Watch Tower 1892
Watch Tower 1892
Watch Tower 1892
BADING US?
'e" b , ., Permission)
11-28
[1429J
-/
(lOO-201)
t222-224)
ZION'S WATCH TOWER ALLEGHENY, PA,
MRS. H. C. P'---
REPLY.-DEAR SISTER: Your enclosure has been applied as
directed-and appreciated as your thank-off'ering to the Lord
and as an evidence of your love and zeal. May it be blest in
the service of our King, and may the sacrifices in earthly
things, which it has cost you, be more than compensated for
in spiritual blessings.
I am glad that you desire to be led of God into that serv-
ice which will most honor him and put yourself in more near-
ly perfect touch with his will; yet I am not surprised that
in the work for the boys of your neighborhood you find it
very much up-hill. Ordinarily it would be a good work-bet-
ter far than a bad or selfish way of spending or wastin the
time-and accomplishing something for them also; but ac-
complished only with difficulty. And perhaps the Lord does
not remove the difficulties, as you might like, in order to show
you a better work-good though the present one is, and un-
doubtedly receiving his blessing on account of your earnest-
ness and love.
Have you never thought that the Lord could, very easily,
close the liquor establishments and other doors of tempta-
tion? and that the reason he does not do it is that his time
has not yet come? When his time does come, in the Millen-
nial age, humane work of reform will be far more successful,
because evil will be restrained, temptations, etc., removed,
and it will be his will that all shall be blessed.
So I want to suggest, as before stated, that he may desire
to show you what his work is now, according to the times and
seasons which he observes in all his dealings with us. This
age has been for the selection of the bride of Christ, who is
to be associated with him in the Millennial reign of blessing;
and the work of the prospective bride now is to make HER-
SELl<' ready (Rev. 19: 7) -not specially the blessing of the
world, which her Lord designs shall be done after she be-
comes united to him.
Or, as pictured in a parable, this is the "harvest" of the
age, when, instead of sowing the good seed, as you are trying
to do in the case of the boys, the time for reaping has come,
when the wheat (those who have alreadv received the word of
truth and been developed by it) is to be separated from the
tares by the sickle of present truth. Surely there are many
developed Christians within your reach in need of your sickle
lest they be choked under the mass of tares.-See DAWN, VOL.
IlL, Chapter vi.
The Lord said, as represented by the prophet, that he was
anointed to preach the glad tidings to the meek. We. as the
members of his body, have received the same anointing, and
therefore must likewise seek THE MEEK. The meek are gen-
asking too much I should like to know how you harmonize
the doctrine of the utter destruction of the finally wicked
(which I also believe) with Rev. 20:10; 22:15. Believe me,
dear Brother, that I ask this only for information. I make
no secret of my nonbelief of eternal torment, and have a
theory in reference to the scriptures referred to, but fearing it
might not be the best I ask your views. [This question will
be briefly answered soon in a tract-A Rejoinder to Mr. Inger-
BolL-ED.]
I am studying these things with a view to devoting the re-
mainder of my life to their proclamation, as soon as I can
master the lessons. I am only forty-six years old, strong
and vigorous, just in the prime of manhood and well inured
to hard work; and hence I think I can do much in the name
of him to whom I belong-who bought me with his own
blood. God bless you in your grand work.
Fraternally yours, N. G. MURPHY.
Iowa.
DEAR BROTHER RUSSELL:-The time draws near again to
send our "Good Hopes." I am glad that I am permitted to
help even so little in the work, and perhaps, as I long to be
useful in the Master's service, if I am faithful in a little,
he will give me more to do.
I am very much interested in the young boys of this neigh.
borhood. There are so many temptations to lead them astray.
With this end in view, of lifting up a higher standard of
morality and truth, we canvassed the neighborhood for means
to buy a tent and started a Union Sabbath School. We also
hold Bible readings; but our way is encountered with many
difficulties, and it is only by prayer and earnest zeal that we
are enabled to keep up. I have a class of young boys which
I long to start out in the world as little soldiers to battle
for the right.
Pray the dear Lord to help us in our weak efforts to do
good and to guide us aright; and may he bless all of the dear
workers everywhere, and hasten the glad day when all shall
know and set ve him.
One who is trusting in Him,
God and in the power of God as revealed to us, his children,
through his \Vord.-l Cor. 1 :24.
May the Lord bless you and your associates-"establish,
strengthen, settle you," and fit you for usefulness in present
"harvest" work.
Yours in our Redeemer,
WM. C. MACMILLAN.
Texas,
DEAR BROTHER RUSSELL:-I have been in the Christian
minivtry for twenty ypars, during fifteen of which I have
studied the prophecies diligently-which resulted in bringing
me to some of the same conclusions you give in Millennial
Ttau. 11 , It would be difficult for anyone to Imagine my de-
li{!1Jt in rending your book". J am profiting by the informa-
tion thus gained and I am talking and preaching it wherever
J !fO; and it is wonderful to find so many people ready to
)"('('('lVP now truth, however much it mav difl'er from the old
<tcrootypcd system" of theology in which they have been reared.
J Via" with the copu-, of '1'011 er sent, especially with
t hr- one containing YOllr ai ticlo on "The True Church." I in-
1 ('lid, the help of Cod, to pr ocla im all that I learn from
lu- VJOl'rl, it is perfectly safe. I am pastor of the
Chr i-t ian church here, it is in a prosperous condition, and I
faJlf'y r hnve thc love and confidence of my people; but there
i-. no sacr i DPP too great for me to make for the cause of God
awl humanity.
1 have 110 rlnubt that you me nsked mnnv questions by your
mnny cor respondents, and I am aware that your time is too
val uahle to wn-f e on those of carping critics; but if it is not
-EDITOR.
Pennsylvania.
DEAR BROTHER RUSSELL:-I feel that I want to do some-
thing- in the vineyard of our Lord; but fear I may not be
humble enough-or perhaps I am too ambitious, or may
undertake "eye" or "hand" work, rather than that belonging
to members of lower degree in "the body."
My health both physically and spiritually leaves me to a
certain extent strenqthlees. Oh! how I do realize this-even
more keenly spiritually than otherwise. The suggestions you
gave me have found lodgment in my heart. I want them to
remain there. I want to ponder over them. I do not know
just "hat the result will be. but I want to loose my hold on
business at least to the extent that it has overcharged me
with t his wor'lcl's carps. My flrvt work will be partly to re-
gain lost ground. While getting business in shape to get
more time to devote to the Lord's service, I will have time
to study and exercise my senses, both in getting an under-
standing of, and in defending, the divine plan (which em-
brapes the glad tidings to both Church and world).
For want of practice I cannot make as good "music" on
my "harp" as I could a few years ago. Then I had great
confidence, so that 1 did not fear to meet and fight with a
Goliath: becoming rather an expert with the two-edged sword.
How a sharne.l I have felt sometimes within the past year or
two, when J realized that I was concealing my light, fearful
lest some "Philistine" giant might get the better of me in
discussion, if he saw and accused me of being "one of them."
I am t t uly glad that I never denied my Lord, nor indeed ever
denied br-in-r one of his disciplcs ; but realizing that I had to
a /-!1rat oxtc-nt lost my power to use the Scriptures in defense
of viow s, I often fclt it prudent to keep quiet, when other-
WN:' I might have improved a good opportunity for exposing
ell or, sproadirur the truth, or putting to flight its adversaries.
lim, thankful I am for the vivid glimpses of truth I had
at different. times while attending the convention. I do not
know to what to compare them-unless to what I have seen
at nigllt, during a terrible thunder storm, as I lay in bed
out of a window. A few flashes of lightning divided
the heavy, choking darkness, and for an instant revealed ob-
such as trees, house'>, etc. These glimpses of truth
very, very distinct, and the impression they made re-
mains with me. If the presentation of truth to the mind
may be compared to the brightness of the sun at noon-day,
the-e glimp'lc'l 01' pictures seen might be compared to the
clean-cut flushes of lightning, even more dazzling than the
In ightnes'l of the sun.
The fccling that always followed was like this: Oh, that
I could always. constantly, have such clear conceptions of
truth! Oh, that this bright shining, with the confidence it
invprres and the love it enkindles in my heart, would re-
main! Then, how I could with confidence go into the vine-
yru d, knowing that I would succeed-that I could hold fast,
that I could -.tand, that I could overcome, that I could win
the prize and wear the crown.
How sweet to leave the world a while, to retreat from its
busy scenes, and to seek the fellowship of our Lord and the
wise virg-ins!
In Christian love, yours,
[1430]
]UI,Y 15, 1892
ZION'S WATCH TOWER (224-216)
erally not found amongst wild boys or in the slums, but
among Christians-those whose experiences in life have made
them willing to seek refuge in Christ-whose hearts have
been "broken." Surely if your boys were "meek" and willing
your difficulties would be removed. But you are trying to
force on them that which rightfully belongs to the meek, who
are perhaps waiting and longing for your message of peace.
This is only a suggestion, dear Sister, inspired by the
earnest tone in which you write.
May the Lord bless you and lead you to his praise and
the accomplishment of his purpose.
Yours in our Redeemer, -EDITOR.
THE FAITHFUL SERVANT
[TRANSLATED FROM THE
Good servant, enter in:
Thou hast been faithful found
In righteous stewardship
O'E'r the entrusted pound.
The honor of my house,
My kingdom, thou hast sought;
Thy life thou more and more
A sacrifice hast brought.
In nothing hast thou had
Self-interest for thine aim.
Naught seemed too small nor great
To glorify my name.
My yoke hast easy called,
My burden took on thee,
And every day with joy
Hast borne it after me.
GERMAN BY MRS. O. VON ZECH.]
Good servant, enter in,
And faith's reward now share;
With me upon my throne
A crown of life now wear.
For he who without fear
In small the great has traced,
O'er few things faithful here,
O'er many shall be placed.
A thousand years full soon
Thou mayest reign with me;
Thee will I also grace
With priestly dignity,
Till all the tribes of earth
Claim God to be their Lord,
To whom I then return
The kingdom at his word.-J. KUEn",.
HE THAT SCATTERETH INCREASETH
"Is thy cruse of comfort failing?
Rise and share it with another.
And through all the years of famine
It shall serve thee and thy brother,
Love divine will fill thy storehouse,
Or thy handful still renew.
Scanty fare for one will often
Make a royal feast for two.
"For the heart grows rich in giving;
All its wealth is living grain;
Seeds which mildew in the garner,
Scattercd, fill with gold the plain.
Is thy burden hard and heavy?
Do thy steps drag wearily?
Help to bear thy brother's burden,
God will bear both it and thee.
"Numb and weary on the mountains,
Wouldst thou sleep amidst the snow?
Chafe that frozen form beside thee,
And together both shall glow.
Art thou stricken in life's battle?
Many wounded round thee moan;
Lavish on their wounds thy balsams,
And that balm shall heal thine own.
"Is thy heart a well left empty?
None but God its void can fill;
Nothing but a ceaseless Fountain
Can its ceaseless longings still.
Is the heart a living power?
Self entwined, its strength sinks low.
It can only live in loving,
And by serving love will grow."
-Mrs. Cliarles.
CONCERNING THE GERMAN TOWER
During the past four years, by the assistance of Brother
Zech as translator, we have published a small sized TOWER
in the German language; chiefly translations from the Eng-
lish edition. We published quantities of these and scattered
them through the mails-probably 200,000 copies or more.
The result has been the finding of here and there some Ger-
man friends who could not read English who gladly received
the truth in their own language. For the sake of these
also Vol. 1. of DAWN was translated into German and pub-
lished in both cloth and paper binding, also German trans-
lations of the Arp Tract.
We feel that we have done what we can for our Ger-
man-speaking brethren and sisters, and hence have discon-
tinued the German Tower. We will still, however, supply
the German translation of DAWN, Vol. 1., and of the Arp
slips. The former at same prices as the English edition;
the latter free, to all who will circulate them judiciously.
THE HARVEST SICKLE
This (in German, Die Brnte-Sichelv is the name of a new
paper in the German languagc, designed to take the pluco
of the German Tower j but it is much larger. and the price
will be 50 cents per year. It is under the control of Brother
Zech, and proposes following the same lines of truth that
the TOWER has all along pursued, pointing out the way of
the cross-the ransom-as the only way to God, to evcrlnst.iug
life and joys.
We bid the Harvest Sickle God speed as the successor of
the German Ttnocr, may it be still marc aucccssful in turning
many to righteousness and the Truth and Love and Gran
of our God-<mt of darkness into his marvelous light.
Address all orders for the Sickle to-
TUE SICKLE PUBLICATION SOCU:TY,
No. 23 Adams Street. AU.EGlIENY, PA,
DAWNS IN CLOTH BINDING
AT A SPECIAL PRICE TO TOWER READERS
Many TOWER readers, deeply interested in MILLENNIAL
DAWN, are among the poor of this world, and have not, here-
tofore, felt that they could afford to purchase the various
volumes in the more substantial cloth binding. We propose
to help over this difficulty by hereafter supplying all TOWER
readers the cloth bound books at 50 cents a copy, postage
free. This rate will apply to Vols. 1. and II. in English.
and Vol. 1. in German. Order all you want of these and
have something substantial for your own reading, for refer-
ence and for loaning to neighbors.
The price to the public will remain as heretofore $1.00
per copy; at which rate DAWN is as good value as any book
of its kind, surely.
The public, if they choose, may subscribe to the TOWER
for a year (50 cents) and one volume of the books (50
cents), and thus obtain both for the price of a book alone,
Probably no book ever had a greater number of Ii co cir
culars sent out in it.s interest than l\I1LLENNIAL Dxwx VOL. L
East and 'Vest, North and South, dca r friends of the truth
arc continually seeking to put the "meat in due season" bo-
fore the truth-hungry. Our latest surpris in this direct ron
was the receipt of an order for a copy of the l\!ILLExxI \T.
DAWN, from a western town, enclosing a circular of which
we had not heard until then, a copy of which follows. God
bless the dear co-laborers who far and near are seeking in
one way and another to feed his "sheep"-to proclaim the
good fidings of great joy. Your efforts have much to do with
the large circulation of the Truth. Over 300,000 copies, of
Vol. L, The Plan of the Ages, are already in the hands of
readers, and the work is still progressing. God be prn iscd !
[1431]
VOL, XIII ALLEGHENY, PA., AUGUST 1, 1892
GLEAN CAREFULLY. YET THERE IS ROOM
No. 15
Ma ny ne w 1.11)010h have n'("'ntly entered the rank", of t lu-
Du uin ('011'01 and we ai c glnd to be able to announce
t h.it th,'y all' g('nprally doing excellent -crvice. One SIster,
wl'll !...\VP lip a good situation as a school tc.rcln-r. reports that
slie 11.1" been able to nvcrru;e twenty books a day, evcu during
t ln- n'('''llt evt t emolv hot weut het .
\\ t het e "till plenty of room for more workers 111
t his p.1 rt of the hal vP"t \\ ork, which our Master is 50 abun-
dantly hlpsslllg, we ;11" rmprossed with the necessity of making
t hr- wor k done 11101(' thorou qlc than hcrr tofor e. And \\1' dr-u re
to 1111]'1"'-'" t his thought upon all the colporteurs. Make thor-
ou ih \10\ k of evcr y town yOll touch and puss by no t ou. n of
IIIIC t hous.tuul OJ' more papilla/ion. Indeed, experience is prov-
mg t hat t hr- smn11 plncec, ar e amongst the best, except where
atl cctcd by some local labor strike.
I \l the interest of all and of the work we are now lay-
JlIg out specific routes for the colporteurs instead of allow-
JlIg a promi-r-uous running about. Any colporteur not hav-
IIlg n'('PI\ I'd <ur-h an outline route will please correspond
with us some days before really to leave his present field.
In view of the fact that we sometimes refer to the col-
porteur work as the "harvest \i ark," some have inquired
whether we mean that it alone is "hnrvest, work." VII' answer,
Xo, Although it seems to he the work that the Master is
chiefly blessmg and using, in gathel ing his saints into oneness
and harmonv with himself and each other thr ough the knowl-
(dgc of the' truth, ami therefore the work that all desi r I' to
Pl1gage III \\ ho eun do 80. it IS not the only way of serving.
Some ni o using their voices publicly, some privately. Some
aIC using their pens publicly, some privately. Some are
using the tracts and some the DAwxs-s-some publicly, some
privately. Any way that you can best serve the Lord and his
tr ue sheep by circulating the present truth, "meat in due
season," is harvest work; and If done with a pure, unselfish
desire, in the name of the Redeemer, it is acceptable service.
God bless all the co-laborers. Go on and on, from grace to
grace, and from service to service! His grace is sufficient for
you-e-each and all.
"UNDER HIS WINGS"
I Hpp) intvd in issue of March I, 1904, which please see.]
THE ROYAL PRIESTHOOD
I Reprinted in issue of June 1, 1903, which please see.j
THE FIRST CHRISTIAN MARTYRS
LESSON IX., ArG. 28,
(lold,'/! l'e.rt-"He kneeled down and cried with a loud
"OIPe, Lord, lay not this sin to their charge."-Acts 7: 60.
\1 a... one of the seven deacons chosen by the early
cluu ch to mallagp Rome of its temporal affairs, and thus re-
IIl'\ o t lu- 1)]11 dr-n of the apostles, that they might give their
wholr- ut tr-nt iou to it 8 ;,pi) rtun.l oversight-to player and to
the num-t iv of the WOld. (Chapter 6.) But the early church
\1 PI" all R according to their ability and opportunity,
:\11([ ,..0 \11111" :-;tephpn thus endeavored to relieve the apostles
of tr-mput nl cale,... that the church might have the full benefit
of thcrr service. he was active also in declaring the
t.i uth I II li.u mony wrt h the n.postles.
AIIII tho LOId wu with Rtl'phen and corroborated his teach-
lllg' hy g!antlllg him pOl\er to work "great wonders and mir-
ar-lr-- among t lu- people." TIle rapid growth of the church un-
dr-r th" spur of its I'nI Iy zeal and faith, and the clear testi-
monv of the Lord working with them by miracles and signs.
,)o.clte,l and gr('atly increased the hatred and opposition of a
('.m c,ct v.it ivn elm-s, who were determined to perpetuate the old
nu-t it ut ions of .Iudai-m at any cost; and this hatred ripened
into lu ttr-r per-secution, of \\ liich Stephen was the first mar-
t, 1 c.l victim.
The eharg(''\ hrought against Stephen were (I) that he
-poko blu-cphomous worrl .. against the holy place [the temple],
... :IYlng that ,Tp'illS of would destroy it; and (2) that
he w nul.l ehangp tho en-toms of 6: 13, 14.
The-e nr-cu... nt ions were likely part.ial statements of the
f,1 ut.h. Rt"phl'll luul pt obably been telling the people how that
lIl'ltP! i.i l t rmplo muvt away. anrl how nod was about to
red r " 11;01" ('ntlnrinp: ... pi r itua I temple in which it was their
pIIVII,""" to bor-omo liying <t ones : nud that their temple and
III LI(,t t lu- whole ... tPI11 of Judaism \\a'i only a shadow or
fy pI' of the glOl ious ;,pirituaI favors of the new dispensation
Wl1il'11 It \\a'l now their priyilpg'p to enioy, and that their typi-
".11 ",y... tpm must now pa ... " a\\ay, SIllPp the antitypical spiritual
'il"r"'n-ation had come. \Ve ('an ('a;,ily see how these blessed
1l'uth'i woul(l lw mi-;lmaerstood and rni'\represented by those
wlio were 1,]i11l1f'(1 and e'xcited by plpjwlice and bitter llatred
of thp pru('ifip(l Lonl awl llis foil 0\\ ('rs.
una1111' to the wisdom of the spirit by which
hI' f'pokf', thl'Y \\ere the mol'l' infuriated him, and
Iin,lily thpy ... ('i7e,1 him and hrought him before the council,
tllp ':>JTlh,dlilll. :l1I,l IlldpII('!l the' above charges against him.
Sr"phell ](':lli71'tl thp rlang'e'rs of the hour, but he was
5n 1i1l1',1 With tll(' sl'lIit of God. and so enthusiastic over the
!.!1I']H'1 hI' h.1Il to proclaim, that he seemed to lose all
f,':! l' HIll I a11 c"nc'P! n as to what. they would do to him in his
1',\ !.!<:rPf'S'i 10 illll'l'OW this opportmlity of for the
lonl lIdOI(' 1he pltlpr;; of Israel; and the peace and
j('Y or hi" IIp;lIt from his and so illuminated his
""dlol", f()\lIIt!'Il,lI](,P that fape' i'i said to have ])('f'n like the
iJl(l of :In H.l1!!(l
ACTS 7: 54-60; 8: 1-4.
In his reply to the charges he briefly rehearsed the whole
history of Israel, showing most clearly his faith in the fact
that God had marked out the whole economy of that dispen-
sation and that he accepted the teaching of Moses and tho
prophets, and honored them as God's chosen witnesses of that
dispensation. (Acts 7:1-50) In verses 48-50 he began to show
the difference between the material temple in Jerusalem and
the glorious temple which God was about to build, and how
the former must therefore pass away. But here he seems to
have been interrupted; for there is a sudden break in the dis-
course. They had heard enough, and probably his voice was
for a time drowned in the din of many voices to the eff'ect
that his last statements were sufficient proof against him.
VERSES 51-53 were probably spoken above the clamor of
many excited and angry voices-"Ye stiffnecked and UnCII"
cumcised in heart and ears, ye do always resist. the holy
Spirit: as your fathers did, so do yeo Which of the prophets
have not your fathers persecuted? and they have slain them
which shewed before of the coming of the Just One, of whom
ye have been now the betrayers and murderers; who have re-
cerved the law by the disposition of angels [through the ag"ncy
of God's messengers] and have not kept it."
VERSES 54-56. This was enough: they could endure no
more. They knew the accusations were only too truo . but
heing far from penitent and excited to the more desperate and
determined opposition, they ground their teeth \\ ith rajre. ana
doubtless looked one upon another to see who would make the
fir-;t move to lay violent hands upon him; and in the interval
before the storm broke forth, Stephen. "being full of the holy
Spirit [full of a holy enthusiasm for the Lord and the truthl
looked up steadfastly toward heaven" [a prayerful look
heavenward for grace to help in this time of need, just when
thl' storm cloud was about to burst in its fury].
As he thus looked heavenward a picture of the p;lory of
the Lord floated before his mental vision, and he said, "Be'-
hold. I see the heavens opened and the Son of man standing
on the right hand of God." His mind was carried forward
to thl' Millennial reign of Christ-the new heaven,.
and the new l'nrth-where he saw Christ stand at the right
hand of God [the chief place of power and dominion]. He
saw it just as we see it today-by faith "in the sure word
of prophecy"-and in llis mental vision of that future glory
by the eye of faith, he was refreshed and strengthened
in snirit whill' the nwrdless stones crushed out his conse-
('rated Iif<'.
VERSES flO, no. In the midst of his dying agonies his per-
st'eutors heard him commending llis spirit, his new life to the
Lord. and then praying thnt this sin might not be laid to
their charge.
CHAPTER 8:2 shows ngnin the brotherly love of the early
dlUrch: how devout men-ml'n who were not afraid to be
coulltl'd Rmong the and hrethren of the faithful mar-
[1432]
AUGUST I, 1892 ZION}S WATCH TOWER (235-238)
tyr-carried him to his burial place and mourned over him.
VERI'>ES 1, 3 show the zeal of one, Saul of Tarsus, in the
persecution of the early Christians and his part in the perse-
cution of Stephen, even unto death. He consented to his
death and took charge of the cast off outer garments of those
who stoned him; and he made havoc of the church: entering
into every house and haling men and women, he committed
them to prison. Yet Saul's was not a hopeless case, and
Stephen's prayer for his persecutors did not go unanswered;
for from their midst this one was shortly after raised up to
be a most efficient and devoted servant of the truth.
VERSES 1, 4 show how the persecution spread to all the
church, causing all except the apostles to leave Jerusalem and
remove to other parts. The apostles bravely determined to
stand their ground there, doubtless in order to give courage
to the scattered flock who might still look to them at Jeru-
salem a'l representatives, overseers and counsellors of the
church. Had they gone it would have seemed as if the church
were broken up. But as the others went forth they went every-
where preaching the word, and so the persecution did not
really hinder. but it actually helped to spread the truth more
and more. They all recognized their commission from God to
preach the truth as soon as they received it.
There was no such false idea of preaclung then as we find
in the chui ches of today. Xow chiefly those who are or-
dained of men, and who have gone through a certain course
of human training in so-called theological schools (all of
which greatly pervert the 'Yard of God), and who wear broad-
cloth suits and white neck-ties, and stand in the pulpit of a
fine church building, are regarded as preachers of the gospel.
But then every member of the church recognized his obliga-
tions, and Ius divine ordination to the \\ ark of the ministry.
And so it should be today; for, says the Apostle Peter (I Pet.
2:!)), "Ye are a royal priesthood, a holy nation, a peculiar
people, that ye should show forth the praises of him who
hath called you out of darkness into his marvelous light."
'I'his is the work of the whoh- church, evelY member of
which is a priest, and every member of \\ hich should there-
fore diligently proclaim the word "in season and out of sea-
son" (whether at his own convenience 01' not) whenever and
wherever he can, and by whatsoever means he is able to com-
mand-by word of mouth, by the pen or by the press, or by
all the agencies he can employ.
Let us mark and profit by the example of the faith and
zeal and courage and true Christian heroism of the early
church.
PHILIP PREACHING AT SAMARIA
LESSON x., SEPT.
Golden Text-hAnd there was great joy in that city."-
Acts 8 :8.
VERSE 5. This Philip was another of the seven deacons
chosen to relieve the apostles of the temporal affairs of the
church; and, like Stephen, he not only' helped in this way,
but did good service also in preaching Christ in Samaria when
driven out of Jerusalem by the persecution.
VERSES 6-8 show how the Lord worked with him and en-
dorsed his teaching, and how the people believed and were
blessed and filled with great joy.
VERSES 9-13 mention the admission into the church, on
profession of faith in Christ and by baptism, of one who was
not a true convert to Christianity and who was not really
consecrated to God, as his symbolic baptism implied. Never-
theless he floated along with the church and companied with
Philip and for a time was not recognized. Thus, even in those
days, we see that there was a nominal church which com-
prised both the wheat and the tare element. On the contrary,
the real church, "whose names are written in heaven," has
never included any but true and consecrated believers-the
wheat. As time advanced and the church increased in num-
bers, and the mystery of iniquity continued to work, and espe-
cially when persecution abated, the numbers of the tares
greatly multiplied, until today the whole field of "Christen-
dom" is so overrun with tares that the wheat can only be
found by careful searching.
The tare element in the church is not a vicious element.
As in the illustration, they are, in general conduct and appear-
ance, like the true wheat class, and can scarcely be distin-
guished from them until some test of character reveals the
unregenerate heart, as in the case of Simon. The truth due
and revealed in the harvest or end of this age is the sickle
in the Lord's hand for the separation now in progress.
VERSES 14-17 show how the Lord marked the apostles
above all others of the church as his specially chosen and em-
powered witnesses. While he endorsed the faithful testimony
of Philip, Stephen and others, by miraculous signs and won-
ders in them, the power of conferring spiritual gifts on others
by the laying on of hands was reserved for the apostles only.
Accordingly, we read that, as soon as the information reached
the apostles at Jerusalem that Samaria had received the Word
of God and been baptized in the name of the Lord Jesus, they
sent the apostles Peter and John, to lay their hands on them,
to communicate the gifts of the spirit which at that time were
tokens of fellowship as well as of the apostolic office.
It is clear, then, from this necessity of sending for the
apostles in order that these might receive the holy Spirit, that
none could communicate spiritual gifts except the apostles.
We remember also that Paul, the Lord's choice for the place
of Judas, had this seal to his apostleship.-See 2 Tim. 1 :6.
The expression, "received the holy Spirit," we understand
to refer specially to the outward manifestation of their ac-
ceptance with God in the receiving of the gifts of the Spirit,
then conferred upon every member of the church. This is clear
4, AOTS 8: 5-25.
from the fact that everyone, even the unconverted, such as
Simon Magus, could at once recognize it. Simon evidently
looked upon this new and strange power from a mercenary
standpoint; and therefore he desired, not only the gifts which
all members of the church received, but also the apostolic
power of conferring those gifts upon others by the laying on
of hands.-Verses 18, 19.
The possession of these gifts of the spirit did not always
indicate saintship : they were evidently given to all professed
Christians in order to distinguish the church of that day from
the world by these marks of divine recognition of the church
as a whole. And yet, as the Apostle Paul affirms, one might
possess anyone, or even all of them, and be but as a sounding
brass or a tinkling cymbal-a mere empty professor, lacking
the chief and all-important gift of the holy Spirit, which i"
love j for without this chief gift the others profited nothing
to the individual possessing them.-See 1 Cor. 13: 1-3.
It is no loss to the church of today that she is not p o ~
sessed of many of the gifts of the Spirit which have pa ssod
away, as the apostle predicted they would. (I Cor. 13:8) But
three essential gifts of the Spirit were always to remain ill
the church; and, thank God, they have not passed away; for
still "abideth faith, hope and charity, these three; but t.h
greatest of these is charity."-1 Cor. 13:13.
VERSES 20-23. Peter's rebuke to Simon was a severe 01)('.
indicating that death is the legitimate reward of hypocrisy.
if it be persisted in. Peter was verv plain in his denuncia-
tion of the man's character-and that to his face. and not
indirectly or behind his back-saying, "Thou hast neither part
nor lot in this matter; for thy hca rt is not right in tho sight
of God, for I perceive that thou art in the gall of bittorue-c-
and in the bond of iniquity." Some of the worldlv-wi-o of
the present day would be inclined to complain of Pctcr'
straightforward course and to say that he wac; unchnritable
in thus endeavoring to rid the church of a hypocritical im-
postor. In their desire to be all things to all rncn-s-not in-
deed that thev may win them to Christ, but that thev may
inerease the numerical and financial strength and prostig of
the nominal church-they willingly fellowship all forms of
iniquity if it is hidden under an outer robe of Christian pro-
fession.
But Peter was not uncharitable: "Idle he thus threw off
the mask and unveiled the reallv unregenerate heart and the
hypocrisy which sought to mal{e mercbnndise of the Lord's
favors, he also kindly urged the sinner to repentance that he
might become truly a child of God. And in so doing, he at
least saved the church of Samaria from the imposition of one
whom otherwise they would have esteemed a" a brother, and
whose erroneous teaching might have led many astray from
the truth.
VERSE 24 indicates at least some measure of repentance on
the part of Simon which was due only to Peter's plain rebuke.
VERSE 25 shows the zeal of the apostles.
ENCOURAGING WORDS FROM EARNEST WORKERS
Califor-nia;
DEAR BROTHER RUSSELL:-While examining Zech. 11 :8,
I came across Hosea i'i: 7. The clear, t'11lphatic context of the
latter adds force to the exact thirty YP<!l''' fane month] of
[1433]
(238-245)
ZION'S WATCH TOWER
ALI,IlGHIlNY, PA.
the prophet as the divinely set time during which the "false
shepherds" with their "portion" or "possessions [Leeser's
trans.] shall be devoured." "Now" (see preceding verse,
noting that Israel, Ephraim and Judah, with their flocks, "go
to seek the Lord, but they shall not find him, he hath with-
draw n himself from them"), "Now," while in that rejected,
spewed-out condition-"Now shall one month devour them with
their possessions." The devouring of these is the last thing
mentioned in this paragraph. Benjamin and Ephraim are next
made desolate, "broken through punishment." Previous to
this trme God said, "Ephraim is joined to his idols, let him
alone." It is in their afflictions-in the great time of trouble
-that they will come to acknowledge their guilt, and to seek
the Lord and his presence, saying, "Come; and let us return
unto the Lord, for he hath torn, and he wiII heal us; he hath
srnit.ton, and he wiII bind up our wounds." Another thought:
In Hosea 2 :21, 22 the Lord says he will answer prayer
[Leeser], and the way or channel through whieh he will an-
er is indicated. He says, "I will answer the heavens and
they shn II answ er the earth," etc. The thought is that the
Anointed (Christ, Head and body), as a royal (heavenly)
priesthood, shall make successful intercession for the earth
(represented through its princes), and these princes answer
the people, and so the antitypical day of Jezreel is to
be I calized.-Hosea. 1: 11; 2 :2.-Leeser.
So we m e to look for the existence of the "false," "foolish,"
"idol" shepherds, u hos,o "arm" of power shall not be "clean
dried up," and whose "right eye" (mind's eye or right under-
standing) shall not be "utterly darkened" till the end of the
thirty years, IlJ08.-Zech. 11: 17.
Tha t the overthrow of the present nominal ecclesiastical
systems shall precede the overthrow of the civil powers is thus
indicated-the former continuing- only until A. D. IlJ08 and
Ow latter until A. D. 1914. [We differ slightly here. The
Editor expects from Rev. 1!):20 that the final overthrow of
present wiII be at the same time as the fall of
ecclesiasticism, and will be followed by from five to seven
years of socialism and anarchy, to end with 1914 by the
establishment of Christ's Millennial government.I
The union of the two systems (political and ecclesiastical],
now so generally suggested, "ill be only partial, for the pres-
ent "shaking" is preparatory to their destruction. "General
creed smashing" is on time. The two ends of the ecclesiastical
heaven-Protestantism and Romanism-shall roll together,
come closer and closer together, for the purpose of more effec-
t un lly opposing free thought and action. The fate of these
powers hns thus a, little while to tremble in the balance before
the ever darkening war clouds will burst in all their destruc-
tive fury. The three chapters of Zephaniah and thirteen of
the fourteen chapters of Zechariah seem to apply in the Mil-
lonnia l age, inc-lulling the "lapping period." How new and
blessed the Bible of today-God's holy Word!
I rejoice that I can share with the Chief Reaper in the
1'1'1 -cnt hnrvovt, 'Tis mine to thrust in the sickle of truth
e;ery day, though not a set form of words, in a snug,
"ell-arranged, lengthy discourse , but we know that the spirit
of the. the word fitly spoken to a fel-
I.S effective means of preaching. Then the
JudICIOUS distribution of the TOWER, Old Theology Traets and
the Dauns enables us each to preach many sermons in a com-
paratively short time.
I!0w many of us, who are now rejoicing in the present
glorious harvest truth, came into possession of it by reading!
How few by the sermons we have heard preached! I might
say that in my own experience I never have heard a sermon
on any Millennial-dawn theme (though it has been mine to
and fill a goodly number of appointments for public
meetmgs), yet I have read and re-read all that Brother Rus-
sell and those laboring with him have published for several
years past, with ever increasing interest. Nearly all that the
prophets have w.ritten has, during the past, been sealed-not
understo,?d-hll;Vm
R
been. written for us who are living in the
present due tlJ,ne for Its Thus enlightened, we
shall not walk III darkness, nor fall of our share in the work
and its reward.
How unmistakably we witness the sealing effect of the
harvest truth we preach, We witness the wheat the conse-
crated, ?y. one, with zeal it, and in the
love of It JOllllng the reapers, whils the tares are cathered in
bundle!". Praise the Lord! Thus the work goes" on.
E. J. ROGERS.
Iowa.
DEAR BROTHER RUSSELL:-Yours of the 17th at hand.
Thank you for your advice. In the last lot of books you sent
me there was a copy of TOWER for July '88, and I cannot tell
you the joy it has given me. Although an old one, it was
new to me, and contained just what I needed, viz.: "Ask What
Ye Will" and "The Prayer of Faith." I freely admit that I
had altogether erroneous views On these subjects. Your ex-
planation under the latter heading, of sickness and how we
should receive it, was needed, for I had never understood the
difference between chastisement and rebuke. Thank God for
his wondrous gifts to the church!
Revival and sanctification meetings seem to be the order
of the day here. Sanctification, as taught by some, is not the
pure white garment of Christ's imputed righteousness, but
the filthy rags of their own righteousness, claiming that it is
impossible for them to sin, and that thev stand 'bl'fore God
pure and holy. Some claim that they have not sinned for a,
yenr and some for a longer period of time. None seem to
understand tIle Bible view, that sanctification is throuzh the
imputed righteousness of Christ supplying all our
deficiencies.
How glorious it is to be permitted rightly to divide and
understand. the word of truth, and possess those privileges in
the service. I had good success this week, srlling 120 books.
Your servant in Christ. C, C.
c'YmC1JT.
RESIGNATION
:::'01\1 rr of mv life's refreshing springs.
pj't'i'ence in mv heart. sustnins me.
Thy love nppoint me plcnsant
TIIY mel ry orders all that pains mc.
1f Iovi nt; homts were never lonolv.
If ,11 I t hey wi-h might always' be,
A<rpl'hll!.: what thov look for only,
Thf'Y III i;..:ht be glad, but not in thee.
W<ll m.ry thine own beloved. who see
III all t hcir Jot thrir Fnth(,1 ';, plmi'ul'e.
Bear loss of all they lovo, save thee,
Their hying, ovei lasting treasure.
Well may thy happy children cease
From restless wishes prone to sin,
And, in thine own exceeding peace,
Yield to thy daily discipline.
'Ve need as much the cross we bear
As air we breathe-s-as Iight we see:
It draws us to thy side in prayer,
It binds us to our strength in thee.
YOLo XIII ALLEGHENY, PA., AUGUST 15, 1892
ENOCH, ELIJAH AND THE SENTENCE
[Relll'int(>(l in issuo of May Hi, 1897, which please see.]
"ONE HOPE"
No. 16
Thr-r llno, \)f'('n a great deal said and written on hope; smaller hope, and others again the smallest hope, as though
tl}('rf' is a ,!!rf'at (leal said and written on it; and yet they had concluded that the smaller their hope the more eer-
.... hnt f'on"titntf''i the "One Hope" seems to be, to many minds, tain would be its genuineness. The extent of the hope, whether
fl'i VU!!IlC ever. SOIllC claim "the large hope," others "the it be large or small, does not constitute its genuineness. It
lnrjrr-r hope," and others again "the large",t hope." Anything may be the largest conceivable and yet be a counterfeit, and it
more vntruo than such phrases is scarcely conceivable. In the may be the smallest conceivable and still be no better. All
<nme way, some seem to prefer the small hope, others the depends upon the elements of the hope being right and its
[1434]
AUGUST 1;, 1892 ZION}S WATCH TOWER (246-248)
foundation adequate. There is much to be learned by consider-
ing the phrases which inspired men have used regarding hope.
"NO HOPE"
In writing to the Ephesians, the Apostle Paul reminded
them of a time when they had no hope: "Remember [said
he] that ye, being in time past Gentiles in the flesh, who are
called Uncircumcision by that which is called Circumcision
in the flesh made by hands: that at that time ye were without
Christ, being aliens from the commonwealth of Israel and
strangers from the covenants of promise, having no hope, and
without God in the world." (Eph. 2:11, 12) The Apostle
did not mean that they had no hope of anything. Like other
men, those Ephesians had hope of a great many things, but at
the time referred to they had no hope of the things in question.
The things in question are "the unsearchable riches of Christ,"
and at the time referred to they were "without Christ." Be-
fore Christ came the descendants of Israel, called "the Oir-
cumcision," had a polity or citizenship of their own, but the
otber nations of the earth, called "the Uncircumcision," had
neither part nor lot in the matter. Before Christ came the
Circumcision were under "covenants of promise," but the Un-
circumcision were "strangers and foreigners" to all that they
contained. The Ephesians were :t fair sample of the Gentiles
generally. Without the Christ all men are without "the hope"
in the world.
"THE HOl'E"
The one hope is designated "the hope of the gospel" (Col.
1 :2:l ), "tile hope of eternal life" (Tit. 3: 7), "the hope of
salvation" (1 Thes. 5:8), "the hope of glory" (Col. 1:27),
etc. Nothing could be more specific. It is not a hope, but
the hope. It is not some general hope, but this particular one
-the hope comprising the specified elements. The specific
ohnrncter of the hope is emphasized by all the apostles, but
by none more so than the Apostle Paul. Take another ex-
ample. Referring to the Gentiles in Christ being built upon
the same foundation as the Israelites in Christ, he says: "Now
therefore ve are no more strangers and foreigners, but fellow-
citizens with the saints, and of the household of God: and are
built upon the foundation of the apostles and prophets, Jesus
Chi ist himself being the chief corner-stone." "For this cause
I, Paul. the prisoner of Jesus Christ for you Gentiles, if ye
have heard of thc dispensation of the grace of God which is
given me to you-ward: how that by revelation he made known
to me the mystery, which in other ages was not made known
unto the sons of men, as it is now revealed unto his holy
apo-f.les and prophets by the Spirit. that the Gentiles should
be ft'llo\\ -heirs, and of the same body, and partakers of his
promise in Christ by the gospel." "I, therefore, the prisoner
of the Lord, beseech you that ve walk worthy of the vocation
wherew it h ye are called, with all lowliness and meekness, with
long forbearing one another in love; cndeavoring to
keep the unity of the Spirit in the bond of peace. There is
one body, and one Spirit, even as ye are called in 011e hope
of your calling; one Lord, one faith, one baptism, one God
and Father of all, who is above all, and through all, and in
you all." (Eph, 2:19 to 4:6) "The household of God" is no
longer composed exclusively of Israelites, but of those out of
every nation; and its one foundation is occupied by Israelites
and non-Israel ites alike. The anxiety of the Apostle is that
"the unity of the Spirit" may be kept in the bond of peace.
He enumerates the elements of that unity. They are seven
units; and one of those units is the "one hope." There can no
moi e he two hopes in "the unity of the Spirit" than there can
be two Lords or two Gods in it.
"THE HOPE OF ISRAEL"
The one hope is the hope of Israel. The Jews accused the
Apostle Paul of heresy, and he was under examination before
Felix, When Festus succeeded Felix, Paul was in prison at
Cresarea. The Jews wanted Paul sent to Jerusalem for trial,
Paul appealed unto Cresar, and Festus sent him to Rome. At
Rome Paul called the chief of the Jews together, and having
explained to them his position he declared: "For this cause
therefore have I called for you, to see you, and to speak with
you, because for the hope of Israel I am bound with this
chain." They expressed their desire to hear him concerning
the "sect" which was everywhere spoken against, "and when
they had appointed him a day, there carne many to him into
his lodging; to whom he expounded and testified the kingdom
of God, persuading them concerning Jesus, both out of the law
of Moses and out of the prophets, from morning till evening.
And some believed the things which were spoken. and some
believed not." Then Paul applied to those who believed not
the words of "the holy Spirit by Esaias the prophet" (Isa.
G: 9, 10), and concluded with this emphatic announcement:
"Be it known therefore unto you, that the salvation of God
is sent unto the Gentiles, and that they will hear it." (Acts
28: 16-31) There are three phrases here-"the salvation of
God," "the kingdom of God," and "the hope of Israel." They
are practically the equivalents of each other, and cover "those
things which concern the Lord Jesus Christ." Israel, of
course, is the nation composed of the patriarchs, Abraham,
and Jacob, and their descendants; and the hope of Israel
IS the blessedness promised to that nation, and through it to
all the nations of the earth. The salvation of God is another
way of expressing the blessedness promised in the Abrahamic
Covenant, and the kingdom of God is the medium through
which that blessedness is to be realized; so that whatever
there is in the kingdom of God, and in the salvation of God,
there is also in the hope of Israel, and vwe versa.
"THE HOPE OF THE PROMISE"
The hope of Israel is the hope of the promise. Before the
Apostle Paul was sent to Rome, and while under examination
at Cresarea, he testified, saying: "My manner of life from
my youth, which was at first among my own nation at Jeru-
salem, know all the Jews; which knew me from the beginning,
if they would testify, that after the most straitest sect of
our religion I lived a Pharisee. And now I stand and am
judged for the hope of the pr01n1Se made of God unto our
fathers: unto which promise our twelve tribes, instantly serv-
ing God day and night, hope to come. For which hope's sake,
King Agrtppa, I am accused of the .Iews, Why should it be
thought a thing incredible with you that God should raise the
dead?" (Acts 26:4-8) Hope is impossible without a
Genuine hope is impossible without an adequate promise. The
one hope is impossible without the divine promise, The divine
promise is the foundation upon which the one hope rests. The
foundation of the one hope is not any divine promise, nor
every divine promise, but the divine pronnsc-c-vthe promise
made of God unto our fathers." The part.iculru '; of the prom-
ise can be easily traced. To Abraham the LOl d sa id : "Get
thee out of thy country, and from thy kindred, and from thy
father's house, unto a land that I will show thee, and I Will
make of thee a great nation, and I "ill bless thee nnd make
thy name great; and thou shalt be a blessing; and I will bless
them that bless thee, and curse him that curseth thee, and in
thee shall all the families of the earth be blessed." "And I
will establish my covenant between me and thee and thy seed
after thee in their generations for an everlasting (age-lasting)
covenant, to be a God unto thee and thy sccd after thee." To
Isaac the Lord said: "Go not down unto Egypt, dwell in the
land which I shall tell thee of; sojourn in this land, and I
will be with thee, and will bless thee; for unto thee. and
unto thy seed, I will give all these countries, and 1 Will per-
form the oath which I swore unto Abraham thy father; and
I will make thy seed to multiply as the stars of Heaven, and
will give unto thy seed all these count ries : and in thy seed
shall all the nations of the o.u th he blessed." Ami to Jacob
the Lord said: "I am the Lord God of Abraham thy father,
and the God of Isaac: the lund whereon thou liest, to thee
will I give it, and to thy seed : and thy seed shn ll be as the
duvt of the earth, and thou shalt spread abroad to the west,
and to the east, and to the north, and to the south; and in
thee and in thy shall all the families of the ear th Ill'
blessed." (Gen. 12:2-3; 17:1-7; 26:1-4; 28:10-15) In these
particulars of the promise there are several elements, some
of which require special attention.
1. The Blesscilncss promised. The root of the blessedness
is the resurrection of the dead. Hence the mtcrrorratron which
the Apostle .Paul addressed to King Agrippn touclung the hope
of the prormse : "H'hy should It be thought a thilly incredible
with Y01t that God should raise the dead?" (Acts 2G:8) It
is the fact that the resurrection of the dead is the root of
blessedness promised which gives to the interrogation its point.
Were the resurrectron of the dead not the root of the bles-ed-
ness promised, Paul's question in such a connection would be
senseless. But Paul did not indulge in senseless questions;
and this onc is most pertinent. The bles-cdncss promised is
the removal of the curse which is resting upon man and his
entire environment, and that curse cannot be removed without
his resurrection from the dead. Resurrection is a re-standinc
or standing again, not in some stage of a fallen or lapsed
state or condition, but in Adam's original state and condition.
which was in every respect "very good." (Gen. 1:31) Resur-
rection is complete restoration to the state and condition in
which Adam left the hands of his Creator. The resurrection
of a "blind" man is complete when he sees as clearly as Adam
ever saw; the resurrection of a "deaf" man is complete when
he hears as a-cutely as Adam ever heard; the resurrection of
a "dumb" man is complete when he speaks as fluently as Adam
spoke; the resurrection of a "leper" is complete when he
IS as clean as Adam ever was; and the resurrection of a
"lunatic" is complete when he is as sane as Adam ever was.
In like manner every element of every disease, defect, de-
[11'35]
(248 250)
ZION'S WATCH TOWEl<.
ALLEGHE-;Y, t'.,
roi uutv, \\ e.ikncs-, de.. ph,) sical and mental, might be enu-
mcr ate, and whu tev cr It m,ly be the rosur i ectron of Its sub-
ject IS complete when he is delivered hom it. The resurrec-
tion of the dead vanes as to time, order, manner, etc. That IS
on I.'" of secondary importance. It is of first importance, how-
ever. to sec that the re-ui r pet ion is re-standing In man's
OJ II!III a I state and condition; and that that is the root of the
blessedness promi-cd by Jehovah.
2, The Extent of the hles-cdness promised. Abraham,
T"aap and .In cob and thr-ir s('p,l a ro to he blc-scd. That is the
Ivruc-l it i-h pn i t of thr- promise. All the nations of the earth
a 1<> to 1)(' blos-ed. Tha1. is the non- Israelitish part of the
I'IOlllhP. It i-, not Abraham a1011('. nor Isaac a lonv. nOI .Iucob
a louo \\ ho I" to be blessed, hut all three indivrdua llv. Nor is
It JI1PIl'lv those three father" who are to be bles-.cd, but the
\\ hole of their children as wr-l], It is not some particular
g"n(,1 ation or g"l'neratlOnR of the patriarchal sor-d \\ ho are to
he hlessed , hut t.hr- whole of their generations. Nor is it some
pa rt iculn I' gpnPI ation 01' I!pnerations of all the nations of the
a rth \\ 110 ar o to bo hlp""c(l. but the whole of their g<,nera-
t ionv. Thi-, that, or t lu- other g('neration or generation" of
011(' na tron is not thc r-quivaleut of one nation, nor is this,
that. or t hr- othcr W'lIelation or gpncrations of all nations the
,'qlllvalput of "all nat ions ;" in each case it is only a part,
.uul a part is not the equivalent of t.ho whole. The one part
of t he prollll"p eovors evei y individual of the Israelitish nation.
a nrl the other p.u t of the promise covers every individual of
a II the other nat ions of the earth without exception.
To hav "Thr- hope of the promise" in its integrity it is
II('('(';,,,aI v to hn vo t ho promise in Its integrity, and to have
t hr ]'Iomi"p in It" illtpgrity it is neccssarv to have at least
It" h\ 0 lila lor pal t" in their integrity. To limit or emasculate
ort hor of t.hc-,e pal t s i" suicidal. If the Israelite limits or
omn-culntes t ho Isrnolitish part of the Abrahamic Covenant
lu- excludes him-r-lf fJam it, and if the non-Israelite limits or
ma-r-ulatcs the non-Isrnelit ish part, of it he docs the same.
Ncit hcr the one nor the other can then show that he is tn-
,IIII!('rl 111 It. \\i"h. dr-siro, or expectntion, ill or wol l-founded,
Ill' may han'. but "The hope of the promise made of God unto
our fat.hers" ho cnnnot have.
:\. Tho l!('rllllin of tlie blessedness promised. Abraham,
T,:lap nnd -Iucnh nnd t hr-ir "PPd are the medium. Not the
\I h"ll' of .vln aluuu' "PP(I, hut his seed in that particular line:-
"And (;od "ai,1 to Aht a ham. As for Sarai , thy wife, thou shalt
11lit ('all hl'l nallll' f'arni, hnt Sarnh shall her name be. And
I \I ill h1,',,, ll('r. all,1 g-ivp tlwe a SOli also of her: yea, I will
1",1'. all,1 "liP "hall hp a llIother of nations; king-" of pcople
,1,,111 1)(' of hpr." thy \dfc, shall bear thee a son
1I100""d: amI thon rall nan1P and I will estab
I',h III \ POl"{'llall1. "ith him for an pvclla"ting- (age-lasting)
\O)\,,'I1:11lt, all,1 \\ ith spp,1 aftpr him." (Gen. 17: 15-19)
l:d"11 to (I('ditm, the Apo,tlp Paul wrotp:-"They are
not :111 J"I:II'l \\ lli('h arp of IIl'itlll'r IJPeau"e they are the
<;,.,..d of _\111,111:1111 nIl' thPY 1111 phil,lrPII; hut, In Tsaac shall
thy ,.",d II(' (',l11<'d. That i". th"v \\ hi"h aI(' the rhil,lren of the
11,.h. till','" ,1](' lIot thp elllldl('l1 of Cod; hut the children of
tilt; 1'1"1I11St- nr,' POIlllted fOI thp "pc,\''' (nom. !l'G-S) Abra-
I'a m 5 WI I ... \\ ,I" "Im1 ]'('11." alld thp\, "ere both "old and well
ill a!..:,'" \\'hat ('onl,l Alllahnlll do nnd('r such dr-
HI' pOIl],1 I,d/fTe "Co,] \\ho qnirkelleth (maketh
rJi I v'" , tli,; dl'ad:" alld th:d
R, 1101. \\(',lk ill faith. liP con"i,lPI('d not hi..; m\n body now
wht-Il I", \\:H a"ont a humlIp,1 "par" 01,1, nC'ithpr y'C't the
dl?<ldll"" of ::;arah'" womb; hp "tagg("rp,l not at the pro;nise of
lj"d 1I1llwlid. hnt \\as siron,., in (a1th, giving glorv to
God "lid I,pillg fully per"uadpd that what He had promised
wa, ,,1,1 ... 10 ]wrf01I1I .\n,l th,'1('forp it was impnted to him
tor 11,.. I,t"'"II,II"''''.'' i 1:0111 Thus Isaac /l"as brou.,.,ht
forti'> III 1I;f"I('npp tf) tl"" "Oil of lJlollli"p. Corl aft('rwarrls
aId 1" .\hldh,llll "T,d,<' I"'\l th\' >'011. thille only SOli IsaaC'.
whom tl",u IIIv,'''t, n1\(1 !..:<'1 1hl'(' into thl' laml of ::\101 iah; and
nlt"1 hllll tll('ll' for n 11Illllt-ol1('IIlIQ." (Gen. 22:2) \\hat coul(l
Abl"hdlll <1" now 'I III' ('0111<1 (1)("/ Go,l: and that \la" C''(actly
whdt he' dill "By faith Al11ahall1. \lhl'n he wa" triprl, offered
UI' !suur. all,1 hI' that 1101,1 lI'pl'l\,p,1 tIl(' promisp" ofIl'rC'd up his
unly 1",!..:"tt"11 "nn. of \\ hOIll it \la" "llid. That in Tsal1c Rhall
l"hy s<:",d J", ('a11p,1. apl'onnt1llg that God was able to raisp him
III', "V"II flOIll thp dp:1,I; fl01ll \lh('np(' 1)(' reC'('ived him in
III"h. 11 l7-!!11 '1'h1l8 [saar lCf1S brouflht forth thc
5"-(()J/,) tIm". T1w ('I"pj "pl',1 i" thp "('(',1 of "promisp" through-
'lilt Th., d((,t <,('p,1 in W:1" thp sped of plomisf', and
t1l.. ('k(t ,p, (I 111 rNllitv i" nl"o til(' "eed of promisp. The
.AlJ""tl,' P,llIl I<ll'lItlfi('" th" real most unmistakablv:
"Now til AIII a11,1111 a lI,l "P(,,] \I ('1'1' the pi mad('. Hp
":1lth 11('1. ,\nd to of hllt as of onp, }\nd to
tIl}' ",,(01. \\ lll('h i" ("Ill i"t." Kot the' elll i"t in Olle' per"on
1I1(J(,ly. hilt th" ('lIJi"t in lIIan." "For alP all th"
children of God, by faith in Christ Jesus. FOI as many of
you as have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither male nor
female; for ye are all one in Christ Jesus. And if ye be
Christ's then are ye Abraham's seed, and heirs accordmg to
the promise."-Gal. 3: 16-29.
The medium of the blessedness was incomplete whrlo It was
merely "according to the flesh." It required to be "acconhng
to the Spirrt," also. Hence in writing respcctmg its Root,
the Apostle Paul describes Him as having been "made of the
seed of David according to the flesh, and declared to be the
Son of God With power, according to the Spi rrt of holiness, by
the resurrection from the dead." "Whose ale the fathers, and
of whom concerning the flesh Christ came, who is over all,
God blessed for ever. Amen." (Rom. I: 1-"1; 9: fj) It was
necessary that should come according to the Jlesh in
order that man might be redeemed; and He redeemcd man hom
the cur-e by becoming a curse for him: "Christ hath I e-
deemed us from the curse of the law, being made a curse for
us: for it is written, Cursed is everyone that hanjreth on a
tree: that the blessing of Abraham might come on the Gentile"
through Jesus Christ; that we might receive tho prollll"p of
the Spirit through faith." (Gal. 3: 13. 14) 'Iii" death of
Chr-ist WIlS nepessary, but the death of Ohr'i-t In it-elf IS not
the medium of blessedness. There is no blessedness in death, hut
the death of Chrrst prepared the way for untumted life. UII-
tninted life is the cardinal element of blessedness ; and the
Root of it is the Christ-"thp Re-urrcction and the Life." In
resurrection, in life, in incorruptibility, in immoi talitv, and
all authority and powel in heaven and on earth,'Christ
IS the Root of the medium of blessedness for all the nation"
of the earth. In the complete medium of blessedness then:'
are natures both human and divine. In those natures there
are many ranks, and from the 10wC'"t to the hizhe-t of them
Christ "is over all, God blessed for ever. Amell"
The Apostle Paul had often to defend his po"ttion. Some-
times his defence was before a sacred and at other tune-, hef'orr-
a secular tribunal, but the g-round-\\ork of it "as :11\\a\;;
substantiallv the sn nu-. When at .Ierusalem, Paul \\ Ih ac-
cused of polluting the Temple. This caused a pat tumult,
and some of the Jews "went about to kill him." The enptuin
took him in charge, and "carried him into the C,IStiP" Thr-
next day, "because he would have known the certamtv "hPI oof
he was accused of the Jews, he loosed him from his bands,
and eommnnrled the chief priests and all their council to ap-
ppar, and brought Paul down, and set him beforc ti]('I1I," III
his ,Iefellce, "\I'hen Paul perceived that the olle pal t WPI e
Sadducees, an') the other Pharisees, he cried out in the ('onncil,
Men and brethren, I am a Pharisee, the son of a Pharisee:
of the hope and resurrection of the dead I am C'alled III ques-
tion." (Acts 21 to 23) "The Hope," "the Hope of Israel."
