The Watchtower, October 1, 1882
ZWT - 1882 - R0311 thru R0424: R0399 (001) - October And November, 1882
VOL. IV. PITTSBURGH, PA., OCTOBER AND NOVEMBER, 1882. NO. 4.
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY. 101 Fifth Avenue, Pittsburgh, Pa.
C. T. RUSSELL, Editor and Publisher.
The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he can not and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.
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SUNDAY SCHOOL SUPERINTENDENTS.
Inasmuch as this number of ZION'S WATCH TOWER will go to each of the ninety thousand Sunday School Superintendents of all denominations in the United States, it is proper for us to introduce our paper to them specially.
The special mission of ZION'S WATCH TOWER is to clearly and forcibly elucidate and present truth on all religious topics, without fear or favor of any except our heavenly Master. It is strictly unsectarian and follows no formulated creed. Its method--comparing Scripture with Scripture, we believe to be the correct one for the elucidation of truth. Thus getting God's own explanation of His will and plan, we realize that
"God is his own interpreter,
And He will make it plain."
While desirous of the esteem and fellowship of every child of God and loath to offend any, we yet stand ready to offend all, if a clear and forcible presentation of any Scriptural teaching shall have that effect. We discuss all Bible doctrines, not shunning the most abstruse--an uncommon thing among Christian journals. This feature makes our paper valuable to Sunday School Superintendents and Bible teachers, and advanced Bible scholars, in this day when infidelity is challenging nearly every doctrine held by the churches. Surely there never was a time when an open and fearless examination of every point of doctrine was so much more needed than practiced. An intelligent understanding of Scripture was never more necessary than now.
We desire to assist in this great work, and with others to raise up the standard of truth against error in every form. We make no claim to defend every theory and creed of Christendom--this would be impossible, since many of them contradict each other--but we endeavor to draw direct from Scripture its uncolored and unbiased teaching on all questions. Believing that the true basis of Christian Union is a correct understanding of God's Word, rather than an ignoring of differences, we seek for this.
This sample copy is sent you in order that if desired, it may be one of your assistants in seeking for Scriptural truths. We will send it on trial.
THREE MONTHS FREE.
to all Sunday School Superintendents, teachers and Bible scholars. We therefore invite you to send in your names at once.
VIEW FROM THE TOWER.
The fulfillment of Scripture prophecies as marked by the beginning of the return of Israel to Palestine, continues increasingly to have the attention of thinking Christians.
The following is extracted from a letter in an English paper by Mr. Charles Reade, the well-known novelist, whose remarkable conversion occurred last year.
THE PROPHETIC ASPECT OF THE JEWISH PERSECUTION.
"The Jewish nation, though under a cloud, will eventually resume their ancient territory, which is so evidently kept waiting for them. The prophecies are clear as day on two points: That the Jews are to repossess Palestine, and indeed, to rule from Lebanon to Euphrates; and that this event is to be the first of a great series of changes leading to a vast improvement in the condition of poor suffering mankind and of creation in general. Now, we have here in prospect a glorious event as sure as the sun will rise to-morrow. The only difference is that the sun will rise at a certain hour, and the Jews will occupy Syria and resume their national glory at an uncertain day. No doubt it is the foible of mankind to assume that an uncertain date must be a distant one. But that is unreasonable. Surely it is the duty of wise and sober men to watch precursory signs and lend their humble cooperation, should so great a privilege be accorded to us.
"This sudden persecution of the Jews in the very nation where they are most numerous --may it not be a precursory sign, and a reminder from Providence that their abiding city is not in European Tartary? I almost think some such reminder was needed; for when I was a boy, the pious Jews still longed for the Holy Land. They prayed, like Daniel, with their windows open toward Jerusalem.
Yet now that the broken and impoverished Saracen would cede them territory at one-tenth of its agricultural and commercial value, a cold indifference seems to have come over them. I often wonder at this change of sentiment about so great a matter, and in so short a period, comparatively speaking, and puzzle myself, as to the reason.
Two solutions occur to me. 1. Dispersed in various nations, whose average inhabitants are inferior in intelligence and forethought to themselves, they thrive as individual aliens more than they may think so great a multitude of Jews could thrive in a land of their own, where blockheads would be scarce. 2. They have for centuries contracted their abilities to a limited number of peaceful arts and trades; they may distrust their power to diversify their abilities, and be suddenly a complete nation, with soldiers, sailors, merchants, husbandmen, as well as financiers and artists.
