
exalted shall sit enthroned never more to be trodden under
foot of men.
Then everyone who has fought the fight well, and over-
come by the word of God, shall be praised by the Captain
of their salvation, and being immortalized, shall in the
kingdom of God spend one endless day of peace; for to the
ends of the earth shall discord have died away.
Let us in view of that time gird up, with all diligence, the
loins of our minds for opposition to error and unrighteous-
ness even to the end, not seeking peace on a false basis, nor
giving quarter to that that is against God and His revela-
tion; and may we be good soldiers now, that we may have
glory and honour, and incorruptibility then. Amen.
..
'THEdoctrine of eternal misery appears first in " Clementina,"
a forgery by some unknown writer, about the middle of the
2nd century. Until that time it seems to have been un-
known in the Christian Church. Universal salvation was
first taught about one hundred years later.
STANDARD. 51
THE RICH MAN AND LAZARUS.
THE imagery of the parable is borrowed from the opmions
of the heathen concerning Hades, or the invisible world, the
state of the dead-which the Jews, in the time of the
Saviour's ministry had in part imbibed. There is sufficient
kept
evidence, both internal and external, to prove that the
passage is a parable.
Dr. Whit by argues conclusively that the passage is a
parable, and states that it was. not original with Jesus, but
was quoted by him from some Jewish writings. "That this is
only a parable, and not a real history of what was actually
done, is evident, 1st, because we find this very parable in
the Gemara Babylonicum, whence it is cited by Mr.
Sheringham, in the preface to his Joma; 2nd, from the
circumstances of it, viz., the rich man's lifting up his eyes
in Hades, and seeing Lazarus in Abraham's bosom his
discourse with Abraham, his complaint of being tormented
with flames, and his desire that Lazarus might be sent to
cool his tongue ; and if all this be confessedly a parable
why should the rest, VAhiC. is the very parable in the
Gemara, be accounted istory?" (Wlntby, Note on
Luke xvi. 29.)
Again, Archbishop Tillotson remarks, that 111 some
ancient MSS. the passage commences as follows: "And He
spake a parable unto them, saying, There was a certain rich
man," &c.
Dr. Hammond gives his unqualified opinion that this is a
parable, in his commentary on the passage.
The language of the venerable Dr. Lightfoot is strong and
energetic. He throws the contrary opinion into ridicule.
He says, " Whosoever believes this not to be a parable, but
a true story, let him believe also those little Friars whose
trade it is to show the monuments at Jerusalem to pilgrims,
and point exactly to the place where the house of the rich
glutton stood; most accurate keepers of antiquity, indeed,
who after so many years, such overthrows of Jerusalem,
such devastations and changes, can rake out of the rubbish
the place of so private a house, and such an one, too, that
never had any being, but merely in parable. And that it
was a parable, not only the consent of all expositors may
assure us, but the thing itself speaks it." (Works, xii.
157,158.)
The learned and orthodox Dr. Proudfit very judiciously
remarks, " We are not to conclude that such persons (the
rich man and Lazarus) actually existed, but they are intro-,
duced for the occasion, to urge more strongly the moral
intended." (Lecture on Parables, p. 190.)
We think that the above quotations will suffice to convince
any unbiased mind that the ground is conceded that the
Rich Man and Lazarus is a parable.
It may be said by our opponents, " We grant you that it
52 THE BIBLE
is a parable, but it must be established upon a literal fact."
In reply, we would say that, "Such is not the case, for we
find many parables in the Bible which are not founded upon
facts at all." Will our readers please read the parable
found in the 9th chap. of Judqes, from the 7th to the
15th verses?
Taking for granted that you have read this parable, we
would ask you if trees talk, or ,do they assemble themselves
together to appoint kings, and yet it is stated in this parable
that" The trees went forth to anoint a king over them."
This at once answers for an illustration that all parables are
not founded upon facts.
We now proceed to show that the Saviour referred in the
parable, not to the views concerning Hades entertained by
the sacred writers, but to heathen notions of Hades which
had been in part imbibed by the Jews,-not, however, to
aclmowledge the heathen fables to be well founded, but, by
the parabolic use of them, to set forth a train of interesting
facts.
