"Zion's Watch Tower and Herald of Christ'
Presence" n░1 de juillet 1879.
Aucune coupure n'a ÚtÚ faite dans le texte;
seul les mises en valeur de certaines phrases en les grossissant et en les
surlignant sont rajoutÚs par Aquila.
Zion's Watch Tower,
And "Herald of Christ's Presence."
PITTSBURGH, PA., JULY 1, 1879.
To the readers of the "HERALD
OF THE MORNING,"
DEAR FRIENDS: My connection with the
having been terminated rather suddenly, and under circumstances which must
seem rather remarkable and peculiar to you, I feel it to be a duty both to you
and to myself to offer an explanation of the manner of withdrawal and my
reasons for so doing. Quite a number who were personally acquainted with me
thought there must be more of the story to tell, and I have received a number
of letters asking an explanation. To these inquiries and to many unexpressed
of similar character, let me offer the following statement:
I have been a Bible student since I first had my
attention called to the second coming of our Lord, by Jonas Wendel, a Second
Advent Preacher, about 1869, who was then preaching the
burning of the world as being due in
1873. But though he first awakened my interest on the subject, I was not a
convert, either to the time
he suggested nor to the events he predicted. I, in company with others in
Pittsburgh, organized and maintained a bible class for the searching of the
Scriptures, meeting every Sunday.
We reasoned that, if Christ's coming were to end
probation, and bring irrevocable ruin upon ninety-nine in a hundred of mankind;
then it could scarcely be considered desirable, neither could we pray with
proper spirit, "Come, Lord Jesus, Come quickly!" We had rather
request--much as we should "love his appearing"--that he remain away
and our sufferings and trials continue so that "if by any means we might
save some." Not only so, but great masses of scripture referring to the Millennial
glory and teaching that "All nations which thou hast made shall come and
worship before thee," &c., &c., would be left unfulfilled if at
His coming there should be a wreck of matter and a crush of world.
We first saw Millennial glory--then the glorious
work which is offered us as His Bride; that we are by faith the "seed of
Abraham;" and as such, heirs of the promises, &c., in whom "all
the families of the earth shall be blest." (`Gal. 3`.) This most
certainly points to a probation in the future after He has come.
Thus, speedily, steadily and surely God led us
to recognize the second coming of our Lord as being not the sunset
of all hope to mankind, but the "rising
of the Sun of Righteousness with healing in his wings."
The Lord gave us many helps in the study of His
word, among whom stood prominently, our dearly beloved and aged brother,
George Storrs, who, both by word and pen, gave us much assistance; but we ever
sought not to be followers of men, however good or wise, but "Followers
of God, as dear children." Thus growing in grace and knowledge for seven
years, the year 1876 found us.
Up to this time we persistently ignored time
and looked with pity upon Mr. Thurman's and Mr. Wendel's ideas. (The latter
was preaching the same time as Bro. Barbour; viz: The burning of the world in
1873.) We regarded those ideas as unworthy of consideration, for though we
believed the event "nigh even at the doors," yet we recognized the
fact that the church will be withdrawn--translated--before there would be any
open manifestation to the world, or, in other words, the two stages of
Christ's second advent, viz: coming for his saints, and coming with
all his saints.
About this time I received a copy of the "Herald
of the Morning," Bro. B. was its publisher; I read with interest how he
and others had been looking for (to use his own expression) "a bonfire";
how scriptural arguments pointed to the autumn of 1874 as the time it was due;
how that as the disappointment connected therewith began to abate, he and
others had re-examined the scriptural proofs that appeared to teach that the
end of the world was due at the time supposed; how clear and firm all those
proofs still seemed; etc.; how that then, they began to examine what was due
to take place at the end, and found that instead of a bonfire, scripture
taught that "The harvest
is the end of the world" (or age), and that though the age
ended, the earth
remained and a new
age unfolded in which "All the
families of the earth shall be blest."
When I read the account I was deeply interested,
and as I read on I saw that, if the arguments were true they proved that we
had entered and were then in the harvest or end; and if in the harvest, Jesus
was due to be here present.
This was all reasonable enough for it was much what we had been expecting, and
it linked time
to our expectation in a harmonious and beautiful manner. My thought now was:
Are there sufficient proofs of our being in the
time of harvest? If so, this brother
and I were in perfect harmony. The paper came in the morning, and I had read
it and written to brother B. before noon. I examined more of the time proofs,
and though not yet settled with reference to them, made arrangements with
brothers B. and Paton to come to Philadelphia, where I was engaged at the time
(1876), and hold some meetings, giving evidences, etc., of time,
to which I listened with interest, and of the truth of which I felt convinced.
Br. B. and I talked over various methods of
promulgating these truths and finally decided to travel and preach them
wherever men and women would hear, and to thus spend (D.V.) the remainder of
the harvest, which we then supposed was three and a half years, and would
close in 1878. While I was arranging my affairs, brother B. returned to
Rochester to prepare for publication of the "Three Worlds." (We
found during the Philadelphia meetings that such a book was necessary to
furnish hearers with chapter and verse for what was claimed), and to close
up the "Herald" as it could
not be properly attended to while traveling, and the suggestion was made that
if any new evidences or truths were developed, a paper could at any time be
published and issued from any point. In the meantime, to do justice to
subscribers and give them reading matter for the remainder of their year,
brother B. had parts of the "Three Worlds" book, then on the press,
arranged with a heading, "Herald of the Morning Quarterly," which
were left with a sister in Rochester to be mailed as they became due.
We, Bros. Barbour, Paton and myself, traveled,
lectured, etc., for some months, when it seemed advisable to us all that a
paper should go continuously to those who were hearing, thus keeping alive and
watering seed sown. This seemed good to us all, and while brother Paton and I
continued lecturing, brother B. went to Rochester and fitted up our office,
type, etc., for which I furnished the money. The old type, &c., had been
sold before we started out, although I know nothing of how much was obtained
for it, nor what was done with the money. The paper thus started was
essentially another paper
but took the same name because we could think of none better or more
expressive. That it was a new paper, or had at least undergone a change of
management, was witnessed monthly by the heading of its fourth page where it
expressly states that it is "Published by C. T. Russell and N. H. Barbour."
Since the paper's change of form, July 1878, this has been omitted. Possibly
Bro. B. forgot it, or possibly he thought that the page being small this could
left out. What amount of money I invested in the paper I do not know. Of such
things I never keep account. I remember sending Br. B. money several times;
one of which was when we were leaving a camp meeting at Alton Bay, N.H.; I
gave him $100 which he lost from his vest pocket as he afterwards wrote me,
when, I presume I sent him another $100. I made neither mental nor written
note of any money sent--I simply sent whatever money was called for and seemed
to me to be needed, aggregating altogether perhaps $300 or $400 dollars. The
$660 referred to by Bro. B. in the May Herald
I never gave to the Herald.
The paper has never been self-supporting, and particularly not at first, when
we sent many thousands of copies to persons who had been readers of the paper
of old when it did not advocate the glorious
"Restitution of all things"
as it now does, as well as to those who sent their names as two
free. At its outstart considerable
money was necessary; the receipts were slow and uncertain, so, to avoid the
necessity of continually sending, or of the Herald's
being in any way hindered from lack of money, I placed on deposit at Rochester
the above sum which before, I had deposited in a Pittsburgh bank. I deposited
the money in our joint names so that should occasion require, Bro. B. could
draw and use it, but I repeat, I never gave that $660 to either Bro. B. or the
It, as well as all I have, is the Lord's, and was intended to be used wherever
and whenever it was needed, either by the Herald,
any of the preaching brethren, or by myself. The greater part of it has been
used for all these. When I was traveling, it was equally convenient for me at
Rochester or at Pittsburgh.
Besides these cash items, the "Herald"
had a regular income from the sale of
the "Three Worlds," a book familiar to most of you. We published
3500 of them--prices twenty-five, fifty cents and one dollar, according to
binding. These were all disposed of, some by each of us while traveling, the
proceeds helping to defray traveling and other expenses, and a part were sold
from the office--orders being filled from all parts of the country. It would
be moderate to estimate that about one-fourth of the edition was thus disposed
of from the office to the direct benefit of the Herald,
which at an average of thirty cents each, would be over $260, besides a
smaller amount--the proceeds from the sale of the hymn book, and more recently
from the sale of the tract, "The Object and Manner of Our Lord's
Return," the latter probably not so inconsiderable as some ordered by the
dozen for distribution.
The moneys so received were all clear gain to
the "Herald," as the cost of publication was paid by myself; Bro. B.
doing the composition of the "Three Worlds" and hymn books. Whatever
I gave to or invested in the "Herald," was not to Bro. B. but to the
Lord, and I much regret that circumstances seem to demand this recital, but we
are commanded, "Let not your good be evil spoken of." Bro. Barbour
has put into the Herald
his time and ability, and has drawn out of it his living. It was his own fault
if during the last two years he did more than his strength justified, or if he
did not live comfortably. It was not from lack of money. I know he lives
frugally, and so do all who realize that all things are God's, and that they
are simply His stewards. I am willing to admit that in investing his time and
ability he put in that which was of greater value than the money I invested.
Still, I think that our brother would claim that the time invested was not
given to me, but to the Lord, and the pay he expects is not merely the living
of the present time, but that his is "The
promise of the life that
now is, and of that which is to come."
In consideration of the above, I confess I did
not, and do not, feel that in supposing the Herald
to be partly mine, I was "immodest."
But there are other points of our brother's
reply to my proposition that seem to require re-stating to be fully understood.
First, however, read below an exact copy of the letter which I wrote to Bro.
B., and to which the article referred to in the May "Herald" is the
sole reply I have received.
Pittsburgh, Pa., May 3, 1879
Dear Brother N. H. Barbour:--Your postal card
and letter came duly to hand, and I hope my delay in answering will not be
attributed to lack of interest. The fact is that with moving of house and
store, spring purchasing of goods (for which I went East), and the work which
our Father seems to have put into my hands for the present, viz.: ministering
to His children the bread of life each Sunday, as well as baptism and prayer
meetings &c., &c., I have been kept so busy as to seldom get above six
or six and a half hours sleep per night. With this explanation, let me reply
to your letter.
First: It was not possible for me to attend the
proposed meeting at R., and I presume, though invited warmly, you scarcely
expected me, knowing my pressure of time, &c.
Second: I cannot understand how our bank account
has so suddenly decreased. I expected that we still had $100 to $125 in bank.
If I recollect aright the balance in bank when I was in R. was $163. Am I
right? In your reply, please let me know how our account stands, viz: How much
was to our credit in bank Jan. 1, '79, how much has been received in cash
since, and how much in bank and on hand now, also, what largest items of
expense have been, &c.
While I still feel that you are a brother in
Christ, and still love you as such, while there are many pleasant memories of
the past to refresh my heart, yet my brother, there has arisen a difference of
view between us as to the teaching of our Father's word (see note 1.) and
while giving you credit for all sincerity and honesty in your views,
which I claim for myself in the opposite view,
yet I must be guided by my own understanding of our Father's word, and
consequently think you to be in error. Now I do not think that every
difference of opinion need necessarily break fellowship and communion, yet in
this case the points of variance seem to me to be so fundamental and important
that the full fellowship and sympathy such as should
exist among publishers and editors of
a paper or magazine, no longer obtains between you and me, and because this is
the case, I feel that our relationship should cease.
I believe that we are both children of God, and
anxious to know and teach the truth.
Our Father's promise is that all truth seekers shall be guided into it
therefore permit me to express the hope that we shall yet see in harmony and
understand in unison, the Word.
May whichever of us has truth be strengthened and established in it, and the
one in error be led to discern the error. Now how shall we dissolve? Will Bro.
Withington or some other brother buy out my interest for you, or take my place
himself, or do you wish to resign your connection with the Herald.
(See note 2.) In that case I shall continue it (D.V.) As you are the senior, I
give you the opportunity to mention the terms of purchase or sale, I know not
whether you feel disposed to purchase or not. In case you and friends wish to
purchase, I expect to start another paper. I do not know that, as I feel at
present it would be an auxiliary, as I had at first intended, but neither
should it be understood to be an opposition
paper, it should be an independent one. I should be the more studious of this,
because I should fear that if the friends--the readers--knew of our difference,
&c., the truths which we both aim to honor and advance, might be reflected
upon unfavorably in consequence. Please let me know your answer and
proposition as soon as possible, within a week certainly.
Truly your brother in Christ, C. T. RUSSELL.
EXPLANATORY.--Note 1. The doctrine of
Substitution, or Atonement.
Note 2. When I first mentioned another
paper to brother B. January last, he
suggested that I take editorial charge of the Herald,
which I then declined; I did not know but that he might still be of the same
The answer which I received through the May No.
of the Herald is known to you all perhaps. In reply to it I wrote brother B.