But it is now proved that sojourning among inferior nations has more drawbacks than living at home. True, the Russian yokel has for years been selling to the Jews his summer labor in winter, and at a heavy discount; but the improvident Russians have turned like wild beasts upon them, and outwitted lawfully, have massacred them contrary to law. Palestine can be colonized effectually from Russia alone, where there are three millions of Jews trembling for life and property; and the rest would follow. As to the second objection, history is a looking-glass at our backs. Whatever Jews have done Jews may do. They are a people
of genius; and genius is not confined by nature, but by will, by habit or by accident. What have these people tried and failed in? Warriors, writers, builders, merchants, lawgivers, husbandmen; and supreme in all! In this history repeats itself.
"They shall be great in the arts of peace and war, and their enemies melt away before them like snow off a dyke. Should they seem to require help from any other nation at starting, blessed will be the nation that proffers it; and the nation that persecutes them will be made an example of in some way or other. Therefore, if by any chance this recent outrage should decide the Jewish leaders to colonize Palestine from Russia, let us freely offer ships, seamen, money --whatever we are asked for. It will be a better national investment than Egyptian, Brazilian or Peruvian bonds."
Thus we see that from every quarter thoughtful minds are beginning to note the evidences of another great dispensational change. It is to be a gradual change from the Gospel Age into the Millennial Age. The former closes with a night, the latter commences as a dawning day. It is the day foretold by prophets when the earth and groaning creation shall be blessed and liberated from the effects of sin-blight, and death. It is the day in which "the Sun of righteousness shall arise with healing in his wings"--when the great physician shall heal and revive sin-bitten humanity. In him shall all the families of the earth be blessed.
"A thousand years, Earth's coming glory,
'Tis the glad time so long foretold;
'Tis the glad day of promise given,
Prophets foresaw in times of old."
The Gospel Age ends, not because it has failed, but because it has accomplished its object. It's object was to call out, select and perfect a small fragment of Earth's people--a "little flock" of overcomers of the world, accounted worthy to be exalted to a spiritual plane of existence and to share as the Bride of the Lamb of God, in his glorious work of blessing mankind in general during the incoming age.
Fleshly Israel was cast off from all special favor of God when this age began, and Paul assures us that when the work of selecting the spiritual church is complete, God's favor will again cover them as a people. (See `Rom. 11:25-32`.) The fact that favor is now beginning to come to them, is therefore an incidental proof of our position--that we are in the lapping time of the two ages.
Encouraging reports of the progress of truth come to us from every quarter. Infidels and backsliders, and wholly consecrated saints are studying the Bible more than ever before, to see if these things in which we rejoice are the teachings of the Word of God, and are coming to say of the beauty and grandeur of God's plan and word, as the Queen of Sheba said of Solomon --The half had not been told me. No, dear friends, we do not pretend to have told you half of the goodness and love and power of our infinite Father, the God of all grace. We merely try to point you to the Word as the inexhaustible fountain of truth and knowledge, that together we might be able to some extent, to comprehend with all saints, the love of God which passeth knowledge. The more of our Father's character we see, the more we feel like exclaiming with Paul, "O, the depth of the riches both of the wisdom and knowledge of God."
And the more we come to appreciate God, and His Word and plan, the more our hearts burn with a desire to make it known to all men; especially to those dear children of our Father, who are yet as we ourselves once were, blinded by ignorance of the true teachings of His Word, and dwarfed and fettered by the traditions of men, the creeds and theories of the sects. Praise God that the light is shining more and more, and others as well as we are being blessed by it.
As we each come to see the truth, if it has its legitimate and intended effect upon our hearts and lives, it will be our delight to use all possible effort in making known the glad tidings to others: Blessed is that servant whom his Lord when he cometh shall find giving meat in due season to the household. (`Matt. 24:45,46`.) We should be specially interested in making it known to every consecrated child of God, many of whom are almost starved. You may have for the asking abundance of reading matter for free distribution.
A very large edition of this issue has been sent out in hope of awakening thinking Christians from the lethargy and worldliness which has so largely overspread Christendom. The topics presented will be new to many of them, and we trust that all thoroughly consecrated readers will test it, and decide on its truthfulness, not by their prejudices, not by any sectarian creed, but by the Word of God, the only proper and infallible test; remembering, that the cause of divisions or sects is, that each party defends its creed, instead of laying aside tradition or accepting the harmonious testimony of Scripture.
We subjoin a few of the many letters constantly coming to hand, that you may know of the deep interest being felt among thinking Christians.