"the Hope of the promise," and "the Hope ali<I
are not so many different Hopes, hut the "Onp Hope" pre-
sented under diffrr('nt phrasps. 'Ill(' hope I!iypn to Israel,
and is phrased "the hope of Israel;" the hope rpsts upon thp
promise of cTehovah. and is phrased "the hope of til(> pIOInise:"
and the hope in rpalization is the resurrection oi the dead,
and is phrased "The hope and I esurrection." \Yhen the
phraseology of inspired men is a"certained and remembered
their ideas may be apprehended, but without their phrascolog-y
their ideas are impo<;sihle of apprehension. In connection with
no subject i'l it more important to bear this in mind than
in conn('ction with the present one, it being fundamental to
C'very Christian. In his day. the Apostle Paul raised thp One
Hope as hi" rallying cry: "I'ouchin.q the o( the
dead I am called in question by you this day" (Acts 24: 21 ) ;
and from that day to this it ha<; been the only adequate rally-
ing cry for the church of the living God.
Recnusp all men will eventually be rl1i"ed from the first
dpath to the second life, and that' with all of life's origInal
cOllcomitants, it does not follow that all men will alwavs live.
They may, or they may not, aecording to each individual case.
That was Adam's position at the beginning. He refused to
conform to the law of thl' first life, and he incurred its pen-
alty-the first death; and any man who may refuse to CO:l-
form to the law of the second life will incur its penalty-
"the second d('ath." The promise made of God unto our fath-
ers guaranteC's to eyery man the second life, hut it guarantees
no man against the sel'ond death. It is not God's purpo"e to
unman nny man. In voluntary obedience the second life is to
he pC'rpctu'ated, and in wilful disobedience terminated.
"The grac(' of God has app('ared, bringing salvation to all
men, instructing U", to the intent that, denying- ungodliness
and worldly we should live soberly and right('ously and
godly in thi" prC'sent world; looking- for the blessed hope and
nppl'arin;:r of tllp glory of our grC'at God and Savior Jesus
2: II, 12. JOSEPH MOFFITT.
[1436]
ALL IN ADAM AND ALL IN CHRIST
"As all in Adam die, even 50 all in Christ shall be made
alive. But every man [of those in Christ to be made alive
will get life] in his own order [company or band]: the first
fruits, Christ [The Head, Jesus; the body, the faithful "church,
which is his body"], afterward those who are Christ's at
[during] his presence" [Greek, parousia.]-l Cor. 15:22, 23.
We thus correct the translation of a passage very fre-
quently misused to prove the salvation of all men
irrespective of their acceptance of Christ as their Redeemer
and King. But as here translated this passage is in perfect
accord with the remainder of the Bible, which everywhere de-
clared that, "He that hath the Son hath life; he that hath not
the Son of God hath not life."-l John 5:12; John 3:36.
But, aside from the testimony of other scriptures, we call
attention to the facts that the Greek text supports the above
translation and that no other view of verse 22 could be recon-
ciled with the context, verses 23, 24. Note carefully thai the
expression, "But every man in hi'! own company," refers to
the all who are to be made alive. Then notice that but two
companies are specified. The chief of these is mentioned fir st,
and includes the Redeemer and all of the Gospel age over-
who are now having fellowship in "his sufl'enngti"-
his death"-and who shall be accounted worthy also to have
share in "Ins resurrection," a r esurrection to the immortal
glories of the divine nature. (Compare 2 Pet, 1: 4; Phil. 3: 10,
11) The second company mcludcs, specifically, "those u ho tn e
Christ's in rthe t ime ofl his presence." And these two corn-
pallles are the "all" of H'I -e 22, who are to be made alive in
Christ. Could language show more clearly than this does that
none are to be made alive (in the full, complete sense in which
the word "alive" is here used) except those who in this age
become the Redeemer's bt ide or in the next age become Ins
childi en-c-begotten tlnough faith and developed through obe-
dience?
The difficulty with many, however, is that they have never
noticed the full sense of the words liie and made aiioe in the
Scriptures. The whole world is reckoned as already dead-
because under sentence of death through Adam-and unless
they eat [assimilate and appropriate by faith] the flesh rsac-
rrficed humanity] of the Son of Man, they have 110 lue and can
have no lite. And those who do so "eat" are said to
from death unto lite now, reckonedly; but the actual mal, III!)
alioe of such, as stated in our text, \\ ill be in the Resui r ection
morning. And so It WIll IJe with the world III general dunng
the Millennium: when awakened from the sleep of death they
WIll still be unjusitied, condemned, dead. But they will be
1I1whell cd by the great Redeemer in OHler that each may have
the offer of everlast.ing life, on condition of becoming Chrrst's,
accepting his gracious work for them in the past and his I egu
Iations for their future. Thus they may "eat" his flesh-ap-
propriating Ius merit and receiving thereby his strength and
life. They will be accounted or reckoned as living hom the
tune that they begin to "cat," but they "ill not be mude
alire, perfect, until the 1.'10"1.' of the Mil lenmal agp of trial or
testing.
UNIVERSAL SALVATION-No. I
"\Ve trust in the living God, who is the Savior of all men,
especially of those that believe."-l Tim. 4: 10.
It is very generally conceded among Chr istians that Uni-
versalists are the only class of people who have any claim
upon, or use for, this text of Scripture; but although we are
not Un iver__ alist.s, we also, with Paul, trust in the living God
[.Jehovah], who is the Savior of all men, especially of those
that believe. Thus the Apostle declares that in one sense the
salvation which God has promised is to be universal, while in
another sense it is to be restricted to believers.
A little reflection upon the general teaching of the Scrip-
t.ures makes the Apostle's meaning here very evident. No-
where in the Scriptures is eternal life promised to any except
on conditions of faith in Christ the Redeemer, and repentance,
or change of heart from sin to righteousness-"For there is no
other name under heaven which has been given among men,
by which we can be saved;" and "Now God commandeth all
men, every" here, to repent, because he hath appointed a day
in which he will judge the world in righteousness by that
man whom he hath ordained, whereof he hath given assurance
unto all men, in that he hath raised him from the dead."
(Aet" 4 '12; 17: 30, 31) And the numerous exhortations to
faith lind repentance, as the prerequisites on man's part to
salvation, are too familiar to every Christian to need repeti-
tion here. We merely cite a few. See John 3:15, 36; 6:47;
Acts 13:39; Mark 6:12; Luke 13:3,5; Acts 3:19.
In harmony with this teaching of the Scriptures, we there-
fore understand the Apostle's statement to signify that God is
the Savior of all men from the Adarnie death, or the death
into which all were precipitated by Adamie transgression, in
that he hath provided a redemption for all. In thus providing
salvation and ultimately offering it to all men as a free gift
of his grace, through .Iesus Christ. who is "the propitiation
for the sins of the whole world." God stands in the attitude
of a savior toward all men. Hc is the Savior whether all men
ar-eept the proffered salvation or not.
But, while thus the Savior of all, there is a particular or
special sense in which God is the Savior of those that believe
and accept thrs reconci liat.ion and the opportunity offered of
making it crerlast mq salvation. This salvation is conditional:
"Believe in the Lord Jesus Chr i __t and thou shalt be saved."
(Acts 16:31) This is an unequivocal promise of actual and
permanent salvation to every individual who believes, i. F..
heal tily accepts. To such an one, God not only stands in the
attitude of a savior, ready and willing to save, but he will
go farther and actually accomplish his salvation; and this is
thl' spoeial sense in which he is the Savior of them that be-
Iievo. Between the general sense in which he is the Savior of
all men, and this special sense in which he is the Savior of
them that believe, there ia, therefore, all the difference between
a possible and an nctunl, a proff'ei ed and an accepted snlva tion.
The general difficulty with Christian people on this subject
is, that they do not admit that God is the Savior of all men-
that he stands ready and willing to deliver all from sin and
death into life and libel ty of righteousness. Some declare that
he stands ready to be the Savior of all "tlte elect." Othe rs,
while claiming that God IR WIlling and ready to save all, prac-
tically deny it by claiming that the necessary bellermg must
be done in the present /tte-which practically excludes three-
fourths of the race from any opportunity of sharmg in It,
since more than that proportion have died without any know l-
edge of the only name given under heaven or among men,
whereby we must be saved. This view contradicts God's Word;
for if even one member of the human race be left unprovided
left without the needful information lind opportumty
-It would render false the statement which God makes, that
he stands as a Savior to all men. The entire matter is deal,
however, when viewed from the standpoint of the Plan of the
Ages-which shows that through the redemptive work of Christ
God has provided salvation for all to all that "was lost"
in Adamj and that the knowledge necessary to the acceptance
of this provided gift, while it has reached only the few in the
present life, is to be testified to all in due tinll:-1I1 the coming
age. in which Christ and his church shall reign over and ble-,s,
WIth his gracious offer, all the families of the earth.
God has appointed means of salvation, of which every one
who is sick of sin and desirous of a return to his love and
service will gladly avail himself. At gTPat cost It "as pm-
chased-even at the sacrifice of the "onlv-begot.ten" and \\ ell-
beloved Son, who freely gave himself for us all. (.Iohn :": l U)
Condemnation unto death passed upon UR through our father
Adam, while we were yet in his loins and \\'P1'(' therefore n'p-
resented in him; but the death of the Son of God, "tlll' man
Christ Jesus," as a ransom or substitute for Adam tuk uur
his place in death, legally released, not only Adam, but' a l-o all
his posterity, from death. Thus. legally, t he salvat.ion of t lu-
race was secured-made possible-c-possible for God to be "j u-t
and yet the justifier of him that beheveth in .Ir--u-" (Hom
3:26)-when the sacriflco of Cln ist .Icsus "as flui-hed on the
cross: and this 1'1 what our LOId meant when. dying. ho bov, vd
his head lind said, "It is finished." And of it-, net uu l ae(', m-
plishment toward all them that believe. "t Iod hath" n-, t he
Apostle states, "given full assurance 111 that he hath Iar-ed
111m from the dead;" not indeed again in tln- Ik-sh [The borlv
of his humiliation was taken by him merely for the
of death, because, as by man (Adam) e:\IIlI' death, bv IIIU,)/
also (the perfect man and therefore the acceptable sa'cIifire,
Christ Jesus) must come the resut rection 01' sa lvation from
the dead.]-but to the divine nature, a spii rt being, endued
with all power in heaven and in earth. He is therefore abund-
antly able to accomplish tIH' great work of restitution of tho
dl'ad-of whosoever wills to accept ovei life on the
terms and conditions of the Nl'W Covenant.
But hefore th is provided salvation c.i n become ur-tu.i l or
special to any individual, <ueh an one mu-t bel iev p t he t est i-
mony of nod with Il'fPlell('p to the matter. in hi-.
Word. Ill' must roa lize (1) that ho IS imperfcet, a smnei ,
unworthy of everlnsting life; (2) he mu-t rocoimize the man
Christ J('sus as his personal rodcomer . as the one t.ln ough
whose meritorious sacrifice for human comes the privilege
[1437]
(253-251)
(252-254) ZION}S WATCH TOWER
of reconciliation with God and the consequent return to per-
fection and lasting life. All who thus believe and who act
accordingly, i. e., who accept the proffered salvation as the free
and unmerited "gift of God our Savior," secured for us by
him through the Atonement for sins provided in the sacrifice
at Calvary-and who, in accordance with this faith, reform
their lives, submitting themselves thereafter to the will of God
-the'5e shall in due time fully realize the special or actual
salvation promised in the above text.
In accepting Christ as the Redeemer, the believing one is
reckoned as no longer a dying son of the dead Adam, but as a
living son of the "In st Adam" (1 Cor. 15: 45 ) , having a new
life in ChrIvt. "Therefore if any man be in Christ [i. e.,
represented in Christ instead of in Adam, as formerly], he
is a 71('/1' creature" [newly "created in Christ Jesus" (Eph.
2: 10) -I ockonedlv : and in due time. if he "abide in him," he
will bo a new eroa turc aetuallyJ.-2 Cor. 5:17. Such have,
in God's pstimation and in their own, "passed from death unto
life:" being justrfled by faith they are no longer under con-
demnation.c-Hom. S: 1.
Thus (In/ (altll) we are transferred from the dead head of
the rn ce, Adn m. to the living head of the redeemed race, Christ
.Iesus, And If nnv man be thus in Clu-ist he is a new crea-
ture (2 Cor. !j: 1;): old thillgs-the old love of sin, the old
disposition to do evil, and the old worldly and selfish ambi-
tions, strifes, etc.-no longer please and satisfy his new mind.
Their power of control has passed away, and behold, all things
have become new. He begins to realize a new spirit, a new
disposition within him; and therefore he has new hopes, new
joys, new ambitions, a new heart [will ] for love and joy and
peace, and a blessed sense of the divine approval; and he looks
forward with joyful anticipation, realizing that his destiny is
eternal life. But out of Christ there is no life, no hope; and
those who have not come into him by faith still abide under
the Adamic condemnation. However, as already shown, it is
the purpose of God that in "due time" these truths shall be so
clearly testified to every man that all will have the fullest
opportunity to believe ana thus to come into Christ and
through him inherit eternal life. See 1 Tim. 2: 4-6.
The time for fully realizing the special, actual salvation
is the Millennial age: the sense in which any possess it now
is by faith; for "we walk by faith and not by sight" until
the appointed time-the Mil Iennial age. Then the faithful
bride class will be perfected as spirit-beings like their Lord;
and thenceforth the reconciliation of the world will be accom-
panied by gradual restitution to human perfection, which sal-
vation, if they are worthy, at the close of the Millennium will
become everlasting salvation.
PHILIP AND THE ETHIOPIAN
LESSON XL, SEPT. 11, ACTS 8 :26-40.
Golden Text-"Ue that believeth on the Son hath ever- to each. student individunllv But this lesson, agre('ing with
lasting life."-John 3: :JG. all the teachings of the Scriptures on the subject, shows God',;
In this lesson we have a beautiful i llustration of God's usual method: he uses his inspired \YOld as the text, and sends
supervision of hi'! own work-a supervision which has been his specially qualified representatives to expound it.
exercised throughout the entire age, and which the faithful of VERSES 32, 33. The hand of divine providence is here
today, as well as of the past, may take comfort in considering. again manifested in the choice of the Scripture reading so that
The great plan, both for the salvation of the world and for the Philip might begin his teaching at the very foundatron pi in-
selection of the church as Chrlst's joint-heirs, is his work; ciple of the doctrine of Christ-how that Christ died for our
and therefore in its minutest particulars and in its widest sins according to the Scriptures.
scope" e see the evidences of his wisdom and grace. Mark in VERSES 34, 35. "And the eunuch answered Philip, and
this lesson the special direction and leading of his servant said, I pray thee of whom speaketh the prophet t his ? of him-
Philip, and the careful providence over a sincere inquirer after self or some other man? Then Philip opened his mc.uth and
truth, the Ethiopian eunuch. began at the same Scripture and preached unto him Jesus,"
VERSE 2G shows that an angel was sent so to direct Philip's showing how his sacrifice was the propitiation for the sins of
course that he might come in contact with one who was an the whole world, and how in deep and voluntary humiliation
earnest inquirer after the truth. And Philip promptly fol- on account of our sins, his judgment-c-his right to life-was.
lowed the angel's leading, though it took him away from a taken away; how that because he took the sinner's place as a
seemingly pro'5perous work, where the multitudes heard him substitute he was counted as a sinner, worthy of death, nl-
/!ladly, to preach the gospel in the wilderness to a single in- though he had no sin. "And who," says the prophet, "shall
dividual. Just how the angel of the Lord conveyed his mes- declare his generation? for his life is taken from the earth?"
sage to Philip is not stated, possibly by a vision or a dream. The question is a suggestive one, and one which Philip was
VERSES 27, 28 show with what care this man was seeking probably able to explain. The underlying thought is that
the truth. He had traveled alone a long distance at consider- though in the dawn and vigor of his manhood he was cut off
able expense in order to join in the worship of God at Jeru- from life without any posterity to perpetuate his name, yet
salem, and now, on hi WflY homeward, he was carefully pon- he is to have a numerous posterity; for God would raise him
del iug the words of the Prophet. from the dead and he should be, as elsewhere stated (Tsa, !l: 6),
Vznsns 2!l, 30. As he jomneyed through the desert and "a Mighty God, an Everlasting Father, a Prince of Peace."
observed the stranger slowly riding in his chariot and reading, VERSES 36, 38 show that the teaching of Philip must have
Philip was prompted by the spirit of God, which filled him been very comprehensive: he had evidently progressed from the
with zeal in hi'! service, to run and overtake him, and, when foundation doctrine of justifioation (by faith in Christ the
drawing ncar, he heard him read from the Prophet Isaiah, Redeemer) to the doctrines of the resurrection and the resti-
and inquired, i ; a ~ ' i n g , "Understandest thou" hat thou rcadest t" tution of all things and then to the special privilege of the
Vr:RSE 31. The stranger replied, "lIow can 1. except some fully consecrated during the Gospel age, of becoming joint-heirs
man should guide me?" and he invited Philip to ride with him. with Christ and in due time sharing his crown, if now they
IJ('re wo have another evidence that thp eunuch was one are willing to bear his cross. This seems evident from the
of "the meek," whom alone the Lon] has taught us to make fact that the man was anxious to be baptized at once in this
special efTort to reach with th ti uth, and who alone are hun- faith-another evidence, too, of his prompt acquiescence in
gering and thirsting for it. The same spirit of meekness that the will of God, and his desire to be in fullest accord.
led the eunuch to dr--ir o a knowledge of God's \Vord-the VERSE 37, though true in sentiment, does not seem to be
honvonlv wisdom-e-promptcd him also to confess his ignorance a part of the original text, as it does not occur in any of
of the meaning when a-ked. Had he been proud he would have the three oldest and most reliable Greek manuscripts-the
resented such a question, and answered either that he did Sinaitic, the Vatican and the Alexandrian. See foot notes of
understand it. or cl-.o that \\ hat he, a man of wealth and the Tischendorf New Testament, which gives all the variations
education, could not understand he need not expect to have of these oldest 1\1SS. from the common English version.
explained by anyone of Philip's appearance and social standing. VERSES 3!l, 40. Just how the Spirit of God caught away
But, on the contrary, having a meek and teachable spirit, Philip is not stated. It was evidently a miraculous transpor-
the bare hint of Philip's words was sufficient. He was anxious tation which Philip himself did not understand, and probably
to learn the truth anywhere and from any person, and invited did not realize until he found himself at Azotus, where, and
the humble lookinjr tr-acher into hi'! carriage to teach him. thence on his way to Csesarea, he made use of numerous op-
And we arc safe in supposing that the great Shepherd is portunities to preach the Word. Doubtless Philip, as well as
always on the lookout for such truth-hungry sheep-i-to feed the Ethiopian, went on his way rejoicing.
them meat in due paon-now as well as then; and whenever What cause for rejoicing both had-the one in the blessed
special providonces arc necessary in order to reach such they new-found hope in the Gospel, the other in the additional joy
will be exercised. of being recognized of God as a chosen vessel to bear his
Another lesson here taught is respecting God's methods. name to one of his beloved children. May we also have many
Many believe and teach that God by impressions on the mind such occasions for rejoicing in God and in his power and
teaches the truth-seeker without the written Word-e-the Bible; providences manifested toward and in and through us. Praise
others that God teaches by impressions, illuminating the Bible his dear name for many such favors in the past.
[1438]
QUARTERLY REVIEW
III. QUAR., LESSON XU., SEPT. 18, R.Ev1EW.
In reviewing the lessons of this quarter, TOWER readers
are referred to comments in previous numbers of this maga-
zine, which might be re-read with profit.
ENCOURAGING WORDS FROM EARNEST WORKERS
Georgia.
DEAR BROTHER:-I have refrained from expressing to you
the joy and gratitude that I have felt for the light thrown
upon the Scriptures by your writings, through fear that I
would appear to give glory to man rather than to God, from
whom I am sensible that the light really comes. Still I realize
that it is due you, as God's willing agent in distributing the
light, to know something of the joy it has brought me.
I had long been an earnest student of the Word, but be-
cause of the many false doctrines that I had been taught from
infancy to believe were supported by the Bible, I was like one
groping in darkness. About four and a half years ago,
through the merest accident (as some would say), I saw a
reference to Millennial Dawn in a secular paper. I at once
ordered the book and shall always thank God for that acci-
dent. It "opened my eyes to behold wondrous things out of
his law." Since then I have eagerly read everything I could
get from your pen: I subscribed at once for the TOWER, and
could scarcely wait for volumes two and three to be out of
press before ordering-in fact ordered them before they were
out. Oh, the joy and delight they have given me! Words
cannot express it!
But with the sweet has also come the bitter. It has com-
pelled me publicly, in the church in which I was a member, to
renounce the false doctrines that I had previously held in
common with others. This, of course, brought upon me much
that was painful in the sundering of pleasant associations and
in misunderstandings and isolation. But through it all I have
been wonderfully supported and strengthened, and have verified
the promise, "I will give you a mouth and wisdom that none
of your adversaries can gainsay or resist." 1. have tried
earnestly and faithfully to present the truth to others, and
have distributed much of your writings among my friends;
but have been greatly disappointed as to results, as few have
shown any special interest, none have confessed a belief in the
new (old) truths, and some of my nearest and dearest friends
have been greatly shocked and grieved by my heresy.
But I leave all in the hands of the Lord and accept every
trial and disappointment as a part of my testing, and, by the
grace of God, I will be faithful to the end. But enough of this.
You are familiar with all the trials that are common to those
who would, in this evil day, be faithful to the truth. I have
not accepted the truth as presented by you without questions,
but have diligently searched the Scriptures upon every point;
and in almost every instance I have been able to agree heartily
with you. And oh, the joy of believing! It has changed the
whole tenor of my life and thoughts. It has made the study
of the Scriptures my chief delight. I truly meditate upon them
day and night. Like one of old, I feel like saying, "I have
esteemed the words of thy mouth more than my necessary
food."
Hoping that you may, in the future as in the past, be
blessed and honored of God as his mouthpiece, I remain, yours
in the glorious hope, L. A. WEATHERLY.
Indiana.
DEAR FRIENDS IN CHRIST:-I cannot tell you how much
benefit my mother and myself have derived from MILLENNIAL
DAWN, Vols. I., II. and III. I have found that in whatever
company I have mentioned our faith it attracts attention. So
many have grown restless under the old creeds that they hail
with delight any reasonable explanation of God's dealings with
the race. For myself, I am thankful that I have a God who
is both to be loved and to be respected. As long as I believed
in a Calvinistic hell, there lurked in my heart a feeling that
a more effective and a less cruel way of dealing with hu-
manity would be perfectly consistent with the idea of a just
judge. I thank you for showing me the way. The chapter
on the Pyramid in Volume III. will eventually attract the at-
tention of many scientists. A consistent explanation like yours
will be appreciated in time.
The fact that the doctrine of the inherent immortality of
the soul is not true was a new idea to me. But I traced it
back carefully and found that it was the foundation doctrine
of the religions of Egypt and Babylon. Then, and not till
then, did I realize how the Jewish faith differed from the
esoteric religion of the priests, and why the Jews were prone
to wander into idolatry. Truly, all Buddhism, Theosophy, etc.,
originated in Eden. "Thou shalt not surely die" has been
believed, not. by Eve alone, but by most of her descendants.
Pardon me for taking your time, but you do not seem other
than friends to me.
Yours in Christ, E. L. HAMILTON.
VOL. XIII ALLEGHENY, PA., SEPTEMBER 1, 1892
VIEW FROM THE TOWER
No. 17
"Behold, I stand at the door and knock!" says the Master,
addressing himself to the present or Laodicean stage of the
church nominal. Yet she is "rich and increased in goods" (in
supposed world-converting machinery, as well as temporally
prosperous), self-complacent and feeling no need for the second
coming of the Lord and the establishment of his kingdom to
put down all enemies of righteousness, and to cause the knowl-
edge of the Lord to fill the whole earth. She is so satisfied
with the present machinery that she believes that she can do
all this of herself, and would lather dislike to have the second
advent occur now, to spcil her plans and her "many wonderful
works." (Rev. 3: 14-20; Matt. 7: 22) Hence she hears not the
knockings which from time to time declare that he has already
come-that he is even now present, doing his work, his great
work [overthrowing the nations], and bringing to pass his act,
his [to them] strange act [of spewing "Laodicea" out of his
mouth], rejecting the nominal church systems and casting all
but the faithful into the outer darkness of the world, relative
to his plans and doings, letting them have a full share in the
vexatious time of trouble already begun.-Isa. 28 :21, 22.
Several loud raps have recently been given, so loud that
even the worldly begin to inquire what they mean. Within the
past two months, one loud, long knock came at Homestead and
generally in the vicinity of Pittsburgh. Another was heard
in the Rocky Mountain mines. Another was heard in the coal-
mining towns of Tennessee; another along the railroad lines
in New York state; another in labor circles in France; another
in the cholera plague visiting Europe.
Not that the Lord directly caused or approves of the riot-
ing or bloodshed; but that these things are related to the
day of his presence, the "day of trouble," with which the
Gospel age will close and the Millennial age be ushered in-
a day of distress and perplexity upon men, upon nations, and
upon the Laodicean clnn ch-e--a day of vengeance and righteous
retribution.
But whilst men's hearts are "failing them for fear and for
looking after [forward to] those things coming upon the
earth," of which present rumblings are but premonitions, an
excellent opportunity is afforded, for those who understand the
situation, to preach the Gospel of the kingdom to all who have
an ear for the message. These rumblings mean the breaking
in pieces of the powers that be, the Gentile governments, which
for now nearly 2500 years have, under Satan's blinding and by
God's permit, ruled the world under the law of selfishness. The
Scriptures have foretold the utter dissolution of society as at
present organized, and the reconstruction of it upon principles
of righteousness and love, under the great Prince Immanuel-
upon whose reign all the gracious prophecies of peace and
blessing and good will toward men depend; and for whose
kingdom to come the whole creation (although ignorantly) is
"groaning and travailing in pain together, waiting for the
manifestation of the sons of God" [the church-the Christ,
Head and body], in the power and glory of the kingdom
promised.
Let each of us who is informed through the Lord's Word
be on the alert to invent and to wisely use the many opportu-
nities now, thus afforded for preaching the good tidings of
great joy which shall be unto all people. But great prudence
is needed, and wisdom from on high should be sought, else the
results may be injurious rather than beneficial. The right
words at the right time will surely do good; while ill-chosen
words or an inopportune time may prejudice the mind so as to
hinder some from seeing the beauty of the Lord's plan for
years to come. Our Lord's words, "Be ye wise as serpents and
harmless as doves," should never be forgotten.
Sometimes, and with some people, the loan of a "Daten"
[1439]
(255-260)
(258261)
ZION'S WATCH TOWER ALLGHNY, PA.
or of an Old Theolugy Troct , wit h very few word;", is the wise
course. At other tunes the words mti oducing the reading
matter are all-important. And tIle hue, earnest minister
("enant) of the truth will lose bight of self. and all disposi-
tron to vaunt Ius knowledge of the Lord's word and plan, and
"Ill seek merely the glory of God and the blessing of his
healers.
Tell the story as simply, as kindly and as truthfully as
possible. Over statements hai m the cause they would advance.
Do ju-tieo to all concerned. "Let your modaation be known
unto all men"-whichever Side of the question they may take
and how e' er pa rtisuu they may be. Let your counsel and in-
ti uonr-e al\ul."" stand for peace and nght and order, however
j ou may -cek to make apology for blinded lawbreakers on
ert het sulc of any question. A poor law i-s better than no law.
La \\ has no sanction in God's book, nor in the example
of any hr-ld up to us by it as worthy of emulation; but the
r everso. God is a God of order and of law, and all who have
his spn it wi ll be friends of order. True, all law and order
will be overthrow n in t.lus day of Lrouble, and that by divme
pel mission ; but so long as there is any luw, all who are God's
people should respect it. When the Apostle said that we
should "be subject to the{ that be,' he did not add so
long as the laws are perfectly just and equal. No: he knew,
as we know, that laws made by imperfect men cannot be per-
fect laws. Our only question about obeying the laws must be
If they conflict With our duty toward the divine law of love
to God and to our fellow men. And very few, if any, human
laws demand of us a VIOlation of this, our supreme law.
While using present labor-troubles, etc., as a starting point
for conversation, always remember that it is to be but an
tntroductwn to the Gospel of the kingdom. We are not com-
missioned to teach other matters than the one Gospel; but we
may and shall use every other subject to introduce the good
plan of God to the attention of all "the meek" (Isa, 61: 1)-
especially to those who confess to be God's people. Remember
that this is yow' one icork, if you are of the consecrated body
of Christ, the church. To this end you eat and drink and
sleep and labor at your earthly tasks-that you may have time
and strength and opportunity to make known the gracious
plan of our God, the foundation of which was laid in the
ransom-sacrifice for all given eighteen centuries ago by the man
Christ Jesus, and which is about to have a glorious consum-
mation at his hands and at the hands of the church, in the
setting up of the kingdom for which so long we have prayed,
"Thy kingdom come!"
FAITH AND WORKS
some go to the extreme of saying' and hoping that
tlH'11' goo(l works will commend them to God's favor, regardless
of ,\ hat faith they hold. others make the serious mistake of
suppoaing that if they hold a correct faith there can be no
for to01ks. Hilt thongh faith in the redemptive work
of Cln ist is that no works of ours would
be acceptable to God Without It-and though clear knowledge
and faith respecting the divine plan are to be desired and
sought, vet tho obJcctirc culue of all faith and knowledge is
to lead the Ix-hever into ICOI/;;8 of IWI rice for the L01'd.
Nor should we esteem works essential to the success of
(;od's plan for the blessing and instruction of others; for, if
we arc unwilling, our God is able to use many other agencies.
Rather we should esteem it a privilege to be co-workers with
our God, to honor his name and to serve his people; and indeed
it is thus that the worker in the Master's service is blessed-
every off'orf to serve his Master adds to his strength and joy.
The Lord "eeking for membership in his bride such believers
I\S feel so full of grateful joy for their own redemption and
are so anxious to honor and serve their Redeemer that they
(',.,te('111 it a privilege to work in his service-a privilege to
suffer as \I ell as to labor for him and in co-operating with
Ius plan.
This heing the case, beloved, none of u.. can afford to exer-
ei,.,e or cultivate a spirit of idleness. Those who idle away
their tune, and those who absorb it all in the service of busi-
ne-. or pleasure, or family, or self, are laying up no treasure
in heaven, however much 01' little thev may be laying by on
earth. Present opportunities for sucriflcing service are there-
fore to 1)(' not only as the grl'atest privileges of the
present. l i fr-, hut also "" the priYilegp,- ever offered or
to bp ofTPI("!.
Let each one. then, ask Iumself-e-Whut am I doing for God,
his plan and his people? If you an' dOing all that you can.
do, be glad and rejoice, even though that all be miserably
small, even in your own estimation. It is the will and effort
to DO and to BE that our Redeemer regards wrth loving favor.
But if you are not doing all that you could do, be dissat istled
with yourself; and uneasy lest your listlessness and careless-
ness for his service settle it with the Master that you are un-
worthy to shall' in the woi k of glory as a member of his
church glorified.
Let each one resolve to do something each d.iv to serve
our gracious Kmg-s-not to merit salvation, but a;" the expres-
"ion of our love for him through whom we have i edempt ion,
even the forgiveness of sins.
Our Lord does not despise our feeblest eff'or ts when
prompted by warm, overflowing hearts. The servant who has
but one talent and uses it faithfully will be welcomed as a
,qood and faithful servant, as surely as the one who u-es faith-
fully two, five or more talents. He that is faithful with a
little can be trusted with more, and he that is unfaithful in
the use of one talent would be unfaithful with more. And
everyone who uses his talents faithfully finds them increasing
daily. He who cannot deliver an oration can speak a quiet,
pointed word, or write a letter, or hand a tract, or loan or sell
a DAWN. 'When so many privileges abound on every hand,
surelv all have several talents for service.
Be assured, dearly beloved, that neglect to use your privi-
lege of serving the truth will react to your spiritual degen-
As a sound faith is for the purpose of leading to good
works, so the activity of service is necessary to continued
purity of faith, It is from this cause that many are stumbling
into the "outer darkness" of agnostieism-i-doubt, uncer tainty.
"THEY SHALL BE MINE"
"I'hvu t 11<') t hu t i,'a I I'd t Lor d ko often one to an-
ot hct : and tho Lord hearkened, aIHI heai d it, and a book of
Iemembrnnce was written before him for them that feared the
Lor d, a1111 that thought upon his name. And they shall be
mine. -mt h the Loi d of hosts, in that day whon I make up my
ir-wels : and I will spare them as a man spareth his own son
'that svr vct h him."-:\1al. 3:16, 17.
TIll' PI ophet Ma lachi, in connection with the above words,
lUIS fru r-tel liujr. not only the coming of John the Baptist, the
fOI runner of Cln-rst at his first advent, but also the coming
or a gl patp]. and in a fuller sen "I' an antitype of Elias, before
t.hr- g-rcat :\11(1 notable dny of t he Lord's second advent. (See
iyfnLLE,"" I \L D.\ WN, Yo!. II.. Chapter viii.) What, therefore.
we find hpll' ad,lre,.,"t'(l to nominal fleshly Israel, in view of
the LOJ advent and of the harvest work of sifting and
;,PIJ:lI atln,!!. a nd the final disposition of the wheat and chaff
of that I)(Jol'lc in the close of the .Iowish age, we find appli-
,:11,1" now. III t hr- harvest of this goosp"l age, to nominal spir-
it u I J t.hr- great sifting and separating work now
1'1 (,!!I (""III;! \11](1('1' the dh ect ion of the Lord of the harvest,
II ho j" no\\ pH'spnt,
"hil,'. thelefoH'. Wl' ,>l'P the fitness of this prophecy in
applieation to J"lael in the close of the Jewish age,
an,l \\ hill' "l' 1 p('og-lli7e it" rebukes, its warnings and its prom-
to that pl'oplp in th,' past. the important fl'ahllp for our
present consideration is its application nO\1', in the closing days
of this dispensation.
We see that the promised Elias has indeed come, and that
the great "Messenger of the Covenant," in whom we delight-
Jesus. our Lord and Savior-is now actually present. And
truly his presence is like the refiner's fire and like fuller's
soap. (Verse 2) All of those who profess to be his people are
now under rigid inspection. The tests are being constantly
applied to all professions of godliness, and are separating, with
unerrmg precision, the pure gold of actual loyalty to God from
the dross of mere profession and outward forms of godliness.
The condition of the nominal spiritual Israel was wonder-
fully mirrored in that of fleshly Israel. When the Lord says:
"Return unto me and I will return unto you" (verse 7), now,
as then, the reply is, "Wherein shall we return 1" They
Will not own that they have departed from the right ways of
the Lord: in their own estimation they are rich and increased
in goods, spiritual as well as temporal, and have need of noth-
ing'. though actually they arc poor and miserable and blind
and naked. (Rev.:1 : 17) In their own estimation they are
whole and need no physician, though actually they are sick
and full of wounds and bruises and putrpfying sores. The
Lord says to thpm, Ye have robbed me in tithes and offerings;
your words have been stout againRt me; and ye have declared
it a vain. unprofitn ble thing to serve the Lord and to keep his
[1440]
SIlPTEM BilK I, 1892 ZION'S WATCH TOWER (261-263)
ordinances. But they answer: ""'herein have we robbed
thee?" and "What have we spoken against thee?" and "What
profit is it that we have kept his ordinance, and that we have
walked contritely before the Lord of hosts? And now we call
the proud happy; yea, they that work wickedness are set up;
yea, they that tempt God are even delivered."-Vs. 8, 13-15.
In making profession of consecration to the Lord and yet
living in pleasure and luxury with the world, conforming to
worldly ideas, etc., the great nominal church has robbed God
of that which they covenanted to give him-the loyalty and
devotion of their hearts. Their words, too, have truly been
stout against the Lord-their teachings have been in direct
opposition to his Word, though they will not own it; and
seeing no present profit in following the Lord closely, and
observing the temporal prosperity of the wicked, they are con-
tent to follow the Lord afar off and to make whatever com-
promises with the world may be necessary to secure their
present advantage.
Such is the attitude of the great mass of nominal Chris-
tians today: they have a form of godliness, but the power has
long since departed. They build magnificent temples of fashion,
run in debt to the world for them, and tax even the poorest to
pay the interest on the mortgage and to secure a grand organ,
a paid choir and a pulpit orator. These they dedicate to God,
and then open them for the festival, the fair, the grab game
and church theatricals: and while all effort is made to court
the favor and secure the patronage of the rich, the humble
poor are shunned and slighted and elbowed first into corners
and back seats and finally outside the gates.
Thus increased in worldly goods and flushed with pride and
apparent prosperity, the masses of the nominal church of all
denominations are at ease. They are satisfied with their posi-
tion and attainments, unwilling to acknowledge their short-
comings and backslidings, and are enjoying their feastings and
I evelry with the world. And their words are stout against the
Lord's truth, because the truth would expose their errors and
sins and destroy their friendly relationship with the world.
But in the midst of all this confusion and error, God's
people have been developing. They are the mourners in nomi-
nal Zion, whom the Lord promised in due time to comfort.
(Matt. 5:4; Isa, 61:3) Thev are the wheat in the midst of
the tares or mere imitation Christians. They do not love the
spirit of the world and cannot assimilate with it; they are not
satisfied with the distorted creeds of human manufacture and
deplore the fact that others are; they love the Word of God
and make it their study; and they love the spirit of God
wherever they see it exemplified. And while the multitudes
come together in the great temples of fashion, ostensibly to
worship God. but really to worship Mammon, these prefer to
meet one with another, and on every such occasion rejoice in
the verification of that blessed promise of the Master-
"Wherever two or three are met together in my name, there
am I in the midst of them."
These reverence the Lord's words above the teachings and
traditions of men, and it is their delight to withdraw from
the great multitude and commune together concerning the
Lord and concerning his promises. So these that reverence
the Lord speak often one to another; they love to encourage
and build one another up; they love to tell of the Lord's good-
ness and of his truth wherever they can find a listening ear;
and when through them a neighbor or friend finds the truth
they rejoice together, and together widen the circle for pro-
claiming the good tidings and for communing one with an-
other with reference to their heaven-inspired hopes. Their
hearts are full of love and lovaltv to God. and though their
tunities to sei ve him and to spread abroad the honor of
hIS name may be few, yet their loving zeal is not passed by
unnoticed by the Lord; for, says the Prophet: "The Lord
hearkened, and heard it, and a book of remembrance was writ-
ten before him for them that reverenced the Lord [not systems
and creeds and traditions of men] and that thought upon hIS
name [that were zealous for the honor of hIS name, not the
names of Wesley, or Calvin, or Knox, or Luther J. And they
shall be mine, saith the Lord of hosts, in that day when I
make up my jewels."
Yes, the Lord is looking for loyal, loving, generous and
noble hearts, for those who prefer the joy of his approval
and of his promises to every earthly joy, and whose actions
prove their zeal and devotion. Such, wherever we find them,
are the Lord's jewels; and these will all be spar ed when the
overwhelming trouble shall shortly be visited upon the wide
fields of Christendom. These ere long will all be gathered
out from amongst the tares and exalted to glory and honor.
"Then shall ye return, and discer n between the ritrhteous
and the wicked, between him that serveth God and that
serveth him not." Then, after the gathering nnd exaltation
of the church, and after the great time of trouble has accom-
plished its purpose of leveling all the proud and all the great
systems-civil, social and religious-which have so 10nO' blinded
and misled the world, then the new order of thinO's" will be
established, wherein the order of the present will be
reversed. Instead of the proud being set up then, the meek
shall inherit earth, and life and prosperity and happineso;
an.d every blessing shall be the rewar ds of I ighteousness; and
evil doers shall be cut off when the discipline of that t.ime
shall fail to effect a transformation, thouoh none we are
informed, shall be thus cut off without at "least a' hundred
years' trial under the favorable conditions of that time.
\Vhile we thus view our heavenly Father's glorious plan
and rejoice to declare it to others, what a comfort it is to
know that he reads the loyalty of our hearts with reference
!o !t; .and our talen!s may be .few and weak, and really
insigrrlflcant In our own SIght, yet In the Lord's estimation
the use of an opportunity even to speak to a neighbor about
his truth and the honor of his name is not overlooked. "And
the Lord hearkened, and heard it, and a hook of remembrance
was written." Did you ever think of this when, pel hap" with
!altering speech, y?u tried to tell the good tidings of grcat
JOY to your next neighbor, or your shopmatr-, or your Christ iun
brother or sister? or possibly to a larger companv Lorn
hearkened, and heard it." Aye! and has not you'r heart burned
within you as heavenly benediction fell upon you, and
sweet peace and joy filled your soul and fired your zeal with
an intense yearning to herald the good news to earth's re-
motest bounds? Yes, every loyal and faithful child of Cod
has had some of this blessed experience and may have more
of it, to the extent that he is energetic in serving the truth.
And if our names be not blotted out of that book of re-
membrance through unfaithfulness, we shall surely be gathered
among the jewels, though no mighty deeds have made us great
in the eyes of our fellow-men. The tests of love and loyalty
are not always great deeds, though, if we love with all our
hearts. they will be as great and as far-reaching in their in-
fluence as our talents and opportunities will permit; but the
prompt and ready use of even the smallest talent is carefully
noted by our loving Lord in his book of remembrance. And
not the imperfect renrlermg of service, but the perfect inten-
tion with which it is rendered. is faithfully recorded.
GOD'S
I long had borne a heavv load
Along life's rough and thor ny road,
And often-times had wondered whv
Mv friend walked burdenless, while I
Was forced to carry, day by day,
The eros" which on mv shoulders lay:
When. 10. one day the Ma ster laid
Another cross on me. Dismayed.
And faint. and trembling, anddistressed,
r cried, "Oh! I have longed for rest
These many days. I cannot bear
This other heavy load of care.
I pray thee, Lord, behold this one-
ShaII I bear both while he has none ?"
No answer came. The cross was laid
On my poor back. and I was weighed
Down to the earth. And as I went
Toiling along and almost spent,
Again I cried, "Lord, have I been
BURDENS
Untrue to thee I;, it for sin
That I have done, that I must still
Carry this cross against my will ?"
"My child," the Master's voice returned.
"Hast thou not yet the lesson leal ned
The burden thou hast bOIne so long
Hath only made thee grow more str ong ,
And fitted thee to bear for me
This other load I lay on thee.
Thy brother is too weak as yet
To have a cross upon him set.
God's burdens rest upon the strong.
They stronger grow who bear them long,
And each new burden is a sign
That greater powor to bear i" thino."
So now no longer I repine,
Because a heavy cross is mine,
But struggle onward with the praycr.
"Make me more worthy, Lord, to boar."
[1441]
UNIVERSAL SALVATION-No. II
There is another sense in which some are said to be in
Chrrst, While, as we have ju-t, shown, all believers are rep-
resented in Christ for justification,' just as they were formerly
represented in Adam for condemnation, some come into Christ
as members of the Christ body, of which Christ Jesus is the
head. The term "Christ" signifies the Ano1>nted, and the cere-
mony of anointing in olden times, from which this term is
borrowed, signified the consecrating or setting apart of some
one for thc office of king, etc. So the Son of God, our Lord
-Iesus, was anointed, consecrated or set apart by God for the
offices of prophet, priest and king. He is, therefore, the
Anointed, the Christ; and since it is the purpose of God to
select from among men some to be joint-heirs with him in this
inher itn ncc-c-va roval priesthood," of which Christ Jesus shall
be thc hend or high pricBt-all who are of this anointed com-
pany arc said to be in Christ. Such are said to be baptized
into Cln ivt : they come into this anointed company, into the
bo.ly of Christ, by baptism; not by baptism in water merely,
but by baptism into the spirit, the disposition, the mind and
"111 of the head, Christ .Iesus, which proves eventually to be
a bapt.ism oven unto death. "Know ye not that so many of
us as wero baptized into .Iesus Clu ist were baptized into his
death." But those who are thus planted in the likeness of his
death shall be also in the Iikeness of his resurrection-the first
or-lor of resurrect.ion, which is to the spiritual, divine nature.
-Rom. G';'; TIev. 20:G; 2 Pet. 1:4.
But thi high calling iq not the special salvation referred
to in the above tr-xt, (I Tim. 4:10) True, that special sal-
vation of justification must be obtained (reckonedly, by faith)
hv rverv one of this clnss, before he is even called with this
high railing to come into Christ as a member of his body and
a Iol low-hcir with him of the coming kingdom. This high
palling iq not salvation at all, but a gracious favor of God
boyond the favor of salvation; or, as John expresses it (John
1: IG.-See Emphatic Dtnglott.) , it is grace upon grace, favor
upon favor. The special salvation referred to by the Apostle
is one which will be bestowed upon all who believe: not only
of t his agp and of paqt ages, but also of the Millennial age;
while the favor of the high calling is proffered only to believers
during the gospel age.
Thus we have seen that the Lord clearly points out the
conditions upon which his special or actual salvation, which
is provided for all men, may be realized by all men. And none
can realize it in any other way; for our "God is a consuming
fire" to any who claim or demand his salvation on any other
terms than through the redemption that is in Christ Jesus.
(Rom. 3: 24 ) Any who seek to climb up to life in any other
way 110 declares to be thieves and robbers (John 10: 1, 8, 9) ;
and to such the Apostle gives fair warning, saying: "It is a
fearful thing to fall into the hands of the living God" (Heb.
10::11 )-rc fearful thing to stand trial before God in our own
risrhtoousnr-s-. which is but "filthy rags," and without the
covr-rmr- of the robe of imputed righteousness secured for us
by onr TINleemer, who, according to our Father's gracious plan,
becomes the representative and mediator for all who accept his
grace. It is the folly of some, nevertheless, to claim that none
can lose or InISS this salvation-notwithstanding all that the
Scriptures say about the condl,tilms of salvation, and their
warning agrunst the possible loss of it. In the face of the tes-
timouv of the R('I iptures to the contrary, such a suggestion is
n forr-ibl I omindr-r of tll(' subtlr- tempter's language to our
mother EYe in Ellen. Said he: "Yea, hath God said, Ye shall
not r-n t of everv tree of OJ(' garden ~ And the woman said,
We may cat of the fruit of the t reos of the garden; but of the
fruit of tho t roo wlrir-h i" in the midst of the garden, God
hath <aid. Yl' shn ll not Pat of it. neither shall ye touch it, lest
ye die. .\1l(1 t11(' serpent sa id unto the woman, Ye shall not
surely die." noll snys to all men: "You may have salvation
upon the-e t orrns," while some men say. "There are no con-
dition", t.horo are no terms, but the everlasting salvation all
will hnvo " But, beloved, we are persuaded better things of
yon, lr-t God be true, though it prove every man a liar.
Tho t hcorv of a universal, eternal salvation is not a new
nr-: it lla" 1'lad <orne ndhorcnts for many centuries. Indeed,
it is older than the doctrine of redemption; for it was an-
nouncod by his Sntnnic Majesty to our mother Eve in Eden,
whr-n, ternptinj- her to despise the word of the Lord, he boldly
sa id , "Yo shall not surely die." For those who have never
been enlightened with a clear knowledge of the plan of God,
anrl who have been confronted all their lives with the horrible
nightmare of eternal torment for a large majority of the race,
there is some excuse for swinging to the extreme of liberalism.
In such cases it may be regarded more in the light of a be-
nevolent and hopeful ronct ion from olel superst.itions. But the
r-ase is very different when OIlP tum" away from a clear knowl-
edge of the divine plan of redemption and restitution through
faith in Christ and repentance and submission of heart and
life to God, to embrace a theory which is antagonistic in its
nature to the whole scheme of redemption and restitution as
set forth in the Scriptures. Let those who have been once
enlightened take heed, "lest as the serpent beguiled Eve
through his subtilty, so your minds should be corrupted from
the simplicity that is in Christ"-the simplicity of Christ's
doctrine.-II. Cor. 11-:3-
It is true that God has provided salvation for all men, and
that the fullest opportunity for realizing it will be granted
to each and all; but the terms upon which the favor may be
realized are also distinctly stated, and that together with the
fact that there will be no compromise as to terms; and,
further, that those who reject the terms reject the proffered
salvation, and hence die the second death, from which there
will be no redemption and no deliverance. (Heb. 10 :26-31)
The Scriptures also abound in warnings as to the danger of
coming under the penalty of death the second time, after hav-
ing been released from the first death, either reckonedly or
actually.-Heb. 6: 4-8.
But some, still anxious to maintain t.his delusive hope, are
willing to press every lame argument into its service; and
they do so until by logical deduction, based upon this false
premise-that the eternal salvation of every man is so secure
that it cannot be forfeited-they are driven to the denial of
the whole plan of God from its foundation in the vicarious
sacrifice of Christ to its glorious finish at the end of his
Millennial reign in the restitution of all things to the perfect
condition and happy estate from which man fell through sin.
Those who determine to make this theory of a universal,
eternal salvation the rallying point in their theology begin
by asserting that it must be so, because God is love; then they
go farther and say, It must be so, because God is just. Thus
they presume upon the love of God and claim his salvation
upon the score of justice; and upon this hypothesis they do all
manner of turning and twisting to force the Scriptures into
harmony with their theory. They make light of all the Bible
warnings of a second death, by claiming that they do not mean
actual physical death, but that the term is figurative and
signifies a death to sin; that it is the opposite of the first
death, which was a death to righteousness; and that it was
this figurative death to which God referred when he said, "In
the day thou eatest thereof, dying thou shalt die." Thus the
actual death loses its sting as a penalty for sin, and it is gen-
erally regarded by them as a necessary step in a process of
evolution by which man is evolved to It higher condition or
nature-the spiritual.
To attain this spiritual nature it is therefore necessary, in
their estimation, for every man to die the second death, which
they regard as a blessing and not a curse. And since physical
death is, presumably, merely a step in a process of evolution
to a higher condition, and not a penalty for sin, therefore
there is no necessity for a ransom from it. Hence the death
of Christ is rognrdod only as an extreme measure of self-
sacrifice, as an exhibition of the martyr spirit, in his zeal to
show men how to live; and the idea of a vicarious or sub-
stitutionary sacrifice being required f01" the satisfaction of
divine justice, so that God could still be just and yet be the
justifier, or savior, of him that believeth in Jesus (Rom.
~ : 2G), is indignantly scouted as a barbarous view, and the
"precious blood of Christ wherewith we are sanctified is
counted a common thing" and of no more value to us than
the blood of any other martyr.
But while these would-be philosophers make this prepos-
terous claim, that the second death, against which the Scrip-
hues so faithfully warn us, is only a death to sin and the
dawn of a new life to righteousness, and that it is therefore
nothing to be feared, but rather to be desired, they seem at
times to forget this hypothesis, and, inconsistently enough with
their own theory, they tell us that if a man actually expe-
I iences a second physical death, or even a third or fourth,
these Iike the first could only be regarded as further necessary
steps in the process of evolution, and out of each the persistent
:-inner will be recovered without a redemption, as he was pre-
<umably out of the first death. So they claim that the process
of physical death and resurrection may be repeated over and
0\'1'1' until the sinner is prevailed upon to submit to the will
of God. And since the Scriptures declare that some will die
at the end of Christ's Millennial reign, they claim that the
work of reform will continue into the ages to follow-ignoring
orrtirely the positive statement of the Apostle to the contrary.
I. Cor. 15:24,25; Rev. 20:6.
'I'his theory would be served by changing several passages
in God's Word. Thus-
(263-2156) [1442]
SPTltMBI!R I, 1892 ZION'S WATCH TOWER (266-268)
sion of sins.-Matt. 26:28; 1 Cor. 15:3,4; 1 Tim. 2:5, 6.
And as the original difficulty was not death, but sin, so
the remedy is not second death, but righteousness. The two
principles are sin and righteousness, and under God's arrange-
ment they each have certain results. Sin results in DEATH,
while righteousrness results in LIFE. The entire race became
sinners by heredity in Adam, weak and unable to fulfill all
rightousness, and hence all shared the penalty, death-
"death passed upon all men," because all are imperfect, sinners.
But God, foreseeing that some would, after experience, be
willing to obey all righteousness if provided the ability
through Christ-through the new covenant sealed and ratified
by his death as our representative and substitute, bearing our
penalty--compensated for all sins past and for present and
future sins resulting from the fall, to all who accept him as
their Redeemer and who become followers of his commands.
Thus such are made the righteousness of God in him (Christ)
and shall obtain the reward of righteousness-c-everlasting life.
While we trust in the living God, who is the Savior of all
men, especially of them that believe, let all "thieves and rob-
bers," who are attempting to teach men how to climb up to
life by some other than God's appointed way, take warning;
for while "God is love," let them know that he loves that
which is lovely; that he has decreed that all that is unworthy
of love in his universe shall be destroyed, and that when thc
Millennial reign of his Anointed is complete not one blot shall
remain to reproach his fair creation; for Christ "must reign
till he hath put a'zl enemies under his }'EET." Then he will
have brought forth judgment unto victory. (Matt. 12: 20)
And his victory will be complete when all evil and all wilful
evil-doers-Satan and all those who follow his leading (Heb,
2: 14; Rev. 20: 10, 14, 15), shall hnve been cut off. His victory
will consist in the establishment of righteousness and peace,
no matter how many or how few fall in the conflict.
Let all the faithful-the elect-s-take heed that they be not
deceived by those vai:t;l philosophers who. "desiring to be
teachers, understand neither what t.hov say, nor whereof they
affirm" (1. Tim. 1:7\: for God hath rlcclnrcd that wilful evil-
doers "shall be punished with evcrlast ina destruction from the
presence of the Lord, and from the glory of his power, when
he shall come to bE' glorified in his saints and to he admired
in all those that believe in that dav." And fr om tho mention
of the character of the class that <;'11 aII he' dcstroved it is very
manifest that the second death into \\ hich thev are cast is
not a death to sin, ns Univcrsntist.s cln im. ITem: the Word of
the Lord-"The fearful and unbelieving, and tho abominable,
and murderers. ond whorcmongors, and sorcerers, :111rl idola-
ters, and all liars, shall have thei r pa i t, in the lake which
burneth with fire and brimstone, 1( liicli is TIlE SECOXD DE.\TH.
And the devil that deceived thorn wns into the lake of
fire: ... This is the second death." (Rev. 21:8; 20:10)
That is a bad lot: we do not want to be in such company.
Before their destruction comes thcv will have had fullest
opportunitv to repent; and the fact that Satan will havo had
the opportunities of seven thousand years and yet remain
incorrigible will be nrnple proof to every intelhgont mind
that there is such a thine as bceoming established-c-fixcd find
immovable-in sin as well in Let n" romem-
bel' the word of the Lord-"FOl evil-doors shall he cut off;
but those that wait upon the Lord. tlwy shall inherit thc earth.
For yet a little while and the wicked shall not be: yea, thou
shalt diligently consider his place, nnd ho shall not he there.
But the meek shall inherit the earth. find shall delight them-
selves in the abundance of peacc."-Psa. 37 :9-11. c
He hath pointed out to us
the advantages of the second
death.
All shall share the second
death, and thus all shall see
life.
As by man came death, by
a man also came the eer-
tainty of the second death.
To all, whether they seek
it or not, he will render the
second death, which means a
death to sin that will never
end.
As in Adam all die, even
so in Christ shall all die the
second death.
THIS THEORY WOULD
HAVE IT:
As by one man's disobe-
dience sin entered into the
world, and death by sin, . .
even so, by the righteousness
of one, justification to the
second death has passed upon
all.
You have no choice in this
matter. I will cast you all
into the second death, which
will be eternal death to sin.