We now come to a very important enquiry, viz., Does the
representation of Hades in the parable agree with the views
of the sacred writers on that subject. We answer that it
does not, but agrees perfectly with the ideas entertained by
the Jews themselves concerning Hades. We will give you
a quotation from J osephus on the Jewish belief of this
subject, and you will at once see that Christ drew His
parable from their own theological opinions concerning the
state of the dead. But by no means does He sanction it by
using the same in parabolic form.
Josephus says, "Now as Hades, wherein the souls of the
righteous and unrighteous are detained, it is not necessary
to speak of it. Hades is a place in the WOTld not regularly
finished, a subterraneous region where the light of this
world does not shine j from which circumstance, that in
this region the light does not shine, it cannot be but there
must be in it perpetual darkness.
," This region is allotted as a place of custody for souls, in
which angels are appointed as guardians to them, who
distribute to them temporary judgments, agreeably to every
one's behaviour and manners. In this region there is a
certain place set apart as a lake of unquenchable fire,
whereunto we suppose no one hath hitherto been cast, but
it is prepared for a day afore determined by God, in which
one righteous sentence shall deservedly be passed upon all
men. The just are now indeed confined in Hades, but not
in the same place wherein the unjust are confined. For
there is one descent into this region, at whose gate we
believe stands an archangel with a host: which gate, when
those pass through that are conducted down by the angels
appointed over souls, they do not go the same way, but the
just are guided to the right hand. This place we call the
bosom of Abraham. But as to the unjust, they are dragged
by force to the left hand by the angels allotted for punish-
ment, no longer going with a good will, but as prisoners
driven by violence into the neighbourhood of Hell itself j
who, when they are hard by it, continually hear the noise of
it, and do not stand clear of the hot vapour (01' flame). Not
only so, but where they see the place of the Fathers and of
the just, even hereby are they punished j for a chaos, deep
STANDARD.
and large, is fixed between them; insomuch that a just
man that hath compassion upon them cannot be admitted;
nor can one that is unjust, if he were bold enough to attempt
it, pass over it."
Now it is unmistakeably from this "Pharisaic doctrine of
Hades that we have the Parable of the Rich Man and
Lazarus. The Pharisees did not', however, get the idea from
their own Scriptures, but from the heathen philosophers.
The unanimous testimony of the Scripture writers goes to
show that lIades is a place of silence; it is u place where all
the dead are, (i.e., not living), it is therefore translated
many times into our English word [J1'ave. We will cite the
following passages to prove our position relative to Hades :-
" What man is he that liveth, and shall not see death?
Shall he deliver his soul from the hand of the qraue" (Hades,
Sept.)? Psalm lxxxix. 48.
" For in death there is no remembrance of thee; in the
grave (Hades) who shall give thee thanks? " Psalm vi. 5.
This passage affirms that ill Hades (for I now quote from
the Greek version of the Old ~stament) there is no "re-
membrance" which is an attribute of conscious existence,
and llO one gives thanks, and, therefore, affords conclusive
evidence that it is a place of unconsciousness. But to make
this point clear beyond a doubt relative to the dead being
utterly unconscious in Hades, we quote Eccl. ix, 10. :
" Whatsoever thy hand findeth to do, do it with thy
might; for there is no work, nor device, nor knowledge, nor
wisdom, in the grave (Hades) whither thou goest."
WLitby says, that Shoel throughout the Old Testament,
and Hades in the Septuagint, answering to it, signify not a
place of torment, or of the souls of bad men only, but the
grave only, or the place of death.
We have now brought before you the doctrine of Hades
according to the Pharisee, who in turn had imbibed it from
the heathen philosopher and we have also shown you the
Scriptural idea of Hades which makes it a place of death and
and not of life. Which shall we believe?
The learned Dr. Campbell gives the whole weight of his
authority in favour of the supposition that the Jews Lad been
corrupted in their views by the heathen, and that the form
of the parable was drawn from the heathen notions which
they had imbibed. He says.
"It is plain that in the Old Testament the most profound
silence is observed in regard to the state of the dead, their
joys or SOlTOWS, happiness or misery!"
The opinion neither of Hebrews nor of the heathen,
remained invariably the same. And from the time of the
captivity, more especially from the time of the subjection of
the Jews, first to the Macedonian empire, and afterwards to the
Roman, as they had a closer intercourse with pagans, they
insensibly imbibed many of their sentiments, particularly on
,those subjects, wherein their law was silent. On this subject
of a future state we find a considerable difference in the
popular opinions of the Jews in our Saviour's time, from
 THE BIBLE
those which prevailed in the days of the ancient prophets.
