The Watchtower, July 1, 1879
ZWT - 1879 - R0000 thru R0062: R0000 (001) - July 1879
SUPPLEMENT TO
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 "Herald" 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 be advantageously 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 months subscribers 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 Herald. 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 mind.
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. as follows:
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 Herald 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 atonement 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 freely made.
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 truths 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: Coming unobservedly 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. 150-151.)
"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 resurrection, 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 mortals.
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 in Paradise."
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 spirit of truth to guide us into all truth, and He has shown us things to come." (`Jno. 16:13`.)
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 bearers.
"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 subject again under any circumstance.
I have published this as a "Supplement," because first I wanted it to go to none but "Herald" readers, and secondly, I would not want the pages of "Zion's Watch Tower" 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 to misrepresent, 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. RUSSELL
ZION'S WATCH TOWER AND HERALD OF CHRIST'S PRESENCE.
"Watchman, What of the Night?" "The Morning Cometh."--`Isa. 21:11`.
VOL. I. PITTSBURGH, PA., JULY, 1879. NO. 1.
ZION'S Watch Tower AND HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY.
101 Fifth Ave., PITTSBURGH, PA.
C. T. RUSSELL, Editor and Publisher.
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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.
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PROSPECTUS.
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 its publication.
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 signs 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 to stand 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 these adornments 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 Lamb."
"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, obedience, holiness.
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 messages?
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 in mind."
"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 Jesus.
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, address at once 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 have opportunity.
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 receive.
Why will there be a Second Advent?
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 future, saying: "Behold, I come quickly, and my reward is with me." And the inspired John replies: "Even so come Lord Jesus."
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 come.
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 converted.
But, "If I go away, I will come again," cannot 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 PERSONAL coming. The word
Millennium
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,"
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 and pre-millennialists; post 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 both Post- and Pre-millennialists, comparing them with the Word-- and Plan of God.
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 or testify.
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. 3:12`.
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 power, 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.
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 authority
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 come."
"The present evil world" contains three
Separate Ages.
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 not now 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.)
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
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 shortly.
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 freely."
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 their condition?
Atheism answers: They are eternally dead. There is no hereafter. They will never live again.
Calvinism answers: 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.
Arminianism answers: 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 the Gospel 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 save
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 "the gift of God, through Jesus Christ our Lord," to every one that believeth.
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