The rovolutionmy tendency of the doctrine is thus very
npnnront , 1111(1 when the mind is fully set on establishing this
t hoorv and pervertinjr evci y Scripture to its support, the false
do('tl'll1<': that grow out of it are legion, and the entire 'Word
of GOtl m[1tlc of no eff'oct,
The Dible teaching' is plain and simple to those of simple
mind, aptl admits of no sucli fanciful and absurd interpreta-
tion. Thr-rc, death if; declared to be "the 1cuges of sin," and
not mereIy a depar-ture from righteousness. (Rom. 6 :23)
Sin is the dcpn 1 tum from righteousness ; and death, destruc-
tion of being, is its just penalty. And since death was the
just penalty of sin, and was pronounced by God, who cannot
('1'1', and who is unchnngenble-s-the same yesterday, today and
forever-it could not be revoked or set aside : no power in
heaven or earth could set aside the immutable claims of justice
until, by the grace of God, the man Christ Jesus, our Lord,
paid our pennlty, died for our sins, legally set us free, and
thus made provision for our recovery out of death in due
time by the process of resurrection. Thanks be unto God and
our Lord .Iesus Christ for this great salvation, purchased on
our heavenly Father's part by the sacrifice of his only begot-
ten and well beloved Son, and on our Lord's part by the
sneriflce of himself, and made efficacious to us through faith
on our part in his precious blood shed for many for the remis-
"I have set beforc 'IOU life
and death: ... life
that ye may live.'
"As by a man [Adam]
came death, by a man also
[the man Christ Jesus, by
his sacrifice for sin] came the
resurrection of the dead."
"He that hath the Son
hath life: he that hath not
the Son shall not see life."
"He hath opened up for us
a new way of life."
"As all in Adam die, even
so all in Christ shall be
made alive."
"To those who seek for
glory. honor and immortality,
he will render life."
THE WORD OF GOD
READS:
"As by one man's disobe-
dience sin entered into the
world, and death by sin,
even so, by the righteousness
of one, justification to life
has passed upon all."
FAITH AND FEELING
Feeling should never hf' mistaken for faith, yet there is as
much connection between faith and hallowed feeling ns there
is between the root and the flower. Faith is permanent, just
as the root is ever in the ground. Feeling is casual and has
its season. Just as the root or bulb does not always shoot
up the green stem and beautiful flowers, so faith docs not
always produce ecstasy of feeling. Our faith may be just as
strong when we are despondent as when we are filled with joy.
As we feel the calamities of war, the pangs of disease and the
hardness of poverty, our feeling sinks down to zero, while our
faith may be as firm as the granite that underlies the cloud-
kissing hills. Measure not God's love and power by your own
feeling. The sun shines as clearly in the darkest day as it
does in the brightest: the difference is not in the sun, but in
some clouds that are between you and the sun. So God loves
as well when we see not the brightness of his countenance as
when we do.
One of the things we learn by a Christian experience
that low measures of feeling are better than ecstasies for ordi-
nary life. (iflll sends us his rain 111 gentle t11011", cl sc tender
plants and delicate flowers would bo beaten to piccc-. If our
fa.ith is founded on the immutability of God, om Christian
life ant] love will flow steadily on like a deep river, not oasily
affected by a cold blast nor obstructed by despondencies.
Moses was not governed by fccling when he stood on the
margin of the Red Sea, neither was Abraham when he offered
up Isaac, nor Israel when they compassed Jericho seven days.
Have faith in God, move forward all along the line, and we
shall have the vi<,tory.-Sel.
CHRIsT.-Once in aII history we meet a being who never
did an injury, and never resented one done to him, never
uttered an untruth, never practiced a deception, and never lost
an opportunity of doing good; generous in the midst of the
selfish, upright in the midst of the scnsual, and wise far
above the wisest of earth's sages lind prophets, loving and
gentle, yet immovably resolute; and whose illimitable meek-
ness and patience never once forsook him in a vexatious, un-
grateful, and cruel world.-Sel.
[1443]
"WINE IS A MOCKER"
11. ...SO"\ )'III. ::::U'l. 11'>,\ ,l 11. 22; 2S:i; I'Ro\'. 20:1; 2:3.1ll-21, 2D-35; GAL. 5:ID. 21: HAil. 2:15: lias. 14:9.
Uultl"JI 1'0,1--"" nu- h a mocker. -t roruz d rink I" ragmg",
:111,1 "h,,-(J('\('I 1- dp,'(}\p,1 t horr-bv I ... not \\,lsc."-1'rov. 20:1.
'II", 1P"-Oll r-ho-on ]')1 t ho Intr-mutronn l Comnuttr-e as a
i .-mlH'1.1 11'1' L'"oll tOI t lu-, quru tor wn... 1. Cor 11: 20-2-1,. But
-'>!Il,' -I',m,!.! lIO II'I"IPI](,' to tompm nnco ill those :-;cripturp... ,
k'I,' 1'1.1<1, t h.- .1],o\P -(,1(" t ion, whir-h we wil l lWlc treat brioflv,
I '!'lllll!.! 1lu- I "a<l,'r 10 IIIll l-o"'UP ot )Iarch. l Sltl , for an
-111"11 f t lu- l,'-'on ill 1. (or 11,20-:1-1,. ,Yc "till have a few
"I' h.uul , wln.-l: "all 1)(' ... uPI'II(',1 10 nnv 1(,'!1IC"tlllg it.
\111\'1lp -'>!II(' of thp nhov e :-;ellptJll('S :11(' ",,11 eho-en for n
':"I'IfIt' alw,' I""oll. tll{'](' i-, mur-h uioro in '0111(' of them. a'\
II til I,,' 11],-"1 \ ,,1 ],V t.ho-, ,,110 \\'I11 ... t.url v thr-m in cunm-ct ion
II I t II I 1i"Jr '.11 I< .u-, (Ollt("\ I s. I .et U" hr-r.- pur"ue ... uch a -t urly
(,1 t111'1l1 tholl!.!h wo uiu-t ]1l'c(' __a r il v bp lnief.
[-..\l\ll:i 11.:!2 Th ]('[PI('np" h"IP i... not to li t or nl wino,
I'llt III t l- Illi""\I<.l1illg -PIIJt of thp ,\,01'1,1. "0 f reelv imlubed
1'1 ll'lllll1.tI l-o n.l both 11,,-1111 aIII1 <pi i it un l. It wn s t lu ough
-11,1, Illl"'le.lII"1l t h.i t tl.--hlv 1_]'[1<'1 r"j"ct('(l the Lord at hrs
111-/ .1,11"111 :lilt! t h.i t 1I0111 111.1 1 -pir it un l lqad is now st um-
1,1111:" ,,1"1111.11 -n nu -t tuu hl mu-st.ouo. R:14) The "hole
,111fl/,\ hI", ,h.lpll'r :!;.;; of t hr- ... a mo prophocv, "a" giv"n as a
w.u unn, I" l,ot
11
tI(-h" nnd -pn it nn l I ... rnr-l ngain"t imhihinj;
jl", 1111"\1,-.,1 PI!.! -PIllt of th" \\'01'1(1. ,Yo(' in(lp('d ('ame upon
11 ..-1111- 1_1 Itl 111 111(' ('n,l of tl,pir a!!(' of favor, ],PCflU"l' of their
:1I1"'1l at,t! nlll! mi-"rahl(' "on(htion of hpart and mind. It
1,'1111' III thf' dIP:Il]fnl 0\('Ithl0\\, of .lernsal('m and tlwir ('om-
"l.t, d,,-lrlH'l)(llI as a nfltion..\1ll1 a similar ,yoe npon nom-
ill:!l l ... ra('l-"Chri ... t('n(lom." socall('d-will. u('('onl-
Ill:! to i he "'onl of be visited upon thpm in tll<'
"l'hlllg of thi" hary(' ... t, Il<'f'au"(' nominal spiritual Israel
lia" p.llbk('n nl"o of the snnw intoxicatmg wine.
.\1111 while all who ('onstitnl(' a part of that great ... tem,
\I 11)('h l'('('an"e of it<; into,icntion. i" now cast off and
of iii" LOI,1. nnIl ont of "lll('h 11(' i" now ('alling thosp "ho
:\n' p('ople (Rcv lR'2, 4). "ill ...11nr(' in the woe that
h ("llling upou it. tlw proplwt (vers(' 22), make" very special
m"111 i"n of "'0(' that j" to ('omp upon thosp who are mighty to
dlink thi" "in('. and m('n of strength to prepare the eup for
"tl'''I''. Tn oih('r WOIf}<;, the prophet seems here to indicate
... pecinl condcmnat ion to those" ho are the public leaders and
pi omuluator... of fa l-o doct i me.
ISAIAH 2S i. This Scripture refers to the same class as
that last mentioned-s-the pi io-ts and the prophet", the leaders
and III nominal "p11rt ual Israel now, and III nominal
floshly Isruol at the close of the .Iewivh nge. Because of their
intoxicnt ion \I ith the wino of this world's pleasures. etc., t hr-v
are all out of t.ho wav : thev err in vision; thev stumble III
jurlrrrnent. aJ1(1 a r un.{hle to'dl"('Pln and follow ti,e t i ut h aud
much le-ss to teach the truth, though they the po-rtion
of 1".lchel S For fur thcr notes on thi chapter. see t rca tmont
of Lr-o-nn III.. in our l'1SUe of .Ianunrv 15.
PRmEHDs 20'1. Thr pi ovor b of ovidont lv ha-,
I cfr-r onco to literal wine and c,t r ong- drmk. and its t t uthlulnc-.-.
IS so mnnifevt as to require no comment 1]('1'1'. "'Pll woulrl It
h' if all men would ponder nnd heed t.his wise warniug agallht
.1 f.w so subtle and so destructive to peace and righteou-m'''''',
PnO\EHDI'> 2:1: Ill21 classe drunkennes and gluttony to-
g-djll'r Both are unwort hv of truo manhood anti bring'th(,11
sure rr-warrl of poverty and di'grace.
PROYEnnS 2:3 '2ll-:1:i oxtcnd tIl(' v holosome eoun-r-l f'urther .
picturi ng t.ho misci abl i esult-, of intcmpernnco , for th.. nu.-
nu-ntru v pl('n"nr(' at la-t "biteth !Ike a serpent anti stl11g('th
hk(' an a,l(]('I.'
GALATTA:'\S fj '1!J-21 class(''' drunkemws" among th" nll-'
prabl(' "ork<; of the f1e"h. which Paul herp contrast_ \I ith the
beautiful of the "pirit of God nmong tho"e "ho haw
be('om(' t.h(' dJildr"n of God. An(] tIm'! thp Apo... tk
himself, and all thc '>aint" who se('k an Illhentnnce 11\
kingdom of God. on tIl(' ,ide not only of temperance. but al-o
of every good work alll! dispositIOn.
HABAKKUK 2:15 sepms, hom the cont(':\t, to have special
referpnce again to the spirit of the \\'orl(l. an,l (]p('lare'! woe
unto such a" endeavor to 1(''1(1 othpr" to Imbib(' of this into"\i-
cating winp. But the condemnatIOn" oul,l apply (''lually to
those who tempt to tht' Ih!' of into,l('ating
HOSEA 14: ll. 1'hi" Rcriptun> has no 1 pf(,1 (,11<'P "h'lt"Y('r til
the "ubjeet of t('mperancp. hut dose" an ('"\hoJiation to falll'1I
Israel to return nnto the Lonl.
SAUL OF TARSUS CONVERTED
FOURTH QUAR., LESSON 1., OCT. 2, ACTS 9: 1-20.
an/den Te.l t-"Except a man be born again he cannot see
the kingllom of God."-John 3:3.
In this ](''!son we havp a forcible illustration of the import-
nnc(' of a ('01 rl'ct knowledge of the truth, as well as a zeal for
(iod. Paul had the latter, but. lacking the former, he went
to t h(' p, tr('m(' of ppr,!pputing the church of Christ. Never-
(;0.1 who rpa(]<; thp heart, tliscl'rned its loyalty and
/p:\1. allt!. "ithout hlaming him for doing that which he
thllll!.!lit "a" rig-ht and ac('eptable to God, he simply pointed
ollt ill llllll the hdter Light. says the Prophpt (Psa.
f17 I 1). h "'0\\ n for thp rig-ht('ou<;: and Raul was righteous at
Ilf'a 1 t. and !wn('e the truth was due him in God's appointed
ti 111('.
Hdllr(' that tinw arri"pd. how('ver. thp helovetl and faithful
hall spaletl his tpstimony with hi<; blood, while Saul
11,1- IInto his d('ath. "'as God n('gligent, then, of
t h" of hi,; faithful martvr? Ah! no; hut his ways
a I" not 0111' :-;tl'plwn's lif(' fully consecrated to the
\la-I!'1 '- ,pryi('(', and I'vid('ntly the only question with him as
I" ,,1"'11 01 1,0\\' it mig-ht ('n(l was. "hi('h timp or "ould
1" Il,o-i to th(' of CO(l. It ha'\ h('('n truh said that the
1,1",,,1 IIf th(' maltyI''' ha" I)('('n the of the ('hurph. Rtpphen
tl'll- 1,,'('am(' an ('"\amplp to the whol(' dlUrdl of faithfulness
,\ "11 ulltn dt'ath: nn(l haying thus g!orioll"]y finishpd his
"'111-" ill!'1(' "a" tll('n('f'f01 th laitl up for him a crown of right-
'''II-II'''' to bf' r('('('I\'('(! at tllP Loul's sppontl app('aring.
Llttli, dill Rt('l'h('n think thnt 011<' "ho stoOlI by, conspnting
',1,1" 1,1- .kath. "oul,l "oon go forth as a ,('alous advocate of
t I,, \ 1'1" ('.11]-(' h(' wa" p(,1 f'('('uiing That Pau!'s h('art was
Il'c101 III illl' matt('r. ('''('II "h('n his h('au amI hi'! hantls were
III 111\' II lllll!.!. j" \('1'\' pl"[\1 from hi'! of th(' matter
1'1 (h"l,t"l f)l], '" h('l(, liP "I thollght within
111\ ",If I h,d I flIl!.!ht to do many thing'! pOllbal \. to th(' name
"i .f""-II_ Ill' 'a/nl"lh. "hl<'h thill!! I nl-o (ll.] 'in .Tpnl"'nlpm:
,,"d Illall\ of tlll' ... alllt" dl(l T sll;lt 111' in prj"oll. hnYillg 1'("
"'1\ ,.,! nlit 1'''IIt\' flom i h(' chid pri""ts: am] wl1('n tlwv w('rl'
1'11t v, d".,th r U:1\(' 'OICp a,gaill ... t th('111. :\IHl I punishp,l
1h('1l\ (,ft. ill '" "I \. lJa!.!O!.!U('. allt] ('Oll1p('1],<1 tlwm to hlas
1,1,,'111('. alit!. 1"'11l1! ("\('('!',ll11uly 1ll:1<1 agninst th'm, I per"ccuted
th('1Il ""f'n IIntn ... h:'lll!" ('J1i(,-"
.\gam. "c' fill,l til{' .'1'"... 11(' IPf"lling to th(' matt"r in hi"
l('tter to Timothy (I. Tim. 1:12-14, 16), saying: "I thank
Christ .Jesus our Lord, who hath enabled me, for that he
counted me faithful [at heart, though wrong in action], put-
ting me into the ministry, who was before a blasphemer and
a persl'cutor and injuriou<;; but I ohtainl'd mercy hpcause I
did it iIWorantly in unbl'lief. And the grace of our Lord wa"
p,ceedingly abundnnt with faith and love, which is in Christ
,Tesus.... Howheit, for thi" cause I obtainpd mercy, that in
me first .Tesus Chri<;t might show forth all lon/:!:suffering fOT
a pattern to thpm which should hereafter believe on him to
lifl' Pyerlasting."
In view of the'll' statpments. tlwrefore. "I' arf' not to con-
'!ider Paul's conversion a" a POnyerSlO1I of the l1('art from a
disposition of opposition to one of harmonY" ith Go,l, but as
a conversion or turning about, through a better understanding
of the truth, from an erroneous course to OIl<' 111 harmony
with Gotl and his plan of "alvation.
The Lord's mercv and love to this deludpd. though sincpre,
servant were beautifully manifested in the words atldre'lsed to
Saul: In the midst of 'the overwhelming glory of the heavenly
presence a tender voice fell on his ear, saying: "Saul, Saul.
why perseputest thou me? it is hard for thpp to kick against
the pricks" And Saul IInswerpd, "'Vho art thou. Lord?" AmI
he said, "I am ,Tesus, whom thou persecutest. Hut rise and
stand lIpon thy feet: for I have appeared unto th"e for tIll"
purpo'!e, to make thee a minister and a witness, hoth of the>:;e
thing" which thou hll<;t <;een. and of those things in the which
I will appear lInto thpe; dplivering thee from the people antI
from thp Gl'ntilps lInto whom now I send thee, to open their
eves and to turn them from darkness to light, and from the
p'owl'r of Ratan unto God, that they may receive forgivenpss
of sins and inheritance among them which are 'lanetifietl
fnith that in me." And Raul, trpmbling- and a"tonished.
"aid: "Lord. what wilt thou have me to do?" An<1 the Lord
said lInto him. "Arise and go into the city. and it "hnll bp
tol,I t.hpe what thou mu'>t <!o."-Compare Acts !l ::1-6 and
2G1:1li.
Raul'" prompt obNIience and instantnneous phnnge of ('on
(1uct "er(' illllipati"e of a nohlp phnrn('t('r: and his qup"tion.
"'Yhat wilt. thou havp ml' d0
9
" showe<1 an "arnp"t dp"ire to
b(' aptiy(' in thp service of God to the extent of hi" ability and
[1444]
SIlPTEMB>;R I, 1892 ZION'S WATCH TOWER
(270-275)
knowledge. And no sooner had he learned the will of God
than he was off about his Master's business-preaching Christ
at Damascus and Jerusalem, and throughout all the coasts of
Judea, to Jews and Gentiles, calling upon all to repent and
turn to God and do works meet for repentance. (Acts 9: 19-20;
26:19, 20) Nor did the zeal of this faithful soldier of the
cross abate in the least, until he had finished his course. After
years of unmitigated toil and care and persecution and trouble
on every hand, he rejoiced at the close of life to say: "I have
fought a good fight; I have finished my course; I have kept
the faith; henceforth there is laid up for me a crown, which
the Lord, the righteous Judge, shall give me at that day, and
not to me only, but unto all them also that love his appearing.
The instance of this lesson affords also a striking illus-
tration of the Lord's personal oversight and supervision of
the interests of his church, both as a company and as indi-
viduals. By the loss of Judas a vacancy had occurred in the
company of the apostles, which vacancy the apostles them-
selves endeavored to fill by their election of Matthias. (Acts
1 :26) This they had no authority to do, but, presuming such
to be the Lord's will, they chose two and asked the Lord to
indicate which of the two whom they had selected would be
his choice; and when the lot fell upon Matthias-for it must
of course fall on one of the two-the eleven accepted him as
the Lord's choice for the place of Judas. But the sequel
showed that the Lord merely ignored their presumption in the
matter. and in his own time and way chose Saul of Tarsus, a
man at heart devoted to the service of God and needing only
to be enlighted by the truth when all his consecrated powers
would be fully enlisted in the blessed work of bearing the
name of Christ to the Gentiles, as well as to 'the Jews. And
this Saul, afterward called Paul, was the most noted, self-
sacrificing and efficient of all the apostles.
Then, too, in the selection and special favor shown to Saul,
we see the Lord's appreciation of loyal and zealous hearts.
What a comfort is this to all the saints in the midst of a
realizing sense of our own infirmities and shortcomings, that
if our hearts are loyal, the Lord can read it there. If we
lack knowledge he will grant it in his own good time and
way; and his wisdom will correct our mistakes, and his love
and mercy and grace will abound toward us more and more
as we continue to walk in his ways.
The part which Ananias was privileged to take in the
healing of Paul's eyes and in enlightening his mind with the
truth was one which must have brought great joy and blessing
to his own heart-not only because of being specially chosen
of the Lord for this purpose, but also in seeing such a one
as Saul of Tarsus so fully convinced of the truth and enlisted
in its service. How wonderfully wise are the ways of the
Lord; how blessed is his truth; how tender are his provi-
dences; how consoling is his mercy, and how rich are his
abounding love and grace! And how glorious is the hope
set before us in the gospel of ere long seeing him face to face
and of b e i n ~ transformed into his glorious likeness, when,
being like him, we shall not be overpowered with the glory
or stricken with blindness.
The golden text of this lesson was evidently chosen with
the idea that Saul of Tarsus was born again when he was
converted to the service of the cause of Christ. But such
was not the case. Saul was only begotten of the spirit when,
through the teaching of Ananias, he was brought to a knowl-
edge of the truth and to a full consecration of his life to its
service. But his birth as a new spiritual being was not due
until the resurrection. Birth presupposes both a begetting
and a course of development, ending at a particular time in
the completeness of the new being. The Greek word (gennao)
rendered born has the significance of both begetting and birth.
Hence, except a man be both begotten and born again he can-
not see the kingdom of God. Paul's birth was not due until
the dawn of the Millennium, at the second advent of the Lord.
The Lord was the first born from the dead (Col. 1: 18), and
this second birth in his case surely did not mean conversion
to God; nor does it ever have such significance.
"OUT OF DARKNESS INTO HIS MARVELOUS LICHT"
JOSEPH HURBARD.
Massachusetts.
DEAR BROTHER RUSSELL:-I write to let you know that
my interest and zeal in the Lord's service are not abated.
Perhaps, dear Brother, you have wondered why I, unlike others
of the dear workers, do not turn in any money to the Society.
but I would say that all I get is not spent selfishly upon my-
self. I find abundant opportunity to help some of the dear
saints around here. There is one sister who at times is verv
destitute, and who has become verv much interested in th'e
truth. She is a widow with two children.
If you could only see how some of the dear ones (this sis-
ter included) in S--- are feasting upon the glorious truth,
it would cheer your heart very greatly; and as for myself, I
could not express upon paper, nor in language, the joy that
fills my heart in perusing the precious things brought out in
the TOWER of late. Often my thoughts revert to yourself and
dear sister R., and prayers on your behalf, as well as for all
saints, ascend to the throne of grace. It often comforts me to
think that the Lord knoweth the heart of each one of his chil-
dren, and whether they are fully in harmony with him and
his wonderful plan; and though we may sometimes misunder-
stand each other, yet the Lord understands us at all times.
With warm Christian love, Your brother in Christ,
W. J. THORN.
PASTOR M. E. CHURCH.
Kansas.
DEAR BROTHER AND SISTER RUSSELL:-Oh, if you could
only know the joy that the DAWNS have brought to this poor
heart of mine! I belong-ed to the Missionary Baptist sect;
but in studying my Bible I saw there was confusion, and I
sent to different places and got Disciplines and Articles of
Faith, but found none in harmony with the Scriptures. Last
fall a dear brother sold me DAWNS I. and II., and after care-
fully reading them, I found them in perfect accord. Praise
the dear Lord that he has raised up expounders of his precious
Word, after the counsel of his own heart. Oh, the joy there
is now in studying the precious Word of God from his stand-
point!
I will not intrude more on your valuable time. God bless
you abundantly in your labor of love.
settles difficulties, answers questions and illuminates the way
wonderfully. I am deeply indebted to you. Am seeking for
light; have you more of such publications? If so, send me
circulars. Yours fraternally,
Utah.
My DEAR SIRS:-1 enclose a check for $10. Please send
me Young's Concordance, twenty copies DAWN, Vol. I., ten
copies Vol. II. and eight Vol. III. I assume you will allow
me the wholesale price on the above, as I wish to circulate
them, either selling or giving them away.
I enclose a postal card received from a friend, which indi-
cates how he appreciates the truth. I see that others send
you words of thanks and encouragement, so I thought per-
haps you could find time to read this. It may be of some
little interest to you to know how the light came to me. 'VI'
have a union Bible class once a week; and, some three months
ago, every time we met it so happened that before the lesson
was finished we would drift into the subject of the Millennium.
One evening one of the friends said: "I have a book called
the 'Plan of the Ages,' which a lady gave me, that may give
some light on the subject. Have not read it, but will loan to
you." Since then there has been a well of rejoicing springing
up in my soul, which I pray will be unto life everlasting.
I. Cor. 2: 9, 10, comes to me very forcibly in the light of the
"Plan of the Ages." Please return the postal.
In the interest of the truth, truly yours,
J. T. HURST.
The card referred to is as follows:
Dear Friend :-Not for ten years of life would I have
missed reading Vol. I., MILLENNiAL DAWN. I shall read the
others as soon as I can spare moments. How truly wonderful
is God's plan! Human mind cannot grasp its fulness. Your
friend, J. A. B---.
Virginia.
DEAR Sm:-I am a constant reader of MILLENNIAL
DAWN, Vols. I., II. and III. My eyes were opened to the
light of God's truth in my "Jubilee" year. (I turned fifty
years on the 4th inst.) I feel that I am emancipated from
the bondage of creed and tradition.
I have been connected with the Baptist denomination for
over thirty-five years. In 1874 I was a theological student at
Rochester, N. Y., but my health failed me and I never became
3. minister. For this I have been thankful, since my enlight-
enment, knowing that I would have been a messenger of error
rather than truth, and less liable to have received "the truth
now due." Yours in fellowship. DANIEL RHODES.
Kontucky.
TOWER PUBLISHING COMPANy:-I have just finished read-
ing the first volume of MILLENNIAL DAWN. Am delighted: it
11-29 [1445]
(275-277) ZION'S WATCH TOWER ALUlGKIlNY, Pt..
Illinois.
DEAR BooTHER RussELL:-The TOWER came to hand today,
and your article on "Enoch, Elijah and the Sentence" has
lifted from my mind a load that has been troubling me for
some time and 1 want to thank you. Words fail to express
my gratitude to such a kind. loving Heavenly Father, and to
you who have been serving him and us so faithfully. God's
justice, love and power are made clearer than ever, and I can
exclaim with the apostle, "Oh, the depth of the riches, both of
the wisdom and knowledge, of God! How unsearchable are
his judgments, and his ways past finding out." Praying that
he will guide and direct you into all truth, and with love to
all the saints, I remain,
Yours in the service, C. C. WRIGHT.
VOL. XIII
ALLEGHENY, PA., SEPTEMBER 15, 1892
VIEW FROM THE TOWER
SEVENTH-DAY ADVENTISTS' FEABS
No. 18
Amongst those whom we recognize as God's children, but
from whom we differ as to many of the teachings of our
Father's Word, is a considerable number of Seventh-Day Ad-
ventists. Indeed, not a few from this people have received the
present truth, brought to their attention through lIlillennial
Dawn and the WATCH TOWER and for the sake of these and
others we have on two occasions treated the Sabbath and the
Law questions in these columns.
However, their leaders and teachers have woven together
so close a net of ing-eniously applied but quite mistaken theory
based upon the "cleansing of the Sanctuary" (Dan. 8:14) and
"the mark of the benst" (Rev. 13), that the majority of their
followers, as well as themselves, seem to be hopelessly en-
tangled. Believing that many of them are honest, we feel less
disposed to chide them, and more inclined to say to them
mildly and kindly, in the Master's words, "Ye do err. not
knowing [understandinu] the Scriptures."
Believing that the Law giwn to Israel as the basis of their
covenant (Ree Deut. 5: 2 7-21) was not given to them alone,
but to all the world, they would enforce upon all the Jewish,
seventh-day Sahhath-now usually called Saturday. When we
point out to them that the Law which is the basis of the
New Covenant is briefly comprehended in one word, Love
(-instead of the ten commands, as was the Jewish Covenant),
they ask, Well, then, if the newer and fuller expression of the
Law be Love, and if love implies that we do not steal, kill,
etc., does not this New Covenant have a Sabbath also?
Without waiting for an answer, they proceed to say-We,
then-for", should keep the Seventh Day, as did the Jews. No
one had a right to change it to Sunday, the first day of the
week, when God had specified the seventh. Papacy changed
the day; and it i, therefore, "the mark of the beast." etc.;
and all who observe Sunday are thus branded or marked, and
can have no part among the "overcomers" in the first resur-
rection.
FE'W of them are patient enough to hear the answer:-That
the seventh day rest (for the word Sabbath merely means
rest) of the ten commandments is contained in our Law of the
New Covenant, just as truly as are the other commands in-
eluded in that law of one word-Love. Thou shalt not steal,
Thou shalt not kill, Thou shalt not violate the seventh-day
rest, and all the other commands of the Decalogue, meet with
much g-rander and fuller expression in our New Covenant and
its law. Thus, if we love God and men, we will not bias-
pherne, nor kill, nor steal, nor bear fnlse witness; and those
who have entered into thi'l New Covenant, and found the
heart-rest (Rabhath) by faith in Christ and his finished work,
1'0 long as they appreciate this rest, can have no desire to
break it or even to disturb it by violating any part of their
covenant.
This is the real and only Sabbath (rest) commanded or
provided for under our New Covenant, It was typified in the
Jewish Law (which was a slwdow of the New Covenant Law)
by the seventh day-because this rest from sin is to be ac-
tually observed in the seventh thousand-year day-in the Mil-
l"nnillm. The present REST of believers, trusting in Christ, is
not the complete rest, but merely a rest of heart by faith,
hoping and waiting- for the actual. This the Apostle clearly
shows in Reb. 4:211-that although the Jews had observed
the seventh day, it did not profit them, and they did not
really enter into the rest which it typified, because they merely
held the outward form or shadow, and did not mix it with
FAITH so as to discern its antitype--the rest of heart. He
concludes hi" arg-ument by ur,ging-"Let us labor, therefore,
to enter into that rest (Greek-Sabbathkeeping), lest any
man fall after the same example of unbelief"-set by the Jews
who kept the seventh day, but never knew what it meant. The
time for entering by faith into the real rest came to the
church at Pentecost, when the spirit dispensation began. The
time for entenng actually into the real rest is just at hand,
at the ushering in of the new dispensation.
A'l for the claim that no one had a right to change or sub-
stitute the first day for the seventh day, that is true. Our
Lord and the apostles never authorized any such change: they
declared the Jewish Law (which included the seventh day)
ended at the Cross. and the new and more comprehensive law
of the New Covenant thereafter in operation toward all who
accepted Christ. The apostles used the seventh day as a time
for preaching Christ, as they used every day in the week, and
especially because on that day the Jews, their most hopeful
hearers, met for worship and study. But the apostles nowhere
recognized the seventh-day Sabbath as a day of rest, as the
Jewish Law Covenant enforced it. On the contrary, they
taught (Rom. 14: 58) that any and all days are acceptable
for good works done in the service of God and for the benefit
of fellow men.
It is a mistake, too, to claim that the Christian Sabbath
was started by an edict of one of the popes. It had its start
in the fact that it was on the first day of the week that our
Lord arose from the dead; and that upon that day and eve-
ning he met with his disciples, and expounded unto them the
Scriptures, until their hearts burned within them. What won-
der that, without any command to do so, they thereafter loved
so to meet together frequently, and to repent the simple meal,
the giving of thanks and the br eaking of bread; recounting
one to the other the gracious promises of God through the
prophets, and the explanations of some of these which the Lord
had given in person and seeking yet fuller understanding of
the same under the leading of the holy Spirit (Christ's rep-
resentative), operating to guide them into all truth as it be-
came due.
It was some little time, evidently, from the account, before
they realized that the Law Covenant which had so long ruled
them was dead (Rom. 7 :26), and that thus they were free
from any obligation to any formal observance of the seventh
day-that thenceforth all days were alike to them: all to be
used in God's service in doing good, and none to be used for
any other purpose.
For a time the two days were observed by Christians, the
seventh day from Jewish custom (and because it furnished
~ h e best opportunity for devout people likely to be interested
m the Gospel) and the first day in commemoration of our
Lord's resurrection. Ignatius, A. D. 75, in his writings men-
tions some approvingly as "no longer sabbatizing, but living
in observance of the Lord's day, on which also our life sprang
up again."
The earliest record of the use of the name Lord's day for
the first day of the week found in Scripture is in Rev. 1: 10
(A. D. 96). And says Encyclopredia Britan-nica (first-class
authority) "By that name it is almost invariably referred to
by all writers of the century immediately succeeding apostolic
times. . . . . The first writer who mentions the name of
Sunday is Justin Martyr: this designation of the first day of
the week, which is of heathen origin, had come into general
use in the Roman world shortly before Justin wrote. (Second
century A. D.) . . As long as the Jewish-Christian
element continued to have any prominence or influence in the
Church a tendency more or less strong to observe Sabbath as
well as Sunday would of course prevail. . . . The
e a r l i e ~ t recogniti?n ?f the observance of Sunday as a legal
duty IS a Constitution of (the Emperor) Constantine, 321
A. D., enacting that all courts of justice, inhabitants of towns
and workshops were to be at rest on Sunday, with an excep-
tion in favor of those engaged in agricultural labor."
So, then, it is a misstatement of fact for our Seventh-Day
friends to say that Pope Gregory or any other Pope first by
decree instituted Sunday or the Lord's day as taking the-
place of the Jewish seventh-day Sabbath. Consequently, Sun-
day-keeping could not be "the mark of the beast," as they
claim. The Decretals of Greg-ory do enjoin Sunday-keeping,
saying, "We decree that all Sundays be observed, from ves-
pers to vespers, and that all unlawful work be abstained from,
so that in them trading or legal proceedmgs be not carried
on." But it "ill be noted that the Emperor Constantine's
[1446]
SUTIl:U:BIlR IS, 1892 ZION'S WATCH TOWER (277-279)
decree was in 321 A. D., while Gregory did not become a pope
until 590 A. D. And Gregory refers to the fact that the work
prohibited was already unlawful: hence his decree is merely
confirmatory of the laws of Constantine and other civil rulers
preceding him.
The Roman Catholic church does not now, and so far as
we know never did, insist upon a strict observance of Sunday.
In Catholic countries today priests and people attend service
in the forenoon, and give up the afternoon to various forms of
pleasure--in beer gardens, parks, etc.
As for ourselves, we delight in the Lord's work any and
every day; and could and would cheerfully accommodate our-
selves to any day of the week appointed by any government
under which we might be living, to meet specially to study
God's Word and to render him worship; because under the
New Covenant no single day is specified, but every day is alike.
As it is, we rejoice that one day in the week is so generally
observed (no matter what may be the world's object or thought
in its observance), because it affords the world a day of
recreative rest and the true believers an opportunity for union
and communion of heart and voice. And we are specially
pleased that the day set apart by the government under which
we live is the first day of the week, because of the same
blessed memories and associations which gave it a special
sacredness to the Church in the days of the apostles.
But our friends, the Seventh-Day Adventists. are scaring
themselves with the ghosts of certain misapplied symbols of
Revelation relative to the mark of the Beast, etc. They have
the seventh day "on the brain" to such an extent that they
can nothing else clearly because of the false-importance
they give to that subject. Noting the fact that religious peo-
ple, the growing tendency here toward a European Sun-
day (WhICh means a Roman Catholic Sunday, spent in part
at .least in concert and beer gardens}, are moving together for
uniform laws enforcing' present and past prevailing customs
the of buslness on that day, our Seventh Day
friends Jump at the conclusion that soon their adherence to
the ,8('venth day will lead them to the stake, etc. They are
ge!t1ng greatly agitated and attempting to point to these
things as fulfilments of their misapplications of Revelation,
12th and 13th chapter", We quote from one of their journals:
"IT HAS SPOKEN"
"And I beheld another beast coming up out of the earth;
and he had two horns like a lamb, and he spake as a dragon."
-Rev. 13: II.
. many years Seventh-day Adventists have been keep-
Ing eyes upon this prophecy, predicting on the strength
of their view that the United States Government would op-
press and persecute thoso who were strivinc to walk conscien-
before God, as did the 'dragon' powers of
.m by.-gone days. Recently it has become mamfest that
of mtolerance and oppression existed and was growing
m this Government, but within the last week an event has
taken place which is of the utmost sicniflcance in connection
with the fulfilment of the words of this text. The Senate
and the House of Representatives of the United States have
united in saying to this country, and to the world, that the
World's Columbian Exposit.ion shall have joined to it the in-
of the Sabbat? They have declared, speak-
mg WIth the VOIce of the Nation, that here in this hitherto
a religious institution shall be enforced by law; for
Iegislatlon always means compulsion.
"We are no longer waiting to hear the sound which shall
herald the fulfilment of this prophecy. THE DRAGON VOICE HAS
SPOKE:"!. And how long will it be ere it will speak again?"
This IS very :,-bsurd. The action of Congress in deciding,
when appropriating money for the World's Fair, that the
money should be g-iven subject to the restriction, that the
Fair J:>e closed to the public on Sunday, does not mean "that
here, this hitherto free land, a religious institution shan be
by law.". Only a distorted ?n this subject could
so imagine. It IS not an interference WIth personal liberty.
At very most it was a refusal of the government to spend the
collected from the .people to certain opportu-
nities for pleasure, of which the majority of tax payers did
not approve. No fair mind has a right to object to this course.
As for the writer's own opinion, it is that it would have been
better to open on Sundays certain departments of the Fair-
the flower and art displays at Ieast-e-Ieaving closed those por-
tions which would have necessitated human labor, that all
might have like opportunities for rest. And no doubt Con-
gressmen generally would have taken as liberal a view of the
case had they expressed their own sentiments; but in spending
the money did they err seriously in deciding that it should
not be used contrary to the consciences of the majority whose
tax the money chiefly represented?
Those who ask for Sunday observance are not persecuting
the minority. The minority, be it a denomination or an indi-
vidual, is left perfectly free to observe any day in worshiping
God. So far as the writer is concerned he could not con-
scientiously make any law regarding Sunday observance for
the worldly, believing as he does that God made no such law
and that its observance is acceptable to God merely as a
unteer exercise of Christian liberty. But we see no reason
why it should be considered persecution for a majority of
three-fourths of the people of the land (who believe Sunday
to be of divine ordination) to make laws prohibiting labor on
that one day of the week which they consider to have the
divine approval and command.
The fact of the matter is that our Seventh-Day friends are
fanatically anxious for persecution, believing that it is to be
the portion of all the faithful. We also believe that whoso-
ever will live Godly (i. e., according to the divine will) shall
suffer persecution. But we find plenty of persecution without
hunting it; and we remember also the holy words, "Let none
of you suffer as . . . . an evil-doer, or as a busy-body
in other men's matters."-l Pet. 4: 15.
If we say to them, How are you persecuted? How arc
your consciences interfered with, when you attempt to observe
Saturday as a Sabbath or rest-day? They reply, Oh! it is
not in that way that we are persecuted: wo have full liberty
to meet and worship, sing and pray and rest, all day Saturday.
It is when Sunday comes and we begin to do our work as
upon other days. Then the officers of the law pounce upon us
as law-breakers and persecute us.
Well, we answer: If you have the liberty to worship how
you please on the Seventh Day, you cannot claim that your
consciences are interfered with. You should obey the law-be
"subject to the powers that be"-wh<.'never it does not require
you to violate God's law-as in this case. To refrain from
work on the first day of the week surely violates no command
of God; and hence you should obey the law; otherwise you are
a law-breaker, and instead of suffering persecution for right-
eousness' sake you are violating- the Apostle's command, But
let none of you suffer as an evil-doer or It busy-body.
But so anxious are they for some suffering, and so fanati-
cal is their method of reasoning, that many of them will re-
ply-oh, yes! To be idle on Sunday would violate our con-
sciences, because the Scriptures say: "Six days shalt thou
labor and do all thy work." How can we labor six days, if
we must rest two days in the week, one on the command of
the laws of the land, the other on what we believe to be the
command of God.
Thus they pervert language to get persecution, If each of
the six days contains twenty-four hours (thus they reckon
the seventh day-from 6 P. M. of Friday until 6 P. M. of Sat-
urday), then, to take the command literally, as they rest
twenty-four hours for the seventh day, they should labor
twenty-four hours a day during the other six days. ("Ye
that desire to be under the Law, do ye not hear the Law?"-
Gal. 4:21) But every one of unprejudiced mind knows that
the command never meant that more than one day might not
be spent in rest, but merely that the Jews must rest during
the seventh day, while during the other six they might labor
for their own interests. Thus seen, the cry of persecution for
keeping the seventh day as a Sabbath is nonsense.
As for the true interpretation of Revelation, 12th and 13th
chapters: we gave what we considered to be such in the
TOWER issues of January and February, 1888. But as the
supply of these is long since exhausted, we purpose soon re-
publishing those explanations in the ToWE.R.
THE DANGER A DIPFERENT ONE
But while we find no fault with any laws yet made or at-
tempted to be passed for the prohibition of labor on Sunday,
or for the curtailment of intemperance and gambling, and
other Immoralitdss, we see a tendency toward a blending of
civil and religious matters in such degree as will become bur-
densome to minorities. A blending of civil and religious
authorities would be very desirable indeed were the laws and
officers infallible. Indeed such is the very inst.ltution which,
during the Millennial age, is to bless the world-Christ's
kingdom. But so long as those in control are fallible and
their views on politics and religion are various and imperfect,
so long it will be unsafe and unjust toward the liberties and
consciences of the minorities to enforce upon them the re-
ligious convictions of the majorities.
The Seventh-Day people see this phase of the subject, too,
and would be prepared to look for the right things, were it
not for their Sabbath bugaboo. This is evident from the fol-
lowing, clipped from one of their journals:-
"United States senators have declared it to be 'not wise
statesmanship' to disregard the demands of the churches for
[1447]
ZION'S WATCH TOWER
ALI.EGHENY, PA,
legislation deciding a religious controversy as to whether Sun-
day IS the Sabbath or not. Now why shall not this principle
apply to other cases 't Why shall not the Spirituahst.s now
work up some Issue by which they can demand legislation
VI hich Will decide the question as to whether or not people
ale alive when they are dead? There are as many Spir itual-
ists as ther e are church members; and, of course, it would
not be 'wise statesmanship' to disregard their demands. Be-
sides this, they would have the unanimous and hearty support
of all 'the evangelical churches' in the country. And as Con-
gress has granted the demands of the churches alone on this
Sunday-Sabbath question, how much more would the same
body grant the demands of the same ones over again with
largely increased numbers w rth them. For such would only
he 'wise statesmanship,' according to the latest definition of
the term. What queer ideas these gentlemen have of what
statesmanship is! The truth is that it is not statesmanship
at all. It is sheer demagogism; and that of the worst sort.
These gentlemen should be told that statesmanship does not
pander to the selfish and arbitrary demands of classes; it cre-
ates sound and healthy public opinion."
As we have heretofore stated, the Scriptures indicate the
WHO IS WISE
-JAB.
"Who is a wise man and endued with knowledge among
you?" inquires the Apostle James; and the questton is one
which all may consider With profit. Many indeed are endued
with considerable knowledge, who display but little wisdom.
Knowledge tr uly 18 of great importance, but it is only as it
develops wisdom-c-sound judgment and pure and high-toned
sentiment, This is the main object of God's revelation of
himself to us. And the wisdom that comes thus, through the
channel of divine truth, the Apostle describes as, "first pure,
then peaceable, gentle, and easy to be intreated, full of mercy
and good fI uits, without purtrality and without hypocrisy."-
Verse 17.
Such a character is the result of the transforming influence
of divine truth. God's revelation is a mirror of his character,
in winch we bee reflected hrs purity and love and goodness;
and as we ther em trace the lines of his glorious character the
desire glows and strengthens to be more like him whom we
thus learn to admire and love. The sincere heart, accepting
the divine plan and its gracious provisions of salvation and
hlessing through Christ, at once begins to fashion itself in
conformity with God's character by first putting away sin and
then by striving daily to live a life of purity and holiness.
With this effort come in the peace of God and the love of
God, to rule and take possession of the whole man. And when
the heart is thus cleansed and filled with God, the fruits of
such an indwelling Iife-pr inciple become very manifest to all
beholders, in gentleness, mercy, goodness, and pure and holy
friendship with all who are hke-minded,
In contrast with this wisdom which cometh down from
above the Apostle mentions another kind, which he describes
as earthly, sensual, devilish. It is a wisdom or low cunning
which is prompted by a spirit of envy and strife, and is al-
ways productive of "confusion and every evil work." Pride
and selfishness are the inspiration of this kind of wisdom,
just as in the case of Satan; and therefore let everyone who
names the name of Christ keep very humble. To harbor such
a spirit of malice, of bitter envy and strife, while still pro-
fessing to have the spirit of truth, the Apostle describes as
"lying' against the truth." God forbid that it find
place in the hearts of any who have thus far been faithful
and have run well.
How carefullv we need to guard our heart'! against the
slizhtest ri"inl! of pride and worldly ambition, and against
root of bittcruess \\ hich, springing up, might trouble us.
'l'he;e are thousand-s of occurronces and circumstances in life
which ale calculated to bIing us into bondage to the spirit
of the world. and only those who keep a vigilant watch and
formation of a great religious combination, which will exer-
cise a measure of political power throughout the world, and
especially in these United States, and which will forcibly re-
strain public expression on religious subjects when contrary
to its standards. At that time we expect that the WATCll
TOWER publications will be suppressed-the very thing its
many enemies would now like to accomplish but cannot; be-
cause now, and for some time yet, the "four angels" will hold
back the storm-until all the servants of God have been sealed
in their foreheads-given an intellectual appreciation of God's
plan. (Rev. 7: 1-3) When the suppression comes we shall be
fully resigned to it, and accept it as a sign that the member-
ship of the elect church, the bride or body of Christ, has been
completed. When this occurs we shall understand it to be the
shutting of the door of opportunity to membership in the elect
church, mentioned by our Lord in Matt. 25: 10. This will
probably be some twelve or fifteen veal'S hence. Soon after,
the intensity of the great trouble ;nd anarchy may be ex-
pected.
If we know these things, happy are we if we act accord-
ingly, and engage in the harvest work during harvest-time.
"The time is short."
AMONG YOU?
3:13.-
an ever-prayerful attitude can hope to be kept in this evil
day. Temptations and trials seldom give us warning of their
approach, and therefore our armor of i ighteousness must ever
be adjusted and securely buckled on.
"Leave no unguarded place,
No weakness of the soul;
Take every VII tue, every grace,
And fortify the whole."
Heed carefully the Apostle's instruction-"Who is a wise
man and endued with knowledge among you ? let him show
by honorable conduct his works with meekness of Wisdom."
It is by our conduct and not by our profeserons that we are
to be judged; and if any man have the tr ue heavenly Wisdom
which is always coupled with meekuess-c-hunuuty-c-rt Will
surely manifest itself in a straightforward, manly, honorable
course of conduct, dictated by the Wisdom wInch cometh down
from above, which is always pure [unselfish}, peaceable, gentle,
compassionate and sincere.
May the Lord grant to all his loyal sons an abundance of
this heavenly wisdom and the rich rewards of grace and peace
that always accompany it. Put away all these-malice, envy,
hatred, selfish ambitions-and put on those adornments of
Christ's spirit-humility, gentleness, generosity, meekness,
love. "If any man have not the spirit of Christ [in some de-
gree] he is none of his." And he in whom these graces are
not being cultivated and increased will soon lose them and be
choked with the selfish and ignoble spirit of the world.
There are some of the children of the world who have cul-
tivated outward gentleness and benevolence for policy's sake,
whose hearts, as privately expressed, are full of bitterness,
envy and selfishness; and there are some of God's children
who naturally are very selfish and mean, but whose changed
hearts are fighting against the weaknesses of the flesh, and
who afterward repent of selfishness and meanness. But let
press along the line and seek for grace to help in every
time of need. Their progress toward the likeness of Christ
will gradually manifest itself to them and to others. "If the
spirit of Christ dwell in you, he [God] that raised up Christ
from the dead [has also the power and) will also quicken [to
activity in his service and to his praise, in the present life]
your mortal bodies."
Here, then, we have the earthly wisdom which is based
upon selfishness contrasted with the heavenly wisdom based
upon love and service to others. Whoever is really wise will
choose the heavenly-the end of which, in Christ, is everlast-
ing life.
PERFECT THROUGH SUFFERING
God never would send you the darkness
If He felt you could bear the light,
But yOU would not cling to his guiding hand
If 'the way were always bright;
And vou would not care to walk by faith,
Could you always walk by sight.
'Tis true He has many an anguish
For vour sorrowful heart to oear,
And many a cruel thorn-crown
[1448)
For your tired head to wear;
He knows how few would reach heaven at all
If pain did not guide them there.
Then nestle your hand in your Father's
And sing, if you can, as you go,
Your song may cheer some one behind you
Whose courage is sinking low;
And. well, if your lips do quiver-
God will Jove you better so.
MOSES AND ELIAS
[This article was a reprint of that which appeared in issue of November, 1883, which please see.]
FUTURE PROBATION FOR THE DEAD
-REv. 20:14.-
"This is the second death, the lake of fire." To these words of the sinner" means the destruction of sin in him, I would
the sentence is added, "Whosoever was not found written in ask: Can the thought be honestly maintained according to
the book of life was cast into the lake of fire." the natural laws of language, the harmonious interpretation
Though the prospect here looks sad indeed, must hope be of figures, and the character of judicial threatenings to evil-
altogether relinquished1 "The miserable have no other medi- doers?
cine, but only hope." True those words may be of this life As Locke says, in his "Reasonableness of Christianity,"
and death, but will hope animate the breasts of those upon with regard to the figurative practices of theologians concern-
whom this awful sentence of the second death is {'assed, as it ing God's warnings to Adam: "It seems a strange way of
did the breasts of our first parents, when incurrmg the sen- understanding a law, which requires the plainest words, that
tence of the first death they rested on the word that "the by death. should be meant everlasting life in misery"; so one
serpent's head should be bruised1" may say of such modes of interpreting subsequent threats. It
That such a sentence may not or will not be the lot of is a strange way of understanding God's judicial code of pen-
any who have had the opportunity "in due time" of fully alties for wilful sin in the future, that such words as "the
knowing the truth by realizing the effect of the Ransom that soul that sinneth, it shall die"-shall incur the indignation of
Love gave in their liberation from death's captivity, 1 do not the devouring fire, shall be destroyed-mean destroying the
undertake to say; I can and do most heartily hope it will not sin, not the person himself.
be, yet I feel that such prophetic threatenings as abound in This is not a matter of our hopes and desire", it is a mat-
the Scriptures, though known at one time only to Jews, and tel' of interpretation, or of understanding what is the judicial
in subsequent times, though very partially, to the nations, yet penalty for sin threatened in the Word of God when man has
in a coming period to be clearly and fuily known, cannot be arrived at "the full knowledge of the truth," and when
meaningless ones. sin, being "full grown, bringeth forth death."-Heb. 10 :26;
That character hereafter may be largely affected by the James 1: 15.
character displayed here on the part of the unconverted is a When Paul says, "The end of those [sinful] things is
most likely thing, thus making it a solemn thing to live; death," as "the end of holiness is eternal life; for the wage"
because whatever may be the environments of the man in of sin is death; but the gift of God eternal life in Christ
resurrection, however really he may be physically and men- -Iesus" (Rom. 6), does the death clause here refer to the first
tally "made whole or saved," the same man morally, and death? seeing that the holy and the sinful alike die that death.
knowing himself to be such man, is raised from the dead; and That it includes the former, it may be; but seeing that the
false appearances will stand us in no stead hereafter. All true antithesis to eternal life is eternal death, it would ap-
deceptions will be removed from man then, and "the mask fall pear that Paul's language extends farther than at first sight
from him." Nero will not rise a John, nor Cleopatra a Mary, it may seem to do. In this respect, to let language have a
nor the Cresar Borgia a Peter, even though he wore the Fish- fair range and potency, it may be well to note a few of the
errnan's ring. A man, dying out of Christ a wicked man, will plain words of Scripture, and the figurative ones also, express-
not rise "in Christ," as some fancy from a misinterpretation ing the same thing.
of those words in 1 Cor. 15 :22. Sodom rises, not a people That man is not annihilated at the first death is clear
whose "sin was destroyed" by their destruction, even in type, from our Lord's words in Matt. 10 :28; but that man can be
but the same persons who died, and who, though restored to destroyed should he sin after resurrection is as plainly af-
Adamic life, could not and will not be ipso facto restored to firmed in that same sentence, Gehenna was the place of
innocence and holiness. But as a tree renewed in springtime burning outside Jerusalem for corrupt things, ofl'erings, or
would be the same tree, yet would require not a cutting off sacrifices of persons in idolatrous worship (Jer. 7: 31; 19: 6,
of its old branches, but a grafting of another or a new kind etc., also Isa. 30:33) ; and appears to be used as a type of the
of life into it, in order to bnng forth another and a different real Gehenna, or lake of fire, unquenchable till its work is
kind of fruit from that which it had formerly borne, so with done.
Sodom and Samaria and Israel, as Ezekiel shows, 36:2327, These statements. when connected with evil-doers, are in-
etc. The man "made whole" at Bethesda's Pool received with dicative, not of purifying the persons by the destruction of
his healing the solemn warning, "Go and sin no more, lest a the evil in them, but rather of purifying the world by their
worse thing befall thee." own actual destruction, or removal by "the second death."
. It is this "worse thing," then, that we are now to con- I have heard great stress laid on the view that "God wills
sider ; for as that whole transaction was a "sign," the words not the death of a sinner;" and, misplacing the somewhat
c a r ~ y some deep import. To me they have the import,. or are inaccurate quotation, they attach it to the statements made
a SIgn, of the future death; for to him the present hfe was in Ezek. 18 and 33. Now, God dol'S not say He wills it not,
dear when possessing it even in its misery; and the first death but "I have no pleasure in the death of him that dies." The
would inevitably overtake him, however reformed he became; quotation alluded to occurs thus in 2 Pet. 3:!): "The Lord
which would not be the "worse thing" set before him, save in is not slack concerning his promise, but is long suffering to
type in the sign. It is this subject that the student of the us-ward, not willing that any should perish, but that all
future of man must not leave out of his careful reflections should come to repentance."
when dealing with the subject of coming judgment, for it occu- Thi statement is in harmony with the one given by Paul,
pies much space in the word of prophecy. that "God wills all men to be saved, and to come to the
Here again the caution in interpretation is needed, "Dis- knowledge of the truth"; and his will undoubtedly "ill be
tinguish the periods and the Scriptures trill agree;" for as in accomplished, otheririse one can be sure of notlusut, and could
other matters confusion has arisen from want of attention to repose no confidence in his 'Yard; but I do 1I0t know that
that sound axiom, so the first and second deaths have also anywhere he implies that he wills not tlw death of him who
been confounded. dies, i. e., in the coming age, for his own sin, hut that he
The strength of Calvinism lies in its grasp of the sovereign "has no pleasure or delight" in it, which is a very different
power and grace of God; that of Arminianism in the use God sentiment; for it is evidently his will that "the >IOU1 ror per-
makes of instrumentalities; and the strength of Universalism son, so restored in the resurrection time1 that sinncth [wil-
in the prominence it gives to the fatherly love of God. But fullvl shall die."
each has Its weak points (as what has not that man formu- Some say the only way that death can he known to have
lates?) -Calvinism, from not taking into full consideration been destroyed or rendered null is by the release or resurrec-
the points of Arminianism and Universalism; and Arrninian- tion of every captive. At first sight this app('ars to be of
ism, from not understanding how to arrange rightly the truth considerable weight, because as darkness can be destroyed or
that the former so sternly and unlovingly upheld. Univer- rendered null only by light, so death must be by life; and iu
salism, by far marl' true than either to the fatherly concep- one sense such view is fundamentallv correct: because all tll'1t
tion of Almighty God, has never, to IPy mind, squared itself have been its captives will, ere the destruction of death itsclt.
fairly with the oft-repeated threatenings of the personal de- have been released from its graRp. Yet upon looking" into it
struction of the wilfully disobedient sinner; nor with tho more closely, it does not appear to be II ROImd nrjrument : for
stern decree of the sentence, "the soul that sins shall die."- the power which destroys death in the lake of fire is that
Ezek. 18 :20. which is afterward exercised upon those not written in the
Now whilst allowing all due force to the suggestive thought hook of life: thus making thl' position fulso which assumes
which Universalists maintain today (some in so many words, that because destroyed they are therefore still under the do-
and, I think, all mainly so in spirit), that "the destruction minion of death rather than the dominion of death's destroyer.
[1449] (282-284)
(284-286) ZION'S WATCH TOWER ALl,EGHENY, PA"
Such a view therefore demands too much when it maintains
that its solution of the question is the only true one.
The warning voice of Jude is not without great signifi-
cance in regard to this matter. He writes: "I will therefore
put you in remembrance, though ;vou once knew this, how that
the Lord, having saved the people out of Egypt, afterwards
tLiteralli), the second time, or secondly) destroyed them that
believed not." It would seem, therefore, that Israel as a type
(see I Cor. 10:11) is hell' presented to view, particularly in
that pnr t of their historv, In this light they had passed
through death and resurrection in the Red Sea when "bap-
tized into Moses" (n-.; that ordinance denotes, according to
Paul, death and resm i ection-c-Rom, 6), and "ell' on their
way to the rr-st of God; and it was not in their first sad con-
dition of bouduge and misery in Egypt that the anger of the
Lord was thus mumfr-sted, but in their delivered and saved
condition out of it.