101 Fifth Avenue, Pittsburgh, May 22nd, 1879
Brother N. H. Barbour:--I was much disappointed at your reply in last Herald
(May No.) to my letter of the 3d. inst. I did not expect that its proposition
would be made public--as intimated in the last clause--and I certainly did not
expect that it would be stated in so partial and one sided a manner. To my
mind it was unjust. And now I leave the
with you. I withdraw entirely from it, taking nothing from you; or it, or
anyone, save christian charity, which we owe one another. This is exactly the
amount expected when I wrote to you the former letter. Please announce in next
No. of the Herald
the dissolution and withdraw my name. Yet still believe me, the Herald's
friend, and yours. Respectfully, CHARLES T. RUSSELL.
I have other reasons than those stated in my
letter to Bro. B. which I might as well mention here, as "other
management" has been suggested.
One feature of the Herald's
management which gave me much annoyance, and of which I wrote to Bro. several
times, was the careless handling of names of subscribers, by which many were
lost, and the failure to keep any proper account of when money was paid, or
when a subscription expired. He simply marked P opposite the name, and when he
thought from the color of the ink that the subscription was about expired, he
stopped sending. Time after time I have been asked personally and by mail,
"Why don't I get my paper?"
Another objection is that in some cases there
has been too much management.
Articles sent by Bro. P. and myself, were not to my mind respectfully treated.
If I had a right to the paper and I think I had and I wished Bro. P. to have,
while Bro. B. had an equal right to write an opposing article, he had no right
to cut up and interpolate ours. Nor was an appended answer proper when the
writer was an "Associate Editor" and had a right to present his
views over his own name. Further, while writing against Substitution,
Bro. B. was seemingly anxious to publish letters from subscribers, which
mentioned his view
commendingly. Among others was one from Rev. W. V. Feltwell, of Philadelphia,
a personal acquaintance of mine. In this extract Bro. F. is made to endorse the
new views strongly.
I was much surprised, and seeing the brother in March,
I inquired; why? He informed me that the article referred to had not stated
him correctly--that he had written to Bro. B. to have it corrected, and said
he, "Didn't you see the correction in the March Herald?"
No, I answered. Then he got me his copy. There it was--Bro. B. regrets at any
error, &c., and a quotation from Bro. F's. last letter: "I am now and
always have been a believer in the vicarious
of Christ." This seemed all right and I know that it was possible for any
one to make a mistake, when merely making an extract
from another's letter, and I was rejoiced to think that the correction was so
But judge of my surprise and sorrow when upon
attempting to show it to Bro. P. a few days after, I found that in my March
No. a notice of Bro. Rice's paper "The Last Trump;" occupied its
place--How was it in yours? We could not understand it, it seemed like double
dealing--too much management
for a Herald
of the Millennial Morning. Alas!, I said to myself; is this the fruit of the new
views of the atonement?
To Summarize:--In money direct and through
publications, I presume that I furnished the Herald
with about, as nearly as I can approximate six or seven hundred dollars, in
addition to its type &c. Bro. B. put in all he had--his time &c. He
drew out what he has since lived on, and by this new arrangement has drawn the
"Herald" as well.
In the light of the above it may not be amiss to
offer a few criticisms of the May article. How does it appear now, about those
thousands of gratuitous papers? Did Bro. B. do all the giving? [I take no
credit to myself in the matter, I did what was my greatest pleasure.]
Then too from the account above given, which
many of the brethren here can corroborate, does it indeed look as though
"our dear young
brother Russell came into these views, and a small interest in the paper so
recently?" Is it true that "this young
man came into the views advocated by the Herald, no longer ago than Nov.
1876?" Again, is it true that Bro. B. "advocated
all the advanced
and all the prophetic arguments?" And did the "young brother learn
all these beautiful truths by hearing repeated courses of lectures by Bro.
B.?" Let us see what are these beautiful
advanced truths? Is it the time of
Christ's coming? No, there is no beauty in time, it is only a thing of dread,
unless the glorious object of His
coming is recognized. Bro. B. can
scarcely be considered the one, who brought this most
glorious and most beautiful truth to
our attention, for, while he believed a bonfire
to be the end of the world, and that probation
ended with it, Bros. Geo. Storrs, Henry Dunn and others were preaching and
writing of "the times of restitution of all things which God hath spoken
by the mouth of all His holy Prophets." [`Acts 3:21`,] and that "In
the ages to come, God would show the exceeding riches of his grace." (`Eph.
2:7`.) Again, of what value would it be to know the time
if we know nothing of the manner
of Christ's coming? But while Bro. B. was looking for and preaching outward
demonstrations, others saw and taught the two stages of the second advent, viz:
for His bride and his appearing,
when "we also shall appear with Him in glory." Lest some should
suppose these statements unwarranted by facts, let me here give extracts from
writings on the subject by Rev. Jos. Seiss. "The Last Times" a work
published by him in 1856, says of: "THE DAY OF THE LORD" (PP.
"There shall be upon the earth distress of
nations with perplexity, the sea and the waves thereof roaring, great popular
and revolutionary disturbances; men's hearts failing them for fear and for
looking after those things that are coming on the earth for the powers of
heaven shall be shaken." These words describe scenes of the judgement,
which are to be witnessed before the visible manifestations of Christ, scenes
which will glide in upon the world without
the least suspicion on the part of men
generally, that they are the
beginning of the great judgement. Yes, "every eye shall see him" but
not necessarily at the same time, and only when he shall come "with all
his saints with him," and all his saints cannot be with him until after
the pious dead are raised and the pious living be translated. The day of
judgement shall come "as a thief in the night." He
will be here, gathering and removing
His elect before the world shall have become aware of it. Referring to THE
RESTORATION OF THE JEWS (PP. 206-209.)
"The Jews shall return to their ancient
home. Jehovah Elohim shall come down again more glorious than when of old, he
dwelt in cloud and flame in the Holy of Holies, even Jesus in His own
glorified humanity and they shall say: "Lo, this is our God! we have
waited for him and he will save us. We will be glad and rejoice in his
salvation." Jerusalem's light shall then have come, and the glory of the
Lord have risen upon her and she shall arise and shine. But Jerusalem below,
radiant in all its untold glory shall be but a type and earthly picture of the
higher and sublimer Jerusalem that is above.--[The Church.] Concerning the
OFFICE OF THE GLORIFIED CHURCH. (PP. 221.)
"Much of the great plan of redemption
yet remains unfulfilled and this Church of the first born is exalted to its
high place, not only for its own glory and the Savior's praise, but as another
great link in the chain of agencies, and administrations by which the
entire world is to be restored
to the high sphere for which it was destined. When this elect Church shall
have been completed and its members come to be Priests and Kings with Christ
in the glorious Messianic kingdom, the same general calling which they now
fill will continue.
These sublime princedoms of the eternal empire
are a part of God's great plan to let
forth His love, wisdom and blessing upon earth's generations.
Blessed shall it then be for the world, when once the saints shall be
installed with their promised dominion and set with Christ upon His throne.
And again, concerning SPIRITUAL BODIES. (PP. 220.)
"That the glorified saints will to some
extent mingle with those who live in the body and at times unveil their
radiance to them, I think there is reason to believe. If they are to govern,
direct and minister to those in the flesh, it is natural to suppose they will
also be visible at least occasionally.
Angels in the performance of similar offices
have often been manifested to living men, and why should it not be so with
Christ's servants in the wonderful administrations of his glorious kingdom.
Glorified or spiritual bodies are perhaps in their nature insensible to our
earthly senses. Christ after His
was not visible,
except at certain times when he manifested himself. The angels are invisible
and yet we have many instances in which they were revealed to the view of
And in that new world in which the glorified
saints are to be enthroned and commissioned as the ministers of Christ to
execute his orders and administer his government over the nations, we may
reasonably expect that they will often appear and converse with those who live
in the flesh, and that intercourse between them and those in the body, will be
as real familiar and blessed as that which Adam enjoyed with heavenly beings
At the time the above was written Bro. Barbour
was entirely uninterested in these matters, a gold miner in Australia, and
even since his return to the United States, and his interest in the second
coming of Christ, his preaching and teaching has, until quite recently,
opposed rather than favored these doctrines.
From whence came all these beautiful and
advanced truths to young Bro. Russell and others of the flock? Surely not from
Bro. Barbour, nor, we may add, from any man.
These precious truths are given freely to all in Christ by the Lord, the Holy
Spirit being our teacher and the only one, for "The anointing which ye
have received of Him abideth in you, and ye need not that any man teach you,
but as the same anointing teacheth you all things, and is truth." (`1
John 2:27`.) Truth and knowledge are the food upon which God's children feed,
and He himself has made perfect arrangements for their supply, as it is
written, "Light is sown for the righteous." (`Psa. 97:11`.)
He supplies the light to the "Pathway of
the just that shines more and more unto the perfect day," and as the
Master promised so we have had "The
to guide us into all truth, and He has shown us things to come." (`Jno.
But while the spirit guides, human
instrumentality is often employed by the spirit. Men
are only the "earthen vessels that the excellency of the power may be of
God and not of us." (`2 Cor. 4:7`.) The vessel is nothing, the treasure
has the value. All God's children are to some extent vessels, some with
greater capacity than others. O that we might all be very humble as treasure
"Broken and emptied vessels,
For the Master's use made meet.
Rather be nothing, nothing--
To Him let their voices be raised,
He is the fountain of blessing,
He only is most to be praised."
Truth when due, is due
to the household, and it is of little
consequence either to the Spirit, who has it to communicate, or the Church for
whom it is intended, whether it come by one vessel or another. If Luther had
refused to carry the message given him for the Church, some one else would
have carried it. And what he brought was not his, it was the Church's, and
each member of the Church was as much the owner as Luther.
The Lord's way seems to be to give truth through
various channels "--Here a little and there a little." Possibly, the
reason is, lest the vessel should "be puffed up above measure," and
that the Church should know that its Head
is the "Fount of every blessing."
But is there nothing which Bro. B. has brought
us as the Spirit's vessel? Oh yes, while he did not bring the glorious
and beautiful advanced truths, nor
yet the "prophetic
arguments." [The chronology,
showing scripturally that the 6000 years from Adam ended in 1873, was I
believe, first dug from the Bible, arranged and printed by Rev. Bowen of
England, and is there known as "Bowen's chronology." Most of the
Prophetic arguments which we now use, were used long ago by Second
Adventists--misapplied--and their harmony not being seen, they were thrown
aside.] Bro. B. was permitted to so arrange,
(gradually) and harmonize these various Prophetic teachings of time,
that now, they give those of us who see them, great
joy. He has caused these
Precious Gems (God given) to sparkle and shine because of their harmonious
arrangement, and the light which he
brought us (God given) on the time of the realization of "The exceeding
great and precious promises of God." For this harmony of time we thank
God. For his labor in bringing it to us we sincerely and heartily thank Bro.
Barbour, and pray that as a vessel the Lord may use him still further to the
edification of the body of Christ.
This has been to me a painful recital, and it
will be the same to every reader of the "Herald"
who is truly interested in what has been taught through it for the last two
years, but I believe it is absolutely demanded as an explanation of the
article in the May "Herald."
I have finished. My wish is to dismiss the matter entirely from my attention,
and I now expect never to refer to the
again under any circumstance.
I have published this as a
because first I wanted it to go to none but "Herald"
readers, and secondly, I would not want the pages of "Zion's
sullied by a recital so derogatory in some respects to the character of a
member of the body.
I have been extremely careful in preparing this
article that no part of it should be over stated. First: Because I do not wish
and Secondly: Because I have every reason to expect that some sort of an
answer will be attempted, and desiring never
again to mention the subject, I want
to make such statements as cannot be contradicted. Yours, &c., C. T.
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HERALD OF CHRIST'S PRESENCE.
"Watchman, What of the Night?"
"The Morning Cometh."--`Isa. 21:11`.
VOL. I. PITTSBURGH, PA., JULY, 1879. NO. 1.
HERALD OF CHRIST'S PRESENCE.
101 Fifth Ave., PITTSBURGH, PA.
C. T. RUSSELL, Editor and Publisher.
J. H. PATON, . . . . ALMONT, MICH. W. I. MANN, .
. . . ALLEGHENY, PA. B. W. KEITH, . . . .DANSVILLE, N.Y. H. B. RICE, . . . W.
OAKLAND, CAL. A. D. JONES, . . . .PITTSBURGH, PA.
In no case will the Editor be responsible for
all sentiments expressed by correspondents, nor is he to be understood as
indorsing every expression in articles selected from other periodicals.
TERMS, 50 CENTS PER YEAR,
In Advance--includes postage.
All communications should be addressed to "ZION'S
WATCH TOWER," as above, and drafts, money orders, etc., made payable to
::R3 : page 1::
This is the first number of the first volume of
"ZION'S WATCH TOWER," and it may not be amiss to state the object of
That we are living "in the last days"--"The
day of the Lord"-- "the end" of the Gospel age, and
consequently, in the dawn of the "new" age, are facts not only
discernable by the close student of the Word, led by the spirit, but the outward
recognizable by the world
hear the same testimony, and we are desirous that the "household of faith"
be fully awake to the fact, that--
"We are living, we are dwelling
In a grand and awful time;
In an age on ages telling
To be living is sublime."
