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may be at a loss to discover! Or why, because in the Apocalypse she is declared to flee into the wilderness, the wilderness of Isaiah xxxv. must necessarily be the "place prepared ?” The “ dovetail" here does not fit, for the two records are of varying events having no relationship to each other whatever! Moreover a “woman crowned with twelve stars ” does not look much like one divorced.

Again, Mr. M. finds the woman “clothed with the sun and the moon ander her feet;" but does it follow-except upon the Israel-in-Britain principle—that the sun and moon spoken of by Moses in Deut. xxxiii. are in any way explanatory of the 12th chap. of Revelation ? Let the reader compare the two, and he will clearly see that there exists no more affinity the one for the other, than the bare mention of the names of the luminaries. This too is an awkward " dovetail !"*

7. He again asks,“ Who are the two witnesses " of Rev. xi. ? and dogmatically replies “ Israel and Judah!” Bat the “ Canon,” which is its own interpreter," rebukes him by stating that Elijah is at any rate to be one of them, Mal. iv. 5.1 Is Mr. M. prepared to prove that Israel and Judah will at that point of time be slain for their testimony, that they will lie unburied for three and a half days, and then be taken up to heaven ? (Rev. xi. 5-12.) I trow not. Besides, here is an ignoring of dispensational truth, for the two witnesses appear previous to the coming of the Lord in power and glory, and the Ten Tribes of Israel do not appear on the scene till after that advent. Ezek. xx. 33, and onwards, but particularly ver. 35.

8. I might adduce much more, but forbear at present, in the hope that Mr. Muir will take Mr. Wilson's advice, and “ leave unestablished ideas alone, trying every statement “ by the crucial test of the Book.” My wish now is—to use Mr. M's. own words—that readers should " decline to accept an hypothesis for which the foundation of clearly established facts is confessedly wanting."

In conclusion. If, instead of the profuse irrelevant matter scattered over his pages, the writer had given authority to show that the AngloSaxon race came originally out of Egypt, that they had continuously observed the rite of circumcision, and had kept the passover “ throughout their generations,” there might have been ground for faith in his dogma ; but whilst these are wanting, the following inspired truth ought to be decisive : “Lo! the people shall dwell alone, and shall not be reckoned among

the nations." (Numb. xxxiii. 9.)

"I will sift the house of Israel among all nations, like as corn is. sifted in a sieve, yet shall not the least grain fall upon the earth.” (Amos. ix. 9.)

H. GOODWYN. Clevedon, 8th February, 1879.

* See my work on The Book of Revelation, pp. 225, &c. (Elliot Stock.) † Same work, pp. 210, &c.

CORRESPONDENCE.

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• THE PENALTY OF SIN.” results of the" after” “judgment " DEAR SIR;—May I send you a

which is incurred by the persistent few lines on the article in the De

in evil, the unrepentant sinners, cember number of the RAINBOW,

who must be judged,

every man page 565, headed “The Penalty of according to their works;" and Sin paid by Christ,” with regard to

who are therefore condemned to the which I differ from the writer when penalty of “their part in the lake he says the “ difficulty is fairly

which burneth with fire and brimput.” I think, on the contrary,

stone ; which is the second death." that it is simply entangled with (Rev. xx. 13, xxi. 8.) another matter,

There is no ground for asserting God set before man

good and

that Christ must undergo “whatlife," "evil and death.” We all

ever penalties have been incurred by know how true God's word is which

in this “after” “ judg. says “there is none that doeth good; ment,” which is the judgment of no, not one.” Consequent hereon we

the great white throne ; and from have the condemnation unto death

which, departing, the condemned for sin; the choice in each and

enter into “utter destruction from every one involving death. Paul says the presence of the Lord,” and die at the close of the 9th chapter of

the second death, from which there Hebrews, 26, 27, 28 verses, "Now

is no Redeemer. once in the end of the world hath I think the difficulty is thus met He (Christ) appeared, to put away

by rightly separating the penalty sin by the sacrifice of Himself.

borne by Christ from the penalty And as it is appointed unto men

incurred by the incorrigible, which once to die, but after this the judg- lies beyond the reach of the "gosment, so Christ was once offered to pel of the grace of God in Christ.” bear the sins of many." John says,

M. v. S. ch. iii. 17,God sent not His Son into the world to judge the world ;

REGENERATION NOT RESURbut that the world through Him

RECTION. might be saved."