In sumlllmg up, I may say it is clear that the first death
terminates tho flr st life [and would, wer e thcre no redemption
and resurrection, be death in it" real import]. Does not all
reasoning by analogy therefore require us to believe that the
second death end" the second life; and that, if no resurrection
therefrom follows, it becomes as absolute a termination to life
as the first death would have been under similar circum-
stances?
We can "1'1' how perfectly equitable is the arrangement,
that a" the fir-rt death entered and spread throughout all the
I ace entirely independent of human will or personal act [ex-
ept Adam's 1, the recovery by redemption and resurrection
extends as far. (Rom. 5: 18) But the second death enters
under totally cliffPI ent conditions, and is not independent of
each man's will or personal act. (Jer. 31 :29, 30) So that
a radical diff'erenee exists between the two conditions: expe-
rience of good and evil, and knowledge of the truth, will take
the place of ignorance; and every facility and inducement to
resist evil and follow that which is good will be given.
To say the sacrifice of Christ covers also the second death
goes beyond Scripture (Heb, 10: 26); and not only so, but
such a statement does not appear to be in harmony with
reason, in the face of all the advantages accruing under the
new order of things following.
As the Lord said by Isaiah concerning Israel: "What
could have been done more to my vineyard that I have not
done in it?" so likewise concerning that period of "restitu-
tion of all things," We may say of man so restored, "What
more could have been done?" A full ransom freely given for
all; a recovery from death extending as far as the sin; a full
knowledge of the truth acquired; the whole environment of
restored man, without and within, in his favor; and in such
a condition a full trial or probation for life evermore!
Should such incur the second death by wilful sin, would
not the echo of God's solemn appeal be heard, "What more
could have been done?" Have those solemn words, rl'garding
such as have partaken of "the powers of the age to come" and
apostatized, no force? "It is impossible to renew them again
unto repentance, seeing they crucified unto themselves the
Son of God afresh and put him to an open shame."
It is a sad picture! this closing scene portrayed in Rev.
20: 15-the second death. Our first parents had the cheering
word from love upon which faith could fasten and hope sub-
sist; but in vain we search everywhere for words from God,
for faith and hope. Adam and Eve went out of Eden, and in
due time reached the Valley of the Shadow of Death, with the
blessed words of resurrection life still sounding in their ears,
"The woman's seed shall bruise the serpent's head." I can
hear no sound from the depths of the second death; but I
hear, as it were, God's aPEeal to the universe, "What more
could have been done?" 'Just and true are thy ways, 0
King of ages!"
-w. Brookman,
DORCAS RAISED TO LIFE
FOURTH QUAR., LESSON II., OCT. 9, ACTS 9 :32-43.
Golden Text-"This woman was full of good works and of life will be made so plain that "the wayfaring men though
almsdeeds which sho dicl."-Acts 9: 36. unlearned shall not err therein."-Jer. 31 :34; Isa, 35 :8.
This lesson pre-sents two instances of the exercise of the But we call to mind the words 6f the Lord to Thomas
gift of healing on the part of the Apostle Peter. In the one after giving him the tangible evidence that his weak faith de-
case there was the restoration to health from a long and manded, saying, "Blessed are they that have not seen and yet
severe itlness, and in the other case the rostorat.ion to life of have believed"-whose confidence in God is simple enough to
one who had succumbed to the power of disease and was dead. take him at his word without the evidence of their senses.
The result of the miracles in both cases was faith on the part It has been for the purpose of selecting out from amcnsr men
of the people who saw in them the Lord Jesus Christ, in such strong and fearless characters, and granting to
O
them
whose name they had been accomplished; and faith in Peter the special blessedness of joint-heirship with Christ, that the
as a servant of the Lord, and in his teachings concerning appointed time for manifesting the divine power to the world
Christ and his coming kingdom, and the blessings promised is delayed. The Gospel age now closing has been the ap-
to all them that believe in him. pointed time for the selection of this "ble"sed" elass , and
And this was the object in the performance of these mir- when this work is fully accomplished, the enlightenment, con-
ncles-e-viz., to establish the authority of the apostles' teach- version and blessing of the world will follow.
ing" by thus showing to all men that the Lord was working There is another fact noticeable in connection with this
with them and thus endorsing them. narrative; and that is, that when Dorcas came to life again,
It is also noteworthy that in every such instance of the although she was a good woman and a child of the Lord, and
manifestation of divine power the effect was the same: there therefore one whom all the creeds of "Christendom" would.
was a large increase in the number of believers. And yet we send to heaven as soon as she died, yet when she was awak-
find that this potent agency for the conversion of the world eJ.1e.d to life she had no experiences or mysteri(:ms
did not survive the days of the apostles; and consequently the VISIOns to relate, nor any disappointment to express at being
world is full of doubting Thomases who would believe if they recalled to this mundane sphere. She simply opened her eyes
had some more tangible evidences of the divine purpose and and recognized Peter, and, accepting his helping hand, sat up
power. How shall we account for this seeming indifference and received the congratulations of her friends. And the same
on the Lord's part in the matter of the world's conversion? may be observed in every ca.se of awakening from death. See
The Scriptures answer .that i'! ?ecause "the Lord accoun!s. of the of Lazarus, of the son of the
nppointed a day"-a set tIme-m which Ill' purposes to gIve Widow of Nain, of -Iairus daughter and others. And then let
to all men just the kind of evidence which their doubting and the student remember the clear statements of the Scriptures-
unbolievirur condition of mind requires. Then-in the Millen- "The dead know not any thing"; "His sons come to honor,
nial ace (;r Times of Re.,titution-he will say to all, "Open and he knoweth it not; and they are brought low, but he per-
thine and reach hither thy hand, and behold the mani- ceiveth it not of them"; and "No man hath ascended up to
fpRtati,;ns of mv power, and be not faithless but believing." heaven but he that came down from heaven, even the Son of
And then will 'follow the speedy conversion of the world to man"; "There is no work, nor device, nor knowledge, nor wis-
God. These mnnifestat.ions of divine power will come first in dom, in the grave whither thou goest."-Eccl. 9:5; Job. 14 :21;
a O'rpat time of trouble (Dan. 12:1) which will completely John 3:13; Ecc!' 9:10.
the whole present social order of the world and With these statements and observations before us, call to
br insr in a new and bettor order, based upon sounder prin- mind also the prominence given in the Scriptures to the doc-
of justice and truth. Then will follow manifestations trine of the resurrection-how Paul said that except for the
of PO\\ er in the healing of the morally and physically sick and promise of a resurrection our hope and faith would be vain;
infh Ill, the Inme, the halt, the blind and the deaf, and the and how when Ill' had finished his course he did not expect to
awaking of all the generation'! of tile dead to life. When these go to heaven, but to await the Lord's return to earth, when
mighty works IUp done in the ear th there will not be room he and all the faithful would be rewarded by having part in
for a "ingle doubt a'! to Goel's purpose and plan and power, the "first resurrection."-1 Cor. 15:13, 14; 2 Tim. 4:i, 8.
and of hi-, glorious and righteous character; for then "all shall Thus in the light of the Scriptures death is seen to be
know the Lor d from tho lcavt to the greatest>" and the way just what God intended it should be-an "enemy," an unde-
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SllPTJ;lLBR 15, 1892 ZION'S WATCH TOWER (286-288)
sirable thing, a penalty for sin. And we are then able to
thank God for the victory over this enemy, through our Lord
Jesus Christ, by a resurrection from the dead ; and with the
early church to appreciate and look forward with joy to his
second appearing, when the resurrection of the dead will be
accomplished. The few instances of awakening to life recorded
in the Scriptures, but never repeated since the days of the
apostles, were not resurrections in the full sense of the term
anastasis, which signifies a full raising up to perfection of
life and health, never again to relapse into death, as all of
these died, because the appointed time for full restitution had
not yet come. These instances were given to aid our faith in
looking forward to the full restitution or resurrection prom-
ised at the time appointed, as well as to divinely endorse the
teaching of the Lord and the apostles and some of the prophets.
In the life of Dorcas, of which this brief narrative gives
us a glimpse, we see an example of Christian benevolence and
zeal well worthy of imitation in spirit if not in exact detail.
There often are temporary necessities now among poor neigh-
bors and friends for the use of the needle in works of charity j
but such necessities are far less common now than they were
in the days here referred to, being superseded by public benevo-
lence on a much larger and more effective scale. But there
is always the still more important work on hand of feeding
the hungry soul with the bread of life and clothing the naked
with the robe of Christ's righteousness-a work in which this
good woman doubtless engaged also, at the same time that she
sought to relieve the temporal necessities of the needy poor.
When Dorcas was dying she was surrounded and ministered
to by the loving hands of the Lord's people, the saints, and
many poor widows whom she had lovingly sought out and min-
istered to previously. And when she was restored to life
these were there to bid her welcome. How suggestive the
thought-If we live the life of self-sacrificing love and devo-
tion to God and his cause, sweet will be the awakening and
the blessed re-unions beyond these scenes of sorrow and suf-
fering. Blessed are the dead who die in the Lord; and blessed
and holy are all they that shall have part in the first resur-
rection. Rev. 14:13; 20:6.
SALVATION REACHES THE CENTILES
LESSONS nr, AND IV., OCT. 16 AND 23, ACTS 10.
Golden Text-"Of a truth I perceive that God is no reo today would say to Peter, Why go to that man? He is It
specter of persons."-Acts 10: 34. saved man already. Go, spend your time more profitably
In this lesson we have an account of the first presentation la?oring with publ!cans, harlots, vagabonds and. prodigals; for
of the gospel to the Gentiles. It will be remembered that aU thIs man already IS good and devout and a behever. So, too,
the teaching of the Lord and of the apostles had been, up to they often say to us today-marvelling that we teach the way
this time, confined to Israel; that when Jesus sent out his of the Lord more perfectly to some who already have some
twelve disciples to preach the gospel of the kingdom, he knowledge of God.
strictly charged them, saying, "Go not into the way of the From God's standpoint, which must be the true one, Cor-
Gentiles, and into any city of the Samaritans enter ye not; nelius was not a saved man, although a well-meaning, benevo-
but go rather to the lost sheep of the house of Israel" (Matt. lent and praying man. God puts great stress upon faitlv-
10:5, 6); that when a Gentile woman besought the Lord to not only upon a faith, but upon the faith. He sent word by
heal her daughter he replied, "I am not sent but unto the lost an angel to Cornelius, saying, Send for Peter and he shall
sheep of the house of Israel. . . . . It is not meet to take "speak unto thee" and "tell thee toord WHEREBY thou and all
the children's [Israel's] bread [favor] and to cast it to dogs" thy house shall be saved."-Acts 10: 32; 11: 14.
[Gentiles-for such the Jews termed their Gentile neighbors], A false idea of "lost" has gotten possession of men's minds
though when tile poor woman was willing to accept a morsel since the great falling away from the simplicity of the primi-
of favor merely as a crumb from the children's table, she re- tive Church j and hence "saved" also has a distorted meaning.
ceived her request.-l\Iatt. 15 :24-28. Under the false but common view, "lost" means condemned to
This was because the appointed time had not yet come, eternal torment, and "saved" means released from such an
according to God's plan, for favor to be shown to any people awful calamity. No wonder, then. that with such wrong ideas
but Israel. God had abundant favor in store for "all the people in general should today conclude that "a devout man,
families of the earth," but his plan of salvation and blessing who prayed to God and gave much alms to the poor" ought to
is a systematic, orderly arrangement, all the times and sea- be a "saved" man. Such a man certainly ought to be saved
sons and circumstances and details of which were planned and from eternal torment, according to everyone's concept of fair-
fixed by unerring wisdom for the accomplishment of a glorious dealing.
purpose. According to that plan, seventy weeks of years (490 The fact is that "lost" does not mean sentenced to eternal
years) from a certain definite period were marked off as a torment; and hence "saved" cannot mean recovered from such
special divine favor to Israel (Dan. 9:24) ; and those seventy a fate. The loss or penalty of sin is to be "lost" or cut oft
weeks ended three and a half years after the death of Christ, from divine favor and blessings, as strangers and aliens; and
from which time the gospel message was no longer to be con- hence to be under the penalty of death-loss of life. And
fined to Israel, but might go to the Gentiles also, as it did, "saved" means to be removed from that alienated condition-
beginning with Cornelius, who was the first Gentile who re- to be brought nigh to God and recognized no longer as sin-
ceived divine favor as a Gentile, without becoming a Jewish ners but as sons; and as such to have his blessing', which in-
proselyte. Previous to this time even the Lord Jesus, whose eludes the favor of lasting life.
work was strictly in accordance with Jehovah's plan with ref- All Gentiles were in this "lost" or alien and condemned to
crence to both time and method, could not show favor to the death state from the time of Adam's sin. Only the one nation,
Gentiles, and would not therefore have granted the Gentile Israel, had been restored to divine favor amI' fel low-hip (aud
woman's request for the healing of her daughter had she not that as a type), accepted through a typical covenant. based
been willing to receive it humbly as a crumb from the chil- upon a typical cleansing, by typical sacrifices. When tho true
dren's table, thus acknowledging that she was not a recognized sacrifice had been offered, three years and a half of exclusive
child of God or heir of his favor, but willing, as an alien and favor remained to Israel under God's promise. although the
an outcast from the commonwealth of Israel, to accept her great Sin-offering or ransom price given was not for JeWR
portion as an unworthy "dog." only, but for "all"-"erer!f man." Cornelius was the flrst
But thank God, though both .Iews and Gentiles have been Gentile received back into the divine favor as a son: the first
unworthy of his favor, his love and grace abound through "saved" or delivered from separation from God and the sen-
Christ toward us all. And in the clearer light of a fuller tence of death, to fellowship, and heirship in the promises of
development of his plan we now see that even the exclusive- God of eternal life through Christ.
ness of his favor to unworthy Israel for an appointed time was Next notice what were those important "uord;" the be-
a measure of his wisdom-a necessary feature in the glorious lieving of which "saved" or delivered Cornelius from con-
plan for the blessing of all the families of the earth in due demnation and alienation. They were the simple statement
time.-See Millennial Dawn, Vol. II., Chapter III. (briefly recounted in Acts 10:34-43) of the facts : How God
God chose a very striking method of calling the attention had anointed Jesus with the holy Spirit and power at his bap-
of the Apostle, as well as of Cornelius, to the fact that God's tism j how after using this power for the good of others he
due time for extending his favor beyond the Jews to the Gen- had been crucified j how God raised him from the dead and
tiles had come. appointed him to be the Judge of the living and the dead
It will be observed from this lesson that God puts a very (-which implies a new trial for all who had been sentenced
different value to the words "saved man" from that generally when judged and tried as a race in the loins of Adam). Peter
given to those words by Christians today, who by reason of explained these facts in harmony with what the prophets hall
an erroneous view of the divine plan misuse the words. Cor- witnessed to on the subject (See Isaiah 53) , no doubt quoting:
nelius was a good, devout man, one who believed in God and "He poured out his soul [being] into death." "For the iniquity
prayed to him, and who gave much alms to the poor, and who of my people was he smitten." "He made his soul an offering
had built a synagogue or chapel for some poor Jews. Many for sin" "The Lord let fall upon him the iniquity of us all."
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"He was bruised for our iniquities, and by his stripes we are
healed." Then, applying all this (verses 36 and 43), Peter
showed that this is a preaching of "peace" and of
sins" to all who believe these facts and accept by faith this
grace of God in Christ.
A simple message, truly; yet very necessary to be told to
and fo be belteved by Cornelius and his household before they
could be Christians or brethren, or "saved" in God's sense of
that word.
So, too, it must be with all, whether in this age or in the
next age: in order to be "saved" they must believe ; and in
order to believe they must hear, in some way, this same gospel
declared to Cornelius. And it must "be testifted to ALL in due
time," that "there is one Mediator between God and men, the
man Christ Jesus, who gave himself a ransom for all."-
1 Tim. 2:5, 6.
What a rebuttal this lesson is to the theory of some, that
the heathen may be "saved" without having heard of Christ.
Let us hold close to the Lord's way and the Lord's time for
giving to all this gracious testimony of the peace and for-
giveness effected by the blood of the cross for everyone that
believeth. To the Jew first it was given, and since to many
Gentiles; but ultimately, "in due time," it is to be made
known fully and clearly to every man.
VOL. XIII ALLEGHENY, PA., OCTOBER 1, 1892
IMMIGRATION OF JEWS
No. 19
"Our quarantine laws, as enforced at this time, interfere
with the execution of Baron Hirsch's remarkable project for
the transfer of the main body of the Jewish population of
Russia to the United States.
"About two months ago, according to the news we have
printed from St. Petersburg, the Czar authorized the Jewish
millionaire to carry out his project, and several ship loads of
the people were sent from Hamburg last month under the
baron's responsibility. We have reason to believe that about
10,000 of them were on their way to Hamburg, and that
15,000 more were ready to leave Russia, when the cholera
became epidemic both in St. Petersburg and Hamburg. As
many as 3,000 have been shipped to this country since the
beginning of last month, while others are in a bad plight.
"Some are in various European ports, British as well as
German, Belgian and French, hoping that they will yet be
able to take passage; some have been driven back to the Rus-
sian pale which they had left; and those who were about to
leave the pale had been compelled to stay there, being for-
bidden to cross the countries that lie between Russia and the
western seaports. About 40,000 of the Jewish people of Rus-
sia, 25,000 of them under Baron Hirsch's auspices, would have
reached the United States in the last four months of this
year, if the new quarantine regulations had not been set up
along our whole seaboard from Canada to Mexico.
"Now that they are barred out of Germany and troubled
with the American quarantine, it is unlikely that more than
two or three thousand will arrive here between this time and
the end of December.
"According to our advices from St. Petersburg, Baron
Hirsch made arrangements with the Czar for the exodus of
3,500,000 of the Jewish people of Russia. As this is the only
country in the world which has been freely open to them, and
the only country in which they have shown any desire to
settle, it does not seem possible that the remarkable Hirsch
project can now be carried out."-New York Sun.
ZEAL ACCORDING TO KNOWLEDGE
"The zeal of thine house hath eaten me up."-John 2: 17.
The correctness of our interpretation of Scripture, set nominal church has been recognized of God at all, or been
forth in these columns thirteen years ago, relative to what worthy at all of the name "Christian."
would be the ground of the testmg of God's people during this Had the doctrine of the ransom been held intelligently and
harvest time, is year by year more fully demonstrated. reasonably, it would have hindered its holders from falling
We then showed that the prophecy which declares, "He into any of the great errors with which the doctrines of
shall be for a stone of stumbling and a rock of offence to both Christendom abound. With a correct view of the ransom (a
the houses of Israel" (Isa, 8: 14), refers to Israel after the corresponding price), where could the doctrine come in which
Flesh and Israel after the Spirit} and that as the testing and claims that the wages of sin is everlasting torment? Was
sifting of the fleshly house came in the end or "harvest" of the suffering of eternal torment the ransom-price which our
their age (the Jewish age), so the testing and sifting of the Lord gave for all? Or was his death. our ransom? What
spiritual house is due now, in the end or harvest of this age saith the Scripture? It would have settled the question of
(the Gospel age). natural immortality of man beyond dispute. It would speedily
And we showed, to the satisfaction of ourselves and the have settled the question of the Trinity. The holding of the
ransom is the key to every truth. It is the center or ''hub''
majority of the TOWER readers, that the testing of the spir- from which all other truths must radiate to the circumference
itual house (strange though it seems) will be upon the same of the divine plan for salvation.
question of faith with which the fleshly house was tested- Because this truth is generally held unintelligently, and in
namely, the cross of Christ. Not that any now doubt, nor the midst of various contradictory errors (in unrighteous-
that any in the .Jewish harvest doubted, the fact that our ness), therefore, now that the testing time has come, and God
Lord died, or that he died upon a cross; for that fact cannot is bringing it as an issue or "stone of stumbling" before
be questioned. The test with the Jews was whether or not Christendom, the large majority are willing to cling to the
they would accept the sacrifice there finished as the ransom- errors and let go the ransom.
sacrifice which paid the penalty of their sins and justified the And those who reject the errors of eternal torment, and
believer. This they refused to believe; and thus they made who are inclined to go to the opposite extreme, and to hope
the cross of Christ of none effect, of no value. The Apostle for the everlasting salvation of all men, would be saved from
states this pointedly of them, saying: ''We preach Christ that error, too, if they would but hold to the ransom, giving it
crucified, unto the Jews a stumbling-block."-See 1 Cor. its full signification. For, if the Scriptural account be ad-
1: 17-24. mitted, that condemnation of death resulted from Adam's
Similarly the nominal Gospel church is now to undergo a wilful sin (Rom. 5: 12), and that the death of our Lord
test upon this same subject-whether each accepts the work of Jesus, finished at Calvary, was the ransom (corresponding
Christ as the full ransom (corresponding-price), the complete price--See the definition of "ransom," Greek, antilutron, in
"propitiation [satisfaction] for our [the church's] sins, and Young's Analytical Concordance), then it must also be ad.
not for ours only. but also for the sins of the whole world." mitted that whoever will fail in the new trial, and hence be
And, the Lord's Word for it. the vast majority will stumble, condemned in that judgment, will be subject to the same
and only a faithful remnant will stand the test. The Lord's penalty that was originally inflicted upon all in Adam. This
tests are very simple, but very thorough. second trial results directly, under God's grace, from the
It may be said, This is the last issue upon which a testing ransom-sacrifice; and God has appointed that the world's
might be expected. since all "orthodox" Christians have held Redeemer shall be the Judge, in that Millennial judgment day.
it tenaciously, even during the dark ages. Yes, we answer, (Rom. 14:9; Acts 17:31) Because it is the penalty of the
this is one item of truth which has been constantly held, even second trial, this sentence is Scripturally called "second
though surrounded in every case with various contradictory death." And it is not difficult to see that if God's law was
errors: it has thus been held unreasonably, held in unright- such that he could not clear the sinner without giving a
eousness, held without being fully appreciated, but neverthe- ransom for the first transgression, so also if any were ever
less held. And it is because this doctrine of the ransom has to be released from second death (which God has not even
been held, and that as the foundation of faith, that even in hinted at), it would require a ransom for each one tried,
the dark ages, and in the midst of great corruption, the found guilty and sentenced.
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OC'1'OBIlR 1, 1892 ZION'S WATCH TOWER
(292-297)
But as some are so anxious to hold to eternal torment that
they will let go of the ransom, when they see the two doc-
trines to be in conflict, so when others decide that they want
to believe in the everlasting salvation of all men and find the
doctrine of the ransom contradicting them, they feel the doc-
trine of the ransom must be gotten rid of, and they drop it.
The Scriptures show that only such can have everlasting life
as come willingly into oneness with Christ and his laws, when
the full knowledge and opportunity are offered; and that this
opportunity will end with the Millennia.1 age, beyond which
sin and sinners cannot go to mar, or even to endanger, the
felicity of eternity.
But since they are very anxious to propagate their views,
it becomes necessary for us as true under-shepherds to point
out the fallacy of their position, to those sheep who have an
ear to hear the voice of the Chief Shepherd, and to follow
him. They perceive that the issue is well taken, and hence
make every effort to "get around" the difficulty. To do this
they are all agreed; and hence they are in this respect in
sympathy and fellowship, no matter how different their
theories may otherwise be, and make common cause against
the WATCH TOWER publications, which defend the doctrine of
the ransom.
As a matter of fact, each party (represented by a journal)
tries to dodge the ransom in a different manner. One, totally
ignoring the meaning of the word ransom, claims that it refers
to the forcible deliverance of men from death; another says
the ransom was given by our Lord when he left the heavenly
glory to become the man Christ Jesus; another says that the
living example of our Lord while among men was the ransom;
and another now comes forward claiming that our Lord is
flOW making the ransom, that even since his ascension he has
been expiating the sins of the world in heaven, and that this
work of ransoming will not be finished until the end of t.he
Millennial age.-This last twist becomes the wretchedly thin
foundation for another "no-ransom" journal, just started,
called "The Herald of Glad Tidings." It is no better and no
worse than the others-"The lVorld's Hope," Spirit of the
lVord" and "Herald of the Morning."
What wresting and twisting and dodging! one way and
another, to avoid the real issue, and to get around the many
plain statements of Scripture to the effect that "Christ died
FOR OUB SINS"; that it was "the man Christ Jesus who GAVE
IIIMSEI"F a ransom [a corresponding price] for all." The
thought of these people seems to be, any argument or theory
is good that sets aside or gets around the Bible statements
that the ransom for slnnera was "finished" (John 19:30)
when our Redeemer died on the cross at Calvary.
'Ve denominate all of these as "no-ransom" views; for
although they all use the word ransom, it is only to blind,
to confuse, and to lead the minds of their readers away from
the real and only ransom-sacrifice, and from the real and only
meaning of the word ransom (antilntron-a corresponding
price) .
Let those who seek to serve the Lord know that his truth
is his representative, and let them cast their influence, all of
it, on the right side of this momentous question which is now
the testing, the stumbling question, to all those who are not
loyal soldiers of the cross and followers of the Lamb. Show
your loyalty to him who gave himself a ransom for all. (Tit.
1: 13; 2: 15) Leave no doubt with any as to just where you
stand, However much others may seek to dodge and evade
the truth on this subject, let us be true to God and his Word.
(1 Pet. 2:19; Matt. 5:16; Rom. 3:4) As soon as we see that
any teacher (or would-be teacher), whether a human being, or
a paper published by a human being, is wrong on this one,
central and vital point-the ransom--evading, misrepresent-
ing and misapplying the word and doctrine to some other
sense than the true one--"a corresponding price" for all-we
should have nothing further to do with such person or journal
until it fully and openly acknowledges the error and retracts
it heartily.
The Lord's instructions to us are very pointed on this
matter, and leave no doubt as to the course of duty and loy-
alty. The Apostle Paul says (Rom. 16: 17), "Brethren, mark
them which cause divisions and offenses contrary to the doc-
trine which ye have learned [from inspired sources); and
avoid them." Surely, among all the doctrines taught us by
Christ and the apostles and prophets, no other is of so vital
importance as the doctrine of the ransom. Hence those who
reject the Scriptural statement that our Lord Jesus gave him-
self a corresponding price, a substitute, a ransom for all, are
to be rejected from recognition as brethren, and even to be
avoided.
The Apostle John says: "Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God. He that
abideth in the doctrine of Christ, he hath both the Father and
the Son. If there corne any unto you [man or paper, pro-
fessing to be a teacher], and bring not this doctrine, receive
him not into your house, neither bid him God speed: For he
that biddeth him God speed is partaker of his evil deeds."
(Compare 2 John 911; Gal. 1:8,9; 2 Tim, 3:5; Titus 3:10)
ThWl it is evident that we who would follow closely the way
marked out for us have not much liberty or choice in our
attitude toward those who deny the very foundation of our
faith-however much they may desire to company with us.
Compare also the rules respecting immoral persons who desire
fellowship (1 Cor. 5:11; Eph. 5:11; 2 Thes, 3;6-14), although
there is generally less danger from such than from those who
become doctrinally corrupted,
The present King commands his faithful sen-ants who have
not cast off the "wedding garment" of his imputed righteous-
in his blood [sacrifice] for the forgiveness of
sins) , concerning those who reject it, saying, "Bind him
hand and foot [i. e., restrain his influence by thoroughIv
answering his arguments], and cast him into outer darkness."
(Matt. 22: 13) Reject such a one from any fellowship which
would mark him or her as a brother or sister in Christ.
Soon such will be in the outer darkness of worldly confusion
and uncertainty, called Agnosticism, saying, "I don't know
surely what is truth."
It is not the question whether this course is worldly-wise,
but whether or not it is in conformity with God's Word. The
wisdom of men and the policy of men and the theories of
men are all foolishness with God. It is the essence of
wisdom to obey God. Let us do it.
In all this we advocate no harshness, no bitterness, no
unkindness, but firmIMS8 for God and for the truth, Let the
spirit of love rule in our hearts-love which is first of all
true and loyal to God, his truth and his church. "The zeal
of thine house [church] hath eaten me up."
PAY THY VOWS UNTO THE MOST HIGH
[Reprinted in issue of October 15, 1905, which please see.]
UNIVERSAL SALVATION-No. III
One writes us who has been for some time a TOWER for human salvation which an unsanetifled will rebels against.
reader, and who seems to have determined that he wants the (2) His mercy endureth forever i and is the same yester-
Scriptures to teach the evertastlng salvation of all men, We day, today, and forever.
fear he has not been much helped by the articles on this Yes, those gracious expressions mean much of joy and
subject in recent TOWERS. We will answer his quastions pub- comfort; but, in the original, the word of which our English
licly for the good of others; hoping also that the objector word foret'e1' is a translation does not mean exactly the same
may see the weakness of his poaition, and come over again to as forever or witholft an end. It means, rather, continuously
the firm foundation of the explicit statements of God's Word. as long as proper or necessary, until a proper end has been
He says:- reached. To illustrate: In Lev. 16:34 we read, "This shall
(1) There is no Scripture which states that there will be be an 6'1:erlasting (Hebrew, olam) statute unto you, to make
no resurrection from the second death. an atonement for the children of Israel for all their sins,
We answer, The Bible is God's revelation of what he has ance a year." And in verse 29 we read, "And this shan be Q,
done and purposes to do for human salvation. If, therefore, statute FOREVER unto you: That in the seventh month and
it reveals no resurrection from the second death, no one has tenth day of the month ye shall .... do no work at all."
It right to believe or teach so-no, nor even so to hope. (Campare Exod. 21: 6 ) How long did "[oreoer" or "ever-
Those who do so are adding to God's Word. It is a bold, bad l,asting" mean in those cases' Are those statutes still in
heart which, after receiving all the mercies revealed, would force' No. When did that "[orerer" and that "M;erla8tiflg"
attempt to set aside those just features of the divine plan cease' At the cross. These, with all the other features of
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(297-299)
ZION'S WATCH TOWER ALL:GH:NY, PA.
the Mosaic Law, ceased when Christ died.-Colossians 2: 14.
Just so in the texts quoted by Objector. God's mercy
toward human sinners will endure until Christ makes an
end of it in the close of the Mrllennial age. Mercy by that
time will have exhausted every legitimate means for showing
to sinners the path of life. More than that could not be
called mercy. When all will have been done that can be
done for sinners (and God's promises concerning the great
work of Christ for the world during the Millennium are
nothing short of this}, then, the true, proper end of the
mercy having come, divine Love and Justice Will step forward
and declare that those who have rejected this fulness of
merr-v shall be "cut off [not from their sins, but] from among
the people."-Acts 19:23.
(3) "Once for all" Christ died to release Adam (and all
1ll him), whether it be from first death. second death or any
ether death, Hix blood can never lose its power until all are
saved, to Bin no more; because the man Christ Jesus gave
himself a 1'ansom, FOR ALL.
"\Ye are glad that this Brother holds fast to the ransom,
and bases all his hopes upon that sure foundation. (For this
reason we can call him Brothel") If he will hold fast to that
foundation, and test every part of his theory by that. he
come out all right. But to do this he will need that hmmhty
which will say, "Let God be true, though it "how my
theories to be nonsense." The words, "once for a71," and "a
ransom for all," while they do teach a salvation for al.t (and
not a limited atonement and a limited offer of salvafion, as
most Christians believe), do not teach that the salvation
secured can never have an end.
Let us keep in memory the Scriptural that the
penalty under which all the race fell from divine favor and
into death was for Adam's transgression (Rom. 5: 12), and
that the recovcry from Bin and death secured by Lord
Jesus' ransom-sacrifice affected THAT death and TII08E 8'lns and
weaknesses which we inherited from our father Adam, and
none other. Is it not, therefore, logical as wen as Scriptural
to flay that wilful sins (intentionally committed, under full
lizht and ability to the contrary) are not Adam's sins in any
sense of the word, and that the ransom from Adam's sin and
penalty would therefore not at all affect a release these
sins and their penalty? So say the Scriptures coneermng all
whose share in the Adamic sin and penalty has been can-
celed (through faith in Christ's sin-sacrifice), and who are
therefore reckoned as no longer dead in Adam, but as "alive
in Christ," "risen with him." After they have been once
enlightened-been brought to a knowledge of the truth, tasted
of the good Word of God and the powers of the world to come
[the Millennial powers-resurrection, etc., tasted by faith],
lind been made partakers of the holy spirit-if such shall fall
away, it is impossible to renetv them again-because their
course does despite to the favor God offers, and counts as
common and valueless the blood of the New Covenant where-
with they had been sancttfied.-Heb. 6 :4-6; 10 :26-31.
Since God's plan is to save all men from all that was lost
in .Adam-through the Second Adam, Christ-it follows that
when every child of Adam has been brought to a full knowl-
edge of God's plan, and a full opportunity for forgiveness
and restitution to divine favor, all have been SAVED from that
calamity. Then, however, their individual trial begins; and
the lenath or brevity of their salvation depends upon their
attn (nOot Adam's) course. If they after all that sin wil-
j"Uy, the penalty they will get will be their own and not
Adam's-for which Christ died. And there is no authority
in Scripture for your statement that our Lord's dc.ath was
for. or that it will have any effect upon. those who Will suffer
ser-ond doat h, t he penalty of wilful sin full light.
(4) Did not Lazarus of Bethany die twice? (Although
it is not mentioned in the Bible, we of course suppose that he
died auain sometime after his miraculous restoration by our
Lord; "'for he is not now l iving.) Surely Lazarus will share
in the future rosurrection , and hence it is evident that dying
a second or even a third or a fourth time is no bar to the
power of God.
Ah! now we see, by this, that you do not grasp the
subject of the second death. Lazarus did not die the second
death. He had not yet gotten free from the Adamic or first
death when our Lord awaked him. The great ransom-sacrifice
had not yet been rlnished, and when awakened he was, with
the others of the human family, still under the original
death-sentence incurred through Adam's disobedience. The
only way to get Lazarus out of the Adanue death was, first,
for our Lord to die as the substitute or corresponding price
for condemned Adam and all his posterity; and afterward,
for Lazarus to be justified from Adamic sin and its penalty-
first death-by faith in that sin-offering, based upon a clear
knowledge of God's goodness and a full consecration to him.
Since these were not the conditions in Lazarus' case, his
was merely a re-awakening to the measure of Adamic life (yet
under sentence of Adamie death) which he had enjoyed before
he became sick and fell asleep. Consequently, the awakening
of Lazarus and others by our Lord at his first advent if,
never spoken of as their resurrection)' for "resurrection" sig-
nifies lifting up, out of the Adamic death entirely, to full
life and perfection. Only those thus actually released from
Adamie death by such an actual resurrection, or such as by
knowledge and faith come to the justified state (a reckoned
resurrection condition) are or will be in danger of the second
death-the penalty of wilful. individual sin against clear
light and knowledge. Sanctified believers of this Gospel age
(reckonedly passed out of Adam into Christ-e-from Adamic
death to life) when they die are not counted as dying in
Adam; for reckonedly they are out of Adam. They are reck-
oned as dying with Christ their Redeemer. (See 2 Tim. 2: 11;
1 Thes. 4: 16; Rev. 14: 13) But if such abide not in Christ
(after getting into him as members of his body, as branches
of the Vine), it will be because of wilful sin and rejection of
his sacrifice and favor, Their death will be second death-
the penalty of second failure during second trial.
As for believers in the next or Restitution age, they will
likewise be justified by knowledge and faith and obedience-
reckoned as resurrected out of Adam and his death penalty
into Christ and his life gift. But instead of suffering and
dying with Christ, as do the faithful in this age, they will be
gradually restored to the perfection and life reckoned to them
from the moment of justification. Only the disobedient will
die after the new dispensation opens. Their death will not
be because of any weakness inherited from Adam (all of
which will have been reckoned paid and canceled in Christ's
sacrifice), but because of their own wilful opposition to the
Lord's righteous requirements. Hence their death will not be
the Adamic but the second death-the wagefl of their own
deserving, "everlasting destruction from the presence of the
Lord and from the glory of his power."
(5) Let us try to do a good work for Christ in spreading
this good news. I hope that you will yet spread the glad
tidings of a resurrection from the second death.
Our reply to this, in conclusion, is, If this were good
tidings, we could not preach it; because we have no authonty
to declare, in God's name and as a part of his plan, what he
has nowhere revealed. But we fail to see how it would be
good tidings to any but the wicked. To all who love right-
eousness it would be very bad tidings; just as today it would
be bad tidings to any good community to learn that the jails
and penitentiaries and work-houses and pest-houses were all
to be thrown open; for no other pest has proved so baneful
as the leprosy of sin. The righteous might dread such a
release from the second death of those evil-doers described in
Rev. 22: 15-eYil-doers for whose permanent reform there
would be no hope; because, before sentencing them to the
second death, their righteous Judge had given them every
opportunity possible to repent and come into harmony with
his righteous law, that they might live forever.
Furthermore, let us remember that the second death will
receive the incorrigible at the close of the Millennium (Rev.
21 :8) ; and that at that time Christ's kingdom, the thousand-
year day of judgment, comes to an end. Hence, if it were
true that there is to be a release from the second death, it
must corne after the Millennium. This would involve the
thouzht of a continuance of sin, and a continued trial or
judging of sinners, whereas God's gracious promise is that the
Millennial day of judgment will make a full end of sin and
sinners, and that beyond it, in the everlasting ages, there
shall be no more sin, Borrow, pain. dying or crying; for all
those former things will have passed away.-Rev. 21 :4.
OTHER LABORERS WANTED
Very shortly we will have ready a 48-page booklet in BETTER SACRIFICES," will sell together for fifty cents.
leatherette binding, entitled, "THY WORD IS TRUTH-AN Friends or neighbors or grown daughters of TOWER subscribers
A::"SWER TO ROBERT INGERSOLL'S CHARGES AGAINST CHRIS- are invited to send in their names as applicants for territory,
TIANITY." This and the other leatheretto hooklets-"THE instructions, etc. These booklets will be supplied to can-
\VONDERFl'r.. STORY" and "TABERNACLE SHADOWS OF vassars at 75c per dozen, thus leaving them a liberal margin.
[1454]
THE THIEF IN PARADISE
[This article was a reprint of that which appeared in issue of July, 1883, which please see.]
THE GOSPEL AT ANTIOCH
IV. QUARTER, LESSON V.,
Golden Text-"A great number believed, and turned unto
the Lord."-Acts 11 :21,
This lesson takes us back several years, and reveals the
persecution against the church at the time of the stoning of
Stephen-Saul of Tarsus being one of the chief persecutors.
It shows us some of the results of that persecution, and
illustrates well the fact that the Lord's work is sometimes
prospered by those very circumstances which to human judg-
ment might seem unfavorable, if not disastrous. The
persecution scattered the light instead of extinguishing it.
Accordingly, years afterward news came to the church at
Jerusalem that the knowledge of salvation through Christ had
spread to the third city of importance in the world; for
Antioch was such at that time.
VERSES 20, 21, Here we see a difference in the Lord's
dealings, as compared with our last lesson, on the opening of
the Gospel door to the Gentiles at the hand of Peter, Corne-
lius being the first received. That event had been God's
method of drawing the attention of Peter and the other
believers to the changed and widened character of the new
dispensation. But in this lesson we see how the Lord led
others to preach the gospel to the Gentiles, when the due
time had come, without visions, etc., such as were proper, and
indeed necessary, for Peter and others. These Christians had
been Jews, born and living in Cyprus and Cyrene, and hence
intimately acquainted with Gentiles; and when God's due
time had come to remove all differences between Jews and
Gentiles these were easily led into telling the good tidings to
their Gentile friends-many of whom promptly accepted it.
VERSES 22. 24. The Church, whose chief representatives
still resided at Jerusalem. having already learned, through
Peter (Acts 11: 1-18), of God's favor having been extended to
the Gentiles, were glad to learn of the good work that had
been done, and promptly took steps to help the new believers
by sending Barnabas, "a good man full of faith and of the
holy spirit," to teach them the way of the Lord more per-
fectly. And Barnabas. after doing a good work among them,
bethought him of Saul of Tarsus, converted some years before,
and who probably had meantime been under divine instruction
and discipline preparatory to his introduction as the gnat
"Apostle to the Gentiles," to take the place of Judas as one of
OCT. 30, ACTS 11: 1930.
the twelve (Rev. 21: 14); which place the eleven had unau-
thorizedly conferred upon Matthias before their anointing
with the holy spirit at Pentecost.
VERSES 25, 26. Saul-or Paul-was seemingly ready for
the opening of this door of service and entered it with his
peculiar fervor-yet humbly, remembering his own unworthi-
ness to preach Christ, whom he had persecuted and slain,
representatively, in his disciples. Barnabas and Paul, instead
of saying to the intelligent people of Antioch, "We must leave
you to go and look up some uncivilized peoples, barbarians,
cannibals, etc.," took a different view of the matter, and,
seeking the most intelligent auditors they could interest, staid
with them a year after they were converted-teaching them.
Alas, that so many now feel that teaching is unnecessary.
How the actions of the Apostle Paul agree with his teach-
ings.-See Eph. 4:11-13.
"And the disciples were called Christians first in Antioch."
Whoever may have started this name it matters not: it is the
most fitting title that could be conceived of-followers of
Christ. What a pity it is that in modern times it is consid-
ered a valuable addition to prefix Methodist, Presbyterian,
Baptist, Lutheran, etc. Surely, to all who rightly view the
matter, our Master's name is a sufficient one for all who are
his. Let us not only adopt the apostolic simplicity in prac-
tice and in doctrine, but also in name. We do not belong to
Wesley, Luther, Calvin or any other man; and we should
show that we are Christ's, and his alone, by refusing the
names of others than the heavenly Bridegroom. Thus, too, we
stand where we can have fullest fellowship with all the Lord's
true followers.
VERSES 27-30. The fruits of the spirit are here shown by
the willingness of the Christians at Antioch to contribute to
the famine-stricken and persecution-spoiled brethren at Jerusa-
lem. It was a noble return in temporal matters for the
spiritual favors they had received from the believers at
Jerusalem, through Barnabas, and Paul, whom he had
brought. And this seems always to be true where the spirit
of Christ has operated and dwells richly: each is anxious to
serve the other, first with the spiritual and priceless favors,
and second with temporal favors as opportunity offers.-See
1 Cor. 9:11,
PETER'S DELIVERANCE
IV. QUARTER, LESSON VI., NOV. 6, ACTS 12: 1-17.
This lesson enforces the thought of God's power to help whatever may please him. Then, if confident of his love, as
his servants when his wise purposes can thereby be served. all should be who have intelligently accepted God's gift to
It does not teach us, however, that all of God's servants men in Christ our Lord, we have only to rely upon divine
will be miraculously delivered, nor that the same servant will 'Wisdom to feel perfectly content, whatever may come upon
be so dealt with on every occasion: For was not James, us,-realizing that all things are working together for good
whom Herod killed. also a servant of God? See verses 1 and 2. to them that love God-to those who are called according to
The lesson to be learned is concerning God's ability to do his purpose.-Rom. 8 :28.
COLPORTEURS' WEEKLY REPORTS
Our request that we hear weekly from all colporteurs who
are giving all their time in the work, has been well responded
to. But please remember both parts: State the spiritual
prosperity and health, as well as the number of orders taken
and the physical health. If more convenient, a postal card
will do; and those working together may send their reports
in the same envelope, if preferred. It will do you all good to
write to the "home" (office) at least weekly, and it will do
us good also. You are continually remembered in our
prayers.
ENCOURAGING WORDS FROM EARNEST WORKERS
Canada. life by dispelling the conflicting doctrines of denomina-
DEAR BROTHER RUSSELL:-I wish you to send me forty-five tionalism and givmg the sweet hope of a better and everlast-
volumes of MILLEXKIAL DAWN, Vol. 1. These 1 shall dis- ing life, possible to everyone of my fellow creatures, and in
tribute in Canada, enclosing a printed slip, a copy of which I heralding the dawn of a glorious and lasting day for the
send you herewith. The circular reads as follows:- whole creation, 1 present it to you with the request that you
DEAR FRIEKD:-1 commend this volume, The Plan of the read it twice and examine all the references. If, when you are
Ages, to your careful reading. It is the best commentary on through with it, you will send it to other truth-seekers, I
the Scriptures 1 have read. 1 value it next to the Bible. It shall be grateful.
develops love for the truth, an eagerness to "search the In "the good hope through favor,"
Scriptures," an independence in Bible study, a reverence for E. R. BLACK.
God's Word and a refreshing liberty of mind. It is not Indiana.
written in the interest of any religious organization: its DEAR BROTHER AND SISTER RUSSELL:-\Ye think it very
author is not a member of any sectarian body, but simply a kind of Sister R. to take the time from what we have known
Christian. Because of its ru-h helpfulness to me in the un- must be her very arduous duties. to write ux so fully con-
folding of the wondrous truths of the Bible, in the clear cerning the matter of which we inquired. especially when we
presentation of God's own gracious plan for the blessing of remember how many others are seeking information at your
"all the families of the earth," in the brightening of my own hands.
[1455] (300-302)
(303-304)
ZION'S WATCH TOWER
ALLCGIlENY, l'A,
Is it not possible for me to live without any evil in my
heart? I want my environment to be clean; or rather, I
want to be clean 111 my environment. Any help you may be
able to give me will be gladly received. Pray mightily to
God for me, Brother, that I may be in the procession with the
crown and uniform at the great meeting of the elect of God.
May God bless and keep you! Yours in Christ,
J. O. DAWSON.
[Am glad to know that you are desirous of living a pure
life j for that is an indication that you already possesR to a
considerable degree a pure heart. Purity of thought, word
and act can result only from purity of motive; and the best
way to cultivate purity of motive iR to make a friend and
companion of the Lord, our Redeemer, who is not only pure
himself, but able to give wisdom and grace to all who seek
his aid. Then all his desires will become yours, his will and
work will be your delight, and you will become more and
more impervious to temptation, and able to think and live
worthy of hia fr iendship, It will he no longer you that Iives,
but "Christ in you."-Gal. 2 :20.-EDITOR.]
S. WILLIAMS.
Louisiana.
DEAR BROTHER RUSSELL:-In a little conversation last
evening at the home of two staunch Presbyterians, I was not
a little enthused, and was made to see clearer than ever
before our position regarding the doctrine of the holy spirit.
They, of course, maintained that the holy spirit is a person,
denying the possibility that the mind of God could be infused
into our minds.
I drew their attention to the following, which nearly all
must have experienced, namely: When one gets interested in
some book, a novel, for instance, and gf't'l wrapped IIp in the
subject, does not the mind of the writer become 0111' mind,
until we think the same thoughts. JOVE' what he loves. hate
what he hates, etc. 1 Well, then. the same effect follows when
one gets thoroughly interested in the Book of books. The
mind of God is then infused into 0111' minds and hearts, and
it is thus that we are sanctified by the truth-separated from
the world and the worldly spir-it.
To prove that the apoRtles named the expression of the
mind of God through his Word "holy spir-it," I referred to
Reb. 10: 15, 16, in connection with chapter 8: 10-12. The
Apostle calls this quotation "a witness" of the holy spirit,
while vel' He 16 plainly states that "the Lord" is the speaker,
as does also Chavtl'r 8. verse 10.
Truly the words that he has spoken are spirit and life. I
relish this more fullv now than ever hefore, and am greatly
blessed by the spirtt's leading. So you SE'e our controversy
was profitable to myself. even if I did not. succeed in con-
vincing my opponents. Yours in the Redeemer,
CHARLES STRAND.
Texas.
My DEAR BROTHER RUSSELL:-It has been some time since
I wrote you, not because I am not interested, but I am so
busy that I cannot do as I would. However, I meet some
interested ones occasionally, and talk with them about the
grand things that encourage us so much. Thank God for this
privilege, that we can (though in trouble) look to him who is
our life; and we are encouraged with the blessed assurance
that we (in due time) shall be like him.
Y have been trawling a little in the great cause, and I do
not think that my humble effort is in vain. Had a good
meeting here this summer. It was a time of feast and
rejoicing. When I left tho Methodists, I had a large
acquaintance, for I had been preaching for forty miles
around. I have kept up appointment" in several places. and
have some who love the truth. I can go to these places,
preach to them day and night, and not be away from home
long; and this is the way I have to do. I love the truth; I
am made free by it; and I love to tell it to others; and oh,
when I can find a hearing ear it does me so much good.
Yhave all the reading matter from the TOWER office since
1883, and am still feastmg on the prel'IOllS Word of God. I
love the "TOWER" dearly. I love the spirit in which it is
written, for I believe it to be the spirit of my blessed Lord,
I love to read the few words from interested ones in dif-
ferent places. Surely we are drawn nearer together : and
though we are so far' apart, yet we are realizing that we are
one in Christ Jesus our Lord; and though we are strangers
and pilgrims, yet we are made nigh unto each other by the
blood of Christ. Oh, the blood, the precious blood, that
cleanseth from all sin! Praise the Lord!
I will go on in the good way, trusting that I may fill some
humble place in which the name of our :!'.laster will be
glorified.
In the blessed hope, yours,
Loss of sleep i" a part of the price I have to pay for the
truth. It is so precious, and sometimes so all-absorbmg, that
1 cannot quit thinkrng about It long enough to go to sleep.
My present sleepless condrtron was brought about through my
efforts to do some mlssionary work among the members of a
religious gathering 1ll our CIty.
They have no organization, and in many respects are like
1\--. I have enjoyed their meetings and Bible readings very
much, and I think that they are the Lord's own children;. but
t hey are handicapped in their search for truth by the horrihle,
hlusphemous doctrine of eternal torment. I cannot tell you
how 1 lonzed to lead their minds out into the clear sunlight
of God's truth, and I have done what I could to this end.
But oh, how Satan uses this horrible impeachment of God's
haracter to blind the eves, even of those who love him!
How subtle the arch-enemy i,,-whi"ppring as he does to them,
This is no concern of your"! You are not going to Hell.
Why bother your brain about the matter at all? Ah, well
does he know that so long a" he keeps this veil over their
faces they eannot apprehend the truth. If there is any thing
for which I entertarn an able-bodied hatred, it is thi hydra-
headed relic of the dark pn-t : and my experience with it in
the past week has been anything else than pleasant.
Although I hn ve hcen painfully conscious of the fact that
the outward man i" perishing, yet during the pa-t week I have
been rnovt bles--crl ly conscious of that other fact, that the
inner man is renewed day hv dav, It seems to me I have
never before so fullv rcaiized the simplicity and security of
our refuge in Christ a" I do now. I am sure I have never
before fully comprehended Paul's description of it, as we
have it in Romans 8.
In comparing the various verses and ?4,
I discovered a maruinal note III the Revised VerSIOn which
that some versions read, "Shall. God that jus-
t ifleth," "Shall Christ that died," etc. Notice that the words
"it is" are in italics. This ifl the same sense g-iven to the
verses in the Diaglott and Rotherham translations. "Who
shall lay anything- to the charg-e of God's elect? Shall G.od
that justifieth? Who is he ChrIst
that died 1 yea rather that IS rrsen agnln-s-who IS even at
the r icht hand 'of God,' who also maketh intercession for us 1"
No, blessed be his precious name, we know that our Adyocate
is too true to our interests to condemn or accuse UR 111 the
presence of the Father. Oh, no: he constantly says to
Father, They have been judged in me. I have .borne
sins : by my stripes are they healed, Lay nothing to their
charge. I have met all the demands of justice against them,
and they are free.
Oh, how blessed to know that "the past is under the
hlood," as wr-ll as the present, if we abide in him; and thus
.Tohn Rays, "In this was manifested the love of God toward
1IR, hecause that God sent his only begotten Son into the
world, that we might Iive through him;" and then he
"Perfect love casteth out fear." Ah, yps; when we begin to
omprehend the perfection and measureless depths of God's
love to UR, as manifested in the gift of his den r Son as ou.r
ransom from death, we are lost in amazement; and the testt-
monv of his spirit 'with ours, that we are hi" children, clears
all our doubts and fears away, and there is no torment.
"Corl is Jove; and ho that dwelh-th in love dwelleth in
God and God in him. Herein is our love made perfect, that
we ;nay have boldness in the day of judgment." won-
rlet ful manifestation of God's love to us, through ItS reflex
ar-t ion upon the heart, will deepen broaden our own love,
until at last, when we partake of hIS nature, we shall also
the perfection and of his .love, aJ.ld become the
invt rumcnt s through whom he will manifest t.his love to the
w01I,1. as he is now manifesting it to us, that they may know
and hclicve the love that Cod has for us. and for them also.
Shar inz with .Iesus the "all power in heaven and in earth,"
we ,hall go forth upon our mission of love, lifting up,
derly nursinu the groaning creation back to the moral Iike-
ness of God "'the Father-which. if willing, they may possess
and enjoy forever,
Beloved fr-iends. let. lIS hold fast the profession of our
faith without wavering; for he is faithful that promised.
Mav our heavenly Father kindly lead and bless you both.
YOUffl'in the spr"j('e of the Master, C. A. OWEN.
Nebraska.
DEAR BROTHF"R R17SREU,:-I wish I could S('l' you and talk
to vou a s mv soul df''lireH. I am HO anxious for a pure heart
-one from' which r-manates nothing hut purity. AH Peter
Raid, not only my feet, Lord, hut every thought, word, act
and motive o'f the heart I devire made pure and right. Oh,
how I long for this, to he able to resist every form of evil!
[1456]
t
VOL. XIII ALLEGHENY, PA., OCTOBER 15, 1892
THE NATURE AND METHODS OF GOD'S ELECTIONS
No. 20
[1457]
We have heretofore shown that election as taught in the
Scriptures is not in opposition to, but in harmony with the
free moral agency of the elected classes. We have endeavored
to show, that while during the Jewish age there was an elec-
tion or selection of a "house of servants," as during the present
Christian age, an election or selection of a "house of sons"
(Heb. 3:5, 6) is in progress, yet neither of these selections was
arbitrary so far as individuals were concerned. God did arbi-
trarily foreordain and determine that these two classes should
be selected, and arbitrarily set apart a particular and limited
period of time for the selection of each, and for aught we
know to the contrary, he arbitrarily and unalterably fixed tho
number of each of these classes, so that not one more, nor one
less, shall complete each of these elect classes, foreordained
in this plan; but he did not and in harmony with his own jus-
tice he could not, arbitrarily foreordain and elect that certain
individuals must be of these classes regardless of their wishes
and endeavors, and regardless of the operations of his own
arrangements and regulations governing these elections.
But before any are able to look at the subject of Election
and Reprobation intelligently, they must first of all get rid of
the false and blinding idea that election implies "selected to go
to heaven" and reprobation, "selected to go to eternal tor-
ture." No such significance attaches in any way to the words.
God not only applies justice to his creatures in the laws govern-
ing them, but he applies the same to himself; hence it would
be as unjust and impossible for God to choose, select or elect
an unworthy person to heaven as it would be for him to tor-
ture a righteous person. Furthermore, to be un chosen to a par-
ticular office or position does not imply that the unchosen one
is wholly undesirable, but that he is not chosen to the par-
ticular office or position for which choice is being made.
Since God is good and all his plans are wise and benefi-
cent, it follows that to be selected by him to perform any
part of his plan, is an honor and a favor. Thus God having
purposed in himself the redemption of mankind from the curse,
and the consequent lifting up, or restoring of all things, (Acts,
3: 19, 21) not only foretold it, but began preparations for that
restitution. Accordingly also having determined that this resti-
tution should be accomplished by means of a "kingdom of God"
or a government of earth in harmony with his laws, and having
pre-determined that this kingdom should be of two parts, a
human and a spiritual, he began his preparation by selecting
first the natural or human portion, of the proposed, and as yet
future kingdom.
Mark well that God foreordained these two classes, and the
work for which he intended them, long before the individuals
composing those classes had any existence. But how has this
predetermined will of God operated in selecting the predeter-
mined classes for the predetermined service of honor I Infinite
wisdom made .choiee among the families of earth and chose
Abraham and his family. Arbitrarily and without reason for
such a choice? Probably not; in all probability Abraham's
family was best suited to the divine purpose, the best adapted
to the of the plan God had in view.
It was a part of Israel's difficulty that they supposed God's
election of their nation an arbitrary election and thought it a
sufficient guarantee of God's exclusive favor to be able to say,
Abraham is our father-we are through him the elect people of
God. (Luke 3 :8.) But this was a mistake, for though God
had chosen Abraham's family for a special service, and sep-
arated them by his law and favors from other nations, this
was the extent of the favor they enjoyed-"To them were
committed the oracles of God."