NOTTINGHAM, ENGLAND.
MY DEAR SIR--Permit me, though a stranger, to assure you that I can never feel sufficiently thankful that out of the thousands of copies of your book, "Food for Thinking Christians," distributed in this town, a copy fell into my hands; apparently it was the merest accident; but really I regard it as a direct providence. It has thrown light upon subjects which have perplexed me for years, and has made me feel more than ever what a glorious book the Bible is, how worthy of our profoundest study. At the same time, I came from the study of your book with the conviction that a very large proportion of the theology of our churches and schools is the merest scraps of human notions, and that our huge systems of theology, upon the study of which some of us have spent so many laborious years--only to be the worse confused and perplexed--are infinitely more the work of mistaken men, than the inspiration of the allwise God.
However I may differ from the book in a few minor details, I found the main argument to be resistless, commending itself to both my head and my heart. Again let me thank you on my own behalf for the good I have received.
I find at the close of it you make an offer to send copies to any who have reason to believe they can make a good use of them. In my church and congregation there is a number of intelligent persons who are interested in the second coming, and who would be only too glad to read your book. I could distribute seventy copies with advantage. You say, "Ask and ye shall receive." I have faith in your generosity. Believe me to remain
Yours most faithfully,
LOUISVILLE, KENTUCKY.
GENTLEMEN--Having read with the most profound interest your publication entitled, "Food for Thinking Christians," and being fairly dazzled by the wonderful light it reveals on the great subject, I find myself thirsting for more knowledge from this seemingly inspired pen.
Therefore in accordance with the invitation extended by you on the cover of this little work I ask that you send me a few copies of "The Tabernacle and its Teachings."
With reference to the first-named book, permit me to say that I have never yet read or heard anything equal to that little volume in its influence upon my heart and life; and, to my mind, it answers most grandly and conclusively the great question, "Is life worth living?" Such views as it sets forth are bound to find response in the minds and hearts of all unbiased thinking Christians, for they bear the stamp of something greater than mere human conception. I only wish we could hear it from the pulpits; but I think this must shortly follow. It is good seed, and in its "due time" will come forth.
Believe me, I am
Very truly yours,
MIXERVILL, INDIANA.
"ZION'S WATCH TOWER"--My dear good friends:--Your kind favor, "Food for Thinking Christians," reached me in due time. To say that it is an exceeding welcome gift but feebly expresses my appreciation and gratitude. I have learned what I never knew before, and it has brought to me such a flood of light that I am amazed at the grandeur of the scheme and plan of redemption. To allow the phrase, I have literally devoured it, and my soul is ravished with the indescribable excellency and magnitude of God's plan of salvation. Oh, how dull and blunted does now appear the common method of Christian instruction. Who can read these things and longer doubt and waver about the truth, beauty and inspiration of the Bible, or the manner in which its glorious truths should be inculcated and demonstrated. I trust and believe that the great Author of the Word will prosper and bless you abundantly. Whatever else you have of like nature for grateful hearts I trust you will favor your present correspondent with.
Yours truly, __________
AUSTINTOWN, O.
DEAR BRO.--The publication entitled "Food for Thinking Christians," was duly received a few weeks ago, and I have carefully distributed the greater portion of them among such as would appreciate such teachings; and they all speak volumes of praise. It is indeed food for Christians--rich food. Would to God we could only have the whole world read and fully understand. May God bless the work, and may the blessed seed sown sink deep in each and every heart, and bear much fruit to the honor and glory of God.
Yours, etc. __________
MT. CARMEL, INDIANA.
MY DEAR BROTHER--I have long felt a desire for some communication in reference to those blessed matters that make us one in our Supreme Head. I have been made better acquainted with the way of life recently. The new food has revived my slumbering spirit and given me a keener desire for a knowledge of the Word of God, and better understanding of his ways and dealings. I have been so absorbed with these delightful matters that the things of this present life sink into comparative insignificance. I can now comprehend the Apostle's exclamation, "O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his righteous acts and his ways past tracing out." How privileged and responsible are those who are made watchmen upon the towers of Zion, to give warning, guidance and instruction to those who are seeking and willing to accept truth at all hazards; pointing out to us the dangerous reefs and rocks, and the hidden shoals and sandbars.