As both Greeks and Romans had adopted the notion, that
the ghosts of the departed were susceptible both of enjoy-
ment and of suffering, they were led to suppose a sort of
retribution in that state, for their merit or demerit in the
present. The Greek Hades they found well adapted to
express the Hebrew Shoel. This they came to conceive as
including different sorts of habitations for ghosts of different
characters! Here we ask, on whose authority did the Jews
believe that Hades was a place of disembodied souls?
Answer.-On the authority of the heathen. It may be said people, as the Apostle Paul testified, when speaking of them,
that Christ must have sanctioned the Pharisaic doctrine of
Hades, or else he would not have used it in His parable.
In reply, we say that if Christ sanctioned the Hadean
state, according to the Jewish belief at that time, then He
plainly and pointedly went against the teachings of the Old , altar "every day."
Testament writers on the Hadean state.
This we cannot for a moment believe to be the case, for if
Christ sanctioned the belief of the Pharisee regarding Hades,
then we have His sanction of it in its minutest particulars,
just as they held it.
With the two side by side, there is no disputing this fact.
And that makes it that all the dead are now detained down
under the earth alive, and this doctrine must henceforth
become the ultimatum of all Christian faith as to the dead.
Rejecting this, the objection falls to the ground that Christ to divine knowledge they had been poor indeed" when
sanctions it by using it to reprove these Pharisees. We
might as well accuse .Msop of believing that the birds and
beasts actually talk because he makes them do it in his
fables; and if any in his day really believed it, might he not
be justified if he used their faith to impart unto them
important moral lessons by making the birds and beasts
talk wisely.
Indeed in this very connection, Christ founds a Parable
upon the dishonest conduct of an unprincipled steward, who
wasted his Lord's goods; and who, when he learned he was , ever befallen any nation. On the other hand, the, Gentiles
to be turned out of the stewardship, made a most dishonest
settlement with his Lord's debtors, cheating Him out of a
large amount.
Shall we say that our Saviour endorsed this dishonesty
because he founds a Parable upon it, without even intimating
that such conduct was wrong?
In the Parable under consideration, our Saviour at once
reached them through their own distorted views of the state
of the dead, with the most solemn and important of
all truths.
Mark with what consummate skill the Saviour handles
these men, and turns the tables against them, by weaving a
Parable against them out of their own doctrine of Hades, and
thus in the most effectual, if not the only way, forewarns
them of their personal and national impending doom.
What was the object,' then, of Jesus in uttering the
STANDARD. 53
Parable? What fact did He intend to teach?
We believe that He intended to point out the obstinacy of
the Jews, their impending doom for having rejected their
Messiah, also to show that the Gentiles (who had been
beggars in the estimation of the Jews,) would be brought into
covenant relationship with the promises and covenants made
to Abraham I and the Jews would be cut_off, and suffer the
consequences of their obstinacy.
The Rich Man. personifies the Jewish people, who were
rich in religious privileges, being God's chosen, covenant
"To whom pertaineth the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God,
and the promises, &c."-Roln. ix, 4, 5. "Their priests also
were clothed in purple and fine linen," and served at the
~
It was the special purpose of our Saviour to teach the
Jewish people that on account of their rejection of Him,
they should lose their peculiar relationship to the gospel
benefits, and this and the torments they are represented as
suffering, very justly set forth their chagrin and envy arising
from the reception of Christ by the Gentiles, and also their
national overthrow, debasement, and sufferings for eighteen
hunched years.
By the beggar, the Gentiles are represented. In regard
compared with the Jews. They had no knowledge of God,
nor of His law! and they worshipped the idols which their
'own hands had fashioned.
By the death of the two individuals, is intended the change
which was then about to take place in the circumstances of
the Jews and the Gentiles. The Jews were soon to be
deprived of their national privileges, because they had not
made a good use of them, and were to be cast into outer
darkness, and suffer the most tremendous evils that had
were to experience a change equally great: they were to be
brought to the knowledge of God, and of that Gospel which
was preached, originally, to Abraham. " To Abraham and
his seed were the promises made."-Gal. iii, 16. In this
way the Gentiles were to become children of Abraham.