But by reason of this national favor, each Individual of tllat
nation had special knowledge and opportunities beyond those
of other nations, and their faithfulness or unfaithfulness,
obedience or disobedience to this knowledge and favor, de-
cided which individuals of that called and chosen and favored
nation, were worthy of the position of future honor and service
as members of the human or earthly phase, of the kingdom of
God, which is to be established in ruling and blessing power
"under the whole heavens."
'Which individuals, because of faith and obedience, were
accepted as making their election sure to that future honor
and service, we know only in part. The names of some of the
most notable only a1'1' given by the Apostle. (Heb. 11: 17-39)
These evidenced their worthiness of the favors God held before
them, by the sacrifices which they made of present honors and
comforts, to obtain the future and lasting honors of heavenly
promise. Therefore God will in due time honor them by mam-
festing them as his elect to the position and service to which
he called them; and will give them a portion or share in the
"heavenly city," i. e., in the heavenly government or kingdom
which he will establish; the portion promised them and to
which they and Israel were called or invited, but for which
the great mass were unworthy. The great mass of that nation,
unworthy of those honors, shall behold the worthy ones-Abra-
ham, Isaac and Jacob in the kingdom, in the ruling positions of
trust and honor, and they themselves cast out, as reprobates un-
worthy of such honor. Yet they are not to be cast off from all
favor of God; rather they will be blessed by and under the
righteous dominion which Christ will establish and in which
their fellows are granted the earthly portion. They shall see
Abraham, Isaac and Jacob and all the prophets in the kingdom
of God, and be themselves rejected as unworthy of that honor."
The election of the full number for the human portion of the
kingdom ended about the time of Jesus' baptism and anoint-
ing, when he began to bring Life and Immortality to light. Then
began the selection of the class which God had predetermined
he would select from among men for exaltation to the "divine
nature," and to constitute the spiritual phase of the kingdom
which will restore and bless the world. Of these Jesus was the
first, the "forerunner," the chief or captain. In the selection
of this spiritual class Abraham's literal descendant's, the
Hebrews, have not been so exclusively favored as they were in
the previous selection, for instead of the light of truth and
"oracles of God" through which the call is made, being con-
fined to Israel, it has by God's design and arrangement gone
out into all the earth-calling all who have "an ear to hear" to
justification, through faith in the blood of Christ as their reo
demption price, and further to sacrifice and glory-the "high
calling." The only pre-eminence given to Hebrews under this
last call, is that it commenced with them. (Luke 24: 47.) The
previous call was confined to them.
Nor should we overlook the fact that though in the process
of selecting these two classes, certain individuals were elected
or chosen to do a service in connection with the calling of
classes, this in no way implied their election to one of those
classes. Thus Jacob like Abram was chosen to be a father of
the favored nation and Moses, Samuel and others were chosen
to a service in the first election, as Paul and the other Apos-
tles, and others since, have been chosen and selected for special
service as God's agents in the selection of the spiritual class,
yet their being elected to this service was in no wayan in-
fringement upon their free moral agency, and in no way de-
cided for them the question of their final election to the ela sses
to which they were called.
Thus Paul, after telling us that God chose him and prepared
him for this service in early life, (Gal. 1: 15), also assures us,
that he knew full well that the call to this service and the fact
that he was used as a servant in announcing the "heavenly
calling" to others, by no means proved that he would attain
to the prize of his high calling.
To be called to such special service as Paul and the other
apostles were called to, was a special honor which they must
appreciate to use; to have a call to the heavenly and the
future service is a still greater honor, and the worthiness of
the apostles, and of all who will attain it, is, during this age,
being tested by the measure of our love and gratitude to God;
as shown in our obedience, and proved in our self-denials.
That Paul understood that obedience or unfaithfulness to
the present opportunities, was to prove whether he was worthy
or unworthy to be a member of the already elect, or predeter-
mined spiritual class-the "body of Christ," is clearly evident
from his many statements to this effect. For instance he says:
"I keep my body under and bring it into subjection [I do not
allow my human appetites, or ambitions, or hopes, to govern
my course, but I permit the new mind, begotten of GOll'S
promises, to rule], lest that by any means, when I have preached
to others, [of the great prize for which we run and sacrifice],
I myself should be a castawav t [rejected a'l unworthy a place
in that choice company which God has predetermined shall be
composed of "overcomers"] 1 Cor. 9: 27. "Brethren, I count
not myself to have apprehended [or grasped the prize to which
God called me, and for which I, with you, am running]; but
_ . . . I press along the line towards the mark for the prize
of the high calling."-Phil. 3: 11-15. And in the preceding
* Tesus noes not mention himself ann the Apostles as seen with
Abraham ann the prophets; because. though he and the Apostles and all
the overcomers of the Christian age WIll he in ann of that same kingdom.
they will not be of the human phase or portion of it. but of the spirtual;
and like angels invisible to mankind. Men will see only the earthly or
human department of that glorious dominion.
t "Castaway" here is from the same Greek word elsewhere rendered
"reprobate," and signifies rejected-not accepted.
(307-309)
(309-311)
ZION
J5
WATCH TOWER
ALl.IlGHIlNY. PA.
verses he tells us in what way he was running or pressing along
the line to win this great prize which God has already prede-
ternllned to give to the class whom he would select for it.
He tells us that he was casting away former hopes, and ambi-
trons and honors, as though they were worthless and vile,
and every effort to wm a place in the body of Christ,
and to secure a share in the chsef resurrection [to spiritual
being].
He well knew that, because redeemed, "all in their graves"
would in due time "come forth"; but he knew, too, that only
the elect, "little flock" would be raised spiritual beings like
t lun l'a pta m and Forerunner; and he was willing to sacrifice
everything (as Chrrst also did) to obtain a place in that elect
cl.i-. The Apostle knew also that from the moment of conse-
cration he was reckoned a member of that chosen "body" or
"hrule" of Christ, and that his name was "written in heaven"
(Heh. 1:2:23); and though he had full assurance of farth each
moment, because of full knowledge that he was daily a living
sacrifice, yet he also knew that for him to turn back, or even
to "look back," (or desire to recover that which he had sacri-
ficed), would prove him unworthy of the kingdom position. He
well knew that he who wrote his name in heaven when he con'
secrated and started to run, could blot it out; and that the
condition upon which it would not be blotted out was, faithful-
ness to the end of the race. (Rev. 3:5). And not until his
faithful course was closmg with martyrdom did he write,
"I have fought a good fight; I have finished my course; I have
kept the faith; henceforth there is laid up [reserved securely]
for me, a crown of righteousness, which the Lord, the righteous
Judge, shall give me at that day; and not to me only, but unto
all them also that love his appearing."-2 Tim. 4: 7, 8.
Yet, while remembering that God bas made the deciding of
the matter, whether or not we shall be members of the elect
company to which he called us, to depend upon our faithful-
ness to the end-"unto death"-we should ever bear in mind,
as Paul did, that the prize is not offered to us because of our
worthiness of it, but of God's grace or favor. And that our
running is acceptable only because of God's "mercy" in im-
puting to us the merits of Christ, our Redeemer, as the cover-
ing of our inherited weaknesses and imperfections.-Ilom. 9: 16.
SOME TEXTS OF SCRIPTURE
Here
SHOWN IN THE LIGHT 0 F THE FOREGOING
standeth take heed lest he can pluck us from our Father's favor and protection.
our song is triumphant:
"In God I have found a retreat,
Where I can securely abide :
No refuge nor rest so complete,
And here I intend to reside.
to make your calling and election
thin;;s ye shall never fall."-2 Peter
(1) "Let him that thinkcth he
(ull."-l C'or. 10: 12.
(:2) "Give dJligence
sure ; for if ye do these
1: 10.
(3) "Whosoever of yon arc justified by the law, ye are
fallen from favor." "Chrrst shall profit you nothing."-GaI.
5 :2, 4, "Oh, what comfort it brings,
(4) "For it is impossible for those who were once en- My soul sweetly sings,
Iirrht encd ... if they shall fall awo/y, to renew them again I am safe Ii om all dan9'er
unto l'cj>elltance."-Heb. 6 :4-6. While under his wings.'
(1) "1I till that able to keep you from fallwg [stum- But is there then no danged There is no danger of others
bling awl to prvsont you 2-!. plucking or forcibly separating us from God's favor, or turn-
(b) "I am pei sua.led that neither death, nor life, . . .. ing his love away from us; the only danger is in our own
nor things present, nor things to come, .... shall be able doings; we can despise or lightly esteem the favors of Go.I,
to SCP(l/(//c liS from the love of God which is in Christ Jesus our and thus forfeit our privileges under those favors, and fall
LOl'lI."-HoIII , S: 31', 39. from them; but we cannot forfeit aU favor, except l.y direct
(c) "My sheep hear my voice, and I know them, aIHI they and open apostasy. God will not force his favors upon any, but
follow me and 1 ghe unto them eternal life. And they shall decides that those who do not appreciate the favors when made
never por ish , neither shall any pluck them out of my hand.:My fully aware of them, are not worthy of them.
Father wlnch g:l\ e them me fs greater than all; and no one is The text above numbered I gual'll'! us on thi- vel y point;
able to 11[111'1.' t hcni out of my Father's hand."-John 10:27-29. our safety is in a vivid realization of our own helplessness and
In the light of the foregoing statement of the doctrine of dependence upon God's favor. To realize our own imperfection
election as deduced from Scripture, the above and similar texts and inability to justify ourselves, is the safeguard against
cease to seem contradictory and become clear, harmonious and that self-righteousness which spurns justification as the favor
reasonable. To show the harmony we have selected some of of God, through the ransom given by Jesus. 'l'rne humilrty and
the apparently most contradictory and positive : which will dependence upon God, accepts his favor of justification in the
serve to illustrate how all similar statements are in harmony. way he provides it-through Christ's ransom-and thus pre-
The first four show the possibility of falling from grace or vents these from spurning and counting a common or or.liuary
favor; the three last seem to many to teach that to faU from thing the sacrifice of Christ-"the blood of the covenant."
God's favor is an impossibility. (Heb, 10:26-29.) In harmony with this is the text above
It IS a mistake to suppose that favor and love are synony- marked a. God is able to keep us from falling or even stum-
mons, for though the favor of God always implies his love, bling over his favors; and he is so willing to aid us and keep
yet the withdrawal of favor does not imply hatred. To illus- us, that he has in his Word made every provision for our as-
trate: When God created our race representatively in Adam, sistance, and assures us that the Scriptures are able to make
he placed it in a position of favor, and when it afterwards fell us wise regarding his favors, so that we shall be able to avoid
from that favor by disobedience to the conditrons, God so loved falling from them, and obtain them.
the race [fallen from his favor] while yet sinners, as to pro- And here text numbered 2 applies, and shows that while God
vi.le a ransom for all; that thereby he might in due time re- has supplied every necessary aid to keep us from falling, he has
store all to the or iginal favor, thus giving another or second left the matter in such a way as to make our earnest desire for
opportunity to enjoy life as his favor, everlastingly. the promised blessings, a condition of our not falling from or
E\ cry act must be in harmony WIth his justice, love and failing to secure, the favors offered us. We must give dili-
wis.lom-e-not with one alone, but with all of these divine at- gence and attention to the assistance and directions he has
t rrhutcs must every act of God conform. Hence in dealing provided.
w rth us, we fall from his favor, whatever happens to us A difference in the extent of the fall and the seriousness
\I jJ1 lie in full harmony with God's chnraeter ; whatever his of the consequences is shown in texts numbered 3 and 4. The
j u-t rr-c, and love indicate to be best. Let us keep this former shows a Jew who had trusted in his ability to keep
well III lII111d, the Law, who afterward came to see in Jesus his Redeemer,
To fall from favor implies tbat those who fall bad first and became a follower of him and thus reached and laid hold
Leon liftpd up, given a vantage ground for present or future of justification, God's favor granted through Jesus' ransom,
au.I a.Ivantage. The serrousness and loss by a fall who under false teaching had been led to the erroneous conclu-
IIO!1l f'av or, depends upon the greatness or amount of the sion that though Jesus was a good example of holy living, yet
favor spurned or left. all must still be justified, if at all, by perfect obedience to the
Two of the three of the above mentioned texts (a, b, c) Law. Paul addresses this all such in this text (3),
aSS1lJ'e u-, that God will not withdraw from us any favor he ever assures them that by such conclusions they renounce and re-
l.c-tows : he w111 never cast us off or cause us to fall. And ject God's favor, and place themselves again just where they
mor e than this, his love is so great that he will not permit were before they heard of Christ-under the Law which could
others to separate us from his favor contrary to our own will. never justify them. Rom. 8:3 margin.
An<1 kiJ1PP his love i s so great and his power all-mighty, we have Their conclusion tbat Jesus was merely an example and
full confidence that no power on earth or heaven can forcibly teacher was fallacious. There were, and had been, many noble
separate us from his love and favors granted us in and through exemplars and good teachers, and in thus regarding Jesus
our Redeemer. Here rests our full assurance of faith-none they were rejecting all that was specially valuable in him. He
[1458]
OCTOBl':R 15, 1892 ZION}S WATCH TOWER (311-313)
was "nothtng" if not a. Redeemer--a Justifier from sin and its
penalty. Regarding Christ as an "example" would be of no
profit or advantage; nothing could do them any good until
past sins were cancelled and they reckoned justified through the
shed blood [the death] of Christ. Rom. 5 :9.
This fall, though serious, in that it would hinder their
progress and keep them on the level of the Jew and unjustified
world, would not be an everlasting loss or fall, because if they
perceive not their error sooner, the time will come when "every
hidden thing shall be made manifest," and when a correct
knowledge of the Lord shall fill the whole earth, and none
shall need to say unto his neighbor, Know thou the Lord! (or
Understand thou of the ransom for sin) for all shall know
him from the least to the greatest; and then if not sooner these
and the prejudice blinded Jews and all, shall see clearly and
enter gladly upon the favor from which the Apostle tells us
these were falling.
But the other text (4) tells of a fall from favor that is a
far greater loss, and one which can never be regained in this
or any age. The Apostle assures us of those who thus fall
away, that "it is impossible to renew [or restore] them again"
(verse 4). Why is it thus-why the difference in these faIl-
ings' We answer: Because the class here referred to (Heb,
6 :4-6) have hall fuller knowledge; and by having gone along
from favor to favor, their fall is without excuse and indicates
a deliberate wilfulness, wholly inconsistent with their knowl-
edge. While the others (text 3) were but deceived "babes,"
these (text 4) were matured and advanced in knowledge be-
yond first principles. And any who have not advanced to the
point of favor here indicated, could not fall from it; and from
such state of favor only is it possible to fall so utterly as to
he beyond hope-in the second death.
But notice carefully the conditions of such a fall-the
height of the multiplied favors from which, if any fall, it is
impossible to restore or renew them. They must have been
"once enlightened," brought to clearly discern sin, its penalty,
and its ransom price, Jesus' life. They must have "tasted of
the heavenly gift," not merely heard of Christ's sacrifice, ete.,
but tasted in blessed experience the results of that ransom in
realizing sins forgiven, and communion and fellowship with
God restored, through "the blood of the Lamb." They must
have been "made partakers of the holy Spirit," coming into
heart fellowship with God's plans, and for a time at least being
co-workers with him-begotten by the Spirit to fuller apprecia-
tion of the truth and to new hopes, aims, etc. They must "have
tasted of the good Word of God," by experiencing the pleas-
ures, of the appreciated fulfillment of some of the statements
and promises thereof, and recognizing a grandeur and beauty,
in the as yet unfulfilled portions. These must also have tasted,
experienced, or come to appreciate "the powers of the coming
age," realizing- from the good Word of God the blessings and
powers that will then be brought into exercise for the blessing
and restoring of mankind, all as the fruit and result of the
ransom.
Should such as have seen, tasted, experienced, and enjoyed
all these favors then fall away to the extent of "denying the
Lord having bought them" (2 Pet. 2:1 D'/,agZott) denying the
ransom-the very foundation of all those hopes and blessings
seen and experienced-thus treading under foot the Son of
God, counting the blood of the covenant, wherewith they were
sanctified (and in which they had trusted, and on account of
which they had been privileged to grow in grace and knowl-
edge); if they then count that blood an unholy [ordinary]
thing, and despise the favor of God in providing the sacrifice
for our sins (Heb, 10:26-29), FOR SUCH, there is no forgive-
ness; no restoring from such a miserable fall from such heights
of favor and knowledge. And who, except those who thus
"fall away," would dispute the righteousness of this our Fath-
er's decision1 The expression of his justice and wisdom in full
harmony with his character of love is that such shall "be as
though they had not teen" born. The prolongation of such
lives could neither be a profit nor pleasure to God, to them-
selves, nor to their fellows.
The sentence is manifestly just j it is wise, because if
these have thus seen the grand outhne of God's plans, and de-
spise and repudiate the divinely appointed foundation of it all,
then moral force, the force of truth, is seen to be unavailing
upon them, and God sees that it would be impossible to renew
them or to make them recognize the beauty of his way; there-
fore divine wisdom has decided that all thus out of harmony,
without possibility of reformation, shall be utterly destroyed
as, and for the same reason, that thorns and briers are de-
stroyed. Heb. 6:7, 8.
And this same principle will obtain in the next age as well;
when the full opportunities of that age of favors are enjoyed
by all the world. Those who wilfully reject and despise the
precious blood, spurn forgiveness through IT, and thus crucify
Christ afresh, despising his sacrifice for sin, will thereby fall
hopelessly; because, after having enjoyed the blessings secured
by the ransom, they spurn and reject it. Christ dieth no more;
the one sacrifice, once fully appreciated and wilfully rejected,
leaves such in the same state as though no ransom had ever
been given. It remands them again under the original penalty,
DEATH, extinction. And, because they had once been redeemed
from it as the Adamic penalty, and had thus again come under
it of their own will and act, it is called second death.
Thus may not all see clearly, God's election of classes for
future service, and of nations and individuals for present serv-
ice, and yet recognize that God leaves his creatures free to exer-
cise their own wills in accepting or rejecting his arrangements
and favors' He seeketh such to worship and serve him as
serve from the heart-in spirit and in truth; and such pre-
eminently are the classes selected in this age and in the preced-
ing selection for the kingdom's positions and honors.
THE PRODIGAL'S RETURN
[LUKE 15: 11-32.-EXAMINED BY REQUEST.]
Many have applied this parable to Jews and Gentiles, as- noticed that this exposition reverses the order of the parable,
suming that the Gentiles are illustrated in the prodigal son. makes of the prodigal the one free from the reproaches and
To us, this interpretation is not consistent with facts and opposition of the world, and represents those who suffer \\ ith
Scripture; for up to the time of the giving of the parable, Christ for righteousness' sake as the elder son who suffered
and for years afterward (three years and a half after Pente- nothing. In the parable it was the elder son that hall the
cost), the Gentiles were not recognized as sons of God, but good things, the plenty of food and clothing and every com-
as "strangers," "aliens," "foreigners," "having no hope, and fort; and it was the prodigal son who was ragged and hungry
without God in the world." (Eph. 2: II, 12) From the and barefoot and suffering and outcast with the swine.
time of the fall none but the one line of Adam's children The application of the parable most reasonable and most
had divine favor-the line of which Noah and Abraham and fitting, all phases of the parable and the facts considered. is
Israel and Christ came-the line of Seth. (Amos 3: 2) All of as follows:
this line, as the record shows, were accepted through the In the parable the elder brother represented the Pharisees,
mediation of typical sacrifices of atonement for their sins- and the J'ounger brother the publicans and slnners. The eon-
except Christ, \\ hose life was from another father than Adam, text shows that our Lord's wi ll i ngucs to reel' hoe the "lower
and who himself became the true antitypical sacrifice of classes" of the Jews, those who \\('1 I' living sinful lives 1'1'-
atonement for Adam and all who lost life in him. gardless of God's laws and of their covenant, had excited the
Gentiles. consequently, cannot have been meant or illus- anger of the Pharisees. The latter were strict observer-s of
hated by the prodigal son of the parable, for they had never God's law, and in this respect commendable: but they were
been sons, and could not have left the Father's house when blameworthy in that they were proud of their religion, and
they never were in it. We must look elsewhere for the class boasted of their goodness; and because they despised and
represented. spurned and would not recognize, nor speak to, nor eat with,
Others have suggested that the two sons represent, the the irreligious class; and the more so because in their pride
elder the "overcomers" and the younger the "great company" they failed to acknowledge the fact that, when doing their
of the Gospel church: that those who fail to live up to their best to fulfil God's law, they came far short of perfect
covenant are replesented in the prodigal and may be said to obedience
be wasting their spiritual privileges, with figurative pub- Our Lord's strict observance of the Law [for, being born
lieans and harlots, in the enjoyments of worldly favor, and a Jew, born under the Law, he was bound to and did respect
in immunity from the reproaches which fall upon the faith- every legal requirement up to the day of his death-which
ful covenant-keepers who are "dying daily" in the service of ended that Law Covenant] no doubt made him at first a
the Master according to their covenant. But it should be favorite with the Pharisees: accordingly we find him oe-
[1459]
(.114-315) ZION'S WATCH TOWER ALLCllI;NY, PA.
en<ionally the guest of some of them. (Luke 7: 36; 5: 17 ; against men; for ye neither go in yourselves, neither suffer
-John 3:1, 2) But when they found that he received sinners ye them that are entering to go in" (Matt. 23:13); and again
and ate with them, they began to realize that Ius righteous- he said, "Verily, I say unto you that publicans and sinners
ness was of a different sort from theirs, and, as darkness shall go into the kingdom before you." (Matt. 21:31) Poor,
is opposed to light, they hated him. Moreover, soon they self-righteous Pharisees! To this day they are jealous and
began to see that his teachings reflected against them, severely will "not go in." As a class they refused the kingdom on
reproving their claimed and yet very imperfect sanctity. So the conditions offered, until the offer and opportunity were
it was in this parable and the others of the same discourse: taken from them entirely (Matt. 21 :43), and given to a class
they were spoken to the Pharisees as a reproof, because they whom they esteemed still less than the publicans and sin-
had murmured at him for teaching or having anything to do ners-even to the Gentiles whom they esteemed as "dogs,"
with the disreputable backslzders.-8ee Luke 15: 1-3. from among whom, strangers and aliens and not then sons,
Originally all the Jews entered into covenant relationship members for the bride of Christ are being selected.
with God, and thus became, typically, his SOilS. Although We who have been accepted by God from among the Gentiles
they were a "home" of servants as contrasted with the Chris- to be his sons-joint-heirs with Christ-can perhaps enter
tian church. called the "house" of sons, yet we must re- as fully into the spirit of this parable as did the publicans
member that they typified the house of spiritual sons, and and sinners who heard the gracious words from the Re-
that a s Adam was a human son of God before he sinned, so all deemer's lips. We, who were strangers and aliens, learned
who obtain forgiveness and return to harmony with God are that the Father prepared a great sacrifice for the sins of all
again sons, erther of the earthly or the spiritual family. So, condemned in Adam. We have heard and tasted of his lov-
then, as in this parable, all Israelites under the Jewish cov- ing welcome into his family-we who were dead in trespasses
enant were treated as (human) sons of God. The beginning and sins, but who are now alive toward God through Jesus
of this relationship dated from the covenant at Sinai. Christ. our Lord. vVe received the "best robe," the robe of
At first all sought to abide in God's favor at "home," ful- Christ's righteousness, replacing the filthy rags of our un-
filling the relationship of obedient sons-the original or eldest righteousness; we received the ring. representing the wit-
son of the parable, represented most prominently in our Lord's ness of the spirit that we are sons and heirs; we received the
day by the Pharisees. But another class developed, who, after sandals, preparing us for the sharp contact often to be ex-
having received God's favors, wandered off into the ways of perienced from the beggarly elements of the present evil
'lin and forgetfulness of God, and his love and care, and into world; and above all we received the kiss, the seal of our
dissipation-e-the younger son of the parable, represented in our reconciliation, the mark of our adoption into the divine family.
Lord's day by the publicans and sinners. Nothing in this parable shows the necessity for the ranSOl1t
Sin a1\\ays brings misery in some form, and often in as other Scriptures show it. This, however, is not out of
Illany forms; and one can fancy that the publicans and sin- harmony but consistent with our interpretation of the parable:
ners, as they heard the story of the young prodigal beginning for Israel as a whole had been typically atoned for in the
to feel his lack, would realize their own miserable condition typical sacrifices by which their covenant was introduced and
therein pictured. Before the Master had finished telling how renewed yearly, It is therefore evidently a picture of the re-
the prodigal "came to himself," and how the father "saw him turn of a backslidden son, and not that of the redemption of
:t long way off" and ran to meet and greet him, no doubt a condemned stranger and alien.
many of the hearers' eyes were wet with tears, and many of The lesson of this parable to the Pharisees is one widely
their heal ts swelling with emotion and sympathy and the applicable in its principles-e-via.r that all who are in har-
desire similarly to get back to God's favor and love. mony with God should, nay, all who have the spirit of holr-
And how true to facts was the picture of the Pharisees ness will, rejoice to see smners returning to divine favor.
standing around and objecting to his telling those poor Any other spirit will surely work injury, as it did to the
prodigals anything about the love of God and his willingness Pharisees, who, as a class, were unfit in their solflshness to
to forgive them, and to welcome them back home again. The share the blessings God had or ever will have to offer. Thank
lder son of the parable was "angry, and would not go in": God, the time for removing blindness will soon be here. (Isa.
the self-righteous Pharisees were angry, too, and refused to 35:5) Let us trust that under the new conditions many more
NIter the kingdom, then nigh at hand, and first offered to will learn and practice the spirit of low, who now are ruled
their nation according to divine promise. Our Lord said to by selfishness. How hardly shall a selfish man enter the
them upon another or-casion, "\"oe unto you, scribes and kingdom! Let us beware of selfishness, and embroider our
Pharisees, hypocrites, for ye shut up the kingdom of heaven wedding-robe with flowers of humility and 10Yl'.
----------
PRODIGAL, RETURNl
"Return, return!" thy Father's voice is pleading, Return, return! Thy substance hath been wasted-
"Tho' far astray, I bid thee turn again! Thou hast not aught to bring but thy poor heart;
Thy robe is rent, thy tender feet are bleeding, Yet art thou longing for the bread once tasted,
Thy heart i'l faint and sick with famine pain: And for his paths of pcace, and faith's good part?
Return. my child: a welcome here awaits thee; Return, for why shouldst thou delay the pardon
No longer in the distant country rove; Thy Father's great compassion waits to grant!
Resist the cruel tempter that belates thee, Arise and go, before thy doubts shall harden
And keeps thee from my dwelling and my love." The homesick yearning'! of the penitent.
Return, return! Thy Father's loving-kindness Return, return! Leave thou the swine and famine
Thou long hast scorned, and done his grace despite; And seek again the plenty of thy home!
Yet in his touch is healing for thy blindness, Why dost thou toil among the husks of mammon,
And he can turn thy darkness into light. When to his rest the Father bids thee come?
Return in all t h ~ ' rags of sin's defilement; Return thou to his arms, his kiss, his blessing;
Return with all thy want and sore distress; Accept the robe, the sandals, and the ring;
Thy Father's voice bespeaks his reconcilement: And there, thy sinfulness and guilt confessing,
Flee to his breast, and there thy guilt confess. Thou shalt be found, lost treasure of the King!
Return, return! The angel-hosts bend o'er thee-
They wait to bear the tidings' joyful sound.
They have beheld the Saviour dying for thee,
And will rejoice to sing, The lost is found!
Return, for he will heal all thy backsliding-
Will love thee freely, and will thus forgive;
Come, weary soul, rest in his love abiding.
Thou hast been dead-arise today and live!
YORK CITY
At 7: 30 P. M. in Hardman Hall. Subject, "The Mill-
lennium and. Its Day of Preparation."
Private meetings will be held elsewhere on Monday, Sister
Russell, also, is expected to be present.
The notice is given thus publicly and in season, that
readers from surrounding places may attend, if they can
make it eonvonient,
MEETINGS IN NEW
The Editor, in response to the urgent solicitations of the
friends in and adjacent to New York City, will (D. V.)
preach there Sunday, Nov. 27th, as follows:-
At 10:30 A. M. in Cooper Union Meeting Room No. 24.
Subject, "I"" our Days."
At 3 P. M. in Hardman Hall (Fifth Avenue and Nineteenth
Street ) , Subject, "The Restit ution of A II Things."
[1460]
GROW IN GRACE
[Reprinted in issue of July 1, 1903, which please see.]
IV. QUAR., LESSON VII.,
Text-"That repentance and remission of sins
preached in his name among all nations."-Luke
THE FIRST CHRISTIAN MISSIONARIES
NOV. 13, ACTS 13:1-13.
Thus Aaron, the high-priest, in laying his hands upon the
head of the bullock to be sacrificed, declared that the animal
represented him (Lev. 8:24) and thus typified Christ .Iesus,
our great high-priest who gave himself a sacrifice for our sins.
Thus we see that there was no apostolic succession in-
dicated in this simple ceremony; for, as a matter of fact,
it was brethren who were not apostles who laid their hands
on one (Saul) who was already an apostle chosen and or-
dained of God.-l Tim. 2:7.
VERSES 4, 5. Being thus sent forth by the holy Spirit,
they began their work in the synagogues of the J ews, be-
cause the Jews, having a knowledg-e of the prophecies and of
the events, etc., connected with the life and tragic death of
Jesus of Nazareth, were best fitted to receive the truth. Just
so now the truths of the new, Mi llennial di-ipensut ion be-
long to Christians first, and the testimony should he horne
to them before going to the world in general. This being our
custom, we are often confronted with the query, \\'hy not
go rather to wicked people who never go to church? We
reply, Because this gospel is sent to the meek (Jsa, 61: 1),
and because "Light is sown for the righteous, and JOy for
the upright in heart."
But the temples of the nominal church today do not offer
the same advantages for the presentation of the truth as did
the synagogues of the Jews. The former are so hedged about
with restrictions and formalities that there is almo-f; no op-
portunity to present the truth there, while the Jewish syna-
gogues, on the contrary, were opcn to anyone who would
read or expound the Scriptures. So also "ere the a-semblies
of Christians in those days of primitive simplicity, which h-ive
been so widely departed from by the nominal church of these
latcr days.
VERSES 6-12 show how God worked with Barnabas and
Saul and manifested his power through them. As tllPY sought
to make plain the way of truth to an earnest inqui n-r an
enemy appeared who endeavored to withstand thr-ir teaclung;
but the power of God exercised through Saul promptly silenced
the opposer, and the truth had free course.
Here the question naturally arises, \\'hy docs such power
not exist in the church today? On every hand the fops of
truth and righteousness arise and flour-ish, and there is no
power to withstand them save the power of the tr uth. "'c
answer, It was not God's purpose thus to defend the church
from her foes all through the age. It was his purpose, on
the contrary, to let "the mystery of iniquity" work anti
prosper, and to let the church develop under the trial; hut
in those early days, in order to let truth have a start on a
fair footing it was necessary for a time to restrain the powC'r
of the adversary, as in the case of Elyrnas the sorcerer. The
difference between that time and this is that that was the seed-
sowing time while this is the han-est. And therefore God
now permits false teachers to increase and multiply more
and more, and to have such hberty that, if it were possible,
they would deceive the very elect. Even these enemies serve
a purpose in testing and in sifting the true children of God
from the false.
Golden
should be
24:47.
VERSE 1. The church at Antioch had grown and pros-
pered under the instructions of Barnabas and Saul, who, after
spending a year with them, went to Jerusalem at the time of
the famine and must have returned again to Antioch and
resumed their work of teaching and strengthening them in
the faith and hope of the gospel. The occasion of this les-
son was probably about a year after the famine. Not only
had the church there increased largely in numbers, but in
their midst had developed both prophets and teachers. The
view of this band of Christians is truly a refreshing one.
Here Jews and Gentiles were made one in Christ Jesus, and
mingled together in ardent devotion to the recognized Messiah.
They were full of love and zcal; they were earnest students of
the Word of the Lord as expounded by Barnabas and Saul;
they were prompt in sending relief to other Christians in
time of famine. And now, having themselves grown strong
spiritually through the knowledge of the truth and humble
submission to its teaching, the missionary spirit began to
develop.
VERSE 2. As the prophets and teachers contrnued in the
goood work with fasting and prayer, the holy Spirit in-
dicatcd in some way that Barnabas and Saul should be re-
leased from the work in Antioch and sent elsewhere, to the
wer k whereunto God had called them-the work among the
Gentiles-to which Saul had been appointed by a voice from
heaven, and Barnabas bv the circumstances which had drawn
him i.ito this work and 'by the ahilrty he manifested in carry-
ing it for" ard. We a re not informed as to the rna nner in
which the holy Spii it indicated this, whether by some miracu-
lous means, or whether by a simple consensus of opinion re-
garJ1Ilg the matter, in view of the ability of the church at
Antioch now to dispense with their services.
VERSE 3. In a movt solemn manner-with prayer and fast-
ing and the laying on of hands-the dear brethren at Antioch
b.ule Barnabas and Saul God-speed on their mission. Thc
laying on of hands cannot be understood as conveying author-
ity to these brethren to preach the gospel; for they had been
proaching the gospel for several years: and, besides, these
brethren who laid their hands on them were not bishops or
great ones in the church; but, like all the others, they were
s.imply brcthr en in Chrivt. The laying on of their hands we
understund, therefore, to signify that they wished the new
converts abroad to recognize those b, 0 as representatives, not
only of the Lord, but also of the church at Antioch, who, in
parting with them and foregoing the advantage of their serv-
ices, thus manifested their disposition to bless others with
the same good t idings which had so refreshed them. And
doubtless they paid their expenses and pledged them the sup-
port of their sympathy and prayers, and their means, if need
be. Thus Barnabas and Saul" ent forth in the name of the
Lord, and of the church at Antioch, who thereby shared in
the enterprise. In the symbolic services of the Tabernacle,
this same significance attached to the laying on of hands.
fCOUT OF DARKNESS INTO HIS MARVELOUS LIGHT"
Tennessee. privately for some years. Standing out-ide of all human or-
TOWER PCBLISHIXG Co. :-1 received the three volumes of ganizations, and in a very dark corner of the earth. and know-
"Daw n" and several numbers of the Tower. They are indeed ing nothing of the TOWER movement (or work), I felt alone
a helping hand to one who has been struggling to get into and fearful. But my moral courage is now st rengt h-
the light but dimly seen, standing outside of the Babel of ened by the knowledge of the fact that there ale <;0
confused tongues for nearly twenty-five years, and waiting for and such strong laborers in the field, May the Lord ever
the Lord's coming since 1844. I now stand on the verge of guide us, and teach us when and what to speak, and" h<'11 to
three score years and ten, and pray, "Thy kingdom come;" be silent.
and with the ardent desire of tllt' souls under the altar I in- Yours in him, S. G. KERR.
quire, How long, 0 Master, how long? The following letter, just at hand, indicates that there
How almost overwhelming is such a flood of light as the are some truth-seekers in the pulpits too: a fact that one
Lord is now gh'ing through J'ou and others of his chosen might be inclined to doubt, from the number of miuistor S who
messengers! How inexpressible and exultant the joy of such seem determinedly opposed even to investigating auvt hmu
light! I have often remarked that wherever there is an approximating "good tidings of great. joy for all people"-
earnest, persistent seeker of the truth, it will finally come hating the light, neither coming to it; but, like their pi ot o-
to sur-h an one; and that if there should be no other way, a types in the Jewish "han-est," stopping and in ever v way
special messenger would be sent. hindering all who are longing for the dawn of the :\f IIlenn i.il
I am thankful for the opportunity now offered to do some morning. Let us not despair of the mini-tei s : t lure arc
little service for the Master, by circulating your publications some ones among them. Let us remember that it costs
whor ever I find a hearing ear or a "aiting- soul. Our Lord them more than others to embrace present truths. One of
said, "Ye are mv witnesses ;" and I fear that I have not been them (a Presbyterian minister in Pittsburgh}. nf'tor admitting'
fl. faithful witness, although I taught many of these truths privately that he believed much taught in the Dauin, was
II-30 [1461] (315-320)
(322-324) ZION'S WATCH TOWER ALLGI'r:NY, PA.
JOHN A. l\IITCHr.LL.
further directed in the knowledge of things past, present
and future, I have taken the hbei ty of addressmg this com-
municatron to you, WIth the special object m 'lew of calling
your attention to a wonderful book-s-one WhICh, perchance,
)'OU already have; but It not, one which 1, a dismtcrest.ed
and humble sel \ a nt of the Lord, would counsel you to obtain
without deluv.
"l\IILLE;SiIAL DAWN" is a book which has been to me, and
I know to many others, a great source of gladness and in-
spiration : a "helping hand" indeed to every earnest student
of the Word, producing an inward joy which has caused
muny a one to cry out time and again from an overflowing
heart, "Praise the Lord!" If you want to see things "new
and old" in God's "-OHI, brought out a s you have never before
xecn them, and to have as a humble, hungering seeker after
truth, "meat in due season," obtain this deeply interesting
hook and prayorfullv read it, comparing it WIth the Word.
It can be obtained from the publisher by remitting the very
low price named. Tlunk not, dear friend, that I am in any
way interested in the publication and sale of this book other
than from a desire to spread the truth; for such is not the
case.
I am sending out this circular (without the knowledge of
the author and publishers) as a free-will missionary work
of my own-a feeble effort on my part to spread the "glad
tidings of great joy," and an effort which, ph-ase God, may
he mightily bless to the praise of his great name, to whom
be all the glory, Amen.
Should you desire further information on this subject, I
will be pleased to hear from you.
Yours in the hope of the Gospel,
Pn st.or First CongTf'gational Church.
Probably no hook ever had a greater number of free
cular sent out in Its interest than MILI.E;,mIAl.. DAWN, Vol.
1. and and South, dear friends of the
trnt h ale, ont muully to put the "meat in due season"
before the t rnt hhungr y. Our lu tc-.t surpri-e in this direction
was the rf"'elpt of an order for a eopy of the J.\IILLL;.o:'lllAL
WX, fr orn ,l we-ar-m town, em-losing a eircular of which
we had not hr-a rd lint II then, a copy of which follows. God
1,1""s the deu r r o-l.ihorcrs who far and near are seeking in
one way and auot hcr to feed lu s "sheep"-to proclaim the
,.rood tidlllg'l t great JOy. Your efforts have much to do
\I ith the large oirt-ulution of the Truth. Over 300,000 copies,
of Vol. 1., The /'/(11/ of the Ages. arc already 111 the hands
of 1 oaders, and the \\'01 k strll progressing. God be praised!
Neio YOlk.
FnILNIl :-Lest you should wonder how I came in
possession of your name: I will st ate that I fir;t saw it in
t he r-orrespondoncc column of , of which I am a
1 cader,
Feeling that you must be one who is interested in search-
ing after a knowledge of the wonderful tlnngs of our Great
Father's creation, and desiring that )"our steps may be still
wliv then do yon not preach it? His candid reply was:
".\I} bread is not buttered on that side."
Kansas,
BRETIIREX :-If yon have anything Biblical in "The Plan
of the wlur-h \I III lift the a \\ ful load of depression hom
mmd and head, a nd hm momze natural and "reve.lled" re-
ligIOn, 11\ the name of meley bend it to me by return mail.
l-ind thir ty ocut- inclosed,
Re-pcctfullv,
YOLo XlII
ALLEGHENY, PA., NOVEMBER 1, lSD2 No. :21
THE LAW OF COD
"The law is holy, and the commandment
Flo say., the j',ml: aJ1(1 the Psalmist adds, "The
law of the Lorrl perfr-c t ;" and the Apo-.t.le .Ia mos "ails
it "The p 'I fel't law of hhcrtv." And again, the P ..salmist
hroaks forth in all ocsta-y (.f admiration, 'laying, "Oh how
101'1' I thy law: It is my nn-ditarion all the (by."
,,'l'rf' these m-n mcrr- religions onthusius.ts when they
t hu- nrni-r-d the Jaw of Go,] '/ Let 11S look into it and sec
if it has thr- h"me in-pn ntion for lIS. It says, Thou shalt
Iiave no other ;:-otls l,dore me, nul' make nor worship graven
t hou -.hnIt honor thy father and mother, and shalt
n-rt kill, nor .. l, nOI hear fa lse against thy neighbor,
de. 1'1 then' unylhini! so wry delightful and inspiring about
t ho-c r r tnma n.l-, an-I prohibition- a s to call forth such ejacula-
t .on- of pUl ;'f'? To the ca suu 1 render it would seom lint.
{'prt'tlllly HO man fed" sppdally fl.ct.tr-red or edified either,
on ]will" tr-Id not to stoa I or kill or lie or cheat or how down
to \I son-clc- idol-, And if we turn Iro-n the ten
\ ,\mnHlJ1llnwntn to the coromonial and provis icnal features
of thp l.iw l!:in'll to Iq'nrl, are the themes for me(lltation all
ille 11:11' in,nirll:g? Thcrl' we read for the
,eg;I1.tt"(,n of in r"rael, artl prohihition" :'fYain"t the
'-II"inl"llh'j1t of :lny (8,,(' Lpv. EX'l(I.
21; Drl't. 21'1;\: Hi); and of spedal for the
OJ)\ )1'lIfnnnt of 'th0c:e ,\110 (1".... il'('(1 tfl tnk0 more thf'n one ,yift-
',
to how tb": :Jwulfl :,till p"rfOl m tlH'il' tm"Iru
fl.e W1V('" t1,,)' ltr
f
] alr".lf1y taken. (8cf' Exo,] :10; Deut.
2] ]:i 17) Alid a;,:ain, Olf'rf' were rommands that in cases
ni ,nrtain '.iJl'l all' brad f-houlfl take part in the l'xe"ution
of tll[' ('I ir'l!.J:d ]IV Thrll ther<' -,\'ere all those features
1"1'1 t 1Jl).! to t111' -,'"rvief' of tlIr Ta hernapk, and tlw offering of
aJ,,1 till' o],c.rfl'an('f' of am] jubil\ f''i, and
f"fI ,t pj .'. J tIll'l'e .,0 in an these
Xo, and hold it all up to ridicule; but
]pt with till' apo"tlf''i and prophets look deepl'r, and doubt
"" fI).,O find God's law a theme worthy of our
Illcclitntion all the day, and one in whidl we may truly de-
ollr.... eh lh,.
It forf'lold hy the Prophet Tfiaiah (42'21) that Chri;;t
\\OllJrl tIle law and make it honorahle." And this
ic. pn intimation that in some way thl' di"ine law had been
to appear heneath its true and gran<leur,-
wh(h tnll', In hringing it down to the of
,infnl n1f'n, nod wa'i ohliged to state it in su"h a way as
to mrl't the {'xigenr'ies of tllPir ('ase: lind so it abound'i in
I;ommallf]'i allfl prohihitiolls-"thou shalt," and "thou
not," nllt 11('ar the law as our Lord expressed it, when
holy, and just, and good."-Rom. 7: 12.
he said, "On these two commandments hang all the law,"
viz., "Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and WIth all thy mind;" lind "Thou
shalt love thy neighbor as thyself." (Xlatt, 22:37-10) And
the Apost le Paul briefly sums it up in one word, saying.
"Love is the fulfilling of the law."
It was thus also that the law of God was expressed to
Adam and Eve in Eden. Love was the only law given there
-love supreme, to God; and then love to each other as
measured only by the love of self. Each was to love the
other as much as self, and to love God oven more, In thi-
law every right-minded person can truly take delight. And
those who thus delight themselves in the vorv central idea and
spirit of God's need no negative comrnands ; for love's
quick intuitions readily discover how to express its tendci est
emotions toward God, and what would work good or ill to a
neighbor.
To meditate on God's law i'i not, therefore, merely to
pondei' oycr the ten commandments-Thou "halt not kill, thou
shalt not steal, etc.-hut rather tn ponder over thc spirit
of that law of l)ve aUf] to it'i outworkingfi in all the
minuti:c of life's llffairs. And if is the dailv theme
of onr meditationp. ho,,' trull
T
may we drligllt
therein. Happy indf'l'd i"l thrrt soul who can say, I delight
to do thy will, 0 my God: yea, thy law of lo\'c is within
my lwart.
Ko parchment or tablet of stone can fairly represl'nt the
law of God. To be sePn in ib beauty and perfection. it must
he viewf'd as eng-raven on the 0f his intelligent erl'a-
-Lures. The only clrar and full illustrations we have yet
had of it were Aclam and E\'e 3nd our Lord .Jesus.
written on the tahleb; of stone and giwn to Israel was a
rruder of it to bring it down to the compre-
hension of fallen men.
Thb Jaw of lo\'e works no ill to a neighbor and no in
gratituetl' or irrcyerenee to God, hut is holy and just and
good. Let 11S :-tudv it as it is written in the character and
in the of our Lord. as expressed by his own mout.h
and by the mouth of his holy apostles and prophets. In It
we may profitahly meditate all the day; and the more we
meditate 11pon it the more we will J'ealize its perfection and
g-randenr and see tllat it i"l indeed what James deelares.. it
to be-"tl1f' perfect law of liherty,"
It iR the onlv law of liberty that could be made; for
nothing else than'Love call secure the fulleRt liberty for every
individual without in the least infringing upon the liberties
[1462]
NOVI!MBI!R 1, 1892 ZION}S WATCH TOWER (324-326)
of any other individual. Love, founded on justice, is there-
fore the only principle that has any right to authority or
rulership anywhere. Justice is generally understood to be
the object of in rulership; but Justice can never be fully
secured where Love does not reign. Only love to the neighbor
as to one's self can rightly adjust the affairs of men, either
now or in the future. If it were possible now for love to
fully control all the marts of trade and the busy hives of
manufacturing industry, what a renovation it would make:
How employers and employees would work together for the
common welfare, and strikes and lockouts and boycotts swould
be things unknown; and both the brains of the' employers
and the hands of the employed would find restful relaxation
when the day closes. How would all the inventions and dis-
coverics, the improved machinery and the increased skill of
hand and brain begin to bless the whole world. How soon
would the toiling hands and brains find labor lightened, and
hours shortened, and leisure gained for mental and spiritual
culture and social enjoyment of all the good things which
God has. provided for the world's comfort and happiness.
Could it so enter and control all legislative halls and executive
departments and courts of justice, how quickly would the
world's wrongs be rightcd and the cry of the oppressed cease.
And in the church, if fully exercised, what beauty and grace
would be hers, and how brightly her light would shine out
upon the world. And if in full control of the domestic circle,
what a heavenly peace would pervade its precincts and send
its hallowed influence abroad.
Think upon it: study it out in all its intricate and im-
portant bearings, and see what a paradise of beauty and
joy will stand out before our mental vision-a paradise in
the home, a paradise in the church and a paradise in the
world. Oh, what an inspiring and what a profitable theme
for meditation all the day! As we thus consider this perfect
law of God we find that it has indeed, as the Prophet affirms
(Psa, 19-7), power to convert the soul; for we become so
inspired with the glorious picture that we find ourselves,
even here, under the present disadvantages, striving to ap-
proximate these happy conditions, which we confidently hope
to realize in the future through Christ our Redeemer and
Lord, who undertakes to establish this law of God in our
hearts now, and who will by and by establish it in all the
world.
Thus viewed, who will deny the Apostle's declaration that
the law is holy and just and good; for it consists not in a
merely passive refraining from evil, but goes further, in
activity for good.
When we carefully consider the law of God, viewing it
through the magnifying glasses of Christ's life and teaching,
and see how honorable and good and glorious it appears-
for he truly magnified it, brought out its fine points, and
made it honorable--we see that in what is commonly called
the law of Moses. or the law of God, there are two distinct
parts, which some have distinguished as the moral and the
ceremonial laws; but which we would distinguish as the
moral and provisional laws. The former consisted of the
ten commandments written upon the two tables of stone. and
the latter of all the remainder of the law, which was peculiarly
adapted to the purposes of that dispensation and the cir-
cumstances of that age.
In considering the provisional law given to Israel, some
features which, as above noted, are pointed out by infidels
as below the moral status of today (as they are), we must
bear in mind that God's purpose with Israel at that time
was not restitution, but merely the regulation of that people
to such an extent as to be able to use them to represent
typically the various features of his plan; and, while so
doing, to guard them as a nation against such moral de-
flections as would make them and him as their God a reproach
among the other nations. Consequently, God did not set
about rooting out all the evils that were in their midst, but,
as it is written, "The times of this ignorance God winked
at [tolerated, or avoided taking notice on, because he hath
appointed a day"-a set time, the Millennial age. for that
work. (Acts 17: 30, 31) As to how Israel accomplished his
purpose as types, see "Tabernacle Shadouis of Better Sac-
rifices."
Many in Israel, as well as in the world at large, had
fallen into the evil of taking many wives and also of en-
slaving their fellow men. These evils God was not attempting
to correct, because the "appointed time" for the deliverance
from sin and the restoration to purity and holiness had not
yet come. He was leaving that work for the Millennial age.
Yet, without fully undertaking the work of eradicating all
evil and bringing about complete reformation then, God did
give some directions for the regulation of Israel in these
matters, as well as many wise and wholesome laws admirably
suited to the conditions of that time and the purposes of
that dispensation.
It is clearly manifest that God's original purpose was not
a multiplicity of wives, nor the enslavement of any member
of that race which he had created free and in his own image,
and that he will not permit such things when his time has
come for restoring all things according to his original pur-
pose. Thus we see that the claim of Infidels against some
features of the Mosiac law, as not being up to the ethical
standard of today, does not hold good against the divine
law, which Paul says is holy and just and good, which the
Psalmist says is perfect, and which James calls "the perfect
law of liberty"; for love, which is the central idea of the
ten commandments, is the very essence of the law of God, and
is indeed the law of liberty; and, as we have seen, it is
the only law which can give liberty. It is tho law with which
God's nature is inscribed; for "God is love." And it is the
law which he inscribes upon the heart of every one of his
intelligent creatures created in his own likonc-,s, both angelic
and human, and to the glorious liberty of which it is his
purpose to restore our fallen race.
It is the law which shone out so beautifullv in the character
and teaching of our Lord Jesus, and which l;e thus magnified
and made honorable. It is the law which produced the bliss
of Paradise before sin entered, and which will restore it again
in the sweet by and by. Glorious law! "'ell may we excluirn
with the Psalmist, "Oh, how love I thy law! It is my
meditation all the day."
But this law will not be fully established in the world
until the end of the Millennial reign of Christ ; and since
the object of that reign is to bring men gradually up to the
conditions and requirements of that law, there must of
necessity be provisional laws during the Millennium adapted
to the conditions and purposes of that age, just as there
were provisional laws adapted to the conditions and pur-
poses of the Jewish age, while the perfect law of love will
be held up before all as the goal of their aspirations. And
when the end of the Millennium is reached, these provlsional
laws. which will make allowance for imperfections and short-
comings during the appointed times of restitution or recon-
struction, will be removed; and then, every man must come
up to the full standard of the perfect law of love. Any who
then, with the ability acquired under the special arrangements
of the provisional laws, show themselves unwilling to be
actuated by the high-toned principles of the eternal law of
love, will be counted unworthy of life, and will die the second
death.
During the Gospel age this same law of love is held up as
the ultimatum of the church's aspirations for hol iness and
purity. And yet, as there will be during the MillenniaI age,
so there is now, a provisional law of life under which the
church is placed, whose conditions take cognizance both of
our infirmities (and make duo allowance for thcm) and also
of God's purposes for our discipline and development, This
law the Apostle Paul (Rom. 8:2) calls "the law of the
spirit of life in Christ .Iesus," whereby all who submit them-
selves fully to it are "made free [reckonedlyJ from the law
of sin and death." Under the blessed provisions of this
law, so admirably adapted to our present conditions. all in
Christ are now permitted to work out their eternal snlvat ion,
while God works in them to will and to do his good pleasure.
THE PROPER ATTITUDE TOWARD GOD'S LAW
Complete happiness and unalloyed bliss can never he secured
to anyone except by entire harmony with the perfect law
of love--supreme love of God and love of the neighbor a" to
one's self. This law is the full expression of God's will and
purpose concerning his creatures. His will is our happinvs-
and peace and joy, and is essential to our fitness to live
forever in the possession of his favors. The proper attitude.
therefore, of every loyal child of God is not only that of sub-
mission to this law to the fullest extent of ahil ity, hut also
of grateful and joyful harmony with it, and delight in obedi-
ence to it and in contemplation of it.
This law of love, whose foundation is justice. is the only
law which seeks the highest good of its subjects, and it i s the
only law which will ultimately be permitted to rule anywhere
in God's clean and sinless universe. Now, however, the case
is different: Satan if! permitted to interfere largely in the
affairs of men, and for a time men are permitted to take
their own course subject to Satan's interference and un-
hindered by divine interposition. And in the midst of this
state of affairs the Lord's children, who constitute the embrvo
kingdom of God, grow up and develop. They find themseh:es
under human laws sometimes approximating the perfect law
of God, and sometimes far from doing so. What should We
[1463]
(326--328) ZION'S W.ATCH TOIVEN.
ALLI'CJICNY, Ps,
PALESTINE AND THE
do about these laws wherein they fa.ll short of the perfect
law of Go,l'?-re"i"t them? or submit to them?
To re-rst all such laws would be to array one's self in
violent and fr u it.loss opposrt ion to the whole present order
of things, and we muvt remember that even this present order
of t hintrs i s orrla inod of God (Rom. 13:1); for he decreed
that the time of Gentile rule should continue until the ap-
pomtcd time for Chr i-.t to reign in righteousness. Conse-
queut ly the children of God are counseled to be subject to the
tha t he, because the POWI'I s that be, although im-
perfect. are ordained of God to continue for a time. It is
therefore h is will rather that we should suffer injustice than
that wo should "pend our strength in fruitless efforts to
intei i upt tho pre-cut order of things. And so the kingdom
of hea \ ,'U suff'ors violence now, but such will not always be
the ca se ; for the time of her deli verance is at hand.
While -uch is laid upon the church in its re-
Int ion-Iup to the world, however, there should be no such state
of thinu- among themselves. In the church every member
should hp a em of'ul student of the perfect law of love, and
her boeidy -hould he. "0 far as possible, a model exemplifica-
tiou of t hi-, g-Jorious law. There should he no tyranny of
one mernhor uf the bodv of Christ over another; for, says the
Apo-Llo, "Al l ye are brethren, and one is your master, even
Chrht."
Of necec, -.ity the present order of things often places one
memlicr of the body of Chri-t in a measure of temporary sub-
ject ion to another member of the same body, as, for instance,
in the r clnt ron-hip of master or mistress and servant, of
parent a!HI child, or of husband and wife; and in all these
relat ionshrps there is an opportunity to let the graces of
the "pint adorn and beautify the character and exemplify
before the wor-ld the outworking of the perfect law of love.
AmI it i<; thus, hy our daily walk and conversation in all
the little things of life, that we are to let our light shine
heforr- men. as the Lord commanded.e-c-Matt, 5: 16.
The Apostle Paul calls our attention to this, and lest we
should he -.low to gather from our meditations on the perfect
law of God the exact line of conduct to be followed in these
variou- rr-lat ion-hips, he clearly points it out for us. He
counsels those in authority to remember that they have a
in heaven, and that there is no respect of persons with
him; that he regards no distinctions of Jew or Greek, bond
or frr-e, male or female, because we are all one in Christ.
And therefore he counsels magnanimous and generous conduct,
saying, Give unto your servants that which is just and equal,
forbear threatening, and "do the same things unto them that
t hey are counseled to do unto you"-i. e., serve them with
kmdnes-i anrl compensation, and do it with good will as unto
the Lord.-Eph. G:9; Gal. 3:28; Col. 4:1.
Then to those who serve he says, ''Let as many as are
under the yoke count their own masters worthy of all honor
[treat them with respect and Christ.ian courtesy], that the
name of God and his doctrine be not blasphemed. And they
that have hcl ieving masters, let them not despise them, but
rather (10 t lu-m service. because they are faithful and beloved,
par-takers of the benefit." 'Vith singleness of heart they should
render vice as unto the Lord, not as men-pleasers, but as
the ants of Chri-it doing the wiII of God from the heart,
knowing that it will be accepted of the Lord and rewarded.
(I Tun. 6: I, 2; Eph. 6: 5-8) There is no servility in such
service, however humble the task may be. Service rendered
in such a Spirit is always dignified and ennobling; and a
recognition of such nobility on the part of the master or
""'I' really cannot see why these unhappy and unfortunate
who have been flying from Russia to this country, who
are now excluded from our ports by the bars raised against
immig-ration, who cannot find a country in Europe that wiII
let them live in it, who have failed in their attempts to
form r-olonios in South America, who have searched vainly
all over the world for a part of it in which they will be
welcomed, -hould not look to tho land of their forefathers,
Pa lest me, and should not seek to repeople that land, in the
hope that the power of their race will be revived as it existed
in ancient times when .Iorusalorn was in its glory.