O that all would search for and receive present truth, with all its joyful satisfaction and the comforting assurances and instructions constantly afforded--the near or full completion of the Body of Christ to spread universally the "good tidings of great joy;" the presence of the glorious Head of the Church, the grand parousia, the returning. Blessed thought, can anything be more exhilarating than these and other kindred blessed assurances, and the ineffable glory of the whole church which is to follow. Haste, haste, thou blessed time of glory, when the anointed one shall reign and all powers but his shall end....
Truly your brother in the Lord.
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 Word.
We read--"Yet a little while, and He that shall come, will come." `Heb. 10:37`, We think, as we look back at the eighteen centuries which have elapsed since our Lord's 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 to everlasting, we can readily see, that 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 "the Lord is not slack concerning His promises." 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 death, and yet saw not God's promise fulfilled. Ages rolled on, generations 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 gives us 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 shortly."
This is the same promise made to Eve, and though Jesus 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, and we, the members of the body, must suffer with Him if we would be made perfect. We must "fill up the measure of the afflictions 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; that when ("a little while," "shortly") His glory shall be revealed, ye may be glad, also, with exceeding joy." `1 Pet. 4:12,13`. 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, they concluded 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 supposed dilemma, and help him to fulfill his word. Let us rather wait on the Lord.
"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 that--
"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 possession."
But Paul shows us 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," if ye be the antitypical bride of the Lamb"), then (and only then, no other way), are ye Abraham's SEED and HEIRS; according to promise." `Gal. 3:14 and 29`. Jesus individually is the heir of all, and we by nature have no claims of heirship, but by our union (marriage) with Him we become heirs--joint-heirs (united) with Jesus Christ our Lord or husband.
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 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, are
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`. "In 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 fulfillment. `Acts 15:16`. After showing the object of the Gospel age to be the taking out of the Gentiles, a people for His name--the Bride--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 this' [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 written, there shall come out of Zion the Deliverer [the seed, the Christ, head and body], and shall turn away ungodliness from Jacob [fleshly Israel] for this is my covenant unto 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 guarantees it.
Then he explains how it is that 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 may obtain mercy. Through whose mercy? Yours, the Church's, when the Church is all taken out and glorified, she is with Christ, her head, her husband, to mercifully and justly rule the world; then Israel shall obtain your mercy. `Rom. 11:2-25`.
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, Amen.
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," and the glory, power and blessing of the promised Seed will be revealed to all. Let us look at things from his standpoint, and so
"Let the little while between
In its golden light be seen."
KNOWLEDGE IS LIBERTY.
When Luther discovered how fully Papacy filled the picture given by Paul in `2 Thes. 2:3-8`, and the symbols of `Rev. 17`, he felt justified by that knowledge in publicly denouncing that system. The knowledge gave him the liberty to thunder the truth of God with all its power against the Vatican. God gave the liberty by giving the knowledge, and Luther would have been unworthy the knowledge and the honor of being the Lord's mouthpiece, had he been too cowardly to speak, though Papacy was the system then recognized and respected by the world.
Knowledge of the truth and law, was the ground of Jesus' liberty in denouncing the doctors of divinity in his day as "blind guides," etc. It was Paul's knowledge of Christ's having made an end of the law, that gave him liberty to announce the end of the necessity of circumcision in the flesh, and that authorized him to say of the Jewish holy days and Sabbaths that they were merely shadows. (`Col. 2:17`.)
And some wonder at our liberty in speaking of many things similar to the above, viz., that as an organization the nominal Gospel church is rejected of the Lord, as was her type, the Jewish church; that we speak so confidently of the tribulation coming upon her, and apply the words "Come out of her, my people, that ye be not partakers of her sins and receive not of her plagues"; that we apply some of the symbols of Revelation without a question to her; that we so unhesitatingly and fully accept the exceeding great and precious promises of Glory, Honor, Immortality and Divinity. They wonder that we brethren are not in darkness, as most are, relative to "the day of the Lord" in which we live (`1 Thes. 5:4`); that we lay any claim to a knowledge of "things to come" which Jesus told us would be an evidence of our being sons, led by the Spirit of God. (`John 16:13`.)
But the liberty which we exercise is inspired by a knowledge of and belief in the word of God. "Ye shall know the truth, and the truth shall make you FREE." (`John 8:32`.) And as in Luther's and Paul's day, so now those too indolent or too cowardly to express truth which they see, prove both by word and act that they are unworthy of the knowledge, and consequently they are left in darkness. Jesus says, "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy angels." (`Mark 8:38`.)
"HOW READEST THOU?"
`LUKE 10:16`.
'Tis one thing now to read the Bible through,
Another thing to read, to learn and do;
'Tis one thing now to read it with delight,
And quite another thing to read it right.