" Abraham believed God, and it was accounted to him for '
righteousness; know ye, therefore, that they which are of
faith, the same are the children of Abraham."-Gal. iii, 6,7.
It is for this reason that Lazarus is represented as being
blessed with Abraham in Hades. He had embraced the
faith of Abraham. Paul again says, speaking to the Gentiles,
"If ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise."-Gal. iii, 29.
The poor Gentiles were looked upon by the Jews with a
perfect loathing, such were not the characters esteemed by
those proud Pharisees. In their estimation, themselves, and
 54 THE BIBLE
not these despised ones, would be entitled to a place in
Abraham's bosom. Shall the delusive dream be broken?
Is there any way by which they can yet be reached? If so,
this Parable must do it. Verse 22 speaks of the beggar
. dying and being "carried by angels into Abraham's bosom."
Abraham's bosom, the Pharisees tell us, is that part of
Hades at the right hand, set apart for the just, and that
these were conducted down by the angels appointed over
souls, who are ever in attendance at the gate. That this
miserable beggar, this outcast of society, should be thus
honoured, was quite a different result from what these men,
who trusted in themselves, conceived of the matter.
Christ takes the very lowest to represent His character, of
those whom the Pharisees looked upon as without hope and
God in the world, and places the poor beggar in their
Hadean paradise. Could they other than see and feel such
a reproof?
The rich man dies, and he too goes down to Hades, but
not to that part of it where Lazarus was. But he can see
the place of the Fathers and of the just, and he cries to
Abraham to have mercy on him, this part identifies the rich
man as being a representative of the Jews, for none else
could at that time call Abraham, Father,
How now is the whole scene changed, and changed to the
utter confusion of the Pharisees with no hope of relief. For
in perfect accord with' their own faith of punishment in
Hades. This rich man their ideal of life, a mild type of
themselves was sent to the place of torment. In
doing this Christ designed to show them their false
position, .their fatal error, and break if possible the
delusion that had possessed them, and borne them on to
deride Him, and could they not according to their own belief
see whither they were drifting, verse 25, presents a startling
reproof. And not uttered by on(ewhom they hated, but made
to come by Christ in the parable in all tenderness from the
lips of Abraham .himself Could rebuke be more wisely
conceived, or more tremendously and deservedly given?
The Pharisees in their doctrine of Hades had fixed a
chaos deep and large between the "just and the unjust."
So that if one felt to compassionate the tormented on the
one hand or bold enough to attempt to escape from the
torment on the other, they could not "pass over it." Can
anyone mark this continued and perfect correspondence
between their doctrine of Hades and the parable, and have
remaining a doubt as to the fact that the one was founded
upon the other?
In this impassable gnlf Christ now hangs them upon
their own gallows, as Haman was executed upon his. He
showed them their hopeless condition if they continued their
worldly course and also continued their rejection of Him
as a nation.
And he clinches the truth of it upon the very face of their
STANDARD.
own doctrine, the simple idea is a remedilessdoom, verse 27,
presents to us the appeal of the one representative, asking
Abraham to send some one to his five brethren. The five
brethren in the parable would indicate that this rich man
had left behind him those related to him, related in the
positions of life, standing together in these relations like
brethren, living as he had lived.
And now he desires to warn them of their danger,
Abraham is made to reply they have Moses and the prophets,
let them hear them. This brings us in the parable to its
more'direct and personal application to these Pharisees who.
were standing before Christ, and it is done with a masterly
hand.
If they had failed to perceive its bearing up to this point
they could fail no longer. The likeness has been drawn too
true to life for them not to see the;}selyes in it.
And now, like the five brethren left a\ their father's house,
they stand before the Saviour with the writings of Moses
and the prophets in their hands.
And will they hear them? Can they resist the subtile
element of truth that is stealing into their minds and
reaching after their consciences? Shall not the writings of
Moses and the prophets suffice to convince them and break
down their un belief? Christ then makes the rich man to say,
"Nay, Father Abraham, but if one went unto them from the
dead they will repent." Is it possible to conceive of anything
more touching than this a-plea put into the mouth of a
departed friend, that the very dead might be raised up to
warn comrades, who, though possessing the Scriptures, they
paid no heed to their teachings. And is it so that even this
would avail nothing to reach such men. Alas! it was even
so. For the response was' that, "If they hear not Moses
and the prophets, neither will they be persuaded though one
rose from the dead."