"The idea that this restoration might he uccomplished was
entertained by the lato :'ITr. Laurence Oliphant, a diplomatist,
publici-st, traveler and author, a true friend of the Jewish
peoplf', a scholar who knew Palestine and its resources, and
the rde" that once inhabited it, and its rulers. and the
govr-rumvntal system under which it exists. Mr. Oliphant was
never able to carry out the Palestinian project which he
devised, but even after he gave it up and came to this country
mistress is also a beautiful exemplification of the spirit of
Christ.
Children are taught to obey their parents (Eph. 6: I),
because their youth and inexperience stands in need of parental
guidance and control. There comes a time, however, when the
child has come to maturity and is able to guide himself or
herself. Otherwise the wheels of progress could never roll
on in the world, but would be continually dragged back
by the withering hand of infirmity. The rule applies to
children during their minority only, though the duty of honor
and reverence to parents may never be relinquished, but should
the rather increase as age advances.
'Vives are counseled to submit themselves unto their own
husbands as unto the Lord. Aye, respond many voices, there
is at least one blot of injustice upon the sacred page. Yes,
chime in many infidel voices. the Bible institutes domestic
slavery and therefore it is a bad book. And there is a strong
undertone of similar sentiment even among Christians. At
least there is considerable perplexity on the part of many
as to the exact line of duty in emergencies arismg out of
this relationship, and therefore the subject requires here
something more than a passing notice.
While the Scriptures represent the husband as the head
of the wife, and counsel a deferential attitude on her part
toward him, the instruction to the husband such that, if
it is carr-ied out, such an attitude on the part of the wife is
the most natural and agreeable thing. A true woman, how-
ever marked her intellectual and spiritual attainments, is
naturally worshipful. She looks up to God and Christ with
supreme reverence, and to the earthly image of God-if such
her husband be- (See Eph, 5: 33-Dtaglott) with something
akin to the same feeling; especially when she considers that
such a one, so worthy of esteem and reverence and love,
has indicated his preference for her above all others of woman-
kind to be his life-companion and an heir together with him-
self of the grace of life. If he is truly noble and good and
pure and of sound judgment, and yet modest in asserting his
prerogatives, a'> well as humbly mindful that he is short of
perfection, and therefore reasonable and pons ide rate when
judgments differ, it is so natural for a true wife to defer
to such a one that she is rather in danger of exercising
her own thought and judgment too little, and needs to guard
against such lethargy.-I Pet. 3: 7.
Such husbands are those who love their wives as their
own bodies, and "as Christ also loved the church and gave
himself for it" (Eph. 5: 2529) ; and who, forsaking all others,
cleave only unto her as the beloved and cherished companion.
And no woman, however cultured or refined or possessed of
true dignity and worth of character, is in the least degree
humiliated by her deferential attitude toward such a husband.
Her love and respect will dictate such an attitude, while
his love and true nobility will call it forth.
The law of love, whose foundation is justice. is the only
law that ought to rule in the home; and that law should
be written in the heart of each member of it. If it is not
written there, the walls of the home may be covered with
rules and regulations, it may be thundered forth from angry
voices, and emphasized with frowns and hard sayings, and
yet, notwithstanding all this, anarchy will reign supreme-
there wiII be no "home."
Thus viewed, the Bible does not institute domestic slavery;
but, on the contrary, it points the way to the most perfect
bliss that earth can know.
MRS. C. T. RUSSELL.
JEWS
he brooded over it, and maintained that it was practicable.
"We are familiar with the arguments that disfavor the
.Tewish colonization of Palestine in this age of the world.
We know that many attempts to establish Jewish colonies
there have failed. We are aware that the Turkish Govern-
ment has been averse to all the colonizing projects for which
its grace has been invoked. ".e are fully conscious of the
facts that Palestine has lost many of the attractions which
it formerly possessed; that much of its once fertile soil has
been reduced to sterility; that the few pretty old cities in
it are shriveled and poverty stricken; that the people by
which it is inhabited are opposed to the incoming of a multi-
tude of Jews; and that the administration of its affairs by
the functionaries of the Turkish Government is not in accord
with the desires of the pious and able Sultan of Turkey.
"These things are true, yet they need not dishearten Baron
de Hirsch, who, on account of the suspension of immigration
to this country is again looking toward Palestine as a pos-
sible home for the millions of Jews of the Russian exodus.
[1464J
NOVEMBJ(R 1, 1892 ZION'S WATCH TOWER (329-332)
been marked. Population is increasing there, and many
hundreds of new houses are now building. We learn through
a letter from Jerusalem that about 600 residences and shops
are in course of construction outside the city walls, and that
the city itself, which had but 30,000 inhabitants six years
ago, has now nearly 80,000 or more than it has had at any
past period since the times of Titus.
"The Turkish Government has recently adopted measures
favorable to the repeopling of Palestmo by the Jewish race.
Jewish colonists can now obtain, upon easy terms, proprietary
rights in those agricultural settlements that have been turned
over to them, and they are at liberty to build houses upon
the lots which they Dlay be able to procure. The price of
good farming lands in Galilee, which will soon be traversed
by the Haifa-Damascus Railroad, is from $10 to $15 per acre,
and a farmhouse can be built for $600 or $800, while laborers
who will not work very hard can be lured for low wages.
"The greater number of -Jews now taking up their abode
in Palestine are from Russia; and several nullions of Russian
Jews are ready to go there, in case Baron de Rusch and his
compatriots can find no more desirable place for them.
"A writer in the Hebrew Journa; of this city gives some
account of the new Palestinian movement. He says that
the Jews who have been praying through the centuries for
the 'restoration' are now trying to bring it about by natural
means; that the desire of the Russian Jews for it is overwhelm-
ing; that they are raising funds for the establishment of
colonies; and that the 'Palestinian propaganda' is sustained
by the great body of the orthodox rabbis, including Chief
Rabbi Joseph of this city.
"There are now in the world more than ten million Jews,
about three-quarters of whom are in Russia, Poland, the Balkan
States, and Turkey. If the movement toward Palestme should
get the impulse that the Hirseh committee is able to give it,
an imaginative person can conceive of the country's doubling
or trebling its Jewish population before the close of our
century, and of its having a larger Jewish population fifty
years hence than it had in ancient times, when its census ran
up to three millions.
"Should the restoration be accomplished, all hail to the
New Jerusalem!"
"Palestine itself yet stands, and it still has its old-time
hills, valleys and plains, its brooks, rivers and lakes. The
country is redeemable, and it has in some respects better
prospects in these times than it has had at any other time
since the fall of Jerusalem. Its climate is the same as it
was when Moses started out from Egypt to occupy it. Its
soil, though impoverished by centuries of neglect, can be
improved by modern scientific appliances. Grain and fruit
can yet be. grown in its fields; sheep and hoofed beasts can
yet find grass in its pasture lands; fish can yet be bred ill
its waters; its cities can be rebuilt and made fit for merchants
and all manner of workers; its trade with the sea-coast and
with distant countries can be revived and made more exten-
sive and advantageous than it was in ancient times.
"Capital can work wonders in Palestine, capital that is
now in Jewish hands. Were a tithe of the enormous amount
of money owned by the Jews of Europe invested in Palestine,
and used there with Jewish shrewdness and energy, the country
might be transformed within a brief generation. A short
time ago, the Jewish millionaire, Baron de Hirsch, announced
his readiness to expend $100,000,000 in the execution of his
project for the removal of the four million Jews of Russia
to some other country; and he had begun to carry out that
project this year by transporting 25,000 of them to the
United States, when we were compelled by the approach of
the cholera to put a stop to immigration. It is under these
circumstances that he has once more taken up the thought
of Palestine, upon which, some years ago, his mind was set.
Other Jewish millionaires, among whom we may name Baron
Edmond de Rothschild, Sir S. Montefiore and M. Lazar
Brodski, have expressed their desire to co-operate with him,
and they have it in their power to furnish all the capital re-
quired for the development of the manifold resources of
Palestine. At this very time capitalists are making invest-
ments there far greater than any that have ever before been
made. The railroad line from Jaffa to Jerusalem, which
has been built by a French company, and which will this
week be open for business, is but one of the several railroad
enterprises in Palestine, the most important of which is
perhaps the line already begun between Haifa and Damascus.
The influence of the new ,Taffa-Jerusalem line upon the region
which it traverses, and the cities which it unites has already
CHRISTIAN FELLOWSHIP
-New York Sun. Sept. 27, '92.
[Reprinted in issue of December, 1905, which please see.]
PAUL'S FIRST MISSIONARY SERMON
IV. QUAR., LESSON VIII., NOV. 20, ACTS 13 :26-43. the great adversary has gotten the various Creeds so ex-
Golden Text-"To you is the word of this salvation sent." pressed that they suit his purposes, and has hedged the way
-Acts 13: 26. so that they cannot be displaced even fragmentarily by truths.
VI:RSES 14-26. When Barnabas and Saul came to Antioch VERSES 16, 26. Then Saul, who was called Paul, stood
in Pisidia they spend the first Sabbath day in a synagogue up to bear his testimony for the Lord. With what eagerness
of the Jews. They went in and sat down, trusting that the he embraced. the opportunity is manifest from the stirring
Lord would open some door for them to speak to the people. discourse which followed, in which, with characteristic skill,
They did not force themselves forward or in any way seek he drew the attention of the people to prominent points in
to violate the customs of the synagogue, but, looking to their national history, leading up to the reign of David as king;
the Lord for direction, they simply placed themselves, as best and then, referring to the promise of blessing to Israel
they knew how, in the way of opportunity to serve the Truth. through a son of David, he declared (verse 23) that of this
In this alone there is an important lesson for us all. By their man's seed God had, according to his promise, raised unto
very attitude Barnabas and Saul were each saying, "Lord, Israel a Saviour, even Jesus, whom they had ignorantly
here am I, use me!" And very soon the Lord did make use crucified; and that this same Jesus was he of whom John
of his ready instruments and used them effectively to his the Baptist had said, "There cometh one after me whose
praise. If these brethren had gone about some other busi- shoe's latchet I am not worthy to loose."
ness, or listlessly wandered about or waited at home and VERSE 26. Then we almost catch the tone'! of his voice
said they would like to do something for the Master, but floating down the centuries, as with kindling eloquence he
would wait for him to hunt them up and to disentangle them declares-"Men and brethren, children of the stock of Abra-
from other engagements, they might have waited a long time, ham, and whosoever among you feareth God, to you is the
and no doubt other instruments would have been used instead. word of this salvation sent." Yes, it was sent to Israel
And so may we wait long and unsuccessfully unless we place first-to the people whom God had chosen and to whom be-
ourselves in the way of probable opportunity, and thus de- longed the promises-to all such as were "Israelites indeed,"
clare our actual readiness and our waiting attitude. worthy sons of faithful Abraham who tru-tcd in the promises
VERSE 15. "And after the reading of the law and the and were anxiously waiting for their fulfillment; and not
prophets, the rulers of the synagogue sent unto them, saying, only to these, but also to all the worthy Gentiles among them
Men and brethren, if ye have any word of exhortation for who feared (or reverenced) God. Or, in the words of the
the people, say on." Prophet Isaiah, it was now sent to all the meek. (Isa.
One cannot but admire the spirit of liberality which pre- 61: 1) 'I'his Gospel is not for the proud and high-minded.
vailed among the Jews, and wish that the truth had a similarly The proud Pharisee and the dignified Rabbi could not receive
free course today. In how few congregations of God's pro- it; and those who looked onlv for Israel's national predomi-
fessed Christian children is there any opportunity offered at nance over the nations of th'e world, and who figured only
any meeting for anyone to speak a word to the people or to this out of the numerous prophecies of Messiah's glorious
call attention to the Lord-except the pastor. and he is reign, could not receive it. Nor could the proud or wicked
~ a l ! : g e d by an elaborate and very restrictive "Confession of Gentile who had dismissed God from all his thoughts, and
Faith" before he is allowed to say a word, and is liable to be given himself over to a life of present ease or pleasure or
deposed if he violates that Confession. How evident it is that self-gratification, receive it. It is "good tidings" only to the
[1465]
(333-334) ZION'S WATCH TOWER ALl.IlGHIlNY. PA"
meek, who reverence God and who have respect unto his
promises. But God assures us that not only the day of
vengeance, but also the entire Millennial age which will fol-
low it, will have the effect of breakmg many stony and proud
hearts and bringing all mankind to so humble a condition
that they will be able and willing to appreciate the grace
of God which offers salvation (Rom. 14: 11; Phil 2: 10)-
whether they, after the humbling chastisement and greater
knowledge of the Lord, submit themselves fully to his g-racious
arrangements and gain the reward of life, or whether, when
permitted, pride and self-will will again be their choice, and
they thus be accounted unfit for life-deserving the second death.
VERSES 27-31. Then, in reminding them of their national
sin in crucifying Jehovah's Anointed, he shows that was
because their rulers did not honor him or recognize him as
the one of whom spake Moses and all the prophets; and yet
he tells them that even in this sinful act of crucifying the
Lord they were unwittingly fulfilling what the prophets had
foretold; for Isaiah had declared that Messiah should be
brought as a lamb to the slaughter, and as a sheep before
her shearers is dumb, so he would not open his mouth to
defend himself, for he knew that his hour was come and that
his life was to be given a ransom for many. Probably here
the Apostle enlarged on the prophetic proofs of Jesus as the
Messiah; for we must regard this account by Luke as a mere
synopsis of his discourse, showing its general drift. Then
he drew attention to the fact of his resurrection, and declared
himself one of a number of witnesses of that fact; for "he was
seen many days of them which came up with him from Galilee
to Jerusalem."
VERSr:S 32-37. Having thus introduced Jesus, the prom-
ised Messiah and Saviour, the hope of Israel and the world,
he then added, "And we declare unto you glad tidings"-
glad tiding'S of the fulfillment of prophecy in the resurrection
of Jesus, which was in itself, according to the divine plan, an
evidence that his sacrifice had been acceptable as our sin-
offering and a pledge of the resurrect.ion of all who believe
in him as their Lord and Redeemer. Then the Apostle re-
ferred to the statement in the Second Psalm-"Thou art my
Son; this day have I begotten thee"-as applicable to his
new resurrection life, which should never again return to
corruption-death-and showed that the promise in Lsa, 53:3,
4, of "the sure mercies of [or holv things promised to]
David" *-tlJe dominion and power an-d glory of the kingdom
of God on earth, ete.-Iwlonw'd not to David literally, but to
Me-sinh, .Ic-us. whom David in some instances typified; "for,"
Raid he, "David, after he had served his own generation by the
will of God, fell on sleep, and was laid unto his fathers and
Raw corruption." Consequently he argues that the prophecy
has not reference to David, but to Christ, whom David here
typified.
* See Lesson vi. First Quarter, in our issue of February 1st.
VERSES 38. 39. Having thus securely planted the claims
of Jesus of Nazareth upon the testimony of the prophets
and of the eye-witnesses of his life and death and resurrection,
and having called their attention to the glorious promises
for the blessing of Israel and all the world through the ex-
pected Messiah, he made to that attentive congregation the
startling announcement: "Be it known unto therefore, men
and brethren, that through this man is preached unto you
[even you, who in your ignorance and folly despised and slew
him] the forgiveness of sins. And by him all that BELIEVE
are justified from all things, from which ye could not be
justified by the law of Moses."
VERSES 40, 41 are words of solemn warning in view of
the responsibility which the hearing of this truth brings with
it. When the truth is presented to us by any of God's
messengers, however humble, it is to the end that we may
either receive or reject it as we choose. The meek, those
who reverence God and desire to know and to do his will,
will receive it and be blessed by it; but all the proud and
worldly-minded and all those who are wise in their own con-
ceits will reject it. And to such says the prophet, as quoted
by the Apostle, "Behold, ye despisers, and wonder, and perish:
for I work a work in your days, a work which ye shall in
no wise believe, though a man declare it unto you."
A great work was going on in those days; for God was
there beginning, by the preaching of the truth, to select from
among men and to train and prepare "a people for his name"
-to be joint-heirs with Christ of his Millennial kingdom.
The despisers indeed wondered at the progress and power of
the truth, but they were left in their lost, perishing, un-
justified condition, because they would not believe and repent.
The same is true today also, the only difference being-
that we are living in the harvest or end of the age, when the
work of selecting the bride or body of Christ, which was
there begun, is now being finished. And here as there the
truth is manifesting the meek and worthy ones as well as
the despisers. Let all heed the Apostle's warning and beware
lest that come upon them which is spoken of in the prophets.
What is that ?-A hardness of heart which despises instruction
and which will not walk in the right ways of the Lord.
but which walks according to its own wilfulness in the way
which leads to destruction; for out of Christ there is no sal-
vation. "Behold, ye despisers, and wonder, and pcrish." Be-
loved, let us mark well the responsibility which the testimony
of God's truth brings, and be not like those who, denying the
possibility of any perishinp proceed further and reject the
great salvation proffered only on condition of faith in Christ
as our Redeemer, and consequent repentance of sin and
reformation of life in harmony with the will of God.
VERSES 42, 43 show that many, of both Jews and Gentiles,
received the truth with gladness and desired to hear more of
these things.
THE APOSTLES TURNING TO THE GENTILES
IV. QU:'..R., LESSON IX., NOV. 27, ACTS 13:44-14:7.
have set thee to be a light of the Gen- elect number from among the Gentiles. And now, as then,
the worthy ones are being gathered out of a great organiza-
tion. Here it is out of the nominal Gospel church; there it
was out of the nominal Jewish church. In both cases the
few are gathered out and the great mass prove themselves
unworthy through pride and unbelief.
VERSES 46, 47. Seeing the unreasonable prejudice and
opposition to the truth on the part of the Jews, Paul and
Barnabas boldly withstood them, saying, "It was necessary
that the word of God should first have been spoken to you
[It was necessary because they were the natural children of
Abraham and natural heirs of the covenant made with Abra-
ham]; but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, 10, we turn to the Gentiles:
For so hath the Lord commanded, saying, I have set thee
[Christ] to be a light of the Gentiles, that thou shouldest be
for salvation unto the ends of the earth."
These Jews did not directly judge and pronounce them-
selves unworthy of life; but in rejecting the only conditions
upon which everlasting life is promised, they in effect re-
jected life. for it is promised only on the condition of faith
in Christ as Lord and Redeemer. However, we do not under-
stand that their rejection of Christ then, blinded and hin-
dered as thev were hv prejudice and hardness of heart, was
a final rejection of life: for the Lord's gracious provision for
then] i" yet to open their blind eYE-fl and to givp thorn It heart
of flesh so that thev mav yet SE-e and hplieve the trnth-ana
that notwithstanding the fact that they died in their sins
without faith in Christ; for it is written, "Thus saith the
Golden Text-"I
13: 47.
VERS1:S 44, 43. As a result of Paul's discourse of the
preceding lesson, on the next Sabbath day almost the whole
city came together to hear more of this Gospel. And when
the unbelieving Jews observed this evidence of the growing
popularrty of the dor-tr ines of the crucified Jesus, they were
mov ed with envy and bestrrred themselves in opposition to
the truth, becau-se thev -aw that this new religion was cal-
culuted to supersede 'JudaI "111, around which clustered all
their na t iona l prrdc nnd their selfish sectarian hopes. As a
people, thov h.id, hor-nu-,e of thi very pride, failed to com-
prehend the true impoi t of t.horr own God-given religion, and
to <oe i t-, tran-iout am! r-hnrncter : and so its precious
promi-o, rui-uudr-rstood find p"rverted. served only to minister
to their fur-thor prid(', while thov boasted of being the children
of Ahrahrn, the sper inl favor-ites of God, to whom belonged
the promisc.
All fillc d with this spirit of pride were thereby incapaci-
tated to ror-eivc the doctrines of Christ.iani tv : for there
no room for tho-o in a proud heart: this' Gospel is pre-
ernincnt lv tho Gospel for the meek, nnd none but the meek
ever have eontinuod or ovor will ('ontinue long to rejoice in
it. And n<. the trutb of the dawning Gospel dispensation
separntcrl the mer-k from the proud, and thus guthpred out
a worthy rornna nt from the .Iewivh nation to he [oint-heirs
with Chris t in his kingdom. the t ruths due now in the
dawn of the Mi llennium and harvest of the Gospel age are
accomplishing a similar selection, and thus completing the
[1466]
NovtMBtR I, 1892 ZION'S WATCH TOWER (331-335)
Lord God: Behold, 0 my people, I will open your graves,
and cause you to come up out of your graves, and bring
you into the land of Israel. And ye shall know that I am
the Lord when I have opened your graves, 0 my people,
and brought you up out of your graves, and shall put my
spirit in you, and ye shall hve." (Compare Ezek. 37:12-14;
Rom. 11: 25-32 ) None will ever be finally judged unworthy of
life (worthy of the second death) until they have enjoyed every
advantage of a full, fair trial with a clear knowledge of the
truth. See Heb, 6: 4-6.
"Lo, we turn to the Gentiles; for so hath the Lord com-
manded," etc. Ah, these words were a joyful message, "good
tidings of great joy," to some of the humble Gentiles who
heard, and who, Lazarus-like, had long desired to be fed with
even the crumbs of divine favor falling from the table of
bouatles provided for the -Iewish Dives.
VERSE 48. "And when the Gentiles heard this, they were
glad, and glorified the word of the Lord, and as many as
were ordained to eternal life [i. e., as many as had that dis-
position of meekness and trust in God, and a desire to be in
harmony with him and to do his will, which disposition God
has ordained shall receive the reward of eternal life1 believed."
And here, too. we may learn a lesson and recognize God's
direction of his own work as the apostles recognized it.
While it is as true now as in the days of the apostles not
many great, or wise, or learned according to the course and
estimation of this world, but only a few (and they often the
poor of this world, rich in faith) receive the "good tidings"
joyfully. we should never lose sight of the fact that those
drawn to and held by the truth are always those of humble
hearts, seekers after God and his ways, the very class for
whom God has provided and ordained the blessing of everlast-
ing life. But neither should we forget that God has other
sheep, not of this flock; and that he has provided that the
fullest degree of natural evidence shall be given to those other
sheep, the faithful of whom shall have everlasting life also.
though on a lower plane or nature than the little flock now
being selected, who are required to walk, if at all, by faith
and not by Right.
VERRF, . 49. "And the word of the Lord was published
throughout all the region"-doubtless not only by the preach-
ing of Paul and Barnabas, but by all who then received the
truth.
VERSES 50-52. Persecution was the immediate reward
of the Lord's faithful witnesses, as it always has been and
will be until the reign of Christ brings in everlasting right-
eousness.
Persecution serves to separate those whose interest is only
lukewarm, and who. being unworthy of a place in the "httle
flock" to which it is the Father's good pleasure to give the
kingdom, the Lord desires to separate. Besides, it serves to
strengthen and develop the true ones, thus fitting these "over-
comers" more fully for the work of God. now and hereafter,
But they rejoiced in the midst of suffering and were filled
with the holy Spirit-with a holy zeal and enthusiasm which,
while it led them to shake off the dust of their feet for a
testimony against that city, turned them to another, to de-
clare the glad tidings to others who still sat in darkness.
CHAPTER 14: I, 2. The experiences in Iconium seem to
have been very similar to those in Antioch-a large congrega-
tion of interested hearers, many conversions to Christianity,
of both Jews and Greeks, then persecution from the un-
believers and efforts to turn away from the faith those who
had believed. Such experiences a re not common amongst
Christian professors now, because they are drowsy with the
wine of Babylon's false doctrine (Rev, IS: 3) and are not
sufficiently interested and active in the service of Truth; and
the devil does not think it wise to persecute for error's sake.
But each child of God learns by experience the force of the
Apostle's words, "Whosoever will lire godly [to please God]
in this present time [when evil reigns] shall suffer persecu-
tion;" and this in proportion as he receives the truth and
faithfullv declares it.
VERSE 3. On account of the opposition it seemed neces-
sary for the two brethren to remain a long time in Iconium
in order to establish the faith of them that believed. And
the Lord worked with them. endorsing their testimony by
special miraculous gifts-probably of healing, mainly.
VERSES 4-7. By and by the persecutions waxed more
severe, so that the whole city began to take sides for and
against these witnesses of the Lord, and the excitement grew
until it would hn ve resulted in a mob. When thev became
aware of this, they fieri from the city, doubtless recalling the
Lord's connsel-"\Yhen they persecute you in one city, flee
ye to another." They fled to Lystra and Derbe, and there
also they preached the Gospel.
----------
ever, to the creeds of the dark ages. and help sustain a little
longer the tottering walls of Babylon. Resoluttons favoring
such a union were recently passed by the Protestant Episcopal
Conference at Baltimore and by the Congregational Confer-
ence at Minneapolts. In our next issue we hope to present
evidences showing' that the gi1'11l,q oj life and authority to the
Image of the Beast or "False Prophet" ( Rev. 13: 15-1j) is not
far distant.
SECTARIAN UNION YS. CHRISTIAN
The clamor for closer sectariun union progresses; and
thc rapid growth of the Young People's Bociets] of Christian:
Esule lor not only furnishes an illustration of the popularity
of sur-It a union a" is being caIled for, but suggests a way
hy which it might be attained-hv a league as Christians
which. while guaranteeing- ft'llow'-hip to its members, will
make fealty and fidelity to the various sects an obligatory
condition. Such a union will bind men and women, more than
UNION
"FATHER, GLORIFY
"Father, glorify thy name!"
Is my humble prayer,
Not because in all thy joys
I may have a share;
But because mv love for thee
Has grown deeper, Lmd.
I would have thy blessed name
By all hearts adored.
"Father, glorify thy name!"
Is my earnest prayer.
I t may cost me keenest pain-
Yet, .0 Lord, I dare
To uplift this fervent plea,
And the answer claim:
Though it mean the cross for me,
Glorify thy name!
THY NAME!"
"Father, glorify thy name!"
Is my daily prayer.
All the loss my life may know
Thou wilt help me bcar;
To thy will I say. Amen!
In thy love I trust:
Father. glorify thy name
Through unworthy dust!
"Father, glorify thy name!"
Is my constant prayer;
I have nought to dread or fear-
Thou hast all mv carl'.
Death can be but gain to me.
E'en a death of shamo :
Father, grant my humble prayer,
Glorify thy name!
-F. G. BURROUGHS.
FROM EARNEST WORKERS
But notwithstanding these encouragements, I often fear
that our knowledge has outgrown our love and piety, that
some of us have imbibed a spirit of debate, and are not
wise enough to know just how to speak the truth in its
season.
Should we reason upon the Scriptures with those who
appear to be insincere, and yet have a zeal to contend for
their theory? I have seen on our streets BibII' students
arguing f'criptnre from different views. the bystanders halloo-
ing for the side which suited them best, and neither party
[1467]
ENCOURAGING WORDS
Arkansas.
DEAR BROTHER RUSSELL:-It is with much pleasure that
I inform you that the truth is spreading in our neighborhood.
I feel that the Lord is leading me: that I have more patience
now than hitherto-which I greatly needed, and for which I
often prayed. Of five first Volumes of DAWN, given to such
as I thought truth hungry, I have as yet heard from only
one. It has opened the light and truth to two Presbyterians,
and I am daily expecting to hear the same good news from
the others.
(336-340) ZION'S WATCH TOWER
ALI.IlGHI!NY. 1'A.
seeminz to have the proper reverence for the Word of God.
The would seem to suffer by this conduct, because I
saw none who seemed to be truth hungry; and I thought
it best to keep silent, and to try only to heal the sick. And
vet I am afraid to settle down on this opinion, for I know
that I am not a discerner of the thoughts and intents of
the heart, and am sometimes surprised to see some, for whom
I did not hope, receive the truth, while others, apparently
more hopeful, reject it.
The opinion I have of the success of colporteurs is this:
It depends upon the spirit in which the book is presented.
I believe that, when one is clothed in the imputed righteous-
ness of Christ, and made pure and clean, whiter than snow,
it modifies his manners, making them so loving and kind,
that it is hard for any to refuge to purchase so cheap a
book on such an important subject. Those who would serve
the Lord acceptably must have clean hands; and could I
always feel myself thus qualified, I would be still more eager
to go out into the field.
It seems to me that all believers need to be forcibly re-
minded that all knowledge and faith, and many great victories
in our warfare, will amount to nothing, if we fail to have the
sprrit of love, meekness and child-like simplicity. Oh, that
my longings for these necessary qualifications were satisfied!
The Lord grant that I may be able to put them on; and
will you pray that I may be thus endowed.
Yours in the Gospel hope, J. K. CONNER.
[REPLY:-I am glad, dear Brother, that you see so clearly
what sort of persons in holy conversation and godliness all
the colporteurs, and all who have obtained the hope of the
gospel, should be. But you should not wait until you are
perfect before giving your time and strength to the Lord's
service. You have the proper conception of what the ideal
colporteur should be. Now start, and in the strength of
the Redeemer work, as nearly as you can, up to that standard.
Those who so run shall never fall, but shall have abundant
entrance into the kingdom of our Lord.-2 Pet. 1: 11.
You are right in not bandying the gospel on the streets.
We are instructed to be ready at all times to give a reason
for our hope to him that asketh j but neither the Bible nor
sound judgment dictates street quarreling for the truth's sake.
Our great Master did "not cry aloud nor lift up his voice
in the streets;" nor did he seek the boisterous and profane
for his followers. The spirit of God led him to "preach
the gospel to the meek"-to the truth-hungry wherever found
-to those who have "an ear to hear." (Jsa. 42:2; Matt.
12:19; Matt. 11:15; Isa, 61:1) We cannot do better than
follow the great Teacher's example.-EDIToR].
YOLo XIII ALLEGHENY, PA., NOVEMBER 15, 1892
PROTESTANTS NO LONGER
No. 22
Prote-tants lately scorn to be sadly at a loss to ac-
r-ount for their name-J'rot"stant. They know from history
that t hct e W,IS OI1('e a wide difference of relig-ious views
lx-tweeu the founrlr-r-s of their sects anrl the Chur;;h of Rome.
They know of the rack, the prison and the stake; but they
wonder why it all was, and tlunk there must have been some
great mi .... tu ke.
Papacy declares that she never changes; and so Protestants
f.IIl"y th..<t tl)('y 11,\\ e h('t'n mi-informed, and are seeking- unIOn
\\ i t h the VI")' one whose conduct and doctrines thr-ir fore-
f,ltll(',,,, 1.1(1""led unto death, The Congrega-
ti"II::'I Na 1HIlla I C'onvt-ntion at Minneapolis adopted the follow-
il');' 1Il :1 i e-olution on tho subject:
'T11e Iloman Cathol ie body h rr-cognizod as II branch of
t h church of Clrri-t, and the report welcomes the opportunity
to ('o0l'''!nte with ito; members, clergy or laity in the ad-
of the CI1U'le of Chri-stian truth and Christian
1I,0}:l ls. Thr- at t itude of the Episcopal church eoming for-
Wi'r<l 1'1 England and America bearing an olive branch is
11(',1 rt: lv corumeurlod."
Vie' an' gI.lIl indoorl to hr-lieve that the membership of
the Cinu ch ot Rome contnins some noble soul s, and that as a
\\ her mu lt rtudvs are more enl ightcned than once they
were; but we belieYe the system to be Satan's handiwork,
and as really Antichrist as it was when, with greater
power, it "wore out the saints of the Most High," and
practiced outward evil, and prospered in it. The same false
doctrines still underlie her system; and only opportunity is
lacking for the same display of devilish intolerance that
during the dark ages marked her pathway with hlood.
We respect all docent, honest men as men " and when
ever we can we shall be glad to do them good, physically
and spiritually. But we reserve the titles of fellowship,
"Christian" and "Brother," for those who trust in the
Saviour and his one sarri(ir'e for all. This as much ignores
Roman Oatholics, who hold to many, repeated eacriiices for
sillS (sacrifices of the Mass), as it does those who deny
any sacrifice.
* * * *
\Ve mentioned in our last our intention of presenting in
this issue some evidences that the gwing of life and authority
to the "Image of the Beast" is not far distant. We did
not mean by this that you should exper-t a review of Rev.
xiii. The evidences referred to, crowded out of this issue,
may appear in our next.
PURGATORY
IS IT A ROMISH, A PROTESTANT OR A BIBLE DOCTRINE?
1'II,t'-'-I,4I1t'l !2("ll'ral1r 1Ia\"(1 ignored tho Bible doctrine on lies through redemption through the precious hlood of Christ
t III"' t ot :\ ru tui p Purjratory, \\ hile Romaui-ts have (ju-Litlcat.ron through faith in the redemption thus accom-
Sr,?rndl,lly )_ll vI,Itl',1 H11(1 counterfvitod it, as thf'y have eyery plishcd ) and purgation, or the actual cleansing from sin and
nth._r tl ut h, to t l.o uuholy of human aml.ition and uncleannes, and perfeC'ting in holiness.
;,V,llil', r'ld,'I'(l, t ho whole P,lpal system is a counterfeit of Protestants (claiming that all mankind are now on trial,
/lIP 1 cpt!l, : \Ill lu-rvm hao; h"PU it.; grpat power to deceive and that as a result of the present presumed trial they
a n.l "'tlll,v hom t ln- truth, And tile Papal svstem, he- must, at death, be ushered at once into i ther an everlasting
C? u of j r, J p,PlllU],l]:('U to the truth, in its completeness and heaven of bliss or a hell of eternal torture) have no alterna-
Its Q' III'l rt 1 (1:'1 I nn-, not \';j LI!-,tn its outi perver-sions tive from either one or the other of the following conclusions:
nn.I <h.irnerul al.u... (" of the tIllL1I, hus ",<:II been described First, that only the justified, sanctified and faithful saints
s s ",[ III "l."I'[';(" l' of i nuonui ty." Yet, like a coun- developed in tho present life will ever be saved, and that
lOLli, It 111c,v l'p'!ilile an l",]I'.'rt to detect and expose it. all othcrs-c-medium good. and bad-will be hopelessly and
Wln l w h.i v- no -vmputhv w.t.h the dor-ti inc of pmgatory forever IOF.t; or, Secondly, that all mankind, except the
.i s ta,J',ht 11\' nor yet as hinted at by some vilest of willful sinners, will be taken to heaven and will
Pl"l'.stnnt<; '11 wh.t t thov term the Intermcdiatr- State- constitute it a very bedlam of confusion as the various
"t:\>f,elJ <I("t1l :,wl }P-lIll'l'dion, when tho ..oul, tItpv claim classes attempt to associate and afnIiate with each other-
J. flom -i,1 al'd m.:de fit for hpaven-we" do see the matured saints (a "little flock"), the inexperienced babes,
that 111,' ]><'1 \ ('J t<J dOdl inc of pllrg,ltory had a sLut in tIt!' the ignorant and degraded sayages, the idiotic, the insane-
tlll111 I tl .. ,t t1,(' teal'll the dOl'trine of pmgatory; l>II per'lons of all classes for whom hope is entertained by
HI,,1 tll,lt iL j, OIl.' of the most glorions features of the kindly human hearts, all who it is felt sure are at least too
dl\ iI'" 1,],\\1 for 1:](' of our !'lJ('e. good or too innocent to deserve eternal fort1lre of any de-
'1')" i,'1'1ll j,lIn/lIlOrtj a plal'e or eonrlition of purg-- scription.
ill;:: or (,lUI Ihiw', awl it i... ir<'l'1v admitted tIt:l t a11 mankind Rome Protestants take one of the..e views and ..orne the
Jr.1J-t of Ill' purgPlI flom ..in lIml uncl(,ltllnesa (as oth!'r. But whir'hever horn of the dilemma is accepted. in-
Wl'd a- j'(,d('('Ill,',l and 111-,' ifipcl), heforp thpv are fit to enjoy ..urmolllltable difficulties are encountprpd, as every thinking
tllf' of dprnal life. 'I'h' ('ommon Sl'no;p of man- Chrio;tian knows. The first view, if really believed, would fill
kind H' kllo\\ for purgation, and the the world with an indescrihahle gloom. Death-bed scenes
SCIiptnr<'-, dearly teadl the doctrine. The way of salvation already sad would be still sadder, if such a view were really
[1468]
NOVllMBIlR 15. 1892 ZION'S WATCH TOWER (340-342)
entertained. And it is the professed view. But if the second
view be accepted, as it generally is by people of heart and
breadth of mind, the difficulty is but slightly lessened; for
'With the idea that at death we must go to either heaven
or hell, the only reasonable conclusion is that all who es-
cape hell must go to heaven. The difficulty with this
view is that it would fill heaven with a heterogenous mass
of beings, and so mar its peace and harmony that it would
be only another babel of confusion such as earth has
been. And some, at least, would still feel Iike praying that
they might go "where the wicked cease from troubling and
the weary are at rest." Such a condition would be only a
continuation of the present imperfect and unsatisfactory state.
What fellowship hath light with darkness, or what common
joy could these share whose states and experiences differ so
widely? None whatever.
But, says one who never before thought of it so, may
we not suppoAe that those lower classes will be gradually
disciplined and corrected, and so brought into harmony
with God and each other, and that peace and joy will result
in the end? Ah! then instead of doing without a Purgatory,
you are supposing heaven ia Purgatory-a great hospital
and reform school for the treatment of moral diseases and
deformitiss. No, that cannot be. Well, suggests another,
may it not be that in the instant of dying, all those who
He not notoriously had (and henca too good to be eternally
torrnented ) are perfected and fitted for heaven? No; for in
that case present experience would be wholly useless ; for
bcingA so changed would not know themAelves-in fact would
not be themselves, but new being-A, wholly different in every
particular. If such were the program it would have been
wi APr to have made thorn so at first. Besides, that is not
God'Fl method of working. "'e should all serve hi" opera-
t.ions are always on philosophical principles; and the prin-
ciple" of moral philosophy are just as fixed an-I firmly eg.
tahlished as are the prinr-iplos of natural philosophy. Ob-
serve how steadily God adheres to the principles of natural
nhilosophv, as 1](' saw fit to estahlish them. Dol'S water ever
flow up hill? Did an acorn ever spring into an oak in an
instant? "7a s ever a human being born fully developed
either mentally or phvsir-nllv ? DIJ g-rflpcs grow on thorns,
or figs on thistlos ? "'e smile at such preposterous sug-
geotionA as these; hut why ? Because we recognize the fixed
prinr-i ples of natural phi losophv, which never can and never
will chn nze. And we spe that if they were not thus fixed,
t ho results would be confusion throughout the realm of
nature.
Our God is a God of order; and in moral law a" in natural
law his prinr-iples are fixed, Character is a growth, a de-
veloprnent, It TIny grow rapidly or grow slowly, but grow
it must. It never arr ives at matnrity without the prelim-
inary prof'essf's of growth, or development by degrees. And
along whatever lines-of virtue or of vice-the discipline, ex-
perienco and consequent, growth have been, of such kind will
he the matured character-e-whcthor bad or good.
It is preposterous, therefore, to prpsume th-it a perfect
moral eharactcr can be Instnntan-ously bestowed upon the
morally polluted or upon the morally blank in the instant
of death. But here we should distinguish b-twoen perfect
and imperfect beings u'itho1lt character and perfect and im
perfect bpinf's with cltaractcl. Adam \Va" a perfpct being with
out character. He was put on trial to giYe him an oppor-
tunity to dewlap a character. Hi'! inl'xperience soon stamped
hi'! cffort-Failurr'. But God h;)s proyided a ransom for
Adam and all whom hr rr'prf'sented in his trial; and this
implies another opportunity to drvelop a character such as
God can approve--fit for an eternity of companionship with
him. Either a good charaf'ter or a bad one can be demon
strated hy imperfect beings, and it is dotcrmined by the
ronduct of eaf'h person aftl'r lIe ('Ome'! to a knowledge of
the truth on moral questions. God m'tkes no promises of
hcayenly blisA except to Auch as devl'lop cllaracter-"over
cO])1crs"-and ypt it is evident infants who have formed
no charaetpr. and many of the ignorant who have never
come to such a knowledge of the truth as would con-
stitute a full trial, or as should condl'mn them as fit for
torment or second death, constitute the g-rl'at majority and are
as unfit for heaven as eternal torment would be unfit for
them. For all Fiueh God has prepared a Purgatory, a sehool
of diRcipline which will fayor the dCVf'lopment of good char-
after wh i('h tlley will bp tested; and this we will
f.lIow from the Scriptm:eA, Rhortly.
"'f' kpow now. and onr fripnds know us. both
hy ollr physiral fratnreR apd onr mrnt:d and moral dc-
vclopments. Bnt when dpath hal' the physif'al
man, and only ch:uaeter rrmains for identification (and this is
the general claim), if the character, or mental or moral
developments, should undergo instantly such a marvelous
change as perfect character would imply, all the surrounding
conditions and circumstances being new also, how could the
man know himself? And if such be God's plan, why has
he permitted sin and death and all our present painful ex-
periences at all? and why need any strive against sin?
The idea is absurd.
If such were God's plan, the present time of the permis-
sion of sin, evil and death might as well be dispensed WIth
as useless, to say the least. And if all were to be thus
changed instantly to perfection, why not miraculoualy change
alf,..-even the worst? and why are any exhor-ted now to
"holiness, without which no man shall see the Lord?" and
where would come in the many and the few stripes for
deeds done in the present time?
THE PURGATORY OF SCRIPTURE
Seeing that all of the above thoories are lame, unreason-
able and unscriptural, we come now to the Purgatory of
the Bible. '
First. It will be established on Earth-not eIRewl'ere.-
Provo 11 :31.
Second. It is not now in operation, but is to hegin when this
Gospel age ends, when the little flock of saints hu- been
selected.-2 Pet. 2 :9.
Third. The overcoming "little flock" of saints, who will
have part in the first resurrection and be like their Lord.
spirit beings, will then be associated" ith him in t.ho work of
judging, correcting and teaching those in procCE:'; of purzu-
tion during the Millennium, when the world and tho "('ast,l-
ways" of the church are being disciplincd and cot rectod in
righteousness. And that will be the on1\. rea llv holv riuht-
eous Lnquuurion. (i. e., court of judicial 'inqniry or
tion on matters moral and spiritual}, of which Pap.u-v made
so terriblo, blasphcmous and cruel a COllllt('vfrit during the
dark ages.-.Tolm 5:22; I Cor. 6:2.
In a word, the long-promised rcijm of tho Chrivt, the
glorified church, during the woi kl's thousn nd-vea r judument
day, or period of correction in rightoou-no-, i.; t h ]'/1 rfr'l tory
?f the Bible. The saints shall not como into puru.uoi iul
Judgment at all (1 Cor. 11 :32); b('(':l1N" in this l i n-, hating
sin, they become reckonedly do.id to it aIHI a l ivo to riuht-
eousness in Christ. X('ithl'r will the f.i i t hful nVl'll'oml'rs of II,{'
past, noted in Hebrew xi., hnvo pm 1, in t.hnt Mil1"lIl1i.t1 agr'
Purgatory; but all others of the 1111111.111 fn nn ly "I II t l.oro
be dealt with-e-cor-rected a nd d i-r-ipl nu] in righ1"')U:,llt'''-
to bring- about true roformu t ion a nrl flna llv PPI f"dlOn (If
character. (I Pd. 4'';; ::\faU. 12-:1(1) .\11 "i]] t hu-, 11"
purged (,XCI'pt as in t ho rn',ellt lu. \ I'll 10\'",1
extraordinary and pri , l1egp, nevprfl,,'],,'o' ,ill 1I'i
T
l f ,; 1l '!
against it. For such only thp1 r- is 110 fill t hcr I,opp (Il, h.
27), through the d''o('ll'lin(' a nd pm u.i t ron of that
Judgment periorl : for, H,lys tho Apost l, "it is to
renew them unto repent I1Ilp."-ITf'h. (l4-6.
That time will he one not onlv for row ard in t ho ov il
and gnod then done, but a l-.o fOf rcwn r.Iirur till:' v i l ,1I1rl
good deeds of the t i me. \Ylloever nnw ovrn
a cup of cold wn tcr to ono of th!' Lorrl' he",lusp
he is such, shall hnvo a rown rrl in t lui t Pill g,!tO].": a nd
whoever hns wronged ope of tho leH",t of them ,h,III rp"ei,p
a just r('('omp('nsp for thl' ('\'il d!'('rl. .-\]](1 nIl' '0('0111 gillg, of
that time shall be in a"r'ord:lll('C with tlle
that was sinned again"t.-Luke 12:47, 4R; l\fatt. 1O4\. 42;
16:27; 2 Tim. 4:14,
The Purgatorial period will lJe speeiallY scyc!"r at Its
heginning, partiC'nlarly upon thp p{'0l'll' of nations
of sO'callpd Chr.i>:tendom. ha \ P ,l,lI'a lItagp g
and opportumtll'R ahove tho... (' of IlPathl'n 1.1I1rl", amI .11(' eor
respondingly responsible. For thl' pHI prl'ol' of qUll'kll'
ing mankind to a rf'alization of thl' new ('OllllitllHh 'i'l fnrc!'
und('r the new Millennial dl'lwllsation tllPn intror!1J(', d. thr
Lord, the righteous JU<lgp, "\\ ill C0111e "ith titf'. lllHI "ith
his charints like a wllirlwiml. to render hi", alw"r "'iill fnrv
and his r('lmke with flaml's of firp r jnd'!TIlent,. rll',tnH'tin to
evil sy>:tl'ms A<:llpm(' ... l. For h.\ nIP r,l,'",inll'ti'-e
mentA upon eVIl tlungsl and hy Iii.; >:word rthe trnthl will
the Lord plead with all fl"'h: an(l rPI nhP God' 1 till' sla in
of the Lord [conqu('rC'd by the >:WOJ rl of tllJ1 11 1 sh,dl Ill' manv."
(Isa. 66:1!i, l(l; R('v. HI'].;) "ITe ... hall ;1\II"p amonrr tIll'
nationA and rPlJllke [l,y llis jurlQment'l many' an(! thpy
shall hl'at th"ir f.worrls into and t1Jf'ir SD!'alS
into pruning hook... : wI! ion f.ltall not lift IIp sword arr1ainst
natim.l. npitllPr tlw,I' learn war an.\' morp." (Tsn.'"
'1'h!' of that dav of tlH' Lord arf' >:vmholieal1v
in a 11 tIll' prophd H' d"]llwn t ions of tlla t tinH', by
{In>; he('alhe fire not only l!tsf"0:J8, hnt ('al1'('S pam in ('all'
[1469J
(,<-12-344) r: 1 UN'S WATeH TOW E R
ALLIlGHIlNY, PA.
nedion with the destruction. These purgatorial flames of
righteous judgment will consume the evil systems and false
principles and theories of th.. wor ld-e-pohtrcal, religious and
financial; and while indrviduals will suffer and weep bitterly,
it will be. to the many, reformatory or purgatorial suf-
fl'nng; and only such a" willingly cling to the evil will be
de-t royed with the evi l and as a part of it.
This Purgatory will begin in the close or "harvest" of the
Gospel age-the Millennia! or purgatorial age lapping over
upon it. Indeed. the fir-st to enter it will be tho"e Christiano;
who are "double minded"-who seek to serve both God and
mammon, and who, to be saved at all, must come up out of
great tribulatron, washing their robes in the blood of the
Lamb. (Rev. 7: 14) In fact. it might be said that the
purgatoria 1 work has to some extent progressed upon this
sa me throuzhout tho Gospel age (Ree I Cor. Ii: [)); but
the cla-.s ha-, lx-en so sma ll in comparison with the world
that the term "Purgatory" may properly be applied only to
the Xli lleunia l agp of the world's purgation; for such is
the Sr-rrptural method of referring to it. Referring to the
baginning of this Purgatory and its flrxt effect upon the
two classes of the r-hurr-h, the Prophet says (Mal. 3:2, 3):
"But who may abido the day of hi" [Mes-dah's ] comin,q? and
who sha ll stand wlu-n h{' a ppcaroth ? for he is like a i efiners
fire and like Iuller soap. And he shall sit as a refiner and
purifier of si lver : and he shall purify the sons of Levi, and
purge them [in that Purgatory] as gold and silver, that
they may offer I themselves] lin to Jehovah an offering in
righteousness."
The trouble which will purge the great company of the
nominal church, who are unworthy of a place in the real
church, is a part of that which is coming upon the world in
g-eneral. They are tho unfaithful servants who, though not
hypor-rrtes, receiv e a portion of trouble, as chastisement. with
the hypocrites and unbelievers, (Matt. 24 :51) While they
will be corning through great tribulation it will be be-
cause they have the spirit of the world. The spirit of the
world is a selfish spirit: it includes love of the praise of men,
love of wea.lth, love of power, love of ease, love of pleasure-
love of everything pertaining to self, and neglect and lack of
interest in the welfare of others. This class, and in fact
the whole eivi lized world-"Christendom," as it is called-
have had the law of Christ presented to them-Love to
God and love toward each other; yet they have neglected
it and allowed selfishness to rule them instead. The trouble
orning will hi' the outgrowth of this very selfishness. Kings
and pr-inces selfishlv seek their own continued advantage
and power, and the masses selfishly seek liberty and equahty;
r ieh men aIII I oorpot ations foeeking selfishly to perpetuate
monopolistic methods, customs and privileges which give them
a decided advantage over others and secure them and theirs
the cream of life's comforts and blesaings ; and in opposi-
tion to these their mechanics band together, not on general prin-
ciples for the g-ood of all. but on selfish principles, to get
for themselves as large a share of the spoils and to give as
smaII a return of labor as possible.
This crop of selfishness is fast ripening in the brighter
lig-ht of this nineteenth century. As the light increases, both
sides become more cunning as to how to advance their
I C'l-pcc't!w selfish ends, and how to detect and meet each
other's moves. The breach is rapidly widening and preparing
for what God has predicted from of old-eta time of trou-
blo such never was since there was a nation," "No, nor
<'\'1'1' "hall 1)('," (Dan. 12: I ) This trouble is the beginning
of thc purgatorial fire of the day of the Lord. In it the
mounta ins [kingdoms of earth1 shall melt and flow down
like wax rto the level of the people-equality], and those
wlueh do not melt shall be removed and carried into the sea
[xwa.Ilowed up in anarchy], while the e</A-th [society and
general order] shall be removed. See Psalm 46 for a symbolic
I'!(',,('ntatioll of i otr ihutiv nnd puiuatoi ia l t.roubles com-
ing npon the woi ld, remembering that in the symbolism
of Sel ipt nro mountains "ignify kingdoms : earth, the social
fuhr ir- <upportirur kingdom-, : sea, the lawless or anarchistic
('I('m('nt,,: and 11 ca rcns, the religious influences,
This sumo troulilo is a lso graphieallv portrayed in the
symhol i e "fire" in 2 Pet. :3:10-I:l. Here the earth (society)
i-, <how n af. melting or di'\intpg-rating into its various ele-
monts, whi-h, in the hou t of hi ttornes of that time of selfish
strifc. will no longer blend and coalesce as before. Here the
burning- of tho hean'nfo-the destruction of the religious
system- and prineiple-, which at present govern and control
mankind-s-is shown. their passing away with great commo-
tion. Then Pr-tr-r tel l of how this onfuwion and trouble
sha.l l hI' followed by a new organization of society, under
nr-w pr-inc-iples and govprnment-ncw hea L'e'IIS and a
new earth wherein dwelleth righteousness-wherein right
and truth and love will have supplanted error, superstition
and selfi ..hness. David also (Psa, 46:8-11) portrays the in-
troduction of the same blessed Millennium of peace and
righteousness.
During that Purgatorial trial the glorified Christ, the
righteous judge, shall lay judgment to the line and right-
eousness to the plummet, and shall sweep away every refuge
of error. (Isa, 28: 17) "He shall judgc the people with
righteousness and the poor with judgment ... , and shall
break in pieces the oppressor." (Psa, 72: 2, 4) This will
be the beginning of the purgatorial judgments-in favor of
the poor, the ignorant and the oppressed, and hence against
the wealthy and great and learned who have been willing
to use their superior advantages of birth, of wealth, of
education and of mental balance simply for themselves,
selfishly-instead of having that sympathy and love for
mankind that would lead them to desire and to labor for
the elevation of their less favored brothers. Inasmuch as
any have permitted selfishness to rule them, so that they
are willing to take advantage of the weaknesses and circum-
stances of others to amass to themselves great wealth and
power, and to use that power and wealth selfishly, to that
extent they will suffer most in the beginning of this Purga-
torial age. Upon this class its hottest fires will come first.
See James 5:1-7.
The judgments of this day of the Lord are represented
repeatedly in the Scriptures. Isaiah (Chapter 33: 2, 3, 5-16)
points out God's succor of the saints from the coming trouble,
saying: "0 Lord, be gracious unto us; we have waited on
thee: be thou their arm t the helper of all truthseekers, even
though not overcomers], .... also our salration in the
time of trouble." Then the effect of the trouble upon the
nations is briefly summed up: "At the noise of thy thunder
the people fIed; when thou stoodest up nations were scattered."
Next, the effect of the Lord's standing forth to judge the
world is shown upon the church : "The Lord is exalted;
for he dwelleth on high. He hath filled Zion with justice
and r ighteousness. Wisdom and knowledge shall be the
stability of thy times and. the strength of thy happiness;
the fear [reverence] of the Lord is his t.reasure," That is to
say, the Zion class will be distinct and sepai ate from others,
and their advantages will consist largely in the divine
wisdom and knowledge granted them, because of their
obedience to their consecration. These are to be sealed
"in their foreheads," in tellectually (Rev. 7: 3 ; 14: I; 22: 4 ) ,
that they may not be in darkness with the world (I Thes.
5: 4), and so may pass through much of the trouble with
a happiness based upon this knowledge.
The prophet proceeds to picture the remainder of the world,
aside from the saints, in that trouble. (See Isa, 33: 7, 8) Their
valiant ones are discouraged and weep, powerless to stem
the tide of anarchy: all lovers of peace weep bitterly,
greatly disappointed that when they were crying Peace!
Peace! and predicting a Millennium of peace by arbitration,
all their predictions fail and a time of trouble is precipitated
such as was not since there was a nation. They expected
it not so, because, neglecting God's revelation, they were
not sealed by his truth in their foreheads. The highways
rof commerce] lie waste, the travelers cease, contracts cease
to be in force or value; and cities [because dependent
upon commerce] will become very undesirable places, while
principles of honor and manhood will no longer be regarded
or trusted; and the earth [society in general] will languish
and mourn.
This is the time when I will stand up to give judgment
and. justice, and to exalt myself, saith the Lord. The nominal
church, which has conceived chaff instead of true wheat,
shall bring forth only stubble; and her own breath (or doc-
trines) shall set her on fire and cause her consumption. (Isa,
33: II. See also the burning of the tares, with which this is in
harmony, and but another picture. Matt. 13:30, 40) As for
the people in general (verse 12), they will be of two classes.
Some, as thorns, evil-doers, will become furious in the fire,
because cut off and hindered from their opportunities of doing
evil secretly, and will be consumed. Others will be lib
slaking' lime: the heat will be intensified as the water of
truth is cast on, until their stoniness, their hardness of
heart, shall be dissolved completely, bringing them into com-
plete harmony with the Millennial kingdom and its just and
loving law".