And not alone to help awaken, but to assist them
to "put on the whole
armor of God, that they may be able
in the evil day;"
and, besides all this, that giving all diligence, they add to their faith,
virtue, and to virtue, knowledge, self control, [temperance,] brotherly
kindness, charity; when, as a result of these indwelling and flourishing
graces, they shall be God-like [godly].
But, recognizing the beauty and necessity of
of the spiritual man, they fail not to recognize that the merit toward God
lies not in these moral virtues, but in Christ's
perfect sacrifice, and though adorned
by all these gems of character, we
could not be recognized as God's children now, nor permitted ever to enter His
presence without the robe of Christ's
righteousness, the "wedding
garment" necessary to our participation in "the marriage of the
"Let us wear the white robe here,
E'en on earth our Father dear,
Holding fast they hand, and so
Through the world unspotted go."
Christians to whom an apology would be needed
for directing attention to these things, should blush and be ashamed.
Everything desirable, hopeful and precious stands closely and ever connected
with them. They embrace nearly all the great motives to faith, watchfulness,
If God has given us a revelation, and tells us
that it is profitable
for doctrine, for reproof, for correction, for instruction in righteousness,
that the man of God may be thoroughly furnished unto every good word and work,
where do so many Christians who profess to accept that Word of God as their
rule and guide, get liberty to ignore more than one-half of it, thereby
virtually saying it is unprofitable?
When God has given us "a sure word of prophecy whereunto we
do well to take heed," and when
"the Lord God of the holy prophets sent His angel to show
unto His servants the things which must shortly be done," shall those
servants feel under no obligation to seek to understand those heavenly
Should they heed worldly men and a worldly
church who deem it pious and wise not to bother with these things, who would
have us put them aside as empty fables and curious stories, and strange
imagery, which could only unsettle our minds and interfere with Christian work;
or shall we heed God who declares "these saying faithful and true"
and says: "Blessed is he that readeth, and they that hear the words of
this prophecy, and keep the things that are written therein?" Surely He
knows what is best calculated to inspire "a zeal
according to knowledge," and what is necessary that we "be
not soon shaken
"To him that hath an ear
to hear what the spirit saith unto the churches," ZION'S WATCH TOWER
hopes to give assistance and encouragement. It is in bondage to no man, no
party and to no creed but the Bible; yet in the bonds of love and sympathy to
"all who love the Lord Jesus Christ in truth and sincerity." It aims
to represent "the chaste virgins," the prospective "Bride of
Christ," and with them acknowledges only one master and head--Christ
As its name indicates, it aims to be the lookout
from whence matters of interest and profit may be announced to the "little
flock," and as the "Herald
of Christ's Presence," to give
the "meat in due season" to the "household of faith."
It issues monthly, and if
you desire its visit to your home,
as per notice on this page. If you have a neighbor or friend whom you think
would be interested in or benefited by its instructions, you might call it to
their attention; thus preaching the Word and doing good unto all men as you
The terms, fifty cents a year, (postage paid,)
are moderate; but to all interested and desirous of having it, who cannot
afford to pay, we will gladly send it
free, but you must ask that ye may
::R4 : page 1::
Why will there be a Second
That the second coming of our Lord Jesus
occupies a prominent and important position in the teaching of the apostles
and prophets, as well as of Jesus himself, is a fact that can scarcely fail to
have been noticed by every Bible student. Yet, from various causes, very many
of those who profess to love Him, and whom we have reason to believe do, are
not much interested in it. A few endeavor to figure it away by applying it to
the descent of the Holy Spirit at Pentecost; others to the destruction of
Jerusalem, &c.; all apparently forgetting the fact, that in the last book
of the Bible, written more than sixty years after Pentecost, and twenty-six
years after Jerusalem's destruction, He that was dead and is alive speaks of
the event as yet
saying: "Behold, I come quickly, and my reward is with me." And the
inspired John replies: "Even so come
Quite a number endeavor to satisfy themselves
with the thought that it is a spiritual coming--that when any are converted,
that forms a part of the coming of Christ, and that so He continues coming
until all the world is converted--then, say they, He will have fully
They evidently overlook the fact that the world
will not be converted when
He comes; that the Bible, our only guide on the subject, declares that,
"In the last times
perilous times shall come, for men shall be lovers of pleasure more than
lovers of God." That "evil men and seducers shall wax worse and
worse, deceiving and being deceived;" and that Jesus gave special warning
to His little flock, saying: "Take heed to yourselves
lest that day
come upon you
unawares, for as a snare
shall it come upon all them"
(not taking heed) "that dwell upon the face of the whole earth, and they
shall not escape."
Again, we may rest assured that when Jesus said,
"All the tribes of the earth shall mourn and wail because of Him when
they see Him coming;" He did not refer to the conversion of sinners--Do
the tribes mourn and wail because of the conversion of a sinner?--And if it
refers, as almost all admit, to Christ's personal presence on the earth, it
teaches that all
on earth will not love His appearing, as they certainly would do if all were
But, "If I go away, I will come again,"
refer to a spiritual coming again,
because, spiritually, He never went away, as He said, "Lo, I am with you
alway, even to the end of the world," [age.] Therefore, Jesus taught His second
Signifies one thousand, and is the term used by
Christian people generally in speaking of a time future, when "the knowledge
of the Lord shall fill
the whole earth as the waters do the sea, and none need to say unto his
neighbor, "Know thou the Lord?" "All
shall know Him, &c." The time when there shall be no more curses;
"when the wilderness shall blossom as the rose," and "streams
break forth in the deserts," when "the tabernacle of God will be
with men and He shall dwell with them,"
::R4 : page 2::
when Satan shall be restrained and righteousness
shall control. "Then nation shall not lift up sword against nation,"
"nor learn war any more," but "they shall beat their swords
into plow shears, and their spears into pruning hooks."
These prophetic pictures and statements are
expected to have fulfillment some time by nearly
all Christians, and they call it the
millennial age because it is said (`Rev. 20:2-6`) to be for a thousand years
that Satan is bound and Christ reigns.
This far nearly all of the Church are agreed.
They are millennialists,
but there are post-millennialists
signifies after, pre,
before; so the former believe Christ will come after the millennium and the
latter that He comes before it.
As these are the only views which contain
sufficient truth to make them worthy of our consideration, we shall devote
more time to them. All who believe in the second
personal coming of Christ, should be interested in knowing what the general
teaching of the Bible is on the subject. It is necessary, however, that we
come to the consideration with a child-like mind, desirous of knowing how God
has arranged the matter, and anxious to have the teachings of His word, and
ready to lay aside our ideas
and, as God's children, take His plan. Thus, let us inquire
Why does Christ Come?
and examine briefly the arguments presented by
comparing them with the Word--
The first expect that through the efforts of the
Church, the world will be converted, and thus the millennial age introduced,
at the close of which the Lord will come, wind up earthly affairs, reward
believers and condemn sinners. That to convert
the world, bind Satan, make "the
knowledge of the Lord to fill the whole earth," and "nations to
learn war no more," are the work of the Church without
JESUS, and in her present mortal condition. When she has accomplished this
great and difficult task, Jesus comes to wind it up, &c.
They have much Scripture, which taken
disconnectedly, seems to favor this view. But even this, we believe, when
God's word and plan are looked at as a whole, will be found to favor the other
view, viz., that Christ comes before the conversion of the world; that the
Church is now being tried, and that the reward promised the overcomers is,
that they shall share in that reign: "To him that overcometh will I give
to sit with me in my throne." `Rev. 3:21`. "And they lived and
reigned with Christ a thousand years." `Rev. 20:4`.
There are two texts in particular used by our
post-millennial brethren, to which we would refer: "This Gospel must
first be preached in all the world for a witness. Then shall the end come."
They claim this to refer to the Gospel converting the world before the end of
the Gospel age. We pre-millennial believers claim, that witnessing
to the world does not mean converting the world, but as it reads, to witness
This witness has already been given. In 1861,
the Bible Societies' reports showed that the Gospel had been published in
every language of earth; not that all earth's myriads had received it. No; not
one in a hundred of the twelve hundred millions have ever heard of the name of
Jesus. Yet it has fulfilled the text--it has been a witness
to every nation.
We understand that the object of the present
witnessing is "To take out a
people for His name"--the
Church--who at Christ's coming are united to Him, and receive His name. `Rev.
The second text is, "Sit thou on my right
hand, until I make thy enemies thy footstool." The thought generally
gathered from this Scripture is, that in heaven God has a throne on which He
sits continually, and that when "Christ sat down on the right hand of the
Majesty on high," He sat down also upon the same throne. This is a
misconception. The throne of God referred to is not an ivory or golden seat,
but refers to His supreme authority and rulership, for "Heaven is my
throne and earth is my footstool," and Paul says, "God hath highly
exalted Him [Christ], and given Him a name above every name." He hath
given Him authority above every other, next to the Father. If Christ sits upon
a material throne until His enemies are made His footstool [all subdued], then,
of course, He could not come until the millennium was fully inaugurated. But
if it means the exalting to
it would not interfere with His coming and subduing all things unto Himself.
To illustrate: King William is on the throne of
Germany, we say, yet we do not refer to the royal bench, and as a matter of
fact, he seldom occupies it. We mean that he rules Germany.
Right hand signifies the chief place, position
of excellence or power, and the words of Jesus to Pilate agree with this
thought: "Hereafter ye shall see the Son of Man sitting on the right hand
of power, and coming in the clouds of heaven." `Mark 14:62`. He will be
on the right hand when coming,
and remain at the right hand during the millennial age.
There are able arguments possible on both sides,
yet both are not true. We propose, therefore, to take a glance at the general
Plan of Salvation,
to see which view is in harmony with it. In so
doing, we shall find the relation and bearing of both the first and the second
comings, and know where to locate.
First, then, Has God a plan? All must agree that
He has, although almost all are inclined to think and talk of His dealings as
though He were dealing by a rule of chance, and governed entirely by
circumstance. No; He that would condemn a man for building a tower without
first counting the cost, shall He build and people a universe without counting
the cost? No, brethren; "Known unto the Lord are all His ways from the
beginning." God has a plan, a purpose, and we know that "all His
purposes shall be accomplished." But how shall we find that plan? It is
revealed to us in His word. "Search the Scripture," as Paul says,
"Compare Scripture with Scripture," for
"God is His own interpreter,
And He will make it plain."
We are too much inclined to ask What does my
church say about any question, instead of What saith the Scriptures? Too much
theology studied, and the Bible not enough. With the thought, then, that
"The Scriptures are able to make us wise," that "the
testimonies of the Lord are sure making wise the simple," let us examine.
::R5 : page 2::
We will not here discuss the question, Why
evil was permitted. We take the fact
which sickness, death, vice, &c., make so plainly and painfully evident,
viz., Evil exists. Its existence is attributed in Scripture to the devil. Evil
continues because Satan's power is continued. It will last throughout the
present age, because "the devil is the prince [ruler] of this world"
[age]. He will continue its ruler as long as he can, or until he is bound. He
cannot be bound until a stronger than he takes the control out of his hands.
God, of course, can control him; and of Jesus it
is written, "All power in heaven and in earth is given unto me."
But while Christ has all power, for wise
purposes He has not made use of it, permitting evil to reign and measurably
control the world, and permitting the devil to be "prince of this
world," or epoch. But the time is coming when "He shall take to
Himself His great power, and reign," exalting His Church, giving her
"power over the nations," so that instead of, as now, being "subject
to the powers that be," she shall "rule the nations." But when
will He thus assume control? When the Gospel Church, "His body,"
Ecclesia, is complete. Evil now being permitted for "the trial of your
faith," the perfecting of the saints. This time is synchronous with the
sounding of the seventh trumpet. `Rev. 11:15`. Here the mystery [church] of
God is finished, and "the kingdoms of this world become the kingdoms of
our Lord and His anointed" [church]. Now, we inquire, is this transfer of
From Satan to Christ
caused by the conversion of the nations to
Christ through preaching the Gospel? We answer, No. At this time the nations
are not converted (`vs. 18`), "And the nations were angry; and thy wrath
is come." If converted, they would not be thus hostile, neither would
God's wrath come upon them. On the contrary, God teaches in many Scriptures
that a great time of trouble will come upon the nations. "Come, behold
the desolations which the Lord hath made in the earth. He maketh wars to cease
unto the ends of the earth." This is the way God tells us He will make
wars to cease. The next clause informs us that then He "will be exalted
among the heathen and in all the earth." This chastisement of nations
will be for their good, and is necessary to them as is the chastisement which
God now inflicts upon His children, and it will have a good effect, for "When
the judgments of the Lord are abroad in the earth, the inhabitants of the
world will learn righteousness." It is in this new dispensation that,
with evil restrained--Satan bound--the knowledge of the Lord shall fill the
whole earth, as the waters do the sea." The conversion of the world,
instead of being due now while "the devil is the prince of this
world," will, David says, be "When the kingdom is the Lord's and He
is the Governor among the nations, [then] all the ends of the world shall
remember and turn to the Lord, and the kingdoms of the nations shall come and
worship before Him."