In the last reply of Abraham to the rich man, we have the
moral of the parable, for this assertion was subsequently
proved true, for Jesus did raise a real .Lazarus from the
dead! but the Jews were enraged at the miracle, and sought
to kill Him, because many in consequence believed. And
thus they held out, until at lastthe picture so graphically
drawn by the Saviour began to meet its fulfillment in terrible
fact, for their Temple was destroyed and they were scattered,
like autumn leaves before the wind, into all nations, they
died to all their former privileges,died as a nation and from
that time to this their land has been trampled down by
Gentile rulers, and they have been suffering the severest
privation and persecution that could ever befall a people.
And we have also lived to see the great and wonderful
change which from that' time passed over the Gentiles, they
have been brought under the immediate blessings of cove-
nant mercy and to-day they rejoice.in the fact that they are
made partakers through Christ of the promise made to
Abraham long years ago. In conclusion we would direct
your minds to the opinion of Dr. Lightfoot on the subject-
he says: "The main scope and design of the parable seems
to be this-to hint the destruction of the unbelieving Jews,
who, though they had Moses and the prophets, did not
believe them-nay, would not believe, though' one (even
Jesus) arose from the dead. For that conclusion of the
parable abundantly evidenced what it aimed at; if they hear
not Moses and the prophets." .
 THE BIBLE
STANDING ALONE.
By H. L. Hastings.
THERE is neither virtue nor profit in standing alone, if OUl'
isolation is the result of our own disagreeableness, stubborn-
ness, ugliness, or oddity. It is by no means certain that
a man is out of bad company because no one else is near
him; and his separation from others may be his fault
instead of his duty. If his heart be sour and morose; if
his hand be against every man in Ishmaelitish rage and
controversial impertinence; if he can agree with no one,
and would change his own course if he saw anyone else
agreeing with him; if he is alone as lions and tigers are
alone,-because they are too fierce and selfish to have
company,-then his loneliness is his sin against the
common ties of human brotherhood, against the sweet
charities of Christian fellowship, against the unity of the
"one .body" and against the communion of the "one
spirit. "
But, notwithstanding all this, there are timea and cir-
cumstances which compel the servant of God to stand alone.
The grace which has constituted him a son and heir of God;
the Holy Spirit which has renewed his heart; the precious
faith by which he has been saved and purified; the blessed
hope to which he has fled for refuge from the storms of
earth; the heavenly heritage which has weaned him from
the world and made him but a pilgrim here ;-all these and
. other things which distinguish broadly between what he was
and what he is. may prove sources of isolation in a world of
sin and among a race of sinful men.
The Christian isolation is far from being a mere local
separation from the presence and occupations of his fellow-
men. His is no cloistered virtue, shunning the walks and
warfare of an active life; it is no separation from human
sympathies and fellowships and tears. It is no going 'out of
the world into trackless deserts or lonely hermitages; nor is
it passing by "upon the other side" when suffering
humanity lies stripped and wounded and weltering in its
gore. But it is rather a separation from sin and from
sinners in their sinning; a separation from craft and from the
crafty in their craftiness; a separation from the blinded
multitude and from their blind misleaders ; a separation
foreseen and foreshadowed by Him who hath chosen us out
of the world, Who hath said, "Thou shalt not follow the
multitude to do evil," and Whose message to His people is,
" Come out from among them and be separate, and touch
not the unclean thing," &c.
This is a separation to which any child of God may be
called, and from which everyone should be prepared.
Much as he may love the fellowship of brethren or the
friendship of his associates, yet he must be prepared to
sacrifice all, forsake all, and deny self, if thereby he may
STANDARD. 55
stand approved of' Him Who hath bought him .with His
blood.
For peace's sake he may concede much. For Christ's
sake he may endure much. But he must not forsake his
Lord. He must not prove recreant to his trust. He must
not see right trodden down and wrong exalted, and coun-
tenance the act. He may deny himself, but he must not
deny his Lord. He may sacrifice his pleasure, but he must
not violate his conscience. He may waive his opinions, but he
must not forsake his faith. He may yield his preferences,
but he must not abandon his principles. He may love his
brethren, but he must follow his M~ He may consent
to that which is expedient, but he must be steadfast for that
which is right. He may respect man; he must obey God.