Going back, the Prophet takes another view of the trou-
hIe seen to be approaching; and he pictures the different
lasses and shows the class which all must join who would
pass through that Purgatory successfully. (Isa. 33:14-16)
Transgressors in [nominal] Zion will be afraid, the hypocrites
[1470]
NOVEMBER 15, 1892 ZIONJS WATCH TOV7ER (344-348)
will be in terror as they witness the troubles of this day That their punishment or tribulation will be just, and not
draw near. Which can abide [i. e., not be consumed] with an unjust one, we are fully assured from the character of
this devouring fire 1 Which can abide with lasting burnings 1 their judge, as well as by the Apostle's words. Those who
The answer is clear :-not the selfish, but-"He that walketh have sinned against little light shall have the fewer stripes
in justice and speaketh truth, that despiseth the gain of (of punishment), and those who have transgressed with
oppression or deceit, that shaketh his hands from the hold- more light shall have the greater punishment.-Luke 12:
ing of bribes, that stoppeth his ears from the hearing of 47, 48.
blood [of plans which might cost life, or wreck another Our Lord's coming is not only for his saffits, to be glorified
morally, physically and financially], and shutteth his eyes in them, but also on behalf of all who wiII beUeve in that
against looking on evil. He shall dwell on high." [Such shall Millennta! day of his presence, that his character and laws
pass through the purgatorial fire, and be exalted.] This may be admired and obeyed by all such. But the same
class shall be preserved from the intensity of trouble and flaming fire [of righteous Purgatorial judgment] in which his
fire, and such as were otherwise at first, but who become presence will first be revealed to the world, in the great
of this class, shall be delivered from the burnings of this day of trouble which will introduce the new dispensation
Purgatory as they develop this character which is a return (new heavens and new earth), will continue to burn through-
to the likeness of God and to harmony with his law of love. out that thousand-year day against all evil doers, revealing
The Apostle Paul speaks of this coming Purgatory when clearly right and wrong, good and evil; finally consuming all
he declares, "Some men's sins go before to judgment [being who, after clear knowledge and full opportunity, continue to
punished in the present life] and some they follow after." reject God's goodness. Those who thus refuse to obey the
(1 Tim. 5: 24) Those who receive punishment for sins in glad tidings or to acknowledge God will be consumed by
the present life are oftenest the consecrated saints. Hence that fire as being themselves evil; thus they shall be punished
he declares : "If we would judge [criticize, discipline] our- with lasting destruction from the presence of the Lord and
selves, we should not be judged of the Lord. But when we from the glory of his power.-2 Thes, 1:6-9. See Diaglott
are judged of the Lord, we are chastened [punished] that translation.
we should not be judged [tried and punished in the Mil- Thus, in a word, the symbolic fires of Purgatory shall,
lennial Purgatory] with the worId."-1 Cor. 11 :31, 32. under Christ's direction, consume evil, and leave the world
The same Apostle (Rom. 2: 3-11) speaks of this Mil- cleansed, free from sin and every evil. It will first burn
lennial Purgatory as the day of wrath and revelation of the against evil tkings, against evil principles and practices in
righteous judgment of God against all who are in opposi- men, and not against men as evil men. But as knowledge
tion to righteousness and truth, and who obey unrighteous- is increased and the weaknesses of the fallen ones are
ness. Upon such, he declares, "hall then be rendered indigna- removed, all who still love evil ways and practices and prin-
tion and wrath, tribulatron and anguish upon every being ciples will be elements of evil themselves, and will be de-
doing- evil, but glory, honor and peace upon all that work good. stroyed as such.
The same Apostle refers again (2 Thes. 1:6-9) to the And not only shall evil doers be punished in this Purga-
tribulation to come at the second coming of the Lord Jesus, tory, but in it also every good deed of theirs sha.ll be rewarded
and declares that it will be but a just thing for the Lord, -even a ('up of cold water given to a disciple shall surely
who declares, "Vengeance is mine: I will repay," to render have its reward.
a recompense of tribulation [Purgatorial punishment] upon Thank God for his gracious provision in Christ, not only
those who have heen opposers of the truth and of the saints. for the forgiveness of the sins of the world, but also for
This, of course, includes the individual punishment of those the Purgatorial provisions: whereby the sin-sick may be
evil doers of the Apostle's day, and indicates that the tribu- fully cured and restored to divine favor and likeness. Thanks
lation promised was not inflicted at their death, nor yet, but be to God for hAs Purgatory! for the great and perfect
will he inflicted at or during the thousand years of the Lord's Inquisition of his plan for the well-fitted Inquisitors-the
>-e('oud presence-lchell he shall be revealed in flaming fire, etc. Christ of God, perfected, head and body.
----------
BEAR YE ONE ANOTHER'S BURDENS
[Reprinted in issue of Octoher 15, 1905, which please see.]
A MIGHTY FORCE
It has been well said that tho greatest problem of mankind said the other. "The Golden Rule," was the reply; and the
is how to utilize tlu- fun'c,; of nature ; but to make this other assented. Now the point in this conversation, which
wholly true the douhlc-vidednes-, of nature must be regarded. was a real one, lies in the words, "we hear so much of
It io; not sulllciont to utiiiz(' the' m.i torial forces, which facili- in the papers nowadays." It is a fact that never in the
tate locomotion or the production of articles of utility or history of journalism has there been such a turning towards
luxury. The greater fori-e-. those which haw to do with the this old yet ever new rule as a solution of the difficult
intellectual side of our l ife, mu-t he understood and rightly problems of the hour. There is a mighty force in it. which is
used, otherwise the best ma toriul pl'ogre"s will fail to elevate being recognized as never before [and applied to others
the race to those height.. to which it is capable of attaining. by many who are unwilling to put it into practice themselves).
Happily for mankind the indications are many that the When it is fully recognized it will energize society with a
real nature of the latter forces is being understood. The new life, and so great will be the onward stridea which
other day a man was overheard to say to another in a busi- humanity will make that it will look back to these troubled
ness conversation: "We will have to act on that new rule and almost hopeless times as we look back upon the darkest
we hear so much of in the papers nowadays." "What's that 1" eras in all past history. -s-Selected,
----------
WORK AMONG THE GENTILES
IV. QUAR., I.ESSON X., DEC. 4, ACTS 14: 8-22.
Golden Text-"In his name shall the Gentiles trust." and oxen for saeriflce, and, rending their garments in token
VF..RSi<:S 13-10. Here again the Lord witnessed to the teach- of extreme disapproval, cried out, "Sirs. why do ye these
ing of Paul and Barnabas by a miracle, thus confirming their things? 'Ve also are men of like paseions with you, and
testimony, that the people might know they were his mes - bring you good tidings, that ye should turn from these vain
sengera. The statement that the lame man had faith to things unto the living God, who made heaven, and earth, and
be healed is also worthy of notice. This miracle corresponded the sea, and all that in them is."
closely to the one wrought through Peter and John.-Acts. Had "Paul and Barnabas been of a different spirit they
3: 7, 8. might have been overcome by the temptation to accept the
VERSES 11-13 show that the effect of the miracle upon the praise and homage of men. But they were humble and faith-
people was in harmony with God's design, that they were ful, and Rought only the glory of God and the enlightenment
impressed with awe and reverence for his chosen witnesses and consequent bleRsing of their fellow men, Such tempta-
and thus were prepared to hear their testimony concerning t.ions are common to all public teachers, and therefore they
the truth. Yet in their ignorance this reverence led them specially need to cultivate the grace of humility. They must
to the foolish extreme of worshiping the messengers of the humble themselves under the mighty hand of God, that he
truth instead of its divine author. may exalt them in due time, and, like the Apostle, declare
VERSES 14, I:> show how the Lord's true messengers re- themselves only fallible men, who, by the grace of God, have
garded such homage. They were prompt and emphatic in been permitted to declare the good t.idings of salvation; that
discouraging it. They went out quickly to the multitude the glorious message is not theirs, but God's; and that it is
which had come (probably to their dwelling) with garlands now made manifest through his servants, because the due
[1471]
(349-35,)) Z I 0 .V 'S WATeH TOW E R
t.ime for its revealing IIlIS come."-Dan. 12:4, 9, 10.
VERSES 16-18. Paul here emphasizes the fact of a great
dispensational change havmg occurred-the closing of the
,Tc" ish age and the opening of the Gospel age. In the
the favor of God was extended to Israel only-c-consrsting In
a typIcal justification from sin, reconciliation to God and
of evcrla sting Ii.fe. In the latter, the door ac-
cess to God [through Chr ist ] had been opened to all nattons,
and the dividing wall of the Jewish (typical) covenant had
been removed. Eph. 2.1-1.-22. "Xow [having appointed
through Christ a day of trial for all] he commandeth all
men everywhere to repent." (Acts 17: 30) The account here
is probahlv only a brief extract of the Apostle's discourse
to the- people, whereby he restrained their idolatrous wor-
ship and drew their attention to the truth.
VERSI';S 1n, 20 give another Illustration of the incessant
opposit ion of error under Satan's supervision in the name
of rel igron. And the prince of this world in this, as in the
majority of cases now, was permitted a. large measure of
success. Probably most of the Apostle's congregation were
either effectually turned from the truth, or else were con-
siderably confused or biased in favor of the error; but the
few that did hear and believe were precious. Sometimes
the evil-doers are permitted to persecute the Lord's mes-
sengers even unto death, as in the case of Stephen; but al-
though Paul was almost killed, the Lord raised him up, that
he might yet further bear witness to the truth, in which
privilege these faithful soldiers of the cross greatly rejoiced.
But observe that they did not remain in the same city to
invito further persecution for vain-glorious reasons, neither
were t hoy discouraged against further efforts; but with
good courage, remembering the Lord's words, "When they
persecute you in one city, flee ye into another" (Matt 10:
23), they left Lystra the next day for Derbe, Seemingly,
they used as much prudence as was consistent with their
mission of preaching the gospel: and in this we should
emulate their example. They did not stay to tantalize their
persecutors and to invite a second stoning: another door for
preaching stood open and they went to Dorbe.
VERSES 21, 22. Nevertheless, when it became expedient to
return to Lystra to confirm the household of faith, the
courage to serve the Lord's sheep was not lacking. The
entire course of the apostles shows us that their mission
work was very different in object, as well as in method, from
that of missions today. They went to the principal cities,
and to the most religious in each. They had no ex-
pectation of converting all, but merely of Interesting a few-
a "little flock." They knew what the majority of missionaries
today do not know, that the work of this age is the selection
and perfecting, in patience, experience and character, of the
"bride of the Lamb." the church-to be joint-heirs with
Christ during the Millennium in the work of breaking the
power of Satan over the maSRI'S, and of opening the blind
eyes and unstopping the deaf ears, and leading all who then
will be led, to perfection anti lasting life and joy.
The Apostle's care for the souls of his converts is also
noteworthy. He was not only anxious to make converts,
but he was even more anxious to confirm them in the faith
and hope of the gospel, to establish them in the doetrine of
Christ, to warn them against error anti to encourage them to
steadfastness in the midst of persecutions which would surely
follow.-2 Tim. 3:10-12.
THE APOSTOLIC COUNCIL
IV. QUAR., LESSON XI., DEC. II, ACTS I:>: 12-2!l.
Golden Text-"Through the grace of the Lord Jesus Christ the covenant of grace in Christ. Paul seems to have been
we shall be saved, even as they."-Acts. 1;;: II. the flrat to grasp the situation, and his dear declaration in
As we w in the two prevIOUS lessons that the envy of his letter to the Galatians (( hap. 5: 2-6) of the all-
the J ews on account of the progress of the doctrines of sufficiency of the atonement lea, e8 no room for doubt as to
Christ hindered them as a class from receiving the truth, his position on this subject. He says : "Behold I, Paul, say
so III tlus we see that a measure of that same spirit unto you, that if ye be circumcised Christ shall profit you
among borne who had accepted the truth was bringing them nothing; for I testify again to every man that is circumcised
again into bondage to the Law, and depriving them of their that he is a debtor to the whole Law. Christ is become of no
Iibertv III Clu i-t, And not only so, but some of these were effect unto you, whosoever of you are justified by the law; yf>
detprinll1l'd to put t.his yoke upon the whole church by in- are fallen from graee.. For in Christ J esus neither cir-
that all Gentile converts must be circumcised and cumsision availeth anything, nor un circumcision" but faith
thus become .Iewish proselytes before becoming Christians; which worketh by love."
and that otherwise they could not be saved. While G?d cou!d have quickly made the truth plain to all
The-e .Iudarzing teachers interfered with the work of the church In various ways, he chose to do it gradually and
Paul and Barnabas at Antioch, and a great controversy en- through agencies. Hence through a vision to Peter he first
sued, The que-t ion was a vital one, and one which involved gave indication of his purpose to begin the blessing of the
the whole structure of Christianity ; for the error struck Gentiles with the Gospel. But to Paul God made known the par-
right at the foundation doctrine--the efficacy of the precious ticulars of his plan, and through him comes the clearer
hlood of Chri-f for salvation to all them that believe, whether understanding to the whole church, including the other
.Il-" s or Gent.rle, The-e false teachers were claiming that apostles. To him came visions and revelations more than to
faith in Christ, as the Redeemer was not sufficient for salva- others.-2 Cor. 12: 1-7.
tion, but that this was only an appendage to the Law, VERSES 7-11. When the apostles and elders were assem-
which st.ill held dominion over the Jewish converts, and to bled together at Jerusalem, there was first a difference of
which thc Gentile converts must also submit. opinion on this subject and much apparently informal dis-
The church at Antioch was greatly exercised on this puting, some urging one way and some the other. Then
quc-.t ion, and Paul and Barnabas were zealous in proclaiming Peter rose up and called the attention of all to the fact
the full v a lue of the precious blood of Christ, as completely of how God had taught him through the vision of clean
abrogatrng the former covenant of works,. which had been and unclean beasts that he was not henceforth to call the
prm en power less to save, But the Gentile converts were Gentiles common or unclean, and that he had put no dif-
anxious to know what would be the consensus of opinion on ference between them and the Jews. And so he urged that
t hi-s nnport.urt "uhJl'(t a mong' the other apostles in Jerusalem. no yoke of the law be put upon the neck of these disciples,
Con-r-nuent lv they rlotornuued that Paul and Barnabas and which neither they nor their fathers were able to bear; for,
(l'rtail; of them should go up to Jerusalem, a dis- Raid he, '''Ve believe that through the grace of the Lord
t anr-e of about thr ee hundred miles, and have a conference Jesus Christ we [Jews] shall be saved, even as they" [the
WIth t he a po-t.lcs and d(lpl<; there about this question, which Gentiles].
t hev did, probably at tlie P'pPlhl' of the church at Antioch. VERSE 12. Then Barnabas and Paul were heard; and
Thi" \\ a the vn-i t mentioned by the Apostle in Gal. 2: 1, 2, they declared what great things the Lord had been doing
ahout four teon veal'S after hi-, conv ersion, The course of tl.e among the Gentiles, and how he had been working with them
church at in this matter, as well as its former course by miracles and signs. (See previous lessons.)
in "ending them out as mb.sionnries to other cities, whence VERSES 13-18. When these brethren had related their ex-
t hev had rr-tur nod to minister to it again (Al'ts 14:28), periences among the Gentiles, and after Peter had called at-
evrrlenr-e of it" zeul and fa ithfulness, not only to tention to his vision and his subsequent experiences, all of
serve the Lord, hut al-,o to come to an exact knowledge of which is only briefly stated here, then James, who seems
the truth. to have been the moderator of the meeting, gave the de-
The early churr-h, r-omposod firs.t of Jewish converts, was cision which had been forming in his mind and the Scriptural
not in oppo-rt.ion to t ho -u lvat ion of the Gentiles, but having reasons upon which he based it. He said, "Men and brethren,
been so Ion/! under the Law, it is not at all surprisdng that hearken unto me: Simon [Simon Peter-verse 7] has de-
('vpn the apovtles were sInw to follow the leading of the elared how God at first did visit the Gentiles to take out
Spirit in turning to the Gl'ntiles, and that all were naturally of them a people for his name." Then he shows how this
im-h nr-d to trn-,t in -orno measure to the old Law covenant blessing of the Gentiles agrees with the teaching of the
of works, not rea.Iixing that in .,c doing they were nullifying prophets, to the effect that the blessing of Israel first is
[1472]
NOVEMBER 15, 1892 ZION'S WATCH TOWER (350-352)
only that through them as a channel it may flow to the
Gentiles also. And so they as Jewish converts to Christ
were merely the channels through whom God would send
his blessed gospel to the GentIles also. Yes, he said, this
was evidently God's plan from the beginning.-Verse 18.
VERSES 19, 20. "Wherefore," said he, "my judgment is
that we should not trouble them which from among the Gentiles
are turned to God"-they are justified by faith in Christ, and
have already received the spirit of" adoption, in uncircum-
cision, thus showing that faith in Christ the Redeemer is the
only requisite to salvation. He further suggested writing to
them merely that they abstain from pollutions of idols, i. e.,
from meats offered to idols (verse 29), and from things
strangled and from blood-as by eating such things they
might become stumbling blocks to their Jewish brethren
(See 1 Cor. 8:4-13)-and from fornication. The eating of
blood was forbidden, not only by the Jewish Law, but also
before the Law was ginn. The same command was given
to Noah. See Deut. 12:23; Gen. 9:4.
VERSE 21. The Apostle's intimation is that Judaism and
the Law Covenant were very generally known throughout the
world at that time. And this harmonizes with our Lord's
words-"Ye compass sea and land to make one proselyte."
Nevertheless these means had not done much to convert the
world to God; while the preaching of the gospel by Paul and
Barnabas had been signally blessed to the Gentiles-the chief
opponents being the Jews. These facts, taken in connec-
tion with the words of the prophets which the Lord had just
brought to their attention, convinced James that a new dis-
pensation had dawned, of which not the Law Covenant but
the New Covenant was the basis.
VERSES 22-29. This advice of -Iames found favor among:
all the apostles and elders, and they decided to act upon
it. So Paul and Barnabas were returned to Antioch WIth
a letter of affectionate commendation, and accompanied by
two of the brethren from Jerusalem-Judas and Silas-who
bore the same testrmonv to the church at Antioch.
The opening and closing word" of this letter are note-
worthy-c-verses 23, 28, 29. The apostles are represented as
a class apart from others of the church, indicating the
distinctness of their office. The elder brethren or elders,
signify those of largest experience and development. Note
also that those addresscd-e-viz.. Gentiles-an> called brethren,
thus indicating Christian fellowship. The statement : "It
seems good to the holy Spirit and to us," etc.. indicates that
they judged the mind of the Spirit by the special providences
manifested in the cases of Peter, Paul and Barnabas, a"
well as by the expressions of the prophets.
It will be noticed that nothing is said about keeping the
ten commandments. nor any part of the Jewish law. It wa s
evidently taken for granted that having received the spirit
of Christ the new law of love would be a general regulation
for them. The things mentioned were merely to guard
against stumbling themselves or becoming stumbling blocks to
others.
IV. QUAR., I.EHf>OX XJI .. DEC.
"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT"
Illinois. tion on the part of my congregations, and I finally saw
DEAR I have just read with astonishment the clearly that I must come out of all organized bodies. I find
second and third volumes of DAWN, and I thank God that he one here, another there, that welcomes the truth. It has
directed me to them; for I have always been seeking truth taken me quite a while to reach this point. Now it has been
since I left the Roman church. I concur with nearly all that reached, and I am free to follow as the dear Lord leads,
is taught, and desire to do what I can toward spreading the I have had to go through trials, and to Ruffer till' 10AR
light. Three years ago I left the Roman church to seek salva- of my professed Christ.ian fr-iends, but I am praising the
tion in Christ alone, and I have been greatly blessed in ex- Lord-yea, his praise is in my mouth. Jesus was never more
perience since that time. About a year afterward I felt precious than now. I can sing,
the necessity of being baptized according to the Bible teach- "Jesus, I my cross have taken,
ing, and consequently was immersed. I have many times All to leave and follow thee."
thought about the vast number of different denominations I want to get a few copies of l\IILLEXNIAL DAWN, to put
in Protestantism, all disagreeing, yet all taking their doc- into hands that will be benefited, as I have been. Pray for
trines from the one Bible. I often thought something must me that I may be instrumental in bringing many from dark-
be wrong, and praise God for this, that I did not alto- ness into light. In Christian love, H. F. HODGES.
gether become a Protestant; but I have been and am seek- Georgia.
ing truth, and I believe the Lord is leading me. I have DEAR BROTHER:-About two months ago I had occasion to
come out for the glorv of the eternal Father, who so visit Florida, and while there had frequent conversation
loved us as to redeem m" through the precious blood of Jesus with a lady on the subject of religion. Finally she asked me
Christ; and I mean to follow Jesus at whatever cost. to read your work, MILLENNIAL DAWN. I began the firxt
lour brother in Christ, PHILEMON PEMENT. volume, and became so much absorbed that I alrno-t 10At
India. sight of everything else. After reading it several times. I
DEAR BROTHER RUSSELI.:-YOU will, I dare say, be sur- read the second volume with even greater interest, and now
prised to receive this from one who is situated in such a continue to read them both with unabated zeal and pleasure.
remote part of India, where no other subscribers to your Surely this knowledge has comI" to you from the source of all
journal reside but myself and family; and it will be a great wisdom; and the Spirit of truth, which was promised to us
pleasure to you to know that your MILLENNIAL DAWN has by the Holy One of Israel JURt before his ascension, must
made its way down here, and that many are rejoicing in be abiding with you, directing you in this grNlt work.
reading them. I must say the three volumes have given This knowledge came to my hungering soul like good.
me much rich food, at a time when I was very hungry for wholesome food to a starving man: and I will never cea se
the truth of God's Word ; and though I cannot understand to be grateful for the Rweet comfort and consolation I have
certain parts of your writings, still I am confident that the received. For many years I had been str-iving to understand
Lord will, in his due time, lead me into all truth, and en- and harmonize the plans and purposes of the Almightv God,
lighten my present dark understanding. I am enjoying the but had never succeeded, except in part. until J found these
"liberty wherewith Christ hath made me free," in which books. When I left the Sister's hOURI", I bought two copies,
liberty my dear wife has joined, and we are both, as one, in one for a friend, who, I felt confident. would Iw as much
the unity of the Spirit of "life only in Christ." interested in them as myself. I was not disappointed, and
I have received one or two copies of ZION'S WATCH TOWER, we write now to ask that YOU will send u-, lin' rlolln r-,"
and it quite supplies me with the kind of food I would like worth. We want theRe for distribution among our friends.
to feast upon. and I wish to suhseribe to it. My only guide Yours in Christian love, W..J. WOOD.
is "Thus saith. the Lord," and I will gladly accept all ex- New Jersey.
planations on this ground. I closs with the hope that the DEAR SIR:-Will you please Rend me ten copies of MIL-
LOI'd will draw us closer together in his love. I.ENNIAL DAWN, Vol. 1., as I feel I must do something for
Yours in the Lord, CHAS. ERSKINE. God, who has done RO much for me. When I firRt read' Vol.
CaUfornia. I., I wondered if i ts teachings were true. I then searched
DEAR BROTHER RUSSELL:-I pen you these lines in grate- and studied the proofs, and was amazed at the wonderful
ful remembrance that I was brought out into the light of height, depth, length and breadth' of the love of God, that
God's Word, as it continues to shine unto the perfect day. passeth knowledge. I am surpr-ised at my past ignorance,
I have given much time investigating the DAWNS, comparing and wonder how I could have been so blind.
them with the Bible, and I find a beautiful harmony, leading Your work has brought light to my mind on many
me to consecrate all my ransomed powers to his blessed will. texts heretofore all darkness; and I cannot think over it
I have been running for the prize for some years, and feeling without being inspired by the wonderful love revea led therein.
my way. As the dear Lord gave it to me, I have been giving An to whom I have lent it have expressed their approval
truth to the people to which I belonged, and have had to of the reasonableness and justice of the Plan of the Agee,
step out of my church. In all sects I met the same opposi- Yours in Christ, JulIN CLOUGII.
[1473]
VUL. X III
-=-.-
PA., l>ECEMBEH 1, 1892
VIEW FROM THE TOWER
PREPARING TO GIvE LIFE TO THE IMAGE
"TIlt' hoavon s shall hI' rolled to,2'etl1('r as a scrol l" is a Toward a Civic Church:" A report of an English movement
pr opher-y 1I01\" ne.u lIIg Iulti llmont. ha-, already and an address by \Y. T. Stead. The address urges the
1"'('1l shown. t lu- "Iu-av en-." In the -ymbolivm of the Bible necessity of a Civil-Church organization to deal with all
u-pre-on t ('('elpcw-t!(.t! pOWPl'--thc nominal church-s-and the questions of morality. In it, under the caption "A Chris-
to).!('1hn o! the-e ropro-ent-, the eonr-entrution, federa tianity that includes'the Jews," we read: "I am glad to see
t ion or union !lOW Ill'ing ,,0 prominently discussed. on the platform the Rabbi of the Jews. I sincerely hope that
"Rolled towOler a scroll" is al so a suggestive symbol. he will not consider, when I use the word Christian, that I
,\11 who are i.rrmlia r wit h a scroll of parchment, aIHI it-, use it in such a sectarian sense as to exclude him [a JewJ
wavs of rol limr t.w('thcr, know that it rol ls from it:; two end'! from the field."
t owurrl a vet. that each side of the scroll has The same magazine in its issue for October has no less
Its own 1'011< one f.(Toll-a coneentration to one than eight articles on the same general line, headed, "He-
(plltr.; hut in two ;';1.1II(1 <li\ i-Jons. IJgious Co-operation-Local, National and International," as
Tho lilP1HlI,l(lon for ju-t tlii sort of a union and concen- follows: (1) "Practical Co-operation in Church work:" A
t ra t ion .or "lOmiIlHl "Chri-t.cndom' is very apparent, and review of the good prospects of lay co-operation in Chr-istian
t h .\;tl(1I<'p-, that it i., imminent are evei vwhvre and are work. "l\ew::\lethods "'dnted in Home Missions:" A
mu lt rplvmg. TIl(' Protevtants arc prppariu'g to form one plea for the abandonment of denominationalism in frontier
sidl' or roll. a nrl t h<> Roman Catholics to con-t it ute the other. mission work. (:3) "A Christian Brotherhood Sunday:" A
The vuriou-, dononu n.rtrous of Proto-tant-, although uniting rcquovt that on October 30th Christian minis tUb, everywhere,
til 1Il(' r-a ll for 11I1 ion, arc doctrinally as rndieally opposed to would preach a discourse setting forth the advisability of a
,,It(,It other ns ('Yer-Pn.,h.'tellan:; holding that only the elect Uhristian Unity Brotherhood. (-!) "The Municipal Idea
will he f.:lwcl fr om ctcrna l torment : Baptists claiming that of the Church:" Urgiug Christian Unity, (;:;) "Progress of
on lj <ut-h lh hu \ e l'l'pn immorved at I' members of tho true the Civic Centre Movement in England:" Showing that the
r hureh \\ lur-h nlono \\ ill be saved; Episcopalians claiming movement begun in New Castle has spread to ten other cities
that thex onlv ou-t rtuto tho true churvh ; and other Prot- and towns. (6) "The Reunion Conference at Gindelwald"
<,,,bnt making more 01' less similar claims. (Switzerland). The report declares, "The whole tone of the
ThC' :;('('ular prp.,:; abound- with intimations which clearly was most encouraging to those who hope that
show the gelll'I,tl dri f't ill t.h direction named. Conferences It may yet be possible for the Established [English] Church
and COIIIH'iJ., vndor-, it; individuals talk it in and out of the pul- and the Presbyterians, Congregationahsts, Methodists and
PIt.,; and tlu- ,,(','ulllr as well as the religious pres:; com- Baptists to find a basis for fusion into a truly National
mends it, 10 PW hut our-clvo-, see that what outwardly has Church.' (7) "The Meaning of National Christianity." In
nn appearunct- of good will prove to be antagonistic to the this paper the point is well made that none of the govern-
t r uth-c-n-, a <irni la r cutrulization of religious power proved of the world are Cln istian governments. Then the
10 I.e in iuriou- to Ow truth and its servants during "the question comes "How then does the State become Christian?"
'lark ngp-"-alHl 0111' .llHlgnl('nt is what it is, not from greater and the answer given is that it is by the passing and en-
human w i-rlnm thu u ot hor-, but because of wisdom from above forcing of Christian laws. (8) "The First Parliament of
-tIll olll!;h (;(1(1'" WOItl. Religions:" An account of the Conference of all the religions
Til Mrr.r.: NNL\L Dxwx, Vol. III" Chapter iv., we show of the world to be held at Chicago, in connection with the
that the l)('glllning of Protestant centralization took shape in Exposition.
1846. in the Iorrnat ion of the Evangelical Alliance, a fact ThIS general movement, for union is an encouraging sign
that is noted in the Book of Revelation as the making of an of progress to many-all glad to get away from the narrowness
imagp of the (Papal, Beast. This Image is a partial federa- ?f their own creeds, without openly repudiating them. If
tion of Protcvtants, hut as yet it lacks all vitality; and the It were desire for union upon a Bible basis-an effort
prr-scut agitation for rital. union, when accomplished, will to lay aside prejudices and names and to seck the one in-
eorre-pond to the vivifying or giving- of life to the Image. terpretation with which every portion of Scripture would
(Rev, l:l: 1;, ) So soon a;, the vitalizing takes place, that harmonize, we too would hail it as the peaceful ushering
Protestant. -y-.t,'m, a ver-itable likeness to the Papal, will in of the Millennial day. But, alas! it is the cry of Peace!
s inu l.uly tn it omrna nd the people in the name of God to peace! when there is no peace. It i s the cry of Union!
ol-.e.y lx-lu-st.s, awl threaten thorn \\ ith both temporal and union! when the only true lm.,is of Christian union is
"pllllu.t! punishmuntc lor any re-dsta nr-e An agreement omitt<>d-JeslIs!
/}('tvd'l'n tho OJ igimd Papal Bpast (system) and the Prot- But this is not the Clll...e, "ety" one. ThiOo\ propo"al is for
(;;,tant ImagC' (,v-tr'm) clearly indicated by the statement a .Brotherhood of Christian unity. Oh, yeb! \\'e know it
that all ml1>,t wor.,ltip [reverence and o1.Jey] eitll.er the Beast is to be called Christian; but it is to include Antichrist's
or tIl(' Tmagp, (Rl'v. 13'1;;-17) This harmony alld yet followers of every shade. As 011(' writer cited above de-
rli_tinl'llH'Oo\:; IlPtw<>PlI the Beast and the Image is likewise elares, such a use of the namC' Chrbtian ineludes the Jews
indi! ated in thp with its two parts-yet joined and of who crucified Christ as a blasphemer and impostor, and who
oUP 1I1atC'ri.11. still so regard him. It is to embrace Romanists whose
TIlt' Prote-.tant mOY('lllent for union or rather federation false doctrines, yet unchanged, led their progenitors to per-
has aJrl'ad,v rC't'l'ind quite an imp<>tus from th<> formation of secute and "wear out the saints of the Most High." Yes!
thp "\'oung Peoplc's So('ipt,v of Christian Endeavor." This prostitutes a most sacred name to uses of human ambi-
unites lIn<!pr one name young Prote<::tantf; of every denomina- bon for such a colossal union as God's 'Vord never au-
tion; hut "0 far from oppo"ing or en'n ignoring sectarianism, thorized-a union of the works of the devil under the name
it it h,v ohligating eath Christian Endeavorer, to be- of him who was manifest<,d that he might destroy the
lOll.') to hnman and exacting oi him the Surely the proposed union-vitalizing the Protestant
promi.,e to attl'lHI prea('hing at hi" men ('hm'('h every Sunday, Inlage and bringing it into accord with the Papal (beast)
_0 1',11' as pl'at,tiealJlc, and to ('o-opprate with its pastor and its system-is a master-stroke of Satan and one of the "strong
rIl h., delusions" of this time foretold by the Apostle.-2 Thes. 2: 11.
The 0U('('<,o:; of thc ."Ollllg folks' mov('ment 1m'! naturally But, as we said, all these proposed unions ignore Christ's
hd to thc "tarting of union movement" amongst work as Saviour. Not one of them recognizes any need
_P!lior Onp of tIw"p, r{'pentl;v !'tartcd, and whidl of a SavIOur. They are propositions of unions in disregard
thlh far i:; making' rapid is styled the "Brotherhood of the facts that all men are sinners and that the great
:,f Chri.,tian rnit,v," all C'Yidpn('e of this drift of public sacrifice for sins was necessary. And the declaration of
.-entinlPllt we note the fa(,t that "TIll' Reriew of Reviews, in these faets is the gospel; and only such as accept of these
it, of la.,t FplJ!'lmr.", pl1hli.,Irt'd fonr di.,tinct papers on declared facts by faith receive the forgiveness of sins or have
tjd, -llhjpC,t 111111<1' tllp gpl]('ral )](ad. "The LaynH'n's Move- a share in the benefits secured by the precious blood, or
11I"111." (11 "Thp Bl'oth('1 hood of Chri"tian lTnity:" An ex- have a right to wear the holy name "Christian."
planation of thp 1I1m'pmellt hy its found!'r, T. F. S<>ward, (2) Let us see: 11('1'1' is the pledge of the Brotherhood of Chris-
. J)r'llominationali"m 011 tht' Frontipr:" All effort to show tian Unity. It reads as follows, the italicizing being ours:-
tht'. fl'onti;r a drawback. "1 hereby accept the creed promulgated by the
L, I Rf'II)!IOlh (o'0I'('ratlOlI 111 ?\ramp: An artlclp hy the Founder of ChnstIamty-love to God and love to man-as the
.. , BOI\floi,.' ('ol]Pgl', to that rule of my life. I also agree to recognoize as fellow-Christians,
hm wlHll1y IlIhlllted Jl towns and and and of the Brothprhood of Christian Unity, all who
:-honld he regurdc'l as II cll.'! 1ll:<o.Ilry, (4) "Th(' :l'\pxt Step accept thIS creed and Jesus Christ as their leader.
[14H]
ZION'S WATCH TOWER (358-348)
"I join the Brotherhood with the hope that such a will lead to a "mutually good understanding among those of
voluntary associataon and fellowship with Chr istans of every every name who believe in the Fatherhood of God and
ftlith will deepen my spiritual life and bring me into more the brotherhood of man." [Nothing is said of those who arc
helpful relations with my fellow-men. afar oft' from God, strangers and aliens through wicked
"Promising to accept Jesus Christ as my leader mOOlns works-nor of those to whom our Lord said, Ye are in no
that I intend to study his character with a desire to be im- sense even Abraham's seed: "Ye are of your father the
bued with his spirit, to imitate his example, and to be devil."] Another said: "Such a reunion would never have
guided by his precepts." been possible until the present day; and it now marks a dis-
Surely this pledge binds all who take it to ignore faith in tinct epoch in the evolution of the race." Of course t-e-when
the cross, the real Scriptural condition of union, when it man's fall, and the redemption and restitution from it, are
binds them to recognize those who ignore the atonement. ignored or lost sight of, the other extreme is grasped;-
It is made thus broad purposely to take into ihi fellow- man's ape origin is implied, and present progress is considered
ship those who deny our Lord's pre-human life and glory to be a natural evolution.
and those who deny justification by his blood. It is a union Another, commenting on the Congress, sums up the move-
which ignores the foundation of Christian faith-the ransom; ment in words which confirm our criticisms above, saying:-
that ignores the fact that Christ died for our sins according "A religion which can claim at once the faith of Christ.ians,
to the Scriptures. Jews, )'Iohammedans and Confucians-granting the existence
The projected and now assured World's Congress of Re- of such a faith-should be considered as doing away with
Iigions at Chicago next year might also be regarded as a doctrines in virtue of which these various religious groups
favorable sign for our times, but for the same reasons above not only contradict each other, but too often outlaw one an-
mentioned. Its leading spirits are working up a union and other. I will add that this common religion, the only 11m-
fraternity at the expense of the keystone of God's plan of sal- cereat reliqion, is, by this very reason of its universality, the
vation, Christ the Redeemer. Among numerous quotations most conformed to the exigencies of human brotherhood; and
from ministers, college presidents and promi.nent people it would not be difficult to show tha t it is also the least
g-enerally, we did not notice one reference to the Saviour opposed to the pretensions of science, which tends to assure
of sinners. On the contrary:-One thinks that the Congress it an tmmCllse advantage in our epoch and social environment."
----------
"THOU PREPAREST A TABLE BEFORE ME"
-PSALM
When the Lord prepares a table we may be sure of several
things: first, that it will be clean; secondly, that it will
be good; thirdly, that it will be orderly, bountiful and beau-
tiful. And wherever, we find the truth thus carefully set
before the household of faith-whether by the press, the
pen or the pulpit-there we may be sure the spirit of the
Lord has been at work, directing and superintending the
matter. The Prophet Isaiah (Chapter 28:8), referring to the
tables of popular theology now spread before the masses of
nominal Christians, graphically described their present con-
dition when he said, "For all tables are full of vomit and
filthiness, so that there is no place clean." For centuries past
they have been feeding on the miserable husks of human
tradition, until now a reaction has set in and they are
vomiting forth the abominable stuff, and their tables are
full of filthiness.
Then again there are many more tables being spread with
new traditions and human speculations, to which those are
promptly invited who turn away in disgust from the old,
polluted tables. In all of this the great adversary of the
church is diligently and faithfully at work with all his ac-
customed craft and cunning, using with great effect both the
press and the platform, the two most potent agencies for
reaching the people.
It is an increasingly popular idea among religious jour-
nalists that such a journal should be a medium merely for
the expression of all shades of human opinion upon all matters
of divine revelation, and that each individual should abstract
from them all what he conceives to be true, and reject the
rest. But this is precisely what the readers, and often the
editors, to, of such journals are unable to do, and the
general confusion is only increased unto greater blindness
and denser darkness, and thus the purpose of the adversary
is accomplished.
There is a deep responsibility to God which every man
assumes, whether he realizes it or not, when he becomes
a public teacher. "Who-over shall break one of these least
commandments, and shall teach men so, he shall be called
the least in the kingdom of heaven; but whosoever shall do
and teach them, the same shall be called great in the kingdom
of heaven.v-s-Matt, 5: 19.
No table is fit for the household of faith to be summoned
to that has not been spread by careful hands, fully submitted
and obedient to the great Head of the house, whose directions
are found in his Word. God Rays (Hab. 2:2) to some to
whom he has granted a measure of ability to sene the
"AS THE FATHER
My Saviour. is it thus that t.hou
In truth so lovest me.
E'en as the heavenly Father doth
In verity love thee?
Into the depth of that great love
Can mortal vision see?
Oh, no: such love is fathomless,
And such will ever be.
23:5.-
household, and who (verse I) are watching (studying his
Word) to know what he would have them commumcate-e-
"Write the vision [what you have seen of divine truth] and
make it plain upon tablets." That is, set it out in an orderly,
systematic manner, "that he may run that readeth it"-
that he may run for the prize. Observe that it is not every
man that is called to make the truth plain, but that some
of the class specified are called to do so for the benefit of
all the rest. In the Scriptures there are many surface truths
which all may see and appreciate, but the systematic ordering
of the divine plan, much of which was purposely hidden
and obscurely expressed, and the bringing out of its wonder-
ful details, was left for an appointed time. And when the
appointed time has come and the faithful watcher is led to
see the systematic harmony of divine truth-not to guess
at it, or to surmise about it, but to see It, so plainly that
he can clearly, logically and Scripturally demonstrate it to
others-then it becomes the privilege of such a one to make
plain to others what the Lord has made plain to him. And
such a one may consider his ahility in this direction (to-
gether with a possible opportunity and a strong love for the
saints, which longs to bless them with It fuller knowledge
of God and to exhort and stimulate them to greater faithful-
ness) as the Lord's call to him to make it plain.
But such should remember that the commission is to
"make it pla-in," not to make it obscure, And if a man
has no truth to make plain, but is only sook ing for truth,
he makes a great mistake ill launching out his crude and in-
harmonious ideas for the confusion of other minds. Such a
one should maintain the propel' attitude of a disciple, a.
learner, until he does see clearly and is thus fitted to be-
come a teacher of others. And if he is a faithful student,
studying to show himself a workman approved unto God, ere
long he may cnjoy the privilogo of derluring the tr uth to
others through some medium, and be blessed in f<0 doing.
Let none of the consecrated be in h.i-te to rush into
print with crude, undefined ideas, and thus become stum-
bling-blocks in the way of many other". Be content to
spread the truth you have received, and proved to
thorough satisfaction, before sernc other hunzrv saints; but
keep the table clean; don't make up for your' deflciency of
knowledge by spreading out a hot of idle speonlnt.ions.
Better is a pure morsel from a clean tn hle than great
abundance under other conditions. By and by to this morsel
another morsel will be added, and in due time the wealth of
divino hounty will be realized.
LOVETH ME"
o thou all glorious Saviour-King,
Cleanse this poor heart of mine,
And fill it from thy fountain, pure,
Fountain of love divine.
Then wMII' I hear thee in thy Word
Telling' thy love for me.
I can reply-Thou knowest all-
Thou knowest I love thee. T. R. SIMPSON.
[1475]
WHAT A DISTURBANCE MAY DO
"A disturbance or alarm in a hospital or asylum might
prove fatal to some of the inmates. An elderly gentleman
in a benevolent institution amused himself awhile by beating
8. drum before sunrise. The authorities finally requested
this "lovely brother" to remove his instrument to a respect-
ful distance. This illustrates the reason why earnest pastors
grow serious when a disturbance arises in the church. The
church is like a hospital where are gathered sin-sick persons
who in a. spiritual sense are fevered, leprous, paralytic,
wounded and half dead. A disturbance, like the present
cruel distraction which emanates from some of our The-
ological Seminaries, may destroy some souls who are now
passing through a crisis. Will Prof. Briggs please walk
softly and remove his drum?"-Rev. a. E. Edwards, WI. Pres-
byterian Banner.
The above is a remarkable statement, whose force eon-
sists chiefly in the fact that the writer is a Presbyterian
minister who ought to know of its truth; and its publication
by the Preebuteriao: BlWner shows that the editor of that
journal, feeling the pulse of the patients, agrees with the
diagnosis,
Let us examine the patient (Presbyterianism) carefully,
and no doubt we shall find that its ailment more or Iess
affects other systems called by men churches, and let us then
thank God that the church, the one church, which is the
body of Christ, has no such symptoms.
"The [Presbyterian] church is like a hospital where are
gathered sin-sick persons who in a spiritual sense are fevered,
leprou.s, para.lytic, wounded and half dead." In what a
dreadful condition it is! We knew it was bad enough, but
did not suppose that its own Doctors of Divinity appreciated
the case so fully as this diagnosis would indicate. We are
not even yet prepared to conclude that the diagnosis fits
ereru individual member of Presbyterianism, though, alas!
it undoubtedly well describes the spiritual state of the vast
majority.
In view of the facts, can we wonder that Presbyterians
fear any commotion or discussion of Biblical, scientific or
other questions? Is it not their sympathy for the afflicted
and weak among them that causes this alarm? And what
are the Presbyterian doctors doing for the sin-sick denomina-
tion which places itself under their care? Are they busily
engaged in preparing and administering remedies to cure
these dreadful troubles? No! the only prescriptions com-
pounded are anaesthetics to produce slumber! The cry is
Peace, Peace! Let us have quiet! Stop beating any drum
which might arouse the people to thought! Suggest and
answer as few questions as possible. If anyone blows a
trumpet in Zion or cries aloud that the patients are being
drugged and stupefied to death instead of being cured with the
balm of Gilead-the truth-hound him down; crush him;
destroy his voice and influence if he does not understand
that the Presbyterian church is a hospital. Under present
methods it will always be a hospital; or perhaps more
properly it may be termed a. ''Home for Incurables;" for
none are encouraged to hope for a realization of full forgive-
ness of sins, and some of the oldest of its doctors disclaim a
cure for even themselves, and still cry out, ''Lord, have
mercy upon us miserable siwners l"
But how different is the condition of the true church of
Christ, whose names are written in heaven! It is not a hos-
pital full of wounded, sin-sick, leprous and half-dead people.
On the contrary, it is a band of cured ones, healed ones,
dead indeed to the world, but alive toward God. They were
indeed as others, sin-bitten and dying, but, having looked unto
the crucified one, they were healed, justified freely from all
things, "make whiter than snow;" and thus made ready,
they were invited to become the companions and representa-
tives of the Great Physician, and to be co-workers with him
in curing the sin-sick world.
We are glad to believe that the Presbyterian church eon-
tains some few of the members of the one true church; but
the sin-sick, palsied, leprous and half-dead are only so
many yet in their sins, who, instead of finding the Great
Physician and receiving the balm of Gilead, and obtaining a
cure, have been the subjects of professional malpractice.
They were put to bed (Isa. 28: 20) and to sleep in the
Presbyterian church after the manner usual in all other
denominations.
If Dr. Briggs and some others in the great Hospital
Presbyterian will blow their trumpets and beat their drums
effectually, they will certainly do somebody good; for even
though they give very discordant and uncertain sounds, they
may at least awake the sleepers. And though the confusion
may annoy the patients, and especially the doctors, the reo
sults cannot fail to benefit the truth-hungry among them.
Let us who have it hold up the light! Sound the trumpet
of truth! "Cry aloud; spare not; lift up thy voice like
a trumpet, and show my people their transgressions."-
Isa. 58: 1.
CONSEQUENTS OF DIVINE JUDGMENTS
As it i<; with the antecedents of divine judgment so it is part. "A woman in travail" has been a symbol of agony
with the process, and as it is with the process so it is with throughout all ages. It would be difficult to exaggerate her
the consequents. If the antecedents of divine judgment are manifold and harrowing sufferings, and all attempts to be-
kept in view an adequate idea of the process may be obtained; little them either distort or ignore the dire facts of the case.
but it is impossible to obtain an adequate idea of any part "And unto Adam he [the Lord God] said. Because thou
of divine judgment if Its antecedent part is not kept in hast harkened unto the voice of thy wife, and hast eaten of
view. The first stage of divine judgment made it clear that the tree of which I commanded thee, saying, Thou shalt not
"the first man" was then unfit for endless life, and conse- eat of it: cursed is the ground for thy sake; in sorrow shalt
quents thereof keep that lesson before the human mind from thou eat of it all the days of thy life: thorns also and
generation to generation. God does not judge man by some thistles shall it bring forth unto thee: and thou shalt eat
permisslon granted, request made, or wish expressed; nor the herb of the field; in the sweat of thy face shalt thou eat
does he judge him by some impulse of the human heart, eon- bread till thou return unto the ground: for out of it thou
viction of the human mind, or dictate of the human eon- wast taken: for dust thou art, and unto dust shalt thou
science: he judges him bv a definite law enforced by an ade- return."-Gen. 3:17-19.
quate penalty. The penalty for sin is the sum of the con- In this sentence pointed reference is made to the fact
sequonts of divine judgment; and the consequents of divine that Jehovah made man of the dust of the ground, and to
judgment are the sum of the sentence which was pronounced the prohibition which he distinctly placed before him at his
upon man. In considering them it is safest to observe the creation. (Gen. 2:7, 17) This sentence is a curse from be
order in which they are recorded. ginning to end. The curse pronounced is the curse of the
THE SENTENCE law of the first life. Cursedness is the anthithesis of
"Unto the woman he [the Lord God] said, I will greatly blessedness. So long as man conformed to the Divine Law
multiply thy sorrow and thy conception; in sorrow shalt thou he was blessed, and as soon as he refused to conform to that
bring forth children; and thy desire shall be subject [margin] law he was cursed. The curse is formulated in the sentence,
to thy husband, and he shall rule over thee."-Gen. 3: 16. and it is a formidable one. Instead of the spontaneous pro-
The sentence if! one of sorrow all around, only sorrow, and duction of either the luxuries or the necessaries of life, strenu-
that of the bitterest kind. Even the multiplication of her ous and protracted efforts become indispensable; instead of
children, which naturally to the mother would have been the joy dominating those efforts, they become dominated by sor-
multiplication of her joy, becomes to her the multiplication of row; and instead of the sorrow being either trivial or brief
her sorrow. There is no place left for individual equality it becomes profound and co-extensive with the life. In addi-
or individual freedom; the wife is placed in subordinabion tion to "the herb of the field" being obtainable only by
and in subjection to her husband, The position might become strenuous and protracted labor, there were to be "thorns
incent ive to treatment of the most cruel and brutal nature; and thistles" obtainable without any labor at all. The
and as a matter of fact it has become so very extensively. latter naturally choke the former, which increases and in-
The duration of the sorrow if! the duration of the life: it is tensifies the toil, so that man's food is not obtainable with-
borrow even unto death. Under this sentence "the whole out "sweat" being wrung from his face; and this hard, grind-
creation ~ o a n e t h and travaileth in pain together until ing, crushing toil continues until he is brought down to "the
now" (Rom. R:22); and no part of creation is subjected to dust" again. All that man eats, all that man drinks, all
intenser pain than is woman, who is its tenderest and fairest that he wears and all that he breathes spring out of the
(359-361) [1476]
DIlCIlMBIlK I, 1892 ZION'S WATCH TOWER
(361-363)
[1477]
ground, or are affected by it; so that in the curse pronounced
upon the ground man is cursed in his entirety. Cursed in
person and in environment, always cursed, and the curse is
so heavy that sooner or later it reduces man into his
original elements. It is sometimes quite complacently stated
that "no curse" was passed upon man. In the face of this
sentence such statements are most extraordinary. In its
culmination this curse is the concentration of all curses.
THE EXECUTION
"And all the days that Adam lived were nine hundred
and thirty years: and he died."-Gen. 5: 5.
The execution of the sentence which was passed upon
Adam is thus recorded in the oldest Registrar of Births
and Deaths that is known to us. The death of Adam is reo
corded in conjunction with that of seven of his descendants,
whose Iives are all now considered to have been of extraordinary
length. The shortest of the eight lives was 777, and the
longest 969 years, but in each case the record pnds with
these unvarying and significant words-"and he died;" The
record of Adam's death is in perfect keeping with the sen-
tence which was passed upon him, and also With the sanction
of the law of life which was given to him. When Jehovah
said to Adam: "Of the tree of the knowledge of good and
evil, thou shalt not eat of it; for in the day that thou
eatest thereof thou shalt surely die" or (as it is in the
margin) "dying thou shalt die" (Gen. 2: 17), that was not
equivalent to saying: Dying thou shalt die in ttventy-four
hours. And when Jehovah said to Adam: "Dust thou art,
and unto dust shalt thou return" (Gen. 3: 19), that was not
equivalent to saying, Unto dust shalt thou return in twenty-
four hours. A "day" may be of twenty-four hours, or of one
thousand years, or of any intermediate duration. In neither the
law given nor the sentence pronounced has anything definite
been found touching upon the element of time. It appears to have
been purposely left indefinite, and that no doubt for adequate
reasons. Throughout the whole Bible the term "day" is very
largely used to express an indefinite :period of time. "The
day of temptation," "the day of visitation," "the day of
prosperity," "the day of adversity," "the day of Egypt,"
"the day of Jerusalem," ete., 1Illty be taken as examples of
this usage. The sin of Adam forfeited his life, and there-
fore his death was certain. Whether Adam died instanta-
neously or not for one thousand years could not affect either
the nature of the penalty or the certainty of its infliction;
but it could affect, and it did affect many other things. In
human jurisprudence mistakes are often made and criminals
often escape, but in divine jurisprudence no mistake is ever
made nor does any criminal ever escape. Ultimately these
three small but significant words-"and he died"-were recorded
respecting Adam, and his death had been inevitable from the
moment in which he sinned.
There are some points which require special emphasis here:-
(I) In the Law, the Sentence, and the Execution of the
Sentence, the death mentioned is the death of the m.an. The
record of man's formation stands thus: "The Lord God
formed man of the dust of the ground, and breathed into
his nostrils the breath of life; and man became a living soul."
(Gen. 2: 7) This is the earliest record that there is of
man, and throughout the Bible his component parts are
spoken of in accordance with it. In the Law it is not said,
Thy body shall surely die, nor, Thy spirit shall surely die,
nor, Thy soul shall surely die; but it is said, "Thou shalt
surely die." In the sentence it is not said, Unto dust shall thy
body return, nor, Unto dust shall thy spirit re-
turn; nor, Unto dust shall thy soul return but it is
said, ''Unto dust shalt thou return." And in the record of
Adam's death it is not said, His body died, '/lor, His spirit
died, nor, His soul died; but it is said, "He died." It is not
this, that, or the other part of the man that is spoken of,
but the me,", from first to last. The annihilation of this,
that, or the other part of the man is not under consideration
here. That may be possible or it may be impossible. but it
has nothing whatever to do with the present subject. The
subject under consideration here is the death pronounced in
the sentence, and that is the death of the man.
(2) In the Law, the Sentence, and the Execution of the
Sentence, the death mentioned is the first death. In the
Law Jehovah did not say unto Adam, Thou shalt surely
twice die; but he did say, "Thou shalt surely die." In the
Sentence Jehovah did not say unto Adam, Unto dust shalt
thou twice return; but he did say, "Unto dust shalt thou
return." And in the record of Adam's death it is not said,
He twice died; but it is said. "He died." Had two deaths
been intended two deaths would have been stated. The one
statement could have been made as easily as the other. The
fact that two deaths are not once mentioned here makes it
11-31
quite clear that two deaths were never intended to be !D-
flicted, as far as the first stage of divine judgment is
concerned.
In England the law is that a murderer shall be put to
death. The judge in passing sentence on the convicted
murderer generally says that he shall hang hy the neck
until he is dead; and after the execution the coroner's jury
generally brings in a verdict that he died according to the
sentence pronounced. After that, were any sheriff to con-
ceive that the convict had to die twice, and to attempt to
execute him the second time, what would be the result? In-
stead of being any longer fit for his office, rational men
would consider him fit for a lunatic asylum. Were he able
to carry out his intention that would not mitigate his folly;
and the fact that he could not do so would merely enhance it.
The dogma of two deaths to one Iife as the penalty of sin
is unmitigated folly. A more fiendish dogma can be found,
but a more foolish one it is scarcely possible to find.
(3) In the Law, the Sentence, and the Execution of the
Sentence, the death mentioned is he-reditary death. When
God said to Adam, "Be fruitful, and multiply, and replenish
the earth" (Gen. I: 28), he spoke of the extension of hereditary
life. When Adam sinned he forfeited life. That ute was
poisoned in its head before it was extended at all. It was im-
pregnated with the seed of death, and became a dying life,
before it left Adam. Adam could not extend what he no
longer had for himself--untainted life. He extended what he
had-tainted Ufe-life which inevitably ends in death; and
that (tainted) life has been extended from sire to son, from
generation to generation, and from age to age ever since. In
addition to observation and experience there is inspired
testimony clear and distinct on this point: "By one man
sin entered into the world, and death by sin; and so death
passed upon all men, in whom [margin] all have sinned."
"By one man's offense death reigned by one." "The crea-
tion was made subject to vanity, not willingly." "In Adam
all die." (Rom. 5:12,17; 8:20; 1 Cor. 15:22) Individual sin,
except in the first man, has nothing to do with hereditary
death. It extends to all mankind, not merely to the hoary-
headed sinners, but to the new-born and unborn babes as well.
(4) In the Law, the Sentence, and the Execution of
the sentence, the death mentioned is not endless tormen-t.
Such is the perversity of human nature that it is still neees-
sary to reiterate this. Torment is a consequent of human
transgression, and also a consequent of divine judgment, but
not endless torment. Transgression and torment are in-
separable, but neither is endless. In the Law Jehovah said,
"Thou shalt surely die;" but he did not say, Thou shalt
surely be always tormented, In the Sentence Jehovah said,
"Unto dust shalt thou return;" but he did not say, Unto
endless torment shalt thou return. And in the record of
Adam's death it is said, "He died;" but it is not said, He
entered into endless torment. As it was in the law given to
Adam, the sentence passed upon him, and the execution of
that sentence, so it is throughout the whole Bible: there is no
countenance whatever given to the hideous dogma that end-
less torment is either the penalty of human transgression
or the consequent of divine judgment.
Where death is the "capital punishment," were any
sheriff to attempt to substitute torment for death he would
be met by a howl of execration throughout the length and
?readth of the land. The tormentor himself would very speed-
Ily become the tormented. Were endless torment possible its
inflictor would of all be the most deserving of it. Infidels
have uttered many blasphemies against God, but of all
blasphemies that which represents God as inflicting endless
torment is the most infamous. It may truly be said that
endless torment is the sum of all fiendishness; and to repre-
sent . i ~ as .either the. penalty of human sin or the consequent
of dIVIDe Judgment IS the sum of all blasphemy against the
character of God.
"THE SECOND DEATH"
"These things saith the First and the Last, which was
dead and is alive." "Be thou faithful unto death, and I
will give thee a crown of Ufe." "He that overcometh shall
not be hurt of the seoond death." "Blessed and holy is he that
hath part in the firllt resurrection; on such the second death
hath no power." "And I saw the dead, small and great, stand
before God; and the books were opened: and another book
was opened, which is the book of Ute; and the dead were
judged out of those things which were written in the books,
according to their works. And the sea gave up the dead
which were in it; and death and hades (R. V.) delivered up
the dead ",:hich w e r ~ in them; and they were judged every
man according to their works. And death and hades were cast
into the lake of fire. This is the seOO'1ld death. And whoso-
(364-365)
ZION'S WATCH TOWER ALUGJiNY, f'A.
ever was not found written in the book of life was cast into
the lake of fire." "I am Alpha and Omega, the beginning
and the end. I will give unto him who is athirst of the
water of Ufe freely. He that overcometh shall inherit all
things, and I WIll be his God, and he shall be my son. But
the fearful, and unbelieving, and the abominable, and sorcerers
and idolntcr-. and all hal'S, shall have their part in the
lake which burneth with fire and brimstone: which is the
second death."-Rev. 2:7-11; 20:6,12-15; 21:6-8.