During the infancy of the human family --say
from Adam to Moses--God treated his creatures like very young children. So far
as we know, they had very little knowledge of their Creator's power or
character. They had scarcely any revelation, the exception being the few cases
where God favored special persons, as Abraham, Lot, &c., communicating to
them by angels, giving to Abraham and Eve peculiar promises, which they could
only vaguely comprehend.
The next age was to the Jewish nation a
schooling season, during which God taught them to respect His promises and
laws. They were yet minors, under age, therefore not treated as children, but
kept under the law, their schoolmaster. `Gal. 4`.
While the Word of God was being written and
committed to the Jews for keeping, &c., the remainder of the world seems
to have been left in the darkness of heathenism. They bowed down to wood and
stone, destitute of truth as they are to-day.
In Scripture the period from Adam to the flood
is called "the world [age] that was." From the flood to the second
coming of the Lord, "the world [age] that now is," and "the
present evil world," [age], and the next is called "the world to
"The present evil world" contains
The Patriarchal, lasting from the flood to the
death of Jacob; the Jewish age, lasting from the death of Jacob until the
death of Christ, when He gave them up, wept over them, and said: "Your
house is left unto you desolate;" the Gospel age, lasting from the
resurrection of Christ, when He became "the first-born from the dead, and
the beginning of the new creation," until the full company of "the
Church of the First-born" is complete, and He comes. The time of the
sounding of the seventh trumpet, the resurrection and reward of prophets,
saints, &c. `Rev. 11:16`.
We know not how many ages may be in "the
world to come;" but that there is more than one, we are sure, for Paul
speaks of "the ages to come." `Eph. 2:7`. The first of these alone
is dealt with in Scripture, the millennial age, during which we live and reign
with Christ a thousand years. `Rev. 20:4`.
Having got an outline, let us look more
particularly at God's doings and sayings, and, first, it will astonish you,
doubtless, until you reflect, when I say, that according to His word, God has
not exhausted His resources for the world's salvation; that, in short, He is
trying to save the world, nor has he been during past ages. What has He been
doing? "Taking out a people--Church--for His name." Don't think this
wonderful, as it is only putting in a striking form what all Calvanists
believe, among whom are Baptists, Presbyterians and others, viz., That God is
now electing, or choosing His Church out of the world. Yes, and all our
brethren who believe in free grace must admit, that if "all His purposes
shall be accomplished," and "God's word shall accomplish the thing
whereto it was sent," if these Scriptures are true, God did not purpose
the conversion of the world during the past six thousand years, else it would
be accomplished. Neither did He send His word to convert the world up to the
present time, else it did not
prosper in the thing whereto He sent it. These two views have been a dividing
point in the churches for centuries, viz.:
Election vs. Free Grace.
We believe the Scripture to teach both, but that
it requires the observance of "Heaven's first law," order,
to rightly divide the word of truth on this subject.
First we will glance at Election. During the age
preceding the deluge, there is no Scriptural account of God giving mankind any
law, and very little light of revelation. One promise shines out, "The
Seed of the Woman to Bruise the Serpent," and even this required future
revelation in order to be comprehended. God had, however, a few patriarchs or
servants who had light above the masses, as lamp-posts in a dark way.
The Patriarchal age had increase of light. It is
now revealed that this seed is not only to crush evil [serpent], but to "bless
all the families of the earth," still God's Church is represented by one
man, Noah, Abraham, Isaac, &c., &c.
(Continued on page 7.)
::R5 : page 7::
Why will there be a Second Advent?
(Continued from Second Page.)
These patriarchs were elected--chosen. "God
called Abraham, and said," &c. Abraham, and not his kin, was called.
His parents were idolators. He had "many sons and daughters," but
only one is chosen. "In Isaac shall thy seed be called." Of Isaac's
two sons, only one was chosen, "as it is written," says Paul, `Rom.
9:7-13`, "Jacob have I loved, but Esau have I hated" (loved less).
God chose before they were born, "that the purpose of God according to
election might stand." Now, remember, I do not say that God elected one
to go to heaven and the other to hell. No; far from it. That is the common
misconception of the Scriptural,
and when properly understood, beautiful
doctrine of Election.
At Jacob's death another advance step in God's
plan is taken, and typical or fleshly Israel is formed. From this time one man
no longer represents God in the world; but a nation, all the sons of Jacob and
their posterity. And now we have an elect nation or church, and God gives all
His special blessings to it. Other and larger nations--Egypt, Chaldea, &c.
--are passed by, left without light and without knowledge, while these are
given to Israel. "What advantage, then, hath a Jew?" Much, every way,
chiefly because to them were committed the oracles (laws and testimonies) of
God. This is Paul's statement. God speaking to them, says: "You only have
I known of all the families of the earth." This people alone was
recognized, and thus continued until Christ came. Yes; and after it.
During Christ's ministry He preached to them,
and would not suffer His disciples to do otherwise, saying as He sends them
out, "Go not into the way of the Gentiles, and into any city of the
Samaritans enter ye not." Why so, Lord? "I am not sent save, to the
lost sheep of the house of Israel." All his time was devoted to them
until death, and here was His first work for the world, and
God's Grandest Gift,
not for Israel only, but for all, for "Jesus
Christ, by the grace of God, tasted death for every
man." And now, also, in the Gospel age, a certain sort of election
obtains. Some parts of the world are more favored with the Gospel (which is
free to all who hear) than others. Contrast yourself, with your privileges and
knowledge, with the heathen man who never yet heard the call. When this
called-out company, (called to be "sons of God," "heirs of God,
and joint heirs with Jesus Christ our Lord,") is complete, then the
::R6 : page 7::
plan of God for the world's salvation is only
beginning. Not until then will the seed "bruise the serpent's head,"
and "bless all the families of the earth." For the seed is not
Christ, the head, alone, but the Church, which is His body, as Paul informs
us, `Gal. 3:29`, "Which seed is Christ; and if ye be Christ's, then are
ye Abraham's seed and heirs according to the promise." The same company
are to bruise the serpent. `Rom. 16:20`. The very God of Peace shall bruise
Satan under your feet
The Gospel Age.
The Gospel age makes ready the chaste virgin (church)
for the coming Bridegroom. When ready, the Bridegroom comes, and they that are
ready are united. The second Adam and the second Eve become one, and are thus
the beginning of the new creation, and then the glorious work of elevating
mankind in general begins. The river of living water flows, and the work of
the Church begins. In the next dispensation, new heavens and new earth. She is
no longer the espoused Virgin, but the Bride. THEN "the Spirit and the
Bride say come, and whosoever will let him come and drink of the water of life
As Adam, the beginning of the fleshly race, was
composed of man and the helpmeet taken from his side, as it is written,
"Male and female created He them and He called their
name ADAM," `Gen. 5:12`, so the "Second
Adam," of whom Paul says the
first "was a figure,"
or type, has a helpmeet taken from His side, and when she is fully formed and
perfected, the Bridegroom comes and they go in to the marriage; they become one,
"the new creation of God" (read `Eph. 5:25,30,32`), making in "Himself
of twain (Jews and Gentiles)
"One New Man."
(`Eph. 2:15`.) This new man we have found to be
the seed "to crush the serpent's head." "The seed of
Abraham," "in whom all the families of the earth shall be blest."
That the Gospel age so far from closing the Church's mission, was only a
school of affliction to enable her, as well as her head, to be touched with a
feeling of earth's infirmities, that they might sympathize with mankind, and
during the millennial age assist them, when "the knowledge of the Lord
shall fill the whole earth," scattering the darkness of sin and
ignorance, causing "wars to cease unto the ends of the earth." These
are the "times of restitution," which Peter says are due when Christ
comes. `Acts 3:17-19`. For this "the whole creation groaneth and
travaileth in pain together until now, waiting for the manifestation
of the sons
of God." `Rom. 8:22,19`. These sons are not now manifest.
There are in Christ's flock many "wolves in sheep's clothing." Among
the wheat there are many tares; but when in "the harvest" ("the
end of the age"), they are separated, then
shall the righteous shine forth
as the sun in the kingdom of their Father--be
manifested --and then
to the groaning creation (mankind) shall this "Sun of Righteousness
arise, with healing in His wings."
But let us leave this bright and pleasant
picture of the coming day, of which, with the poet, we could say:
"Haste thee along, ages of glory,
Haste the glad time when Christ appears,"
and turning, look at a dark picture. Have you ever asked yourself, while
rejoicing in the glorious opportunities to be offered to mankind during the
millennial age --What about those who have died before the plan of God has
thus reached its fullness? There have lived on earth since creation (six
thousand years), about one hundred and forty-three billions of human beings.
Of these the very broadest estimate that could be made with reason would be,
that less than one billion were Saints
of God--the Church--the Bride. What
of the one hundred and forty-two billions who died out of Christ? What is
They are eternally dead. There is no hereafter. They
They were not elected to be saved. God foreordained and predestined them to be
lost--to go to hell--and they are there now, writhing in agony, where they
will ever remain without hope.
We believe that God excuses them on account of ignorance, and that if they did
the best they knew how, they will be as sure of being a part of the
"Church of the First-born" as is Paul himself.
To this last view the great majority of
Christians of all denominations hold, from a feeling that any other view would
be irreconcilable with justice, on God's part.
But, we inquire, what do the Scriptures teach on
this last point? That ignorance is a ground of salvation? No; the only
condition known in Scripture is FAITH. "By grace are ye saved, through
FAITH." Justification by faith is the ground-rock of the whole system of
Christianity. When, on the day of Pentecost, Peter was asked, "What must
we do to be saved?" he answered, "Believe on the Lord Jesus Christ
and be baptized, and thou shalt be saved."
Again he says, `Acts 4:12`, "There is none
other name under heaven given among
men whereby we must be saved," than the name of Jesus.
Paul reasons that a man must hear
before he can believe: "How shall they believe on Him of whom they have
not heard?" This--God's plan-- that men shall be saved on account of
faith, Paul says was to the Jews a stumbling block (because they expected
salvation as a reward of keeping the law) and to the Greeks (the worldly wise)
foolishness. But, nevertheless, it has "pleased God by the foolishness
(in the eyes of men) of preaching to
Them Which Believe."
I want to Scripturally close you in to the
thought, that all who have not heard
could not believe, and not believing,
could not be a part of the Bride of Christ. But, you object, Paul, in the `first
two chapters of Romans`, teaches "that these having not the law are a law
unto themselves," and that this law which their conscience furnishes, is
sufficient to justify
them. No, I answer, you understand Paul differently from what he intended.
Paul's argument everywhere is, that "all the world is guilty before God."
"For if I had not known the law, I had not known sin. For by the law is
the knowledge of sin." The law given to the Jew revealed his weakness,
and was intended to show him that he was unable to justify himself before God.
"For by the deeds of the law shall no flesh be justified in His (God's)
sight." As the law thus condemned
the Jews, so Paul says it is with the
Gentiles also. Though ignorant of the
law, they had light enough of
conscience to condemn them.
"That every mouth may be stopped, and all the world may become guilty
before God," `Rom. 3:19`, in order that eternal life may be seen to be
of God, through Jesus Christ our Lord," to every one that believeth.
Well, you answer, the Bible to the contrary, I
believe and insist that God won't damn the world for ignorance. Now, let us
see. Do you practice what you declare? Why do you assist in sending
missionaries to the heathen, at a cost of thousands of valuable lives and
millions of money? If they will all be saved-- or even half of them--through
ignorance, you do them a positive injury in sending a preacher to tell them of
Christ, for we know that only about one in a thousand believe
when the missionary does go to them. If your idea be correct it were far
better that no missionaries should ever be sent. Before, nearly all saved; now,
because of knowledge, nearly all lost. In the same way we might reason, that
if God had left all
in ignorance, we would all have been
saved. Then, instead of the Gospel
it would be more properly named bad
No, my brethren; you
do believe that "there is no
other name given whereby we must be saved." Your actions speak the
loudest, and speak rightly.
Now, suppose we look at these things just as God
tells us of them, and leave the clearing of His character to Himself.
What Has Become of the 142
First, we answer, that you may be sure they are
in hell suffering; because not only do the scriptures teach that full and complete
reward is not given to the Church until Christ comes, "when he shall
reward every man," but the unjust
are to receive their deserts then also. Whatever may be their present
condition, it cannot be their full
reward, for Peter says: "God
knoweth how to reserve
the unjust unto the day
of judgment to be punished," and he will do so. But the thought of so
many of our fellow creatures at any
time being lost, without having had the knowledge which is necessary to
salvation, seems terrible, indeed, to all who have a spark of love or pity.
Then, too, there are a number of Scriptures which seem hard to harmonize with
all this. Let us see in the light of his dealings how shall we understand the
statement, "God is Love," or "God so loved the
world that he gave his only begotten
Son, that whosoever believeth in Him might not perish."