Thus we gather the whole matter,

DEAR SIR,_I venture to think Man by sin falls under condemna- that the cause of truth would have tion and becomes “ appointed once

been better served with fewer words to die, and Christ once dies to put

than contained in Mr. Underbill's away sin, bringing the world thus reply to my criticism. It is not into the required position that it sufficient for our friend after so might be saved.

long a letter to say, “I believe that The first death appointed to men

the words of Christ in the 3rd John is that to which our Substitute sub- refer to this change "-meaning jected Himself, becoming in it the resurrection. The burden of proof “propitiation for our sins,” making rests on him to show that the atonement for our souls, and from being born again,” spoken of there, it arising, “ death hath no more do- and also by the Apostle Peter, is minion over Him."

not the same as alluded to by Paul The ultimate penalties of which to the Ephesians, “ You hath He the writer makes mention are the quickened.” I would further in

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quire of him how John could say resurrection of life; and they that “ now are we the sons of God," have done evil, unto the resurrecand Paul to the Corinthians, “ If tion of damnation.” (Dan, xii. 2 ; any man be in Christ he is a new Acts xxiv. 15; Rev. xx.) creature,” if not by this new birth Paul certainly asserts that the already taken place.

saints will arise with a spiritual I am no Platonist, nor ignorant body, incorruptible, and, therefore, of their theory who are such, for I immortal, and they enter on eternal am as persuaded as my friend can life. be that the new birth I contend for So far, this is definite and preis the germ of immortality, and that cise. the issues of the second death will We have seen that they who die be cessation of existence. But I out of Christ have also a resurrecmust insist that spiritual life is tion, but we are nowhere told with more than spiritual feeling, and that what body they shall arise. I am a subject of spiritual life when Now, the Pauline, and, indeed, as to feeling I am very dead. When the Biblical doctrine is, that the Paul said " I live, yet not I, bat corruptible body (nevailah) shall Christ liveth in me,” he spoke of a not be raised at all; nevertheless, life already possessed while as yet the natural persons, when they he lived in the flesh. Call the "stand before God,” must do so change he underwent on his way to in some clothing, in which also Damascus conversion or what we being condemned they must suffer will, it was practically new-birth to the "punishment of everlasting dehim, constituting him henceforth a struction.” new creature.

This difficulty thus presents itI must therefore urge upon our self—that while the just will arise readers the importance of keeping in a substantial body, because their distinct the terms Regeneration and names were written in the Book of Resurrection, that we may guard Life, the unjust will have no subagainst the error into which Hyme- stantial body awaiting them, for neas and Philetus fell, or something the corruptible body will have perakin to it. And finally, I warn the ished, and they had no previous friends of Conditional Immortality promise of a spiritual body. against playing into the hands of However, we must suppose that their opponents in Restitution by they, when "standing before God," teaching that Resurrection is Re- will do so in concrete personal generation, thereby giving hope of identity. further probation for all in resur- If any friends would kindly throw rection.

light on this subject they would I am, yours faithfully,

greatly oblige, N. STARKEY.

Yours faithfully,

EDWARD Wood FORSTER. “RESURRECTION."

West Terrace, Darlington. Dear Sir,- We know that there P.S.-An objector might quote shall be a resurrection of the just Romans viii, 23. Answer— With and the unjust. The word of Jesus reg to the body sown or buried, is sufficient warrant for this be- Paul terms it owua Yuxinov, the perlief : “And shall come forth ; they sonal or soul-body, intimating very that have done good, unto the clearly that it is the personal iden.

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tity which we are to look for in the the one is as firmly fixed in its σώμα πνευματικών, or spiritual place as the other. body, in which our individuality

Yours faithfully, sball be restored."- Forster's Bibli

Ps. xciii. 1, 2. cal Psychology

“DEPARTED SPIRITS." ISRAEL.