Such a man, impelled by such influences, must some-
times stand alone. He knows the right, and he cannot
join hands with those who pursue the wrong. He sees
the ditch, and he cannot follow the blind leaders who grope
along its margin. He perceives the guile of' crafty men, and
he cannot link himself with those who are dupes and tools.
He cannot strike hands with worldly policy; he cannot veer
and vacillate with every changing wind; he cannot accom-
modate his principles to suit the times or to suit the tastes
of selfish men; he cannot lend his influence to crooked
policy, nor his countenance to covert iniquity; and so, by .
every principle of his new nature, and by every impulse
which comes to him from above, he is compelled to stand .
alone. He cannot strive or cry or cause his voice to be
heard in the streets amid the brawling clamour of a thousand
tongues; he cannot be a manof bitterness and jangling and
disputation; he cannot mar the gentle charities of heaven
by rude contentions with the crafty, the designing, and the
bold ;-and hence he finds himself withdrawn from the
unquiet clamour to walk in loneliness and obscurity, to
strengthen his heart in patience and fidelity, to await the
changes which may occur in ways unknown to him, and to
abide the call of God and the issues of His Providence,
whenever or whatever it may designate his labour and
appoint his lot.
The man who is thus called of God, who listens to the
instructions of the Bible, the teachings of' the Holy Ghost,
the voice of conscience, and the indications of D: vine
Providence, need not fear or faint, though he finds himself
standing alone. The truth which is trampled down and
turned out of doors to-day, will soon be lifted up and
welcomed back again. The Christ who was crucified on
Calvary, amid taunts and scoffs and mockings, arises to
reign on Zion, while all the ~ngels worship Him. To-day's
minority is the majority of the future; to-day's majority will
be the shame and stench of days to come.
He who for company's sake has fellowship with eLTOl',
wrong, and sin, may find that living in Sodom is vexatious
 THE BIBLE
in itself, and may have to change his quarters at last with
inconvenient haste; while he who, Abraham-like, consents
to be a pilgrim on the earth, shall know the purposes of his
heavenly Father, and shall view in distant safety the smoke
of Sodoru's overthrow, or the tumult of Babylon's destruction.
He who is called of God to stand alone, may stand with-
out fear. With truth, he is on the strongest side; with
right for his buckler, he shall withstand his foes; with God,
he has more than a majority. All flesh is grass, and all the
goodliness thereof is as the flower of the field; the grass
withereth and the flower fadeth, but the word of God
endureth for ever. What shall he fear who rests upon that
word? All things are working for his good, and all things
are his. Tribulation and sorrow, trial or temptation, life or
death,-all are his. His are the changes of time; his the
compensations of eternity. He need not fret himself
because of evil doers, or because of him who prospereth in
his way. The momentary vantage is the presage of utter
and inglorious overthrow, and temporary defeats culminate
in everlasting victories. Let but the humble Simon of
Cyrene be forced to bear the Saviour's cross, and his patent
of nobility is sure, and a fame wider than that of kings and
statesmen clings to him throughout the centuries of time
and cycles of eternity. He who stands alone for God shall
never lack for company. Though the thoughtless rabble
around him cannot see his sun-crowned head above the fogs
and mists that blind their eyes, yet he shall have fellowship
with God and with His separated people through all the
years of time. He is alone, but God is with him. He is
alone, but angels guard him. He is alone, and yet he is
a member of that True Vine whose branches overspread the
world. He is alone; what cares he for loneliness so long as
he walks with God?
Are you called to stand alone? What then? Did not
Noah stand alone when he foretold the flood, prepared the
ark, and escaped destruction? Did not Abraham stand
alone, when he forsook his kindred and his country to be a
pilgrim and a stranger on the earth? Did not J oseph stand
alone, when he was hated, sold, enslaved, and persecuted?
Did not Moses stand alone when he renounced the splendours
of Egyptian royalty to share the fortunes of a race of slaves?
Did not Caleb and Joshua stand alone, when all the con-
gregation bade to stone them with stones, because they
followed the Lord fully and brought no evil tidings from the
goodly land? Did not David stand dlone, when all the
hosts of Israel quailed before the giant of Gath? Did not
Elijah stand alone, when he confronted the prophets of Baal
on the summit of Mount Carmel? Did not the Hebrews
stand alone, when they braved the terrors of the fiery
furnace? Did not Daniel stand alone, when he passed
through the lions' den? Did not Paul stand alone, when
Demas left him, when all Asia turned away from him, when
his own converts denied his apostleship, and when all
forsook him and fled from the presence of his imperial
persecutor? Did not John stand alone, an exile on the
lonely shores of Patmos? And have not many of God's
holiest, mightiest, truest, noblest sons, been called to this
same loneliness, from age to age, from the beginning of the
world until now?