Some read it with design to learn to read,
But to the subject pay but little heed;
Some read it as their duty once a week,
But no instruction from the Bible seek.
Whilst others read it without common care,
With no regard to how they read nor where.
Some read it as a history to know
How people lived three thousand years ago.
Some read to bring themselves repute,
By showing others how they can dispute;
Whilst others read because their neighbors do,
To see how long 'twill take to read it through.
Some read it for the wonders that are there,
How David killed a lion and a bear;
Whilst others read--or rather in it look,
Because, perhaps, they have no other book.
Some read the blessed Book--they don't know why,
It somehow happens in the way to lie;
Whilst others read it with uncommon care,
But all to find some contradictions there.
One reads with father's specs upon his head,
And sees the thing just as his father did;
Another reads through Campbell or through Scott,
And thinks it means exactly what they thought.
Some read to prove a pre-adopted creed,
Thus understand but little what they read;
And every passage in the book they bend
To make it suit that all important end.
Some people read as I have often thought
To teach the Book instead of being taught.
NOT ASHAMED OF THE GOSPEL.
"I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek." --`Rom. 1:16`.
These words like all of Paul's words in general, are fitly spoken and are like "apples of gold in pictures of silver." Gospel signifies good tell, good news, glad tidings, something to make one rejoice and be glad; it must have been something of very great importance, something far-reaching in its nature, something supremely grand and glorious, for it had wrought a most wonderful change in Paul. He had not always been of the opinion which he now expresses, for he had persecuted those of "this way" even unto strange cities, and when they were put to death, he gave his voice against them.
What had caused this change in the mind of the apostle?
Surely the gospel had not changed in its character; no, but he had become better acquainted with it. That is the way it ever is with the world: the better they are acquainted with the gospel of Christ, the better opinion they have of it, and the higher they value it. Paul was expecting soon to visit Rome, that imperial city, the mistress of the world, and of course if he spoke in public he wished to talk about something which he was not ashamed of, and this he declared was the thing: "I am not ashamed of the gospel of Christ." Paul proved the truth of his assertion not only by his words, but by his actions as well.
The mighty mind of Paul, in its natural sweep immense, saw THAT in the gospel of Christ which was infinitely above and beyond everything else. If he could have seen how man, through the blinding effects of pride, and superstition, would have finally come to consider the gospel of Christ--if he could have stood upon the orthodox platform of our day and have looked out upon the pile of "wood, hay, stubble," which is built on the foundation, Christ, can any one suppose he would have been able to say he was not ashamed of it? If the "mother church," which is proud of calling
him her patron saint, and after whom many of her churches are named, should through some of her dignitaries expound to him the doctrines of penance, papal succession, confession of sins to the priest and absolution, the state of the dead in purgatory, etc., can we suppose that he would indorse them and say of them, "I am not ashamed?"
If some one were to represent to him the doctrine of predestination as held by our Calvinistic brethren, and undertake to prove it by Paul's own writings in `Rom. 8:29,33`: "For whom he did foreknow, he also did predestinate to be conformed to the image of his son," etc., and again in `Rom. 9:15,24`: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion," etc., and conclude from it that God from all eternity planned to bring into being a few, favored with advantages of every sort-- birth in a Christian land, surrounded by Christian influences, and upheld by Christian associations and the particular favor of God; but the large majority by the same eternal decree were born in the darkness of corrupt hereditary taint and association, and although they may have dim perceptions of God and truth, and may desire to know him, yet, though they may groan and strive, and turn their tear-dimmed eyes toward heaven, with untold longings, yet they shall go into a night of eternal anguish, "without one cheering ray of hope, or star of glimmering day," and the righteous from their exalted seats in glory shall look on this display of God's wisdom, and justice, and power, and praise him for this manifestation of his love.
This has its good features. It shows God's omniscience. This would be our ideal of a great God were it not that it lacks three essential qualities of greatness, viz.: mercy, love, and justice. None of these qualities would be manifested in bringing into the world billions of creatures irrecoverably damned before they were born and mocked with protestations of love.