DEAR SIR,-In reply to the letDear Sir, — I thank you for

ter of your respected correspondent,

under this heading page 91, I your faithfulness in teaching that

would, in order to save your space, we are the descendants of Israel. This must be the case, as no other

and my own time, simply refer to

a tract I have already published on people on the face of the earth

“ The Preaching to the Spirits in have done what Ephraim had to do. The absence of circumcision and

Prison," and beg to state that I other Jewish rites is no objection

will send it, and other three, on

“ The Rich Man and Lazarus," whatever to the theory. It tells

“The Thief on the Cross,” and the other way, for Israel was

“Desiring to Depart and to be with divorced, and forgetfulness and

Christ,” to any address on receipt fruitfulness the

of

of two postage stamps. Joseph's sons. I hope, however, the advocates of this grand truth

Very faithfully yours,

W. LAING. will not weaken its force by tvo

51, Buccleuch St., Edinburgh.
many arguments in its favour.
Exaggeration is the same as de-
ficiency.

Literature.
Very respectfully yours,
X. Y. Z.

Pierrot. Humbly Born, but Noble

of Heart. A Tale of the Nine

teenth Century. By S. De K. THE GREAT PYRAMID AND E. Marlborough and Co. ASTRONOMY.

A TOUCHING story, in which Chris

tian kindness is startlingly conDEAR SIR,—The advocates of

trasted with the revolting barbarity the superhuman origin of the great of the days of the French Revolapyramid will irretrievably damage

tion. their pet theory if they summon it as a witness to the truth of modern

We have also received the followastronomy. If this wonderful pile ing pamphlets :was built under divine direction, The Dying Dogma. By Theta. it is impossible that it can in any A Hindu Gentleman's Reflections way sanction the astronomical sys- Respecting the Works of Swetem of Copernicus and Newton, denborg. London: James Speirs. for that system is altogether op- Notes on Olver's Ferpley Lecture. posed to Scripture. To reconcile By J. L. Posnett. Stock. the Bible and so-called “scientific" Hamartia. Nature and Origin of astronomy is beyond the wit of man. Evil. Stock. Hence, many who believe the latter The Sympathy and Action of Enghave cast away the former. They land in tbe Late Eastern Crisis are consistent, but alas for their and What Came of Them. Also, choice! Heaven is God's throne, the Value of the Rhodope Reand the earth is His footstool, and port. By A. Boyle. Stock.

THE RAINBOW: A Magazine of Christian Literature, with Special Reference to tge

Rebealed future of tge Church and the World.

APRIL, 1879.

THE ROBBER'S PRAYER. IT T is a remarkable fact that, whatever interpretation may be

given to our Lord's answer to the malefactor's prayer (Luke xxiii. 42, 43), the recognition of the kingdom in both prayer and answer is beyond dispute. The thief recognised Jesus as the KING, thus affirming, amidst the agonies of a cruel death, the literal truth of Pilate's superscription—"THIS IS THE KING OF THE Jews.” And Jesus accepted the testimony as true, by making a certain promise to the witness. No matter, at present, what that promise was, or what it meant, or when it was to be fulfilled. To these points we shall pay reverent attention in due time, as they are confessedly of great value in relation to certain Christian doc

Just now, however, we can afford to dispense with the exact meaning of the Saviour's promise, if the bare fact be granted that it is an answer accordant with the meaning of the malefactor's request. And, so far as we know, this is universally granted. Indeed, it is so obvious that nothing but perversity or the pressure of some desperate theory could dispute it.

The petition of the robber was, “Lord, remember me when Thou comest in Thy kingdom.” The reply of Jesus was, “ Thou shalt be with Me," or " With Me shalt thou be." Either arrangement of the words conveys the same meaning—that of the personal presence of both in the same place. The petitioner had not the faintest idea of the time when Jesus would come in His kingdom, but he had the firmest conviction that He would some day come to reign; hence he says, 'When Thou comest, remember me.' The Lord's gracious reply far exceeds the petition. All that the poor man asked was that when the King of Israel, now on a cross, should come to His throne, He would kindly remember that one of the wretched felons who died in anguish by His side, confessed there and then His right to the throne. Jesus does not say,' will remember thee,' which would have been very gratifying to one who bad of late been unused to gentle words from his fellow-men,

L

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