Ah, Lord, it seems to poor, frail humanity that
if you loved the world so much, you might have made provision, not only that
believers might be saved, but also that all
Again we read: "This is the true light that
lighteth every man
that cometh into the world." Lord, all our reason seems to say, not so.
We cannot see how Jesus lighted more than a few of earth's billions. Yonder
Hottentot gives no evidence of having been so enlighted, neither did the
Sodomites and myriads of others.
::R7 : page 7::
Once more we read: "Jesus Christ, by the
grace of God, tasted death for every man." How, Lord, we ask? If he
tasted death for the one hundred and forty-three billions, and from other
causes it becomes efficacious only to one billion, is not his death
comparatively a failure?
Again: "Behold I bring you glad tidings of
great joy, which shall be to all
Surely it is to but a little flock to whom it has been glad tidings, and not
to all people.
Another is: "There is one God, and one
Mediator between God and man, Christ Jesus, who gave himself a ransom for
all." A ransom, then why should not all
have some benefit
from Christ's death?
Oh, how dark, how inconsistent do these
statements appear when we remember that the Gospel Church is "a little
flock." Oh, how we wish it would please God to open our eyes that we
might understand the Scriptures, for we feel sure that did we but understand,
it must all seem clear, it must all declare in thunder tone, "God is
Love." Oh, that we had the key! Do you want it? --Are you sure you do? It
is the last text we quoted, "Who gave himself a ransom for all, to
be testified in due time. Due time.
Ah, now we see. God has a due time for everything. He could have testified it
to this one hundred and forty-two billions in their life time. Then that would
have been their due time; as it was not so, their due time must be future. We
know that now is our due time, because it is testified to us now. Christ was a
ransom for you before you were born, but it was not due time for you to hear
it until years after. So with the Hottentot; Christ was his ransom at the same
time that he was yours; he has not heard it yet, and may not in this life; but
in God's due time
But does not death end probation? one enquires.
There is no scripture which says so, we answer, and all the above and many
more scriptures would be meaningless or worse,
If Death ends all
to the ignorant masses of the world. The only
scripture ever quoted to prove this generally entertained view, is, "As
::R8 : page 8::
the tree falleth, so it lies." If this has any
relation to man and his future, it indicates that in whatever condition of
knowledge or ignorance he enters death, he remains the same until he is raised
But can knowledge ever reach these billions in
their graves while dead? No; God has provided for the resurrection of them
all. For "as in Adam all
die, even so in Christ shall all
be made alive." As death came by the first Adam, so life comes by the
second Adam. Everything that mankind lost in the first, is to be restored in
the second. Hence, the age following Christ's second coming is spoken of as
"the times of restitution."
Life is one of the things lost, and is to be one
of the things restored. Mark me! I do not say eternal life is given them. No;
Adam never had eternal life to lose; if he had it, he could not have died. He
had natural life, lost natural life, and it is to be natural life that the
second Adam restores. This is a certain sort of salvation
that Christ accomplishes for all; but the eternal
salvation, which believers receive, is entirely different. This enables us to
use another text, which is little used except by Universalists, and although
not Universalists, yet we claim the right to use all scripture. It reads:
"We trust in the living God, who is the Savior of all
men, especially of them which believe." All men are saved or rescued from
the loss entailed on them through Adam, by having all those lost things,
including natural life, restored to them. He is also the "especial Savior
of them which believe." For believers who now constitute the body of
Christ are the happy recipients of "The gift of God, eternal
life. While those of the world
are raised natural
bodies, those of the Church
are raised spiritual
bodies, "neither can they
die any more, but are like the angels of God."
Now we see that "the testimony in due
time" explains all of those troublous texts. In due time it shall be
"glad tidings of great joy to all people." In due time that
"True Light shall lighten every man that cometh into the world," and
in no other way can these scriptures be used without wresting. We take them to
mean just what they say. Paul carries out the line of argument with emphasis
in `Rom. 5:18,19`. He reasons that as all men were condemned to death and
suffered it because of Adam's transgression, so also Christ's righteousness
to life again. All lost life, not of our own will or choice, in first Adam;
all receive life at the hands of the second Adam, equally without their will
When thus brought to life, and the love of God
testified to them, their probation,
Their First Chance,
begins, for we do not preach a second
But Peter tells us, that "the restitution
is spoken of by the mouth of all the holy prophets." They do all teach
it. Ezekiel tells us of the valley of dry bones, "This is the whole house
of Israel;" and God says to them, "I will bring you up out of your
graves, and bring you into your own land." This agrees with St. Paul,
`Rom. 6:25,26`. Blindness in part is happened to Israel until the fullness of
the Gentiles (the Gospel Church, the elect company "taken out of the
Gentiles") be come in, and so all Israel shall be saved," or brought
back from their cast-off condition. For "God hath not cast off His people
whom He foreknew." They were cut off from His favor while the bride
of Christ was being selected, but
will return to favor when that work is accomplished.--`Vs. 28 to 33`. The
prophets are full of statements of how God will "plant them again, and
they shall be no more plucked up." This does not refer to restorations
from former captivities in Babylon, Syria, &c., for the Lord says, "In
that day it shall no more be a
proverb among you 'the fathers ate a sour grape and the children's teeth are
set on edge;' but every man shall die for his own sin." This is not the
case now. You do not die for your own sin, but for Adam's--"As in Adam
all die." He ate the sour grape, and our forefathers continued to eat
them, entailing further sickness and misery upon us. The day in which
"every man shall die for
his own sin,"
is this Millennial or Restitution day. But when restored to the same
conditions as Adam, will they not be as liable to sin and fall again as he
was? No; they will be liable, but not as
liable; they have learned in their
time the lesson which God designed to teach to all, viz., "The exceeding
sinfulness of sin." They will be prepared to appreciate the good and shun
the evil, and the Gospel Church then glorified will be, "the kings
(rulers) and priests" (teachers) of that new age, for "Unto the
angels hath He not put in subjection the world (age) to come, whereof we
speak," &c. Then through "the second Adam" and His helpmeet
they may be begotten into their spiritual likeness.
But are we sure that God intends these blessings
for any but the "people whom He foreknew" (the Jews)? Yes. He
mentions other nations also by name, and speaks of their restitution. Let me
give you an illustration that will be
Surely if we find their
restitution mentioned you will be satisfied. But why should they not have an
opportunity to obtain eternal life as well as you or the Jew? They were not
wicked in the proper sense, for they did not have law or much knowledge. True,
they were not righteous, but neither were you when God gave you your
opportunity. Christ's own words shall tell us that they are not
in His sight as the Jews, who had more knowledge: "Woe unto thee
Capernium, for if the mighty works which have been done in thee had been done
in Sodom it would have remained unto this day." Thus Christ's own words
teach us that they had not had their full opportunity. "Remember,"
Christ says of the Sodomites, that "God rained down fire and destroyed
them all." So, if their
restoration is spoken of, it implies
Let us look at the prophecy, `Ezek. 16:48` to
the close. Read it carefully. God here speaks of Israel and compares her with
her neighbor, Samaria, and also with the Sodomites,
whom he says, "I took away as I saw good." Why did God see good to
take away these people without giving them a chance of eternal life through
the knowledge of "the only name?" Because it was not their due
They will come to a knowledge of the truth when restored.
He'll save them from death's bondage first, and then give them knowledge as it
is written. "God will have all
men to be saved, and to come to a knowledge
of the truth." When brought to
the knowledge, then, and not until then, are they on trial for eternal
life. With this thought, and with no other, can we understand the dealings of
the God of love with those Amalekites and other nations, whom he not only
permitted, but commanded Israel to butcher. "Slay Amalek utterly--leave
neither man, woman or child." "Spare not the little ones." How
often my heart has ached, and yours, too, as we sought to reconcile this
apparent wantonness on God's part with the teachings of the new dispensation,
"God is love," "Love your enemies," &c. Now we can see
that the entire Jewish age was a type of the higher, Gospel age; Israel's
victories and conquests merely pictures of the Christian's battles with sin,
etc. These Amalekites and Sodomites and others were used to illustrate, or to
be "examples" "for our
admonition;" and these people might just as well die so, as of disease
and plague, and it mattered little to them as they were merely learning to
that when on trial, "in due
time," they might learn good
and be able to discriminate and choose life.
But let us read the prophecy further. After
comparing Israel with Sodom and Samaria, and pronouncing her worse, `vs. 53`
says: "When I bring again the captivity [in death, all are captives and
::R8 : page 8::
Christ came to 'set at liberty the captives and
to open the prison doors' of the grave,] of Sodom and Samaria, then will I
bring thy captives in the midst of them." (These will be raised
together.) In `vs. 55` this is called "a return to
"Their Former Estate."
--restitution. But some one, who cannot imagine
that God really could be so good or just, suggests God must be speaking
ironically to the Jews, and saying He would just as soon bring back the
Sodomites as them, but has no notion of either. Let us see. Read `vss. 61-62`.
Nevertheless "I will
remember my covenant with thee; I will
establish it to thee." "Yes," says Paul, "this is God's
covenant with them--they are beloved for the fathers' sakes. For the gifts and
callings of God are without repentance." `Rom. 11:27-29`. The `63d verse`
concludes the argument, showing that the promised restitution is not based on
the merits of the Jews, Samaritans or Sodomites. "That thou mayest remember
and be confounded and never open thy mouth any more, because of thy shame, when
I am pacified
toward thee, for all that thou hast
done, saith the Lord God." When God signs his name to a statement in this
way I must believe it. "Saith the
Lord God." And no wonder if they
are confounded when "in the ages to come He shows forth the exceeding
riches of His grace." (`Eph. 2:7`), and many of God's children will be
confounded and amazed also when they see how "God
so loved THE WORLD." They will
be ready to exclaim with brother Paul: "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!"
But some will inquire, how comes it that this
has not been seen long ago? We answer, God gives light and knowledge to his
people just as it is due. The world was left in almost entire ignorance of
God's plan until the Gospel
age, when Christ came, bringing life and immortality TO LIGHT through the
Gospel. The Jews up to that time supposed that all the promises of God were to
and for them alone, but in due time
God showed favor to the Gentiles also. Christians generally have supposed that
God's blessings are to the church, but we begin to see that God is better than
all our fears, and though he has given us the "exceeding great and
precious promises," He has made some
to the world also.
"The path of the just is as a shining light
that shineth more
until the perfect day," and the fact that it now shines so brightly, and
that we are able to see more of the beauty and harmony of God's word, is
strong presumptive evidence that we are in the dawn of that glorious
millennial day, when "we shall know even as we are known."
But we promised to harmonize those doctrines of
the Church generally supposed to be antipodes, viz., CALVINISM, or Election,
and ARMINIANISM, or Free
Perhaps you already see how they harmonize themselves by simply recognizing
the order of the ages and applying each text to the place and time to which it
belongs. Let me then point out to you
The Inconsistency of Either Calvinism
when separated from each other. In doing so I do
not wish to reflect on those who hold these doctrines. I shall merely call
your attention to features which their warmest advocates must confess to be their
First--Calvinism says God is all-wise: He knew
the end from the beginning, and, as "all his purposes shall be
accomplished," He never could have intended to save any but a few--the
true Church, the little flock. These He elected and predestined to be
eternally saved; all others were equally predestined and elected to go to
hell, for "known unto the Lord are all His works from the foundation of
This has its good features. It shows, and
properly, God's Omniscience.
This would be our ideal of a GREAT God, were it not that three essential
qualities of greatness, viz., MERCY, LOVE and JUSTICE, are lacking, for none
of these qualities find place in bringing into the world one hundred and
forty-two billions of creatures damned
before they were born and mocked by protestations of love. No, no. "God
is love;" "God is just;"
"God is merciful."
Second--Arminianism says: Yes, "God is
love," and in bringing humanity into the world He meant them no harm,
only good. But Satan succeeded in tempting Adam; thus "sin entered into
the world and death by sin," and ever since, God has been doing all He
can to deliver man from his enemy, even to the giving of His Son, and though
now, six thousand years after, the gospel has only reached a very small
portion of those creatures, yet, we do hope
and trust that within six thousand
years more, through the energy and liberality of the Church, God will have so
far remedied the evil introduced by Satan, that all may at least know of His
love, and the knowledge of God be co-extensive with the knowledge of evil.
The commendable feature of this view is, that it
accepts the statement that "God
But, while full of loving and benevolent designs for His creatures, He lacks ability
adequate to the accomplishment of those designs.