Is it possible that any thinking man can suppose that Paul would endorse this-- that this was what he was not ashamed of? But would he look with more favor upon the view of our Arminian brother, who should say to him: that although the decree was made as our Calvinistic brother has stated, yet the provision was for all to be saved, the ransom was provided for all, but the secret of it is in the words of Jesus, ye "will not come unto me that ye might have life." The table was spread and bountifully provided for all, but they "would not and made light of it;" not taking into account the fact that more than nine-tenths of them never knew that there was any supper provided for them, that is to say, that infinite wisdom decreed that a certain number only should be informed of it, and be at the table, but had it set for ten times as many as he knew would be there to sup, and because they were not there, consigned them to eternal torment. Acting upon this basis of reasoning, if such it is, our Arminian brethren have sent as many missionaries as possible to tell the starving millions that there is a supper provided so that the poor creatures who are fortunate enough to hear of it may come and welcome, but those who do not must starve.
But this when looked at squarely, our Arminian brethren cannot see to be very good news, and so sometimes they conclude (though not in a very orthodox way) that these unfortunate millions who never heard of the gospel, will be provided for "in some way or other," (a good conviction). Can we think this is the gospel which Paul had in mind when he said, "I am not ashamed of the gospel? Nay, verily!
But there is still another view that has seemingly strong scriptural support, and this includes all men; this surely is a free gospel and universal, and Paul is supposed to be its strong supporter, for he has given that which is the key note in the promulgation of it, viz.: "As in Adam ALL die, EVEN so in Christ shall ALL be made alive." `1 Cor. 15:22`. So our Universalist brother infers from this that in some way, in the hour of death, or before, or after, by some means, whether sinful or holy, everybody, everywhere shall be saved; and why not? He says, did not Christ by the grace of God taste death for every man? And if so did he die in vain for any man? But our brother of this opinion would not probably dwell with as much satisfaction upon the passage, Without holiness no man shall see the Lord, `Heb. 12:14`, and would prefer that murderers and pickpockets should occupy a separate apartment in the "many mansions." (Here again conviction almost arrives at truth).
Now candidly, can we suppose that these views, which we think, in a plain-spoken way, we have fairly represented as being the views held by the churches in general, regarding the gospel, are the views held by Brother Paul when he uttered the words we have referred to? We cannot think so, and we do think that few, if any, who reflect are perfectly satisfied that either of these were the views which he held. Then do you stand back aghast and say: Can it be possible that all this is error that we have been taught so long, and that has so much seeming support from the Bible? Do you say, impossible? Then which is your choice, and which is good news to you? Can you walk out beneath the starry heavens at night and looking up into illimitable space among the exhibitions of infinite wisdom and power, and there alone in the presence of God lay your hand upon either one of these dogmas and say, I believe THIS is the gospel of Christ, of which Paul was not ashamed?
Well, my dear brother or friend, these dogmas are not all errors, neither are they all truth. Like the confederation of States, to which has been proudly attached the gospel of which Paul was not ashamed are "E Pluribus Unum," i.e., one composed of many. We understand then that the gospel, of which Paul spoke, embraces in its scope many of the ideas held by each of our brethren to whom reference has been made, and for whose opinions we have respect, but we cannot think that either of them is complete alone, and we believe that either of the churches who think that its plan or creed is the only and true one, while so much at variance with the others, has done much to make the man of the world who is uninformed reject the instrument (the Bible) upon which he thinks so many variant tunes can be played. With force then the question recurs to us: what was the gospel or good news of which Paul was not ashamed? What was the great and glorious thought connected with the gospel that he had in mind?
Paul's was a critical and calculating mind, and his inspired thoughts were stamped with that peculiarity. He "reckons" about his sufferings; he "counted all things loss," etc., etc. In this case he is "not ashamed of the gospel," for (the reason that) it is "the power of God," something above and beyond all human institutions, something that the world, the mind of the natural man never would have thought of, something supernatural, yes, and something from which the mind of man (if left to itself) would soon wander; and that is evidently why these truths have been torn asunder, and the different parties in the church have each taken a piece, and upon it built a superstructure of its own, much of it, the "wood, hay, and stubble," to which Paul refers in `1 Cor. 3:12`. Each of these, according to our understanding, has already begun to be swept away or to be burned up, and "the day" which "shall declare it" is even now begun we fully believe, (`vs. 13`). We feel convinced that the fire which is to consume the world (of error) is even "now kindled."
But, says one, where is the disagreement? Do we not all believe that this gospel is the power of God unto salvation? (To every one that believeth, our Arminian brother breaks in, but he must wait a little). Well, they say so, but in practice deny it. Our Calvinistic brother says "unto salvation," and adds (in creed) of a few, and unto damnation of the many, i.e., power to save all, will to save a few. Our Arminian brother can emphasize the will of God to save, but whispers the power, for O! man opposes His will. Our Universalist brother can declare aloud both will and power, and take all into glory.