The first death is recorded in the first part of the Bible,
and thc present phrase-"the second death"-is never once
met with until the last part of the Bible is reached, thousands
of years afterwards. This fact is highly suggestive. Before
there "as any second death there was the second sin (that is,
the second "sin unto IIpath ) ;" before there was any second
sin there was the second judgment (that is, the second judg-
ment initiated); and before there was any second judgment
there was the second life (that is, the second life in its
initial stage). To deprecate the use of any of these phrases
-the second life, the second judgment, or the second sin-
would be to deprecate the use of their cognate phrase-"the
second death."
The recipient of the first life was tried and proved unfaith,
ful. The recipients of the second life are heing tried and
they may individually prove either faithful or unfaithful.
Their life is untamtod when received, their knowledge is
ultimately complete, their environment is appropriate, and
their opportunity is ultimately adequate, He who proves
faithful does so in accordance with his own will, and he who
proves unfaithful does the same. To both is the promise made:
"Be thou faithful unto death, and I will give thee a crown of
life." On the faithful "the second death hath no power,"
they "shall not be hurt of the second death," their names
will not be "blotted out of the book of life," their rank in
resurrection is "the first," they are "heirs of God, and joint-
heirs with Christ." "To him that overcometh will I grant to
sit with me in my throne, even as I also overcame and am
set down with my Father in his throne."-Rev. 3: 21.
On the other hand, the opposite of all this is true of the
unfaithful. The second death has power over them, they
8hall be hurt of the second death, their names shall be blotted
out of the book of life, and they shall have their part in the
lake which burneth with fire and brimstone. Receiving a
"crown" and sitting on a "throne" are symbols of the regal,
judicial and sacerdotal authority and power of the- faithful,
and "the lake which burneth with fire and brimstone" is a
symbol of the instrumentality which effects the doom of the un-
faithful. The sum of the consequents of divine judgment, so
far as the faithful are concerned, is endless life, and the
sum of the consequents of divine judgment, so far as the
unfaithful are concerned, is endless death.
It is very easy for any Universalist to say: "These
reprobates of men will have to undergo the horrors of the
second death, but will rise again, for there shall be a resur-
rection of the dead, both of the just and unjust."-Acts 24: 15.
But how does he know that any man will rise again from
the second death? No inspired man has yet said so, and the
testimony of an uninspired man in such a case goes for
nothing. If there is any inspired testimony on this point
why is it not presented? Any child mar quote as above, but
the Apostle Paul does not even mention the second death
in that passage, far less does he give in it any testimony
in favor of a resurrection from the second death. "A
resurrection of the dead" is one thing, and a resurrection of
the twice dead is quite another thing. Before there can be
a resurrection from a second death there must be a second
death, before there can be a second death there must be a
second life, and before there can be a second life there must
be a resurrection from the first death. It is the resurrection
from the first death which the Apostle there affirms, and
therefore his affirmation does not favor one jot any Uni-
versalist's conclusion. As it is with Paul's noble testimony
there, so it is with all other inspired testimonies: they have
to be wrested from their original and legitimate uses before
they can be made to favor, even in appearance, the ground-
less dogma of a resurrection from the second death.
"If we sin willfully after that we have received the [full)
knowledge of the truth, there remaineth no more sacrifice for
a cert.ain fearful looking for of judgment and fiery
indignation, which shall deyour the adversaries."
JOSEPH MOFFITT.
''Let us fear lest any of us come short."
THE BIRTH OF CHRIST
IV. QUAR., LESSON XUI., DEC. 25, LUKE 2: 8-20.
Golden. Tl'xt-"Behold, I bring you good tidings of great but the testimony that it has been provided for every man, on
joy."-Luke 2: 10. condition of his acceptance of the favor upon God's terms,
The story of this lesson is one so familiar as to require is to be given to every man, for his acceptance or rejection.
no special comment, and yet in its simple details lies the And though millions of the race for whom Christ died have
hope of the whole world. Four thousand years previous the gone down to the grave without such testimony, still the fact
birth of this child was promised, and all the way along remains that the testimony shall be given in dIue time-which
durmg those forty centuries some faithful souls continued due time, to all such, must be after their awakening from
to trust in the promises and to look for the salvation to be death.
brought about through him. We may surely take for granted And to this agree the words of the Lord: "The hour is
that the humble shepherds to whom the message of the Lord's coming in which all that are in their graves shall hear the
advent first came were men who thus hoped in the promise voice of the Son of man and shall come forth; they that
of God; for to such, and to such only, the Lord discloses his have done good [who during the present life have come into
purp0'les. judgment and who have passed their trial successfully], unto
These men were quietly tending their flocks by night when the resurrection of life the full reward of the faithful.
suddenly the' angel of the Lord came upon them, and the glory Such will be the overcoming church]; and they that have
of the' Lord shone around about them; and they were sore done evil unto the resurrection of judgment." (John 5 :25-29)
afrn id. (Yerse!)) But their fear was soon overcome by That is, the latter class will come forth from the grave to
th mpagc of the angel, contained in our golden text, have the truth testified to them then, for their acceptance
hut wh ir-h, stranjre to Ray, our lesson committee has only or rejection; and their final judgment of worthiness or un-
pa rt in llv quotr-d, leaving out one of the grandest features of worthiness of life will be based upon their course under trial
the .. that it was to he to all people. after the truth has been testified to them-in the Millennial
The m('''sage reads, "Fear not; for, behold I bring you age. Thus the angel of the Lord preached the good tidings
gW)(/' tidings, of GRJ;AT JOY, which shall be to ALL PEOPLE." of the restitution of all things to the shepherds on the plain
It WIll hI' oh-crvod that the blessedness of these tidings is of Bethlehem.
oumuln t.ivc : flrwt it i'\ "good tidings ;" then it is "great joy;" VF..BSE 12. Then they told where and how they should
and t hon the r-rowning feature of it is that it is "to all find this bud of promise, so that when they would see him
ppr,pJp"-not only to you shepherds who are this night looking they might feel doubly assured that this was he.
for the hopo of I <rncl, but for all your fricnds and relations VERSES 13, 14. "Then suddenly there was with the
and neijrhhor-s far and ncar; and to all their friends and angels a multitude of the heavenly host, praising God, saying,
re lntivo and nr-ighbors. both to those who now live and to Glory to God in the highest, and on earth peace, good will
those who shall live, as well as to all those now in death. toward men." This shows how the angels of God are in-
Blessed tid lIlg,,! Hearken to the gladsome sound: "For terested in the affairs of men, and how they sympathize
unto you i'\ horn. this day in the city of David a Saviour, with us and rejoice over our prosperity. And this reminds
which is Chr ist the Lord." (Verse l l ) Then he was to be us of other statements to the effect that there is joy in
a sa viour to all people: so tho Scriptures clearly affirm, heaven among the angels over one sinner that repenteth
saying that. hv the g-race of God, he tasted death for every (Luke 15:7); and again that they are earnest students of
man, and thai he gave himself a ransom for all, to be the plan for human salvation; and that they are all minister-
testified in (luI' time-to all. (Heh. 2'!l; 1 Tim. 2: 6) The ing spirits sent forth to minister to them who shall be heirs
testimony, however, is quite as necessary to the salvation of salvation. (1 Pet. 1: 12; Reb. I: 14) Thus we see them to
of the sinner as the fact that Chr-ist gave himself a ransom be creatures of God full of loving benevolence even toward
for all. The favor of salvation will not Ill' forced upon any; a fallen race, and esteeming it a privilege to serve the heirs
[1478]
DCMBR I, 1892 ZIONJS WATCH TOWER
(366-367)
of this salvation, although they know, as they studiously
look into God's plan, that some of this fallen race are by
and by to be highly exalted, even above the angels who never
sinned.
Thus we see their humble recognition of the right of the
Creator to do what he will with his own, and their cheer-
ful and joyful acquiescence in his perfect will, which they
know to be determined by his unerring wisdom and his
fathomless love. Oh, what universal joy will prevail when
the whole family of God in heaven and in earth is brought
into fullest harmony under Jehovah's Anointed!
VERSES 15, 18 show the teachable attitude of the shep-
herds: they recognized the angels and their message as
from the Lord, and, their fears being allayed., their hopes
revived and their faith increased, and they felt that they must
go at once and see this which had come to pass. And when
they had so determined, a strange star (evidently a meteor,
as it could not have been a fixed star) appeared, moving in
the direction which the angel had told them to go; and they
followed the star until they reached Bethlehem, when it stood
still over the place where the young child was. And when
they saw him they worshiped him and presented to him
gold and frankincense and myrrh, recognizing in him the
fong-promised Messiah. And being warned of God in a dream,
they disregarded the request of Herod to inform him of
the whereabouts of the new-born king, and so departed into
their own country another way. But as they went they pub-
lished abroad the good tidings which the angels had brought
to them, and how they had actually seen him of whom the
prophets testified.
VERSE 19. "But Mary [mother-like] kept all these things
and pondered them in her heart," doubtless calling to mind
also the message of the angel to her. (Luke 1; 2835 ) Again
and again we seem to hear her say, "My soul doth magnify
the Lord; for he hath regarded the low estate of his
handmaiden; he that is mighty hath done to me great
things, and holy is his name."-Luke 1:46-49.
VERSE 20. The shepherds returned to their flocks, fully
assured of the wonderful truth that the promised seed of the
woman who was to bruise the serpent's head had really come.
And they rejoiced and glorified God for all the things that
they had heard and seen, as they were told unto them.
WORKERS EARNEST
life as I have been in reading them." It seems that in our
talk, early in the summer, I had mentioned the fact that
through reading them many infidels had been brought to a
belief in Christ. Her work a little later bringing her in
contact with an infidel whose arguments she could not
meet, she bethought herself of the DAWNS, and borrowed from
a neighbor the first and second volumes to lend to this
infidel. In glancing through them she caught, here and
there, a thought that held her, and she did not lend them,
but read them herself.
From one of the other two, Brother Rogers last year
took an order for DAWN, Vol. 1.; but before he came to deliver
it, her pastor had told her it was a dangerous book to
have in the house; and when Brother R. came she refused
to take the book. A day or two afterward her married
daughter came in and handed her another copy of Vol. I.,
saying, "Here, Ma, is a book I bought of an agent. I don't
like it, but I guess you will." The thought struck her that
she should read this book, since it came to her in spite of
her first refusal to have it. Since she has read it, her
own words are, "It was food such as I had never before
received from either pastor or teacher." She then lent it to
a friend who found it equally good.
Both are confined at home pretty closely, so they could
not attend any of our meetings; but a day or two before
leaving the city I took my large chart down, and spent a.
very delightful three hours and a half in explaining it to them,
and answering their questions. Found them, I believe, ripe
for the truth, and rejoicing in each little bit that is made
clear. Both will study the truth carefully, and walk in
the light they receive.
The cold weather seems to be nigh upon us. I must sew
next week, and then labor in harvest work every minute
that I am able. I wish I might be able to do as well as
Sister McPhail, but I suppose I must be always content to do
a Uttle. Perhaps were I permitted to be a really efficient
worker, I should get to thinking of myself more highly than
I oueht to think. The Lord knows me better than I know
myself, and will doubtless grant me all the success I am able
to bear.
JENNIE CLARK. Much love to Sister Russell and to all the dear ones at
New York. Allegheny. Yours in the Master's service, MRS. M. R. PECK.
DEAR BROTHER RussELL:-The Lord sends me much of England.
blessing. Just in the last days of my stay in Buffalo he led DEAR BROTHER RUSSELL;-I take the first opportunity of
me to three more who are feeding upon the blessed Bible fulfilling my promise, and herewith enclose Money Order for
truths to which DAWN has led their thoughts. I do want to Young's Concordance, and the surplus for anything you
tell you a little about them. please. Our little band will all send together in a month
One has for years been one of my most loved friends, or so subscriptions to TOWER and Tract Fund.
a prominent temperance and mission worker. Early last fall You will be pleased to learn of our spiritual welfare.
I tried to get her to read the DAWNS, but she said she had no Brother W--- has just returned home after a week's
time to read anything but her Bible. Later I went to her stay with us. We have the meetings in our home, and he
again, and urged her very strongly to read the DAWNS; but was much impressed by the quiet work which is being done.
she had just become deeply interested in another special I feel assured that the Lord sent him, and in so doing has
mission work, and again declared that she had no time. I blessed us all; and I trust he may be stimulated to further
have been in the habit of visiting her frequently, but felt work in his neighborhood. He has thrown light upon the
this summer that my time must be spent with those who difference of colporteur work here and in the United States,
had time to hear the truth. So I did not go to see her having- spent some years there himself. COlporteurs are
again until a few days before I left the city, and then looked upon with suspicion here, being either connected with
went only to bid her good-bye. Imagine, then, how glad Evangelical Associations, or hawkers of encyclopedias and
I was when she met me at the door and exclaimed, "Oh, those larg-er works. Whereas in America much of the book selling
blessed, blessed books; I never was 80 blessed in all my is done in this manner, in England all has to be done through
[1479]
New York.
DEAR BROTHER RUSSELL:-I have been meeting with fair
success, I think, considering the heavy rains to contend with
-eighty orders in five days. Nothing in the world does me
so much good as to meet some who are interested in these
precious truths; and I know you will be glad to hear that
the Lord has of late given me that privilege. One gentleman
recently said, "You could not bring me any books that I
would appreciate more than these, and I know I will believe
every word of them, as I feel it is God's due time for us to
know of the coming Kingdom."
I have read the 45th Psalm many times in the light of
the suggestions offered in your letter, and I think the at-
titude of the church is beautifully pictured there. To think
of being called out of our [earthly] father's house [the world],
and of being on the way to the King's palace! Blessed, indeed,
will be those who have the privilege of entering, and how
thankful I am that the Lord has granted me the light, and
the grace to walk in it.
Yours in his love and service,
ENCOURAGING WORDS FROM
01140.
DEAR BROTHER RUSSELL:-Your kind letter received-for
which I thank you, as words of comfort and sympathy are
especially welcome to me in my helpless condition. I am glad
to tell you that though I am stricken, yet I am not cast
down; for I realize that underneath me are the Everlasting
Arms, and I am holden up and sustained. I have entirely
lost my voice, so that I cannot sing a note. I used to pass
away a deal of time singing the sweet Hymns of Millennia.l
Dawn; but if I cannot sing here, I shall soon sing the song of
Moses and the Lamb, and tell Redemption's story in a
nobler, sweeter strain. I am kept in sweet peace, believing
it will not be long before my Father calls me home, and
I shall be with him whom, not having seen, I love.
I cannot in my present condition pledge myself to send
any stated sum to the Tract Fund at any particular time,
but I would have you know that to me it is more blessed to
give than to receive. I am so glad to know my beloved
brethren and sisters remember me at the throne of grace.
Ever yours in the blessed Gospel hope, C. CHIPPERFIEI.D.
(368-373)
ZION'S WATCH TOWER ALLEGHENY. l'A.
booksellers. Still I think we might be doing more than we are,
although much is being done in a quiet way.
[The fact is that America is overrun by book agents, and
the people often feel very much annoyed by them. It would
seem, therefore, that if there is but little done in England
in that line, that field would be all the better for our
colporteurs. The people would give them a heartier welcome
than here, where two or three sometimes call in one day.
And we heard recently that nearly four thousand copies of a
high-priced American book, containing much unpopular error,
were sold not long since in Dublin, Ireland. The sale of
this book at a high price gives us great confidence that at
its low price thousands of DAWNS could be sold there.
We find that many, even here, do not make a success of
the colporteur work until they have received some personal
instruction from some experienced and successful worker.
There is a particular "knack" required that all do not possess
naturally, but which can be acquired by intelligent persever-
ance. \Vhen the way opens, we hope to send some ex-
perienccd Brother from here to Great Britain in order to
start the work thpre.-EDIToR.]
I was very much blessed by the letter from the good
"three score and ten" brother. Yes. I am sure there is no
soul hungering and thirsting after the kingdom of God, that
will not hp frllcd sooner or later.
The Towrns are very precious; hut I think I must be
selfish. for I often wish that, with the exception of the
encouraging letters from brethren, all discussion could be
avoided. I know words of warning are necessary to the
weak ones and children, but I feel sure that none of the
Lord's little ones will be led astray by false teachers. And
oh! I do so love the spirit that has prevailed all alung in the
TOWCR, and I dread anything that does not extend the same
charity to others that we ourselves so much need. I SEem so
to revel in the beautiful pastures that I can only pity those
who prefer to feed on husks.
[We are quite in sympathy with the general drift of
this sentiment, aud the readers of the TOWER are witnesses
that its warnings are not personalities nor on trifles, but
respecting the [usulamentale of the Gospel and based upon the
plainest teachings of the Scriptures. The denouncing of the
scribe" and pharisees as hypocrites and the cleansing of the
typical Temple were not the most pleasing parts of our
Lord's work at the first advent, but they were necessary;
and so here the warnings are not the pleasantest part of our
duty, but they are a part of it, nevertheless-"Reprove, reo
buke, exhort." (2 Tim. 4:2; Tit. 2:14, 15) Experience has
proved that some of the Lord's people are in need of words of
warning in order that they be not deceived. Facts are more
than theory. God does not promise to keep his little ones
free from temptation. The Lord is seeking for his bride such
as love him supremely, and he permits Satan to promulgate
seductive doctrines and to be successful in deceiving all but
this special class. The Apostle recognizes this in his warn-
ing-"J(eep yoursflves in the love of God." (Jude 21)
Each one, in order to be kept, must be fully ccnsecrated and
must abide on the Rock.
That some of the consecrated can be and are being deceived
is shown by a recent experience which will be related in our
next issue. This one, and others of whom we know, have
been saved from error by words of warning and reproof, and
brought back into the way. The Ninety-Eirat Psalm irrti-
mates that human instrumentalities are used in bearing up
those in danger of stumbling, as well as in the uphuilding of
those who have remained faithfuI.-"He shall give his angels
[messengers] a charge [a warning] concerning thee, ....
lest thou dash thy foot against a stone." This is part of
the ministry of the saints. Otherwise there would he no
meaning to the words of the Apostle James (5: 20): "He
which converteth a sinner [wanderer ] from the error of his
way shall save a soul from death."-EDITOR.]
Most loving greetings to yourself and Sister Russell from
all here.
A. P. RILF.Y.
VOL. XIII ALLEGHENY, PA., DECEMBER 15, 1892 No. 24
WATCH TOWER TRACT SOCIETY
SECRETARY'S REPORT FROM DECEMBER 1st, 1891, TO DECEMBER 1st, 1892
Nothing, perhaps, furnishes so sure an indication of love and made up the deficiency, enabling us to start the new year
for the truth as zeal to serve it-financially and otherwise. free from debt.
Judgcd from every standpoint, the past year has been one of The following is a summarized statement of what was done
great refreshment and of great spiritual development among with the above money in circulating the truth in the way of
our readers. Not, of course, with all-for, like other years, tract distribution:
it has witnessed the turning of some from the light into the Total number of Old Theology Tracts and Sample TOWERS
"outer darkness" of this world's wisdom-but to those who circulated free, by mail and otherwise, 536,503.
have been earnestly running the race it has been one of deep- As tracts are usually reported by pages, we will so state
ening exper ience. Undoubtedly the following of the Apostle's the circulation.
instruction, to lay by on the first day of the week according Total amount in tract pages, 18,569,392.
as tho Lord hath prospered each (1. Cor. 16:2), has had its Besides this large showing in tract distribution, the fund
benr-Ilcin l intluonco in the direct.ion of this heart-warming supplied large numbers of the Lord's children, too poor to
ment.ronerl : und tho mcrvas financially, and the increased buy, with DAWNS and TOWERS free, over 70,000 copies of the
effort made for thc blessing of others, are clearly seen in the "VATeR TOWER going to our regular poor list.
repO! t following". The spii itual tone, as indicated by the It will be noticed that the above report makes no mention
wonderful k-tter-, we i cccrvr- dn.ily, is fully in harmony, and of the MILLENNIAIL DAWN work being prosecuted chiefly
the I.u-t i-, that t lu- wai movt lcttor s are from those who joy- through colporteurs. The reason is that, so far as pos-
fully shru e in one way or another the burden and heat of sible, the DAWN is made to pay its own way-the price at
the d,ly. which it is supplied to colporteurs, just about covering cost
Cash rocr-ipt , from "Good Hopes" and other donations, of publishing and postage and incidental expenses. The tract
including snle of ol ixc-wood mementoes, $8.298.:n. fund therefore needs not to be hindered for this great and
Amount oxpend..d in forwarding" the truth in various ways important part of the work, except that it supplies a credit
-trncts, postage, etc., etc., $8.2!l8.31. account to enable some of the brethren and sisters to get a
Sineo thp'll' sums aro oxnctlv alike. it becomes proper to start in this work.
explain thnt the funrl had really spent more money than its Trusting that the year beginning may be as blessed and
receipts, and would have shown an indebtedness had not a prosperous as the one just closed, I have the honor to sub-
deeplv mtcrer-tcd Iriond of the cause learned of the situation scribe myself your servant and the Lord's,
:MR;;. C. T. RUSSELL, Becretaru,
"HIS WAY IS PERFECT"
[Reprinted in issue of March 15, 1904, which please see.]
FAITH VERSUS
'l1JeI p )'1 a vast difference between these two principles
which i-. not always discerned among the children of God, so
that it superwti t.ion based upon a Iundnmental error of doc-
trrne oftcn passc'! current for superior and wonderful faith.
And such person'! are often lionized among their brethren as
saint'! of remarkable attainments. while the more logical and
thoughtful, who exercise a more real faith, are often far less
esteemed among their brethren. though doubtless more ap-
proved of God.
SUPERSTITION
Real faith always has a good, sound. reasonable basis. It
is simply an established confidence. You h.ave faith in your
friend because, you say, you have known him for years: you
have observed and mentally noted his principles of action. and
have found them uniformly the same; he has always heen just,
true, benevolent and kind; for many years and under many
tests you have observed his steady faithfulness to these prin-
ciples, and so your confidence or faith has been so established
that you never think of doubting him. You know. judging
[1480]
DrCEMU>:R 15, 1892
ZION'S WATCH TOWER (373-376)
but many velY good people do it quite iguorantly. And what
we are saying now is merely a caution and exhortation for
such to greater carefulness, in this respect.
Let us not be sure the Lord has shown us this or that
item of doctrine or course of conduct unless we are able to put
our finger on the testimony of the Lord which has borne this
witness to us, so that the faith of our friends, as well as our
own faith, may stand, not in the questionable wisdom of
fallible humanity, but in the power of God's own sure testi-
mony. The Lord reproves very sharply some who recklessly
use the expression, "The Lord hath said," to give weight to
their own imaginings or opinions.-Ezek. 22: 28.
Beloved, let us not cultivate the habit of speaking in that
irreverently familiar way of the Lord which is becoming more
and more common among many of the subtle adversaries of
the truth, of saying, The Lord told me, as though he had
spoken to you face to face, or through some medium other
than he has appointed for all his saints. Let us do all things
with a view to edifying, and not in a manner to "darken
counsel by words without knowledge." (Job. 38:2) "Except
ye utter by the tongue words easy to be understood, how shall
it be known what is spoken?" (I. Cor. 14:!l) And "Let
no man deceive you with vain words; for because of these
things cometh the wrath of God upon the children of dis-
obedience."-Eph. 5: 6.
And, further, do not aspire to be a man or woman of
"uionderiul" faith: just be contented with a simple, child-like
faith that believes everything God says and refuses to believe
what he does not say on matters of divine revelation. There is
nothing wonderful or specially prai-eworthy about a real
faith. On the common principles of reasoning we ought to
have full confidence in every item of God's Word. and should
continually act upon it. Let our rejoicing be in the testimony
of our conscience, that with the greatest simplicity and sin-
cerity (not with fleshly wisdom, but by the In ace of God) we
have spent our lives in this world. Especially should we be
sincere toward the household of faith, whose development and
perfecting should be our deepest concern.
MRS. C. T. RURSET.L.
fJ 0111 the past, that he will always be true to these principles,
and hence can oftcn tell just what his future course will be
III various contingencies that may arise wherein these prin-
ciples may be involved.
Just so it is with those who have become acquainted with
God through his Word and his providences. From year to
year their confidence or faith has grown and taken deeper and
deeper root, until every promise of God is now to them yea
and amen in Christ Jesus. They know that what he has prom-
ised he is able to perform and that he will do it, and they
make all calculations accordingly and live and work in this
confident hope. Such a faith is a real faith: it has been real
from the beginning, but it has matured and strengthened with
the proofs of passing years. Such a faith is not mere sur-
mise, imagination or guesswork: it has a sound, logical basis.
You have drawn certain positive conclusions from a logical
argument based upon an infallible and undeniable promise;
and consequently you have full faith in those conclusions.
But superstition, unlike faith, has no substantial basis ;
nor are its conclusions reached by logical deductions. Super-
stitions originate in the diseased brains of fallible men. and
upon no subject are they so prevalent as upon religious sub-
jects. Here they are legion. Thev ai e in direct opposition to
true faith and should be carefully avoided by everJ' <incere
child of God.
And not only should we avoid the superstitions them-
selves, but we should be careful to so frame our conversation
that our true faith, minus all supervtit.ion, may be apparent
to all. As instances of the lack of such care, we often heal
such expressions as, The Lord told me thus and so, or, The
Lord showed me this or that. or. The holy Spirit taught or
showed me thus and so, when the more careful Christian, who
has a true faith and who is carefully instructed in the Word
of God, often sees that this supposed or claimed teaching of
the Lord or of the holy Spirit is It fundamental or dangerous
er ror, which is being thus put forth with the stamp of divinity
forged upon it. Thus to stamp and send out error, if done
intelligently anrl with It purpose to deceive. would be wilfully
to counterfeit the truth-a very criminal offense against God;
--------
OBEDIENCE BETTER THAN SACRIFICE
How ncce,sary it is that we all hear and obey the voice of
aUI goo(l Shepherd. "My sheep hear my voice. and they fol-
low me," was the Master's pointed statement of the case. And
it i ~ all in vain that any ignore his words. and yet hope to
abide in his love and favor. An illustration of this truth
camp forcibly to our attention during the past six weeks, and
we relate it here, not for the sake of the one vital ly con-
eel ned, but for the benefit of others who may have similar
besetments, and to whom this narrative may prove "a word in
season," cautioning that obedience is better than sacriflce.
One of the colporteurs. an earnest, devoted sacrificer,
whose spiritual state had for some time caused us anxiety,
recently wrote to us that the peace of God no longer ruled his
heart; that he had lost that communion with the Lord which
is so essential to a Christian's happiness and welfare. Some
extracts from his letters at the time will show his deplorable
state, and give cause for the greater rejoicing that he has
since been restored to divine favor. On receipt of his first
letter, telling of his plight and asking for help, we felt greatly
relieved, knowing that it was a hopeful sign to see him realiz-
ing his position and longing for divine favor, and so we wrote.
In reply he said:
"Dear Brother Russell :-Your kind letter received. It
both surprised me and made me feel ashamed. The surprise
was that you say I was nearer to God and nearer to his
blessing when I wrote my last letter than for a long time
before, while in reality I feel as if God is now far from me.
The more I try to lay hold on his promises the less I seem
to realize them as mine. The Lord knows what is in my heart,
any how, so I might as well reveal it. I have kept the matter
to myself long enough and found that it did not change my
wretched condition of heart. The shame i ~ that I should need
such advice as you gave me-to 'lay aside my proud, know-
it-all spirit,' etc. I feel the full force of that advice, as I am
indeed guilty of just such a spirit. I always knew that I
had a strong self-will, and therefore hesitated almost two
years to be immersed, because I knew it symbolized the death
of self, the death of my own "ill.
"I had always tried to keep self under, but failed, till at
last, considering God's promise, that his grace i ~ sufficient for
us, I took the step ann made outwardly the confession that I
would reckon myself dead. and accept God's way and will
instead of my own. Looking back now, I see that I again
failed; for I by no means 'paid unto the Most High my vow.'
In my case the words of Paul seem to be fulfilled: 'If a man
strive for the masteries, yet is he not crowned, except he strive
lawfully.' Surely I have been striving, but, considering the
effects, it had brought me almost to rlespnir and made me
look with dread to meet the Lord instead of with joy and
confidence. I must have been striving unlawfully.
"I almost believe that, as you state in your letter, it is
'pride and self-will' that have made the wall that separates
between God and me. Your kind letter throws some light
on my trouble, showing me just why I could not 'enter into
his rest.' How highly I prize those promises made to the
'meek and louils] of heart.' I now realize that God shows favor
only to the humble, and see that I could not claim his prom-
ises for the very reason that he has not made any promises to
such as I have been. 'Oh, to be nothing, nothing,' shall hence-
forth be my prayer. How very thankful I feel towards J'ou
for pointing out to me just where I failed. Sorry that you
no sooner dared to put me on my guard: it would have saved
me many a tear. I am glad to know that you remember me
in prayer, and especially that you prayed for me even before
I wrote you of my wretched condition of heart. It was pel-
haps your prayers on my behalf that helped me to overcome
my pride to the extent of this confession.
"While 1 always felt humble before God, it had seemed
impossible for me to be humble before fellow-men. None but
myself knows how great a struggle it was for me to write
to you in the way 1 did. Even after the letter was wr it.ten
1 hesitated to send it, but 1 now feel that to overcomc even
in so small a matter as this brings a certain amount of bless-
ing. 1 feel much more free to write this letter than the
former one, because 1 ignored my own will, and contrary to
my own inclination humbled myself. no matter what the
opinion of others might be. 1 shall once more stn rt out,
relying upon God's help to overcome that which hinders me
from entering into rest. I have just opened my heart before
you that you might be better able to judge just why it was
impossible to overcome. Any advice will be gratefully ac-
cepted. 1 feel fearful and beclouded, because of my previous
failures to overcome.
"I clearly see that if 1 do not overcome, 1 can never fall
back on a restitution; for I have in the past made a definite
consecration of all human hopes and aims, and of human
rights and privileges. Nor do 1 desire to go back; for I know
what it is to be in harmony with God. I know something of
the joy and peace which I once had. If I had not had a taste
of it. I would not now know of what I was void.
[1481]
(376-378) ZIONJS WATCH TOWER ALI.ItGHItNY. PA.
"Another trouble with me, I think, is that I am not filled
with the Spirit of love. If I were I should have no trouble
in overcoming. 'To will is present, but how to perform I find
not.' This seems to be my experience continually. Can you
wonder that I feel distressed and helpless when I look at my-
self in the light of the past, feeling that I was never able
fully to cari y out my conseeration? How much more imper-
fect must have been my effort before God? I feel really un-
worthy to he a worker in this 'harvest.' I am condemned
"hen speaking about the truth. I hear continually the reproof
of our Lord to those devils which said that they knew he was
the Son of God, but our Lord forbade them. This shows
clem ly to me that he wants only such as are truly his. I lack
all evidence. now that I am his. I speak to others about
this 'revt.' but I am myself unable to enter. Oh, that the
Lord onrr- more would show mercy to me!
"I will now conclude this report, whereof a mere nominal
Christian should be ashamed, but how much more I, who
claim to hn ve come out from among' them into higher light.
Prav earnestly with me for complete deliverance.
"I remain sincerely yours, trusting in the precious blood
of Chrivt as the only hope." ---.
The above letter was answered and the following came
quickly: c.
"Dear Brother Russell i-c-Yours of the 24th inst. received,
Your lettcr sounds vorv hopeful, and would perhaps six
months ago have filled me with joy, but now it only increases
my sorrow. After rending it carefully I looked up all the
passages in the Bible to which you alluded to see whether
there was such hope for me or not. The passage in I. .Iohn
1 :i, which you show me to mean that Christ not only justifies
us from past sins, but that he also justifies us from our daily
shortcomings. rends to me very different. I wish I could make
it read so. To me it reads: If you soallc in the light, then
you have fr-llowship. and then the blood of Christ cleanses
you from all sin. Can I, under those limitations, claim that
promise? Have I walked in the light t If I had I would
not now 11(''d to ask you which be the first principles-how
to obtain peace with God-which everyone ought to know.
The Apo<;tl' .Iohn (4: 4) says: 'Vc are of God, and ha ve over-
come.' It i'l clear to bo scen from such limitations that my
case could not be covered. .
"You also quote, from Psalm that God has mercy
upon all who come to him. But here he also limits it to a
certain class (verse J8 ), to which I cannot belong, however
much I may desire it. I have never kept my covenant with
God (even when I tried hard) to my own satisfaction-how
much less to Cod's pleasing.
"Next you quote Heb, 4: Jf>. This of course shows that
our dear Lord can sympathize with us in temptation, but
whether he can or will sympathize with us after we have
yIelded to it, I cannot see in that text. I would need a high
priest who could sympathize with one who has given way to
temptation. The next text, I. .Iohn 2: 1, gives me some little
hope, but so vcrv that I scarcely dare trust in it, be-
CUlI<;' the context S''IllS to show that the sins referred to are
not thc kind that I have reference to-pride and self-will.
"It app':lrs to mo that the Scriptures teach that after we
haw llll'' accepted Christ ns our justification we must walk
in the inci light, nnd that as soon as anything is re-
YNl](,1 in U'l heing contrary to God's will wc must at once
put it awav, If we would continue to go on in that way,
putting ovil away just as quickly as it is brought to our
att ent ion, we would never live in anv conscious sin : and con-
scquoutlv a 11 those promises of forgivellp"h of our faults
unknown to would b' veriflod. We would even then con-
t inual lv need t.lro blood of Christ to cleanse us from the sins
which' vro commit from lnck of knowledge. My trouble is
t hnt P\I-'II dl('r I see Illy faults I cannot 1 id myself of them
a IIlI !!l't ini o hn rmonv with God's wil],
c, i "hall 1 cjoico if I ever succeed in living up to the best
of Ill" knowledge. To this end I have been praying for the
laxt mont li, but all effort, SI'C'IIlS vain. I have never before
fr-lt the depravity of my nntur- ...0 fully a<; for this last month.
Bef'oi c, I nlways knew it .J theory; but <t il l I had thought
that we could blin;.!, oui sr-lv, into subjection to God's will
If we only tried. Aftr-r the Itible closely I awoke
to the Iact that I 1ILlj."elf wns altogether out of harmony with
God's will. My fi i ",t thought wns to secure his fOJ ene-s
for great crroi , and to gl't into harmony with hi s will.
Whon I !J'gan the study of God's wrll I WIlly thollgllt 1 could
learn his \\ ill from Bible, and t hcn do it. But the i e-ult
of thi was to lead me into de... pair, for I found myself
unahle to do llis w ill. I hall never RP('n the gl'atllcss of God's
will as I now see it. nnd I never saw RO ful lv that [ am as a
w orrn, \\ hich ha nothing at fill of \\ hich 'to glory I hnd
heretofore thought I was some one, and could do so and so,
but now I see that I am a slave to self and can do nothing,
not even carry out my own desires when I have no one with
me to hmder me.
"I feel no nearer to God now than I did when I first wrote
to you about my trouble: it rather gets darker all the time.
Oh, I do feel wretched! I feel just as if I had been a deceiver,
because I pretended before the brethren and sisters with whom
! met !o have the same joy and peace which they had, when
In reality I felt far from God. In their presence (if I was
ealled on to pray) I would address God from their standpoint
and thank him for things which I myself did not realize.
Perhaps a few hours later I would address God privately, in
my closet, and tell him how much I was in need of those
which a few hours before I had publicly thanked
hun. as If I possessed them. How abominable my course must
have been to the Lord! No wonder he has abandoned me from
having communion with him. The more I think of the past,
the worse I feel about it.
"Until lately I never thought of its being wrong, and
asked God to give me rest, when in reality I was in my own
way, and therefore could not reeeive it. I never really knew
w.hat was the cause of my not 'entering into his rest,' until my
was so great that I thought of writing to you about
It. I shall ever be thankful to you for pointing out to me
that my own pride was in the way of reeeiving God's blessing.
I have at last so far learned from my brief experience to hum-
ble mvself under the mighty hand o'f God.
"No longer do I feel self-sufficient nor, as vou expressed it
in your first Jetter, that I 'know it all.' Continue to pray for
me: it may be the Lord will yet in mercy remember me again.
anu give peace to my soul. Let me hear from you soon. Cor-
rect me if you find that this is not the way to find peace.
Yours in Christ, . ---."
Poor heart! it was indeed in a wretched plight. Rut those
are valuable lessons for all to Jearn-of the deceitfulness of
our own hearts and of our inabilitv to commend ourselves to
God; and happy are those who can'learn them from the Word
of the Lord so as not to require to experience them thus.
Still long-ing for God, the colporteur came to us several
hundred miles, for further counsel and nssistance in Reeking
that peace which is beyond all price, which the world can
neither give nor take away. but which each can so easily for-
feit for himself by disobedience to the voice of our Shepherd.
In personal conference we pointed out the necessity for
honesty with the Lord, how pride and self-will are the dead-
liest foes of all who have consecrated themselves wholly to the
Lord. This brought forth a confession of how the darkness
seemed to get into the troubled heart-about as follows:
"In meeting with others I have somewhat the gift of de-
bate, and can argue whatever side of a question I choose to
take up. The brethren and sisters generally gave heed to the
warnings of the Lord, called to attention in the WATCH
TOWER, to the effect that when we have proved to ourselves
that any theory, teacher or publication is astray on the great
fundamental doctrine of Christianitv-the death of Christ as
the ransom (correspon.ding price) for all-we should thence-
forth have nothing whatever to do with such (Eph. 5: 11 :
Rom. 16:17; II.Tohn 10, 11; Gal. 1:8-10); but I took a
different course. It was After seeing the evil effects mv lib-
erality had upon me that I beg-an to look the subject up, and
then pride came in and would not permit me to confess my
error, but rather said: 'Hold on to the position you have
taken.' In my effort to justify the liberal position which I
had taken, I became the defender of doctrines which I knew
were untrue-doctrines at variance with the truth; and I
tremble as I reflect how I endangered others by my wilful
course.
"This came about gradually; and I now see that I was
losing the Lord's favor gradually, although I did not notice
for some time, nor realize the cause until, in my despair, I
wrote to you. When once I realized that pride was at the
bottom of it, I was enabled to trace the matter to its true
source, as well as to see the horribleness of my own position.
Indeed, while I see the truth clearly, in harmony with its
presentation in the DAWNS, I confess that in my restless state
I beg-an to look around for something else-seeking rest and
finding none. Truth began to get valueless. It lost its power-
ful influence over me. I verily believe that I was nearing the
condition mentioned in the parable as 'outer darkness.' But
now, since I see and confess my error and am earnestly seek-
ing the Lord, the truth again has a powerful influence over
me; but I fear so much that I have been so unfaithful that
the Lord will never own or use me again."
The Lord graciously blessed us in pointing out to the
t roubled one the way of peaC'e_ We pointed out that while
DECEMBER 15, 1892 ZION}S WATCH TOWER (378-380)
t liP "in was great, the confession showed that, though it was
a sin worthy of stripes, it had features which clearly showed
that it was not the sin unto death, of which the Apostle warns
us (Heb, 6:4-6; 10:26-31) ; for now} under full knowledge, the
sin is not continued as a sweet morsel, but is despised and
confessed and abandoned. We showed that the measure of
wilfulness had already had stripes-c-divine disfellowship-that
a portion of the sin can clearly be traced to Adamic weakness,
and that this portion therefore is forgivable through the merit
of our great Redeemer's sacrifice--made once for all the race,
and for all sins and weaknesses entailed upon us directly or
indirectly as children of Adam. We pointed out that not only
the ambitious pride was in part an inherited weakness. but
the weaknesses of others, which served as a temptation, were
also a result of the fall; and that it is becaU8e we cannot do
perfectly what we learn of God's perfect law that we need a
compassionate high priest and an abundant sin-sacrifice, and
that we have such a sacrifice and such a high priest-Jesus
our Lord and Redeemer, by whose stripes we are healed.
The realization of his own helplessness clinched this Scrip-
tural argument, and Jesus was seen as our Saviour, in a
grander, completer sense than ever before; God's favor was
gratefully accepted and we knelt and thanked the Lord for
the light (he promising thenceforth to walk in it, and to con-
fess the error as publicly as it had been committed) ; giving
thanks for the leading of his providence which had recovered
a straying sheep when it had realized it" lost condition, and
cried out again for a place in the fold. And, above all, we
thanked him for the lengths and breadths of the loving pro-
vision made for covering all our sins and weaknesses when
fully acknowledged, repented of and forsaken; and there the
covenant of full consecration. even the giving' up of self-will
and self-pride, was renewed. Thus the troubled one began
to enter into REST. That same (Sunday) evening the oppor-
tunity was embraced for confessing publicly to the church at
Allegheny the error, the darkness which had followed, the
humiliating route back to God and peace, the forgiveness, the
returned peace of God's favor, and the determination that
henceforth, while continuing to offer himself a sacrifice in
God's service, obedtence, which is still more acceptable to God,
should have first attention. It was also stated that hereafter,
instead of feeling more benevolent than God and the apostles
toward those in error, the effort would be to take their pre-
scribed course, rejecting hereafter all teaching, oral or printed.
that does not rest squarely upon the ransom-price given and
finished at Calvary, obeying the injunctions of the apostle,
that if any bring another gospel, to receive it not, and to
have no fellowship with the unfruitful works of darkness. but
rather to reprove them; for he that biddeth God-speed to an
evil-doer, an evil teacher or doctrine is a partaker in the evil.
So far from despising the colporteur, we all loved and
esteemed him more than ever; for it is only a true and noble
soldier of the cross who can thus shatter the idol of his own
pride and self-will, and lift up the roval banner of his Re-
deemer. He has since returned to his field of labor and made
similar confession to those whose faith and rest he once endan-
gered, and he is now rejoicing in the pen<'e of God, which
passeth worldly understn ndinjr,
This report has been seen by him and approved before
publication. and is publivhod as a testimony of God's forgiving
love, and that it may help in bearing up the "feet" of the
body of Christ-lest any should stumble utterly over the
stumbling-stone, the ransom, and that all might bo planted
the more securely thereon.
RETURNING FROM THE CAPTIVITY
I. QUAR., LESSON I., JAN. 1, EZIU 1: I-Il.
Golden Text-"The Lord thy God will turn thy captivity, appreciation of the privileges they had enjoyed, as manifested
and have compassion upon thee."-Deut. 30:3. In Psalm 137.
The events of this lesson are located at the close of the When Israel was restored. however, it was not as masters
sevontv vea rs desolation of the land of Israel and of the cap- of the land, but as servants of Cyrus and his successors; for,
t ivity of the people of Israel in Babylon. The cause of this according to the words of the Prophet Ezekiel (21 :25-27),
long' exile and this utter desolation of their land is stated to they were never again to possess the land as an independent
he their failure to let their land enjoy its sabbaths (II. Chron. nation until he should come whose right it is to rule--even
3G: 21), according to the command of the Lord, who, by this their long-promised The reference here is evidently
typical observance of sabbath or jubilee years, purposed to to the Lord's second advcnt ; for at his first advent he did
prefigure the blessed times of restitution, in which time the not come to rule, nor did t hov at that time, nor ever since,
continually recurring cycles were ultimately to terminate. gain full possession of their land. They were always tributary
Rut. though the people were negligent of the command of the to other nations unti! they wore finally-A. D. 70-dispersed
Lord, and only partially observed this requirement, God did among all the nations : anrl RO they have continued until the
not permit their indifference to mar his typical prophecy, but present time, when. t ho t irno having come, their regathering
turned even this circumstance to account in making the pre- has begun.
diction still more emphatic by showing the exact number of The "golden text" of this lesson has reference, not to the
tvnienl jubilees which culminated in the grund antitype or return of Israel from this capt.ivity in Babylon, nor from any
"times of restitution of all things," and thus pointing out of the minor captivities, but to the great regathering from
the exact date. both of the times of restitution, and also of among all the nations whither the Lord had scattered them.
the Lord's second advent, which is due at that time. (Acts (See Deut. 30:3-5, also Jer. 32:37-42) This is a deliverance
3: 19-21) flee MILLENNIAL DAWN Vol. II., Chapter vi., also which will need no repetition; for they shall be firmly planted
Lesson X. in our issue of Feb. 15th. and established in their everlasting possession. (Sec Jer.
And not only had Israel neglected to observe properly the 24: 6, 7; 31 :28) This deliverance is already beginning- and
typical jubilees, hut they had lapsed into idolatry and had shall be fully accomplished by the close of "The Times of the
polluted the home of the Lord, and they had mocked his mes- Gentiles." See MILLENNIAL DAWN, Vol. IlL, Chapter viii.
sengers and despised his words and misused his prophets until The story of the deliverance of Israel from the captivity in
the wrath of the Lord rose against them with the sword and Babylon is not only a historic fact. but it has also its typical
with captivity and with the destruction of their temple, and aspect. The captivity of Israel after the flesh in literal
with the utter desolution of their land for seventy years. Babylon, represented the subsequent captivity of spiritual
But when God had served his purpose of chastising Israel Israel in "Babylon the Great"-the great anti-Christian nom-
and of completing his typical prophecy-when the three score inal church; and the deliverance of fleshly Israel bv Cvrus,
and ten years of desolation of the land, in which the land had whose name signifies sun or brightness. the deliv-
enjoyed her sabbaths, had expired, the return of the captives erance of spiritual Israel out of "Babylon the Great" by the
was due. The great clock of ages pointed to the time for the bright shining of the Sun of Righteousness.
return of the exiles, and, like every other feature of God's And as Cyrus commanded the faithful people in Israel to
plan, the deliverance of Israel from Babylon was promptly on return to the land of promise and to rebuild the waste places
time, and the agent for the accomplishment of their deliverance and to take possession of and replace in the temple the golden
was on the spot. God had him marked out by the Prophet and silver vessels which thc king of "Babylon had profaned
Isaiah for this very purpose, calling him bv name and specify- (Dan. 5: 1-4), so the light from the r ising' Sun of Righteous-
ing the work he was to do. See Isa. 44:24, 28: 45:1-6. ness now indicates to the faithful children of God, who are
It is pleasing also to note that in the land of their cap- still in "Babylon," the g-rl'at nominal church, the duty and
tivity Israel (with some exceptions) were reclaimed from privilege of returning to the blessed inheritance of the saints
idolatry so thoroughly as never to return to it again; and -the exceedinp great and precious privileges of the sons and
then, without the temple and its services, they learned to ap- heir!'! of God-and of replacing in his spiritual temple. which
preciate what was left to them still-the Word of God and is the true church, all the golden and silver vessels-the
the teaching and counsel of some of the faithful ones among divine and the natural truths or doctrines-e-sc long perverted
them, such as Daniel, Ezra and Nehemiah; and thus for a in "Babylon" during the dark ages of bondage and super-
time the forms of worship gave place to a more real heart- stit.ion. As to the progress of this work sec MILLENNIAL
worship of the one true God; and they were led to a fuller DAWN. Vol. IlL, Chapter iv.
[1483J
REBUILDING THE TEMPLE
1. QUAR., LESSO:"! II.,
(l olden 'l'cxf-"They pra ised the Lord, because the founda-
tion of i he house of thp Lord was laid."-E/'ra 3: 11.
The na rratrves of the building and the rebuilding of the
temple, ns mere matters of history, would be of little im-
portunce or mtcrest to us were it not also for the fuct of its
typical char.uter. Viewing It thus, there is st.rll in the hIS-
tory of t hat temple and iu prophetic teachings that which
should enkindle in our hearts greater enthusiasm, zeal and
JOy than was expressed by those who saw its material glory.
In the hght of thi' to.rchings of the apostles we see that
the antitypc of that temple wns the one true church of the
living' God, whoso nnmos are written in heaven (I. Cor.
.j Hi. 17; Luke 10:20)-that it is a spiritual temple built up
with living <tones, of which -Icsus Christ is himself the chief
eOI net -tonc, the sure foundnt.ion. lIe became the foundation
of thi-s spiritual house when he gave his life a ransom for
munv, and 1hus made possible the building up of other living
<tones upon th is foundation until t.ho wonderful structure
shall reach it s gloriou'l complotencss.c-T. Pet. 2'4-7.
When this foundat ion of the "pi ritual temple wa laid, all
who came tn a r enlizntion of the importnnee of the great work
thereby nr-complishod rejoiced and prn ised t ho Lord. And
this rejoicing' in the <trr-ngth and "PC11l11\' of the foundation
of our hopes neve-r ppa'lp'l. Praise the Lm d l wells up from
evcrv hen It that rr-al izc the redemption accomplished by the
prN'IOU'l blood of Chi ist, "IJPd for many for the remission of
sins. "Upon this sure foundation the temple structure has been
!!"rfjchwlJy nnd stoadilv prosncssinz. The living stones are
tnkon out of tho quai rv (thp WOI 1<1), and by the experiences
aIHI cl i<,('lpl ino of t hr- IIIp'lent lifo, they are shaped and chiseled
and pohvhed and thus flttcd for their places in the temple,
wlneh. dtu ing tho time of the presence of the Lord-viz., since
I R7R. when ho took his great power ns king-is being noise-
les"l)' put to!!eihPI. :l'l in the typo, without the sound of a
hnnunr-i-c-by the rosu rroct.ion of the dead in Christ and the
('h::IJI!!(' of the living in a moment, in the twinkling of an eye;
for "Ble'l'led nre t he dpad who die in the Lord from henceforth
[from I R7Rl: ... 01(')' re<,t from their labors [from the toil
nnd V\'p,lrine'l" of Iabor ], hut their works follow with them."
TIIP)" .,ha11 not bleep, hilt t 11(')' <hn11 hp changed instanta-
JAN. 8, EZRA 3: 1-13.
neously from the human to a spirit body.-I Cor. 15 :51, 52.
But, while the church glorined with Christ the head WIll
be the temple complete and glorious, it is in a less complete
regarded as the temple of God now, and the various
members as its builders, all having something to do in build-
ing each other up in the most holy faith, and thus contribut-
ing to the structure of the temple or church as a whole. This
work of building up the church is very clearly set forth in the
building of the typical temple; and the rebuilding of the
temple after the captivity in Babylon is very suggestive of
the rebuilding of the church after the long captivity III
Babylon the Great-s-which is generally known as the Great
Reformation. And truly there has been a great reformation
of the church since the dark ages of bondage under papacy.
The work of reformation has gone steadily forward, and,
like that of the typical temple, in the midst of great oppo-
sition. (See Ezra 4:11-24; 5:3-5; Neh, 4:7-23, and compare
MILLENNIAL DAWN, Vol. II., Chapter ix., and Vol. III., Chap-
ter iv.) From the multitudes who had been enslaved under
the papal rule some of the living stones of the true temple
were gathered out and the work of setting them in order for
the rebuilding of the New Jerusalem and its temple began.
History records the opposition which these reformers, or build-
ers, encountered; and truly, as in the type, "the builders,
everyone had his sword [the sword of the Spirit. which is
the Word of God] girded by his side, and so buildod." (Neh.
4: 18) Nor may this attitude ever be relinquished until the
work is all complete and the glory of the Lord has filled his
temple. The enemies of the Lord's people and the Lord's work
are always active in opposition, and none the less so when
their methods are subtle and their course not easily discern-
able. Hence the necessity for continued vigil anee against
every encroachment of the adversary, whether he come as a
roaring lion or as a wily serpent.
To all who are laboring in the great work of building up
the true temple and city of God. the success of En a H1](1
Nehemiah and their co-workers should be regarded as an n-
couraging prediction of the final completeness and glory of tho
church built upon the one true and only Ioundation, .Iosus
Christ our Redeemer and Lord.-I. Cor. 3: II.
I. QUAR., LESSON III.,
Golden 'l'c;d-"E"'cpt the Lord build the house, they labor
in vain who build it."-Psa. 127: I.
Again we lHP led to view the rebuilding' of the temple in
it'l typir-n l character, In our previous lesson we saw that the
foundation was re-laid amidst great rejoicing, and that then,
on 3('(,OImt of the opposition of their enemies, the work was
for n whilo ahnndoned. Having been thus hindered in
the gr('a t work, Israel gradually became indifferent and indis-
posed to encounter again the difficulties necessary to its
fill thor prosecut.ion, and hp('l1me marl' ana more engrossed
with their own affa.irs, leaving the Lord's house in ruins.
A'l a ('oll'lPquPIlPI' of this growing indifference to the house
of thp Lord. God's favor wns measurably withdrawn from
I'lrael nnrl they were visited with drought ana threatened with
famine. Then came a message of reproof from the Lord to
thorn, ('hiding them for nl'glepting the important work of re-
biu ldinz the temple find giving themselves up to their own
pursuit s. (Hag. I:I-ll) When the Lord thus stirred them
up to a 'lP11'lC of duty and privilege in the matter, the people
and their lr-ndors obeyed his voice and again began to build.
Tn nil this what a vivid type we have of the great refor-
mnt ron work which hpgan in the sixteenth century with the
prpflphing of Luther nnrl hi eontcmpornries, briefly noted in
the prr('prling los-on. We (';,11 to mind that the one gl'l'at
work nccornplivhed at that t.imo "ns thl' laying again of the
found3tion Ilo('trine of "iuRtifi('ation by faith in thp one "con-
tinual" "aprifi('l' of Chri"t, iu ccmtrndisti11ption to the papal
dO!!"lI1:t of "the mflss," "hiph lwc] spt aside the "continual."
(Dan. II :31) TIm" again Chi ,Je"us bp('ame the recognized
fonndation of his tl'mple, whi('h i" thp l'lmrch. This done,
thl're was greflt rcjoil'illg' alllong those intcrestecl and engaged
in the work. While the re-laying of tIl(' foundation pro!!ressed
the builders wpre greatly RO that they were obliged
tn keep tlwm'lplves pontmually arnl('11 with the sword of the
Spirit agninst their enl'miI'R. But, aR in the type, when the
fon11(lation was laid tlwy ll<'gan to grow wear.v in well-doing
nnn wenry of contending agnin'lt opposition, and 'la, with a
f('w (",pl'ption'l, abandonl'd the \VO! k, and spiritual drought
am] falllinl' follow<'ll. Protestantism eeaspIl to be a protest
a!!alll<,t tlJP iniquitous syRtl'm that gaY<' it hirth, and for a
time madr> no fnrthpr progre'ls
ENCOURAGING THE PEOPLE
,TAN. 15, HAGGAI 2:1-9
But by and by the message of the Lord was impressed upon
<orne faithful souls, who still longed to see the completion of
the temple of God, to arise again and build, to clear away the
rubbish of false doctrine and establish the faith of the church
in the truth-that they might be living representatives of the
truth, not error, and thus be recognized of God as living stones
in his temple. Since the re-awakening the work has been
going forward (See MILLENNIAL DAWN, Vol. III., Chapter
iv.); and the Word of the Lord to all the workers is the
encouraging promise that when it is completed. it shall be
filled with glory.-Hag. 2:7.
And not only so, but it is also written that "The glory of
this latter house shall be greater than of the former, sa ith the
Lord of hosts; and in this place will I give peace, saith the
Lord of hosts." (Hag. 2:9) That this was not said with
reference to the temple of Zerubbabnl, which did not excel
nor equal the former temple, is manifest, and therefore the
expression must be regarded as a prophecy of the glory of the
antitypical temple of Goa-the glorified church.
VERSES 6, 7 remind us of the similar promise of Malachi
3: I. "Behold, the Lord shall suddenly come to his temple,"
his church; and it is his glory that shall fill it-the glory of
his presence, his power, his righteousness ana his authority;
and the whole church shall be imbued with the same, as his
worthy joint-heirs in the kingdom. And when the Lord thus
comes to his temple the whole earth will see his glory-will
reognize his authority and power. And whl'n he i'l thus rec-
ognized and the blessings of his kingdom begin to be expe-
rienced, he will indeed be, as the prophet expressed it, "The
dE'sire of all nations," for it is also written that he is the
"Prince of Peace," and that he will Rpeak pl'ace unto the
nations" (Hag. 2:9; Zech. 9:10), and that "in this place [by
means of his temple] will I give peace, saith the Lord."
The shaking of all nations-the heavens [the present eccle-
siastical powers] and the earth [the whole civil organization
of humlln society], the spa [the lawless elements] and the dry
land [the more settled, law-abiding of mankind]-progresses.
Praise the Lord! the things that are to be removed are
the unsatisfactory things of the present ordpr, and that which
is to remain is the kingdom of righteousneRS and peace, under
Christ, the prin('e of peace. whose glorious reign, when fully
inaugurated and manifested, will be "thl' de'lire of all nations."
[1484]