While God was busy arranging and devising for
the good of His newly created children, Satan slipped in, and by one stroke
upset all God's plans, and in one moment brought sin and evil among men to
such an extent that even by exhausting all his power, God must spend twelve
thousand years to even reinstate righteousness to such a degree that man will
have an opportunity to choose Good as readily
as Evil, and the one hundred and forty-two billions of the past six thousand
years, and as many more of the next, are lost
to all eternity, in spite of God's
love for them, because Satan interfered with his plans as God had not
foreseen. Thus Satan, in spite of God, gets one hundred into hell to one God
gets to glory. This view must exalt men's ideas of Satan, and lower their
estimation of Him who "Spake, and it was done; commanded, and it stood
But how refreshing it is for us to turn from
these fragments of truth, as separately considered, and
See How Harmonious
and beautiful they are when united. How, during
the present and past ages God is electing
or gathering, by the preaching of His word, the Gospel church. How He wisely
permitted evil to come into the world, in order that He might develop His
church, which, thus "being made perfect through suffering," might be
prepared for her glorious work in the future; and how the mass
of mankind, though not now on probation, are nevertheless getting a knowledge
and experience by contact with sin which He foresaw they would be the better
of; and, furthermore, how he took occasion, in connection with this, His plan,
to show us His great love, by so arranging that the death of Christ was
necessary to our recovery from sin, and then freely giving Him "to be a
propitiation for our sins, and not for ours only, but also for the sins of the
and then in the next dispensation--"The new heavens and earth"
(`Rev. 21:1-9-10` and `22:17`) --when "The Spirit and the Bride say come,
and whosoever will may come and take of the water of life freely." He
will show us His "Free
Grace" in fullest measure.
Is not this the teaching of God's word? Men
never would have thought of such a glorious
plan of salvation. Truly God has
said: "My ways are not your ways, nor my thoughts your thoughts."
Hereafter when we address Him "Our Father," may it call to our mind
that His love and compassion are far greater than the pity of our earthly
parents, and while we study His word more and more, and seek to "grow
and in the
of God," let us ever remember that
"Blind unbelief is sure to err,
And scan His work in vain.
God is His own interpreter,
And He will make it plain."
Having seen how much of the great plan of God
waits the coming of Christ for its accomplishment, and having, we trust, found
Christ comes, can we help loving His appearing? In our next we hope to examine
with you what the Bible teaches of How
::R9 : page 3::
He Seats Her on His Throne.
"Leaning upon her Beloved."--`Sol.
Upon her loved One leaning;
For thus the Bride appears,
The wilderness behind her,
With all its sighs and fears.
For Him in hope she waited
And loving tears she wept,
E'en in the darksome shadows,
She watched while others slept.
She knew He would be faithful,
And in His word she read,
That He was coming quickly,
She trusted what He said.
Ofttimes His precious promise
She told to those around,
To some it seemed good tidings,
To others empty sound.
Now, as the King of Glory,
He claims her as His own;
With hand for her once pierced,
He seats her on His throne.
M. R. J., Princeton,
::R8 : page 3::
"WHAT IS TRUTH?"
This question is one which every sincere
Christian should ask and seek to answer. We should learn to love and value
truth for its own sake; to respect and honor it by owning and acknowledging it
wherever we find it and by whomsoever presented. A truth
presented by Satan himself is just as
true as a truth
stated by God.
Perhaps no class of people are more apt to
overlook this fact than the Christian. How often do they in controversy
overlook and ignore truth
presented by their opponents. This is particularly the case when arguing with
They feel at perfect liberty to dispute everything he says on religious
subjects. This is not the correct principle. Many infidels are honest--as
anxious to speak and believe the truth as are Christians--and if in converse
with them we ignore truths which they may advance, we not only fail to
convince them of our truths,
but put an end to all hope of reaching them; for our failure to admit the
evident truth which they advance begets in them contempt for the one who is
not honest enough to admit one truth because he does not see how it can be
reconciled to another. Accept truth wherever you find it, no matter
::R9 : page 3::
what it contradicts, and rely for ability to
afterwards harmonize it with others upon "The Spirit of truth, which
shall guide you into all truth," as Jesus promised.
Truth, like a modest little flower in the
wilderness of life, is surrounded and almost
choked by the luxuriant growth of the weeds of error. If you would find it you
must be ever on the lookout. If you would see its beauty you must brush aside
the weeds of error and the brambles of bigotry. If you would possess it you
must stoop to get it.
Be not content with one
flower of truth. Had one been sufficient there would have been no more. Gather
ever, seek for more.
Weave them together as a garland --"Bind
them on thee as a bride doeth." "Bind them about thy neck; write
them upon the table of thine heart: so shalt thou find favor and good
understanding in the sight of God and man." `Prov. 3:3`.
C. T. R.
::R9 : page 3::
"GOD IS LOVE."
This is the grand expression of the Bible--the
key-note of Christianity. It is the foundation of the great plan of creation
and redemption, and the underlying principle in the structure of the Word of
It is truth, the
truth, as God is true, the embodiment of all other truths; so that whatever,
rightly understood, is not in harmony with it must be false. "God is
love," eternal and unchangeable. All that He has done or will do can but
express His infinite fullness. All His attributes are moved and controlled by
is love." Many feel, as a result of education, that God
hates them, but that Christ
loves them; others believe that Christ purchased
the Father's love. Both are answered by Christ's words: "God
so loved the world that he gave
his son," &c. `John 3:16`. Christ's work is not to purchase the
Father's love, but to manifest it. Practically,
if not as theologians teach, Christ's words are true: "I and my Father
are one" --one in purpose and in work.
Christ prayed to the Father that the disciples
might be one, "even as we are one." "As thou, Father, art in me
and I in thee, that they may be one in us," &c. `John 17:21`. He
could thus be called "Immanuel --God with us." "Without
controversy great is the mystery of godliness: God was manifest in the
flesh." `1 Tim. 3:16`. God gave his Son. The Son "gave himself for
us." Truly they are in harmony. The love of the infinite God could
neither be created nor purchased, but it could be shown.
This is one part of the work of the Son of God --to reveal the Father. To
reveal his love is to reveal himself, for "God is love." Without
Christ or, out of Christ God cannot be known. The Father does not reveal the
Son, but the Son reveals the Father, "For no man knoweth who the Son is
but the Father, and no man knoweth the Father but the Son, and he to whom the
Son will reveal Him." No theologian need attempt an explanation
of the Divine Sonship of our Lord. "But it pleased the Father that in
Christ should all fullness dwell,"-- "All fullness of the Godhead
bodily." --`Col. 1:19`, and `2:9`. He is the Word, the truth, the
personal embodiment of all that is good and true, and emphatically the
Revelation of God. "The Word was with God and the Word was God."
"The Word was made flesh." He took our nature, the "form of a
servant, and was made in the likeness of men." `Phil. 2:7`. He of whom it
was said, "Let all
the angels of God worship him," [that must include Michael,] and
"Thy throne, Oh God! is forever and ever," (`Heb. 1:6,8`);
"Left the glory he had with the Father before the foundation of the
world;" "made himself of no reputation;" "was made a
little lower than the angels;" "for the suffering of death, crowned
with glory and honor, that he, by the grace
should taste death for every man." `Heb. 2:9`.
Great condescension! Glorious love! Whose love?
Both the Father's and the Son's, but primarily the Father's. "God so
loved that he gave."
The love caused
the gift. "God
love to us, in that while we were yet sinners, Christ died for us." `Rom.
5:8`. "And all things are of God,
who hath reconciled us to himself,
by Jesus Christ, and hath given to us the ministry of reconciliation, to wit:
was in Christ,
reconciling the world unto himself, not imputing their trespasses unto
them," &c. `2 Cor. 5:18,19`. The hymn line, "My God
is reconciled," has well been changed, "To God I'm
reconciled." It is man that is out of order--away from home-- and God is
in Christ to win the wanderer back. God hates sin, but loves the man. One
he hates sin is because
he loves the man, and sin destroys man's happiness and if persisted in will
destroy the man himself. "Thou hast destroyed thyself,
but in me
is thy help found," saith the Lord. "The grace
of God, that bringeth salvation to
all men hath appeared." Grace is love and favor. God in Christ brings
salvation to all men absolutely, so far as relates to the recovery of what was
lost in Adam, "Who will have all men to be saved." "As in Adam
all died, so in Christ shall all be made alive." Thus, "We trust in
who is the Savior of ALL MEN, specially of them that believe." `1 Tim.
He has not only
redeemed man from what was lost in Adam, but has made higher attainments
possible, brought Salvation near, within
of all men, and is the "author of eternal
salvation to them that obey
him." `Heb. 5:9`. He not only "gave himself a ransom (to buy
man back from death) for all,"
but it is "to be testified
in due time." `1 Tim. 2:6`. He not only "will have all men to be
saved" (from the Adamic penalty), but will also have them "come to
the knowledge of the truth." `Ver. 4`. Thus, and in "due time,"
he is the "true light
that lighteth every man
that cometh into the world." `John 1:9`. All who have died without the
true light, will be enlightened in future, and the words of the angel will be
verified: "Behold, I bring you glad tidings of great joy, which shall be
to all people."
The salvation from death is secured to all by
the salvation from sin is made possible to all by the light,
and all this is the Father's
arrangement, through the Son,
who is constituted Redeemer, and also
of a new race in a Spiritual and immortal life. He restores
to as many as receive
and obey the truth.
How true it is, that: "He that loveth not,
knoweth not God, for God is love." `1 John 4:8`. "Love is of
God." `Ver. 1`. "In this was manifested
the love of God
toward us because that God sent
his only begotten Son into the world, that we might live through him,"
(the Son.) (`Ver. 9`.) "Herein is love,... that He loved us,"
&c. (`Ver. 10`.) "We love him, because he first
::R10 : page 3::
us." (`Ver. 19`.) In view of so much
testimony, who can doubt the Father's
love, or believe that it was purchased
by Christ's death. Christ's death meets a necessity of man, in relation to
man's forfeited life; hence He purchased man,
and not God. God arranged it as a grand exhibition
of his love
for man. "Ye are bought
with a price,
therefore glorify God,"
&c. "Thanks be unto God
for his unspeakable gift." We love the Giver and we love the Gift.
"Whom having not seen, we love." Who can refrain from joining the
grand chorus of the angels: "Glory to God
in the highest, and on earth, peace, good will toward men." `Luke 2:14`.
J. H. P.
::R10 : page 3::
BY A LUTHERAN MINISTER.
To attempt to prove that the Son of Man will
really and personally come again to this world, may seem quite superfluous. It
is a doctrine which orthodox Christians universally admit; and yet, perhaps,
there is not another article of Christian faith so coldly and indefinitely
apprehended. Few men embrace it as a reality. Few men lay hold of it as an
efficacious truth. People deny it not, but neither do they feel it. They have
so much preoccupied their minds with imaginary,
of the Saviour, in providence, in His
Spirit, in His Word, and in His Church, that His only real
coming has well nigh become
obsolete-- a dead letter.
It no longer comes upon the heart and conscience
with its awakening and commanding power. We recite it, and sing it; but we do
not effectually receive it. It is in our creed, but it cannot be said to be of
our faith. If we entertain it at all, it is at a great distance off. It
cannot, therefore, be a matter of small importance for us to review our
position and to endeavor to ascertain where we stand in regard to this great
If we have been unconsciously saying to
ourselves, "The Lord delayeth his coming," it is time that
::R10 : page 4::
we should wake up to the fact, lest that day
should come upon us unawares.
Christ bids us "Watch,
for in such an hour as ye think not, the Son of Man cometh." "The
day of the Lord so cometh as a thief in the night." "As a snare
shall it come on all them that dwell on the face of the whole earth." And
amid the tremendous heavings of society in our day, we are most solemnly
admonished to look well to our hearts, and keep close to the directions of our
::R10 : page 4::
The past, present and future of the family of
man are all included in the "Three Worlds." The world that was
before the flood, the world that now is, and the world to come. The history of
mankind and the history of the Gospel of Christ are inseparable; hence, the
plan of salvation spans these three worlds.
The Greek word "Kosmos," translated world,
as above, relates to the order
of things, and does not refer to the literal earth, as some suppose. The same
word is often used when the people
are meant, as, "God so loved the world;"
"Behold the Lamb of God that taketh away the sin of the world;"
"The field is the world"
(Christ does not sow the good seed in the ground--mankind
is his field of operation); "He is the propitiation for the sins of the
Kosmos is thus used for the general "order" of things, or for the
people, but we have yet to learn that the word is ever translated earth,
or has that meaning. The nearest to it, perhaps, is when Peter speaks of these
three conditions as three distinct "heavens and earth." `2 Peter 3`.
The first "perished" (came to an end), the second is "reserved
unto fire," and will end also, but the third, or "new heavens and
new earth," is the "world without end."
These three exist in the order of succession as
above, no two at the same
and the same planet, Earth, is the basis of all three.
The change at the flood was not so much physical
as dispensational. The administration of God was changed, but the earth,
with its "mountains" and consequent valleys, still remained.
"The waters prevailed and all the high
hills were covered." `Gen.
7:19`. The ark rose above the mountains, carried on the face of the waters,
and when the waters abated "the ark rested upon the mountains of
Ararat." `Gen. 8:4`. The waters rose and fell, but there was apparently
no change in the form of the earth itself. The trees seem to have remained in
place, for had they been floating, the dove might have found a place "for
the sole of her foot" (`ver. 9`), and "an olive leave plucked
off" would have been no evidence that the waters were abating (`ver.