And wh of all this? Noah, though alone, survived a
deluged world. Abraham, though alone, had God for hIS
Friend, his Shield, and his exceeding Great Reward. Lot,
though alone, escaped the fires of Sodom's overthrow.
Joseph, though alone, - attained to the heights of earthly
greatness, and still held fast the hopes of Israel as his own.
Elijah, though alone, prevailed with God ill wonder-working
prayer, and at last rode heavenward in a car of fire. Paul,
though alone, could say, "The Lord stood by me and
STANDARD.
strengthened me, that by me the preaching might be fully
known, and 1 was delivered out of the mouth of the
lion." And John, in exile on the rocky shores of Patmos,
beheld the opened heavens, and read the unsealed scroll of
destiny, and saw the splendour of the golden city and the
glory of the world to come as man had never done before.
Thus places of loneliness have become places of wondrous
blessing, and many who have reclined in solitude and dark-
ness on .a wayside stone, have arisen to call their resting-
place a Bethel because the Lord had there revealed Himself
to them. "Let us then go forth unto Him without the
camp, bearing His reproach." And in our weariness and
solitude and tears, we shall find a preparation for work
which God may yet set before us, such as nowhere else is
found. Are you called of God to stand alone? Stand then
where God would have you. Your trial shall be brief.
Your triumph shall know no end. Held back from the pro-
tections of men you shall be guarded by the angels of the
Most High. Restrained by the word and spirit of God from
fellowship with lfnrighteonsness, and error, and friendship
with the world, rou shall find sweeter friendship with the
Father and witli the Son, and the lost friendships of time
shall be more than compensated by the sacred bonds that
shall unite us for eternity. And when the weary years of
toil and conflict shall be done; when the watchmen who
so long have stood alone on distant towers and battlements,
shall gather to the hill of God; when the separated ones
shall see each other face to face and eye to eye: when the
voices that have chanted the midnight lays of sorrow shall
uplift the awakening songs of everlasting joy; when all the
loneliness of saints in this poor sinful world is forgotten in
the meeting, the reunion, and the triumph of the" general
assembly and church of the firstborn; when the hidden
mystery of all our sorrows is revealed, we shall rejoice that
it has been given to us to follow in the steps of Him Whose
heart was often lonely in this world, and Who once said to
His disciples, "Ye shall be scattered and leave Me alone,
and yet I am not alone, because the Father is with Me."
THE EASTERN QUESTION: In the Light of Scripture.
Being a short examination of the Prophecies concerning the time of
the end; with a Word of Warning to the Church and the World'
to which is also appended, a copy of the Will of Peter the Great:
Price Sixpence.
GLASGOW: of the Author, Mr. DICKsoN, 46, Jamaica Street.
Subscriptions for the "Bible Standard," with all communi-
cations relating to the Paper, to be addressed to the Editor
No. 2, South Park Villas, Lincoln. Subscriptions for singl~
Copy. 1/- per annum, or 1/6 post-paid; three Copiespost-tree
for 3/- Special arrangements made for quantities for free
circulation.
Mint Lane Baptist Church, Lincoln.
The Pastor, Geo. A. BROWN, will deliver special discourses
on Sunday evenings, during the Month, on Prophesy relating
to the time of the end and the Second Coming of Christ.
•
The Anniversary Services of the above Church were held
on Sunday, Feb. 17th, and on th . Tuesday following a
public tea was hel.d, at wl-:ichabout 500 friends were present;
afterwards a public meeting took place in the Chapel, when
the Secretary read over the annual report, which showed an
increase of 120 members during the year, and that the
finances of the Church were in a good condition. About
£150 was raised at these services, of which sum the Ladies
of the Sewing Society contributed about £50.
Printed by CHARLES AKRILL, Silver Street, Lincoln; and pub.
lished by "THE BIBLE STANDARD PUBLICATlON
SOCIETY," at their Office, No. 24, Mint La.ne, Lincoln.