Let us illustrate the difference between our brethren, and suppose three natives of some foreign land, who were totally unacquainted with the design or nature of the national emblem, "the stars and stripes," were to call at different times upon the American Consul in that land, and he was to present to one a portion of the flag as a memento, having only the red, at another time, to another one, a portion having only the white, and still another having only the blue, each might suppose that his portion represented in color the whole, and contend that because the representative of the nation gave it to him, he was sure that was the true color, and so of each of the others, while the fact would be that each was right in supposing that he had the true color, but erred in the supposition that he had the only color, when it was composed of "red, white, and blue," and that in a specific proportion.
Now, our Calvinistic brother sees so clearly that predestination is taught in the scriptures, that he cannot see that there is a universal salvation; and our Arminian brother sees so clearly that there is salvation provided for all, that he cannot see that there is clearly taught the doctrine of predestination and election; and our Universalist brother sees so clearly that all will be saved, that his conception of God's Love overrides that of His Justice.
But, says one, you seem to agree with each, and disagree with each; how is this? They cannot all be right and wrong at the same time. Well, not altogether right, but partly so, as in the illustration. We are glad to see that each has enough ground for his belief to awaken our sympathy and respect. Respect for what Paul would have been ashamed of? No, we did not say that
Paul was ashamed of these brethren, but of the doctrines or creeds that have come to be considered the gospel.
Well, says our Calvinistic brother, is not Predestination or Election clearly taught in the Scriptures?
Yes, my brother, yes. Well, says my Arminian brother, is not free will as clearly taught? Yes, my brother; we so understand.
And is not universal salvation as clearly taught? says my Universalist brothers and we answer, we think and believe so.
Perhaps all of these brethren, including the Papist brother, cares to hear no more; if so, perhaps some "fool for Christ's sake" will, so we will say on and consider the last question first. We consider our Universalist brother's text, "As in Adam all die, even so in Christ shall all be made alive, `1 Cor. 15:22`, as unanswerable as regards the universality of salvation: If there were not another text in the Bible to teach it, that would. It seems to us that nothing can be plainer, and for this reason other Scripture somewhat obscure must in some way harmonize with it, and so of each of the other texts quoted by our brethren as teaching the doctrines of "Election" and "Free will," or Arminianism. In the above text, we think no one would undertake to make the word "all" in the second place mean less than in the first, especially when the first is followed and the latter preceded by the words "even so." The misunderstanding seems to be as to the kind or mode of life. "As in Adam all die;" how do all die by Adam? To answer it correctly, first conclude how all lived by Adam. Not spiritual life, was it? Human life and its continuance CONDITIONED on obedience, was it not? Then he (and all represented in him) lost no more than that, and "even so" he (and "all" represented in him) will be made alive by Christ, the second Adam. But, says one, is that all the life we get through Christ? That is all the universal salvation we can find held out to mankind in the Bible, and that we think is "very good." God said it was, but thank God there is something more, but if any wish to stop there, God has predestinated to let them, but if they have heard of the higher life, and neglected so great salvation, theirs will be an irreparable loss.
Then you think, says one, that there are different degrees of salvation? O, yes; let us read on a little further (`23d ver.`): "But every man in his own order, Christ the first fruits, afterward they that are Christ's at His coming."
Having seen that there are orders or ranks of being, as is also shown by the apostle in the `39th verse` and onward, we can see that it does not follow that because all are made alive through Christ, they will therefore come finally to the same kind of being, but are brought to life and take position according to "order," for "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." (`ver. 48`).
With this view, that there are different orders, and that all are brought to the restoration of what was lost in Adam, we can see how there may be a will in man to gain a position in any given order, and how there may be a selection, "Election," or "Predestination" (whichever you choose to call it) of God from among his creatures of those who are qualified or fitted for the different grades, orders, or ranks of being. He has predestinated, or established a law, that, "to those who by patient continuance in well doing SEEK for glory and honor and immortality, eternal life" shall be given. `Rom. 2:7`. "But unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish to every soul of man that doeth evil," (`verses 8 and 9`). Now who disobey? Those who know the truth surely. You do not consider your child as disobedient until it transgresses a known command; neither does God, for "like as a father pitieth his children so the Lord pitieth them that fear him." Many fear him who do not know much about him, and do not know what is commanded, or whether he has commanded anything or not. Such cannot, of course, obey the truth, nor come under wrath, but will come to life (not eternal), the life lost in Adam without any will or choice of theirs. It was for this purpose that "He by the grace of God should taste death for every man." `Heb. 2:9`. And God commendeth his love toward us, in that while we were yet sinners Christ died for us. Yes, "WHEN we were enemies we were reconciled to God by the death of his Son." `Rom. 5:8-10`.