A few of these simple things well noted, might
help to dispel some of the exaggerated expectations of many as to physical
changes in the "new heavens and earth" promised. "New"
does not necessarily mean absolute perfection.
The first "order" is called "the old
world," `2 Peter 2:5`. Then "This present evil
world" must have been new
at first. As the second "waxes old" and passes away, another
new one comes on, "Wherein dwelleth righteousness." It has been
thought by some that it must therefore be absolutely free from sin from the
very first. This is an evil
world, but there is some
good in it, and when Satan is bound--limited-- chained--it will be reversed.
Righteousness will be the rule and sin the exception. "The sinner being
an hundred years old, shall be accursed." `Isa. 65:20`. Sin and death go
hand in hand, and neither shall be destroyed until the end of the thousand
years: "The last enemy that shall be destroyed is death." `1 Cor.
These three worlds are the basis of the Bible
plan of salvation, and may therefore serve as a means of explaining the word
in reference to the plan. If a statement of the word belongs to any one of
these worlds, it will be a perversion to apply it to another, or to what lies
outside of them altogether.
To get the true import of anything revealed by
the Spirit of God must be important, in order that the designed
may be realized. Without an outline of the plan, it is not surprising that men
have failed to "rightly divide the word of truth." If it be
remembered that the "world to come" is not the "spirit
world," or state of the departed in any sense, but a future state that
does not begin until the second, or "present evil world," ends, many
Scriptures will be plain. "Ye shall be recompensed at the resurrection of
the just." The resurrection is at the last trump (`1 Cor. 15`) during
which time Christ comes, and the reward is given to "prophets, saints,
and them that fear God's name, small and great." `Rev. 11:15-18`. The
reward is "eternal life" to them who seek for it "by a patient
continuance in well-doing" (`Rom. 2:7`), and Jesus says, "in the
world to come eternal life." This division of the word, by the plan of
the ages gives an intensity of interest in the coming of our Lord, for
whatever man's state in death may be, it is clear that our reward
is not due till he comes at the beginning of the world to come. Man does not
go to it, but it comes to us. Those who died in the world before the flood did
not thus reach the present world, which was then future, so neither can men
reach the world to come by dying. Living or dead, we must wait for that period
to come before we can be in it, as we wait from one day to another, and when
the new period or day has come, those who have not died will be in the world
to come as well as those who are raised from the dead, just as Noah passed
from the old world into the new, having escaped death. It does not militate
against this idea, that the saints are to enter upon a higher state than the
nations, being raised in the "spiritual body," and made equal to the
angels at the beginning of that world. The heavenly state of the saints, as
the "Bride, the Lamb's Wife," and the earthly state of the nations,
as the "blessed of the Lord," are facts of the world to come and in
harmony with each other. If the saints are to rule the nations as promised,
the nations must be there to be ruled. There are high and low, heavens and
earth, in the future as well as in the past. In this present evil world, the
angels--unseen, yet real persons-- have a great deal of power, as
"ministering spirits sent forth to minister for them who shall be heirs
of salvation." `Heb. 1:14`. "But unto the angels hath he not put in
subjection the world to come whereof we speak, but...what is man
that thou art mindful of him." This world is subject to the angels, but
the future world is made subject to glorified man, Jesus being the head of the
glorified body. The above proves that angels are not glorified men, and also
that man will supersede the angels in administration of God's benefits to man
in the flesh. The "Church of the Firstborn," exalted to the throne,
will sing a song the angels cannot learn.
An understanding of much of God's Word is made
easier by first having a "bird's-eye view" of the plan as shown by
the "Three Worlds." J. H. P.
::R11 : page 4::
God's "Little While."
Because of the shortness of human life, we act
quickly ourselves and expect others to act so, and we can scarcely avoid
carrying the same thought with us when we go to the investigation of God's
We read--"Yet a little
while, and He that shall come, will
come." We think, as we look back at the eighteen centuries which have
elapsed since his first advent, that it is not a "little
while." No, to us it is a long
while. Our ideas of long and short periods are drawn from our experience. When
you were a child you thought as a child; you impatiently looked at an hour as
a long time,
and a year seemed an age if it intervened between you and some coveted object
or enjoyment. Since you have grown to manhood or womanhood years
are short; how quickly they fly. Your
plans and arrangements reach out and embrace numbers of them.
We see then that a long
time and a "little
while" are accommodative terms,
to be understood in harmony with the standpoint of the one using them. When
Paul used these words he was God's
mouthpiece, therefore the word is God's--and it is from His standpoint, in
whose sight "a thousand years are but as yesterday," and "as a
watch in the night." If we remember that He is from
everlasting, eighteen hundred years are but "a little while" to Him.
In His sight it is only "a little while" since He created Adam.
Let us not be so impatient; there is plenty of
time in eternity.
If we can get this standpoint of time--God's
standpoint--it will assist us to see how "God is not slack concerning His
When God promised Eve that her seed should bruise the serpent's head, she
doubtless supposed that God's promise had failed when one of her sons was
slain and the other had become a branded murderer; and when Seth was born, as
his name indicates, she thought him the promised seed. She came to die, and
yet saw not God's promise fulfilled. Ages rolled on, floods came and went,
Moses and Israel read the promise, but saw no fulfillment. Had
it failed? No, four thousand years
after Jesus appeared on earth; suffered, died, arose, ascended. Was the
promise fulfilled? No, only in part. Satan's head (vital part) is not yet crushed;
he rears it higher than ever; his control is greater perhaps than ever before.
Does God's promise mean less
than it says? No, give Him more time; it is only "a little
while" since he promised, and "in
due time" it will all
be fulfilled. Because He saw that we would wonder whether He is "slack
concerning His promises;" and because Jesus counts us His friends,
("I have called you friends; for all things that I have heard of my
Father I have made known unto you." `Jno. 15:15`,) therefore He kindly
through Paul, a clue as to how and when this promise will be fulfilled. `Rom.
16:20`, reads: "The God of peace shall bruise Satan under your feet
This is the same promise made to Eve, and though
Christ had died, Paul well knew that Satan was not yet bruised.
But God has not forgotten his promise; He will
perform, but when? "Shortly."
Ah, God's "little while" again. But why say under your
feet? What had the Christians at Rome
to do with bruising Satan? Had God's Word not said the seed
should do it? And was not Christ
this seed? Yes, Jesus is the head
over this seed, but we are members of the body under this head,
as we read: "The God of our Lord Jesus Christ...gave Him to be the head
over all things to the Church, which is His body." `Eph. 1:17-22`. He is the
head, that in all things He might
have the pre-eminence. `Col. 1:18`.
Satan was permitted to bruise Jesus, the head.
"He was bruised
for our iniquity." He was made perfect through suffering,"
the members of the body,
with Him if we would be made perfect
::R11 : page 5::
up the measure of the sufferings of
Christ." The head suffered most, but we must be sharers of the suffering,
if we would be glorified together.
Therefore, "count it all joy" and
"think it not strange concerning the fiery trial which is to try you as
though some strange thing happened unto you: But rejoice, inasmuch as ye
are partakers of Christ's sufferings;
("a little while," "shortly") His glory shall be revealed,
ye may be glad, also, with exceeding
joy." `1 Pet. 4:13`. Yes, we shall share in the "glory that shall
follow," and part of that glory shall be to crush the serpent. Now he
bruises our heel (ours are not vital wounds, they will all heal.) We shall
crush his head (a vital part, indicating the utter extinction
of evil--when death
shall be destroyed, and "him that hath the power of death, that is the
devil"). As this has required time for its accomplishment, so have almost
all the promises of God. Take
THE PROMISE TO ABRAHAM.
God had promised and sworn to Abraham, that his
seed should be as the sand of the sea--innumerable-- and Abraham believed it;
but as years rolled on he and Sarah thought it a long
time. They were getting old, and yet had no child. Finally to help God to
fulfill his promise, (how many Christians want to FORCE a
construction on prophecy, in order to
help God out of a dilemma, and help
him to fulfill his word. Wait;
"God is his own interpreter,
And He will make it plain." Yes, they would
help God to keep his word,) and as Sarah was too old, her maid
must bear the promised seed. This was a human way to fulfill, but God waited
fifteen years until they were both old, so that both Abraham and Sarah laughed
when they were told that they should yet have a son Isaac. "After I am
waxed old shall I have pleasure my lord, being old also?" But the answer
was: "Is anything too hard for the Lord? At
the time APPOINTED... Sarah shall
have a son."
O, that we could learn--
"It may not be my time,
It may not be thy time,
And yet in
His own time
The Lord will perform."
Ages have rolled around, yet the seed of
Abraham, although a nation and partially possessing Canaan for a time, have
never yet had those promises to Abraham FULFILLED.
"I will establish my covenant
between me and thee, and thy seed after thee." "And I will give unto
thee and to thy seed after thee, the land wherein thou art a stranger, all
the land of Canaan
for an everlasting
But Paul shows us how that there was a deeper
meaning than the surface promise couched in the utterances of God to the seed
of Abraham. Not only the fleshly
children but the children
of faith have a share.
"Now, to Abraham and his seed
were the promises made. He saith not, And to seeds
as of many; but as of one. 'And to thy seed'-- which is Christ."....And
if ye be Christ's (if you have been "baptised into Christ, put on
Christ," become "members of His body,") then
(and only then,
no other way,) are ye Abraham's
SEED and HEIRS; according to promise." `Gal. 3:16 and 29`.
Here again we realize that God's "little
while," is to man a great
while; but surely and steadily the
members of the body of Christ are being developed, and in due
time they will be united to their
Head, and with Him glorified--constituting
in the complete sense "the
seed"--and then, never fully
until then, can it be true of Abraham and his seed:--"In thee shall all
nations be blessed." (`Gal. 3:8`.) Then
"A king shall reign in righteousness, and princes shall rule in
judgment"--[Christ, our head, the king, and we joint heirs with
him"]--and under that righteous reign and rule "all the families of
the earth shall be blessed," for then
"the knowledge of the Lord shall fill the whole earth." But there,
PROMISES TO THE NATURAL SEED,
As well as to the spiritual, they never have and
do not now possess Canaan
as an "everlasting
possession." The prophets tell
us that "the Lord shall yet choose Jerusalem." `Zech. 1:17`. "I
will dwell in the midst of Jerusalem;" it "shall be called a city of
truth." "The streets of the city shall be full of boys and girls
playing." "If it be marvelous in the eyes of the remnant of this
people in these days, should it also be marvelous in mine eyes, saith the Lord
of hosts?" `Zech. 8:3-6`. "At that time...I shall bring again the
captivity of Judah and Jerusalem." "Then shall Jerusalem be
holy." `Joel 3:1-17`.
James shows that these promises lacked a
fulfillment. `Acts 15:16` after showing the object of the Gospel
to be the taking out of the Gentiles, a people for His name-- the Church--His
body, the seed. After recounting this, James says: "To this agree the
words of the prophets, [or this is in harmony with prophecy."] "As
it is written, 'After
[after the seed is taken from among the Gentiles,] 'I will return, and will
build again the tabernacle of David which
is fallen down, and I will build
again the ruins
thereof.'" Yes, God has good things in reserve for his ancient people,
and as Paul says, though they were "blinded" and "cut off"
from the first position of heirs of those promises, yet, "God hath not
cast away His people whom He foreknew." For I would not, brethren, that
ye should be ignorant of this mystery, lest ye should be wise in your own
conceits; that blindness in part is happened to Israel." How long, Paul, until
the fullness of the Gentiles be come in? [That is, until the entire Church,
which James says God is taking out of the Gentiles, have all been taken out,
and gathered into full sonship, as the seed of promise.] And if they are
blinded only until
that time, it is evident that at that
time the blindness will be removed.
But Paul continues, "and so all Israel shall be saved," [not saved eternally
as individuals, but saved--rescued nationally-- brought back to power and
grandeur.] But Paul goes to the prophets as his authority, "as it is
::R12 : page 5::
there shall come out of Zion the Deliverer, [the
head and body] and shall turn away ungodliness from Jacob, [fleshly Israel,]
for this is my covenant with them." Paul then gives us his reasons for
speaking so confidently, "For the gifts and calling of God are without
repentance." God's giving us
the high calling, and the promises on the higher plane, does not interfere
with or hinder His keeping his promise to the fleshly seed, but all the more
Then he explains how it is we, who were once
Gentiles, had God's mercy and truth revealed to us when and because natural
Israel was blinded; so we obtained mercy through their unbelief; so these have
not believed that through your mercy
they also obtain mercy. Through whose mercy? Yours,
the Church's, when the Church is all taken out and glorified, she is with
Christ, her head, to mercifully and justly rule the world, and then Israel
shall obtain your mercy.
O, that we could realize that every promise of
God is sure,
in His own due time;
it would give us childlike trust and confidence for everything, and not to
accept them as all sure
is to make God a liar.
Paul, as he looked forward and realized how in due
time every jot and tittle should be
fulfilled, and saw the greatness and majesty of God's plan, breaks forth in
ecstasy and exclaims, "O, the depth of the riches both of the wisdom and
knowledge of God!" "Who hath known the mind of the Lord?" [Who
knew that God's plan was so comprehensive and full.] And our hearts can say,
God knows the end from the beginning, and
looking at the great clock of the ages, declares to us that the things we so
much desire, shall be "shortly,"
"yet a little while." Let us look at things from his standpoint, and
"Let the little
In its golden light be seen."
::R12 : page 5::
The Royal Priesthood.
"But ye are a chosen generation, 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 unto His marvelous
light." `1 Pet. 2:9`.
"Unto Him that loved us and washed us from
our sins in His own blood, and hath made us kings and priests unto God and His
Father; to Him be glory and dominion for ever and ever." `Rev. 1:5,6`.
"And hast made us unto our God kings and
priests; and we shall reign on the earth." `Rev. 5:10`.
"Blessed and holy is he that hath part in
the first resurrection: on such the second death hath no power, but they shall
be priests of God and of Christ, and shall reign with him a thousand
years." `Rev. 20:6`.
The above scriptures clearly teach that a part,
at least, of our work in the future will be to officiate as the priests of
God. As the work of a priest is one of intercession and of instruction in
righteousness, they as clearly prove that the glorious work of evangelization
will go on, not only after the first resurrection has taken place, but even
all through the "age of the ages." The fact that these offices of
"king" and "priest" will exist, logically implies that
there will be subjects to rule and learners to teach; otherwise the names
would be meaningless and the titles an empty sound.
It is held by some, that the reign of the saints
will consist of a very brief "reign of terror," during which --with
Christ at their head--they will trample their enemies into the dust and
utterly destroy them. We thank our dear Lord for a better hope. Our work will
not be one of destruction, but of salvation. We shall rule as kings, even with
a rod of iron; but the grand object will be to humble the nations, and so fit
them for the reception of truth. "For, when thy judgments are in the
earth, the inhabitants of the world will learn righteousness." `Isa.
What a blessed prospect! what a glorious
calling! A royal priesthood!
Who that is imbued with the spirit of the
Master; who that has but tasted
that the Lord is gracious, could desire more agreeable employment than to show
forth the praises of our Savior King to those sitting in darkness? to bind up
the broken-hearted? to proclaim liberty to the captive? to give beauty for
ashes, and the oil of joy for mourning?--
"To tell the old, old
Of Jesus and His love."
To fit us for such an exalted and responsible
position we require a peculiar training, and we feel warranted in claiming
that the trials, temptations and discipline of this present life are for that
Many a struggling believer, trying hard to
overcome, buffeted by the enemy, tried by friends, weighed down by hereditary
weaknesses in self, discouraged and faint, has cried out, from the depths of a
loving heart: "Why, O! why this suffering? why this severe
chastisement?" Let us glance for a moment at the
::R12 : page 6::
pathway trod by the bleeding feet of the
Master--our forerunner--and we shall find the answer.
"So, also, Christ glorified not Himself to
be made a high priest; but He that said unto Him, Thou art my son....Who in
the days of His flesh, when He had offered up prayers and supplications with
strong crying and tears unto Him that was able to save him from death, and was
heard in that He feared: Though He were a son, yet learned He obedience by the
things which He had suffered, and being made perfect, He became the author of
eternal salvation unto all them that obey Him." `Heb. 5:5-9`.
"For it became Him, for whom are all
things, in bringing many sons unto glory, to make the Captain of their
salvation perfect through sufferings. Wherefore in all things it behooveth Him
to be made like unto His brethren, that He might be a merciful and faithful
High Priest in things pertaining to God, to make reconciliation for the sins
of the people. For in that He Himself hath suffered being tempted, He is able
to succor them that are tempted." `Heb. 2:10,17-18`.
"For we have not a High Priest who cannot
be touched with the feeling of our infirmities; but was in all points tempted
like as we are, yet without sin. Let us therefore come boldly unto the throne
of grace, that we may obtain mercy and find grace to help in time of
need." `Heb. 4:15,16`.
The reason, then, that the Church is called on
to fill up that which is behind of the afflictions of Christ is, that all the
body, in like manner to the Head, may be trained to perfect sympathy and to
perfect obedience through suffering. In this present time, we in all our
troubles come to our compassionate High Priest with boldness, realizing that
He, having been partaker of flesh and blood, can truly feel for us and pity
us, so, in the age to come, we, the promised seed of Abraham, through whom all
the families of the earth shall be blessed, (compare `Gen. 12:3`; `Gal.
3:14,16,20`;) shall go forth a royal priesthood, according to the order of
Melchisedec, fully prepared to sympathize with the nations, to lead them to
the paths of righteousness, and to encourage them in the way of life.
Shall we shrink then from our cross? Shall we
seek to put away the bitter cup that is sometimes pressed to our lips? Surely
not. 'Tis a loving hand that presents it, 'tis a loving heart (infinitely
loving) that sees the need of it. No! It is but the Master fitting us for His
work; training us for the priesthood; teaching us to rule ourselves that we
may know how to rule others; opening our eyes to the weakness of our own
flesh, that we may have patience with those over whom we are given authority.
Courage, then, my Christian brother or sister,
seeking with weary step to run the narrow way. Heed not the rugged course; it
is all hallowed and sanctified by the blessed feet of the Master. Count every
thorn a flower; every sharp rock a milestone, hurrying you onward to the goal.
Let every advancing step be a "Nearer to Thee:" every hillock in the
road an "upward toward heaven." Keep your eye fixed on the prize.
Soon--very soon--you may wear the Crown.
"It is a faithful saying: For
if we be
dead with Him, we shall also live with
him; if we suffer, we shall also reign
The consecrated cross I'll bear,
Till self it bears from me;
When Jesus calls, the crown I'll wear
For Him who set me free.
W. I. M.
::R13 : page 6::
The Blood of Christ.
The more enlightened we become in regard to
God's plan of the ages, the more fully we can understand the wonderful love of
God manifested in the gift of Jesus Christ. God does nothing without a reason,
and only as we understand the reason can we rightly value what He does. So we
come nearer to the true estimate of the blood of Christ as we understand why
he shed His blood and the nature of the results to be obtained.
Man not only became a sinner
by disobedience, but he lost his life
also. As through one man sin entered the world (in whom all sinned), and
through sin, death, so also death passed upon all men. `Romans 5:12`. If he
remained in that condition, God's object in creating man to attain finally to
His own image would prove a failure.
As there was no law
that could give life, it seems that nothing less than the death of Christ
could place man where he could strive for the higher
He said of himself, "This is my flesh which
I give for the life of the world." Besides, we being yet helpless, Christ
at the proper time died in behalf of the ungodly. Now, scarcely on behalf of a
just person will any one die, though, possibly, on behalf of the good
some one might venture to die. But God recommends His own love to us, because
we being yet sinners,
Christ died on our behalf. By much MORE, then, having been now justified by
we shall through Him be saved from wrath. `Romans 5:6-9`. So Paul could say,
"Take heed, therefore unto yourselves and to all the flock over which the
Holy Ghost hath made you overseers, to feed the Church of God, which He hath
purchased with the blood of his own."
`Acts 20:28`. They were
sold under sin, but bought
with a price. "What! know ye not that your body is the temple of the Holy
Ghost, which is in you, which ye have of God, and ye are not your own? For ye
are all bought with a price. Therefore glorify God in your body and in your
spirit, which are God's." `1 Cor. 6:19,20`.
Bought, redeemed and ransomed seem to be used in
the same sense, and by the use of these terms we are frequently reminded that
we are not our own,
but belong to one who has the right to command and require implicit obedience;
but as He which hath called you is holy, so be ye holy, in all manner of
conversation, in all your conduct, because it is written, be ye holy, for I am
holy, and if ye call on the Father, who, without respect of persons, judges
according to every man's work, pass the time of your sojourning in fear;
forasmuch as ye know that ye were not redeemed with corruptible things, as
silver and gold, but with the precious
blood of Christ, as of a lamb without blemish and without spot. `1 Peter
For thou wast slain and hast redeemed us unto
God by thy blood out of every kindred, and tongue, and people, and nation, and
hast made us unto our God kings and priests, and we shall reign on the earth.
We are taught to serve one another, and
whosoever will be chief among you, let him be your servant, even as the Son of
Man came not to be ministered unto, but to minister, and to give his life a
ransom for many. `Matt. 20:27,28`.
He gave himself a ransom for all,
to be testified in due time. `1 Tim. 2:6`.
I will ransom
them from the power of the grave; I will redeem them from death. O death, I
will be thy plagues; O grave, I will be thy destruction. `Hosea 13:14`.
But this is not all.
We have this precious invitation: Come now and let us reason together, saith
the Lord. Though your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool. `Isa. 1:18`. If we confess
our sins, He is faithful and just to forgive our sins, and to cleanse us from
all unrighteousness. `1 John 1:9`.
If we say that we have fellowship with Him and
walk in darkness, we speak falsely and perform not the truth; but if we walk
in the light,
as He is in the light, we have fellowship with each other, and the blood of
Jesus, His Son, cleanses us from all sin. `1 John 6:7`.
It is a singular fact, that a scarlet or crimson
object viewed through a red glass in the light,
the object appears
white; so, though our sins be as scarlet or crimson, when we come where God
will view them through the blood
of Christ, they are accounted as white.
Though we have no righteousness of our own,
is accounted unto us for righteousness. Wherefore, remember, that ye being in
time past Gentiles in the flesh,
...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--Godless --in the world; but now, in Christ Jesus, ye who
sometimes were far off are made nigh
by the blood
of Christ. `Eph. 2:11-13`.
But Christ being made a high priest of good
things to come, by a greater and more perfect tabernacle, not made with hands,
that is to say, not of this
building; neither by the blood of goats and calves, but by his own
blood, He entered in once into the holy place, having obtained eternal
redemption. For if the blood of bulls and goats and the ashes of a heifer
sprinkling the unclean sanctifieth to the purifying of the flesh, how much
more shall the blood of Christ, who
through the eternal Spirit offered himself without spot to God, purge, cleanse
your conscience from dead works to serve the living God. `Heb. 9:11-14`.
Therefore, by works of law
no human being shall be justified in His presence, for through the law there
is an acknowledgement of sin; but now, apart
from law, God's righteousness has been made manifest, being attested by the
law and the prophets, even God's righteousness through the faith of Christ, to
all who believe;
for there is no distinction, for all have sinned and come short of the glory
of God, being justified freely by his favor, through that redemption which is
by Christ Jesus, whom God has set forth to be a mercy-seat by His own blood
through the faith, for an exhibition of His righteousness in passing
by the sins frequently
committed during the forbearance of God, and for an exhibition of His
righteousness at the present
time, in order that He may be righteous while justifying him who is of the
faith of Jesus. Where, then, is boasting? It is shut out. Through what
law?--of works? No; but by the law of faith.
`Rom. 3:20` (Emphatic Diaglott)
::R3 : page 6::
BRO. H. B. RICE, editor and publisher of The
Last Trump, has been obliged by
circumstances beyond his control to suspend its publication. Knowing that such
a course was probable, we two months ago proposed to Bro. Rice that we would
supply THE WATCH TOWER to his subscribers, instead of The
Trump, up to the close of their
subscriptions, and we invited him to speak to his old subscribers, and others
body of Christ,
through ZION'S WATCH TOWER.
He has accepted both propositions, sent the list
of subscribers, and in an open letter to them says, "I will endeavor to
contribute something to THE WATCH TOWER every month," &c.
As we are much crowded, we have published this
letter as a supplement,
and sent it to the subscribers of The
Songs of the Bride,
Is the title of a Hymn Book which we have just
published from this office. It contains one hundred and forty-four hymns,
carefully selected and revised. Our design has been to present to THE BODY of
Christ, "The Chaste Virgin" Church, which expects soon to go in to
the marriage and become Christ's Bride, a selection of Sacred Songs especially
adapted to her condition and expressive of her desires and hopes. It is well
printed on good paper and bound in flexible cloth.
The Price is FIFTEEN CENTS, postage paid.
THE OBJECT AND MANNER
Our Lord's Return.
This Pamphlet of sixty-four pages is calculated
to interest those who have given little thought to the subject. It presents
some suggestions relative to the future of the heathen; the doctrines of
election and free grace, &c., calculated to awaken the interest of
intelligent, thinking people. It is in convenient form to lend to friends and
Price, TEN CENTS, or ONE DOLLAR PER DOZEN, by
mail, postage paid by us.
All Orders should be addressed to
Zion's Watch Tower,
101 FIFTH AVE., PITTSBURGH, PA.
N.B.--To those who would like to have, but are
too poor to pay for them, either "THE SONGS OF THE BRIDE," "THE
OBJECT AND MANNER, &c." OR, "ZION'S WATCH TOWER," Will be
sent FREE. But like all of God's gifts, you must "ask that ye may