But does some one say, very well, but Paul says here of the gospel, that it is the power of God unto salvation to every one that believeth?
Ah, but brother, now you are reaching that point in the mind and teaching of the apostle in which is embraced another rank or "order": the power of GOD UNTO; we do not imagine that the power of God is staid at all when man is brought back to the Adamic condition; that is, to a reconciled condition; he lost that life without previously
knowing the nature of sin or death. True, God told him, but like children without experience, they disobeyed, and his posterity die for it, or because of it; whether they sin or not they all go down in death because of the sin of Adam which "taints us all," and come up because of the righteousness of Christ that restores us all. We die on Adam's account, and live again on Christ's account. Now brought back to the Adamic condition we are reconciled to God. Well, is there anything more for us? Yes, hear the apostle again: "Much more being reconciled we shall be saved by his life." `10th verse`. What! Saved more? Yes, much more by the power of God unto salvation. Will all men be saved much more? We are sorry to part company with any, but though this is a blessed restored condition, yet we shall have to leave on this plane those who do not believe, for this much more salvation is to every one that believeth. Now my Calvinistic and Arminian brothers stand by and see the beauty of those texts which you have had to stretch and twist so. You need not stretch them now; they are all right and true. "Whom he did foreknow" would be fitted by desire, and faith, and continuance in well doing, each and severally for the different orders, "He predestinated" them to, and so this gospel, GOOD news is the power of God unto salvation to every one that believeth--to the Jew first and also to the Greek." Why to the Jew first? ("He is not a Jew which is one outwardly," "but he is a Jew, which is one inwardly." `Rom. 2:28-29`), because he believes first, here, in time to reach the great salvation. Dear brethren, let us desire more, study God's word more, believe more, and have the "much more" salvation. "Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deep things of God." `1 Cor. 2:9-10`.
J. C. SUNDERLIN.
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 into 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 clearly prove that the glorious work of evangelization will go on after the resurrection has taken place. 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 Jesus 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. 26:9`.
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 Saviour King, to those sitting in darkness? to bind up the brokenhearted? to proclaim liberty to the captive? to give beauty for ashes and the oil of joy for mourning?
"To tell the old, old story
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 very purpose.
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 pathway trod by 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 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. 3:14,16,29`;) 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. 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 shall be given authority. (`Luke 19:17,19`.)
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 with Him." W. I. MANN.
CONSECRATION TO A WORK.
Among Christians there is much which passes for "entire consecration to God," which is in fact a consecration to some self-imposed work.
Some are consecrated and are living sacrifices to business, some to their families, some to the temperance work, some to building up a denominational church or Sunday school, some to ministering to the poor and the sick. Some of these works are good enough in their way, but none of them are the proper consecration for a follower of Jesus.
Our consecration, like that of Jesus, should be to do the will of our Father in Heaven. Jesus says he came not to do his own will, but the will of Him that sent him. (`John 6:38`.) The fact that you have any choice or preference as to what you shall do, is an evidence in itself, that your will is not dead--that your consecration to God is not complete.
Consecration to a work of our own choosing merely, will never bring us to the great reward. "I beseech you, brethren, that ye present your bodies a living sacrifice, holy and acceptable UNTO GOD." Then, if He sends you into the "temperance work," or into any other work, it will be acceptable as unto the Lord.
If seeking only to do his will it will bring us to His Word much and often, to learn that will, and "He that seeketh findeth." We leave the subject here, merely suggesting that thus seeking, after thus consecrating, some who are now--laboring chiefly for "the meat that perisheth" or Temperance and moral reforms in the world, or for the extension of sectarian church influence, would find directions something like the following:
This is the will of God even YOUR sanctification. (`1 Thes. 4:3`.) Do good unto all men [in any way] as you have opportunity especially to the household of faith. (`Gal. 6:10`.) The great harvest field of the Gospel Age is white to harvest. This is the "special" work of the hour, and every one who realizes it fully, will rejoice in the privilege of being numbered among the reapers as well as among the reaped. Forsake not the assembling of yourselves together (`Heb. 10:25`.) but meet for the purpose of "BUILDING UP YOURSELVES on your most holy faith." (`Jude 20`.)
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