The Watchtower, March 1, 1889
ZWT - 1889 - R1089 thru R1170: R1099 (001) - March, 1889
VOL. X. ALLEGHENY, PA., MARCH, 1889. NO. 5.
Zion's Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
PUBLISHED MONTHLY.
TOWER PUBLISHING COMPANY.
BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. C. T. RUSSELL, EDITOR.
TERMS OF SUBSCRIPTION.
DOMESTIC,--Fifty cents a year, in advance, by Draft, P.O. Money Order, or Registered Letter.
FOREIGN,--Three shillings per year. Remit by Foreign Postal Money Order.
TO POOR SAINTS.
This paper will be sent free to the interested of the Lord's poor, who will send a card yearly requesting it. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you who have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness." --`ISAIAH 55:1,2`.
Entered as SECOND CLASS MAIL MATTER, at the P.O., Allegheny, Pa.
DO NOT send us Foreign or Canadian money or stamps. Send Money Orders.
YOUR SUBSCRIPTION FOR THIS YEAR.
Look up your memorandum; see whether your subscription is expired. Did you renew it for the present year?
It is past our usual time for revising our list and striking off the names of all who have not renewed their subscription for the present year. We must do so now. None need expect the next issue, except those who have renewed in one of the three following ways;--
1st, By paying the amount due in advance; or
2nd, By sending a card or letter, saying --"Please renew my subscription for the TOWER for the present year. I cannot conveniently send the money at present, but will do so as soon as possible--I hope during the year;" or
3d, By sending a card or letter to the TOWER TRACT SOCIETY, saying, "I am so circumstanced that I cannot pay for the WATCH TOWER for the present year-- (aged, invalid or whatever)--Yet I am deeply interested in its teachings, and desire that my subscription shall be paid for out of the Tract fund, as one of the Lord's poor."
This arrangement complies with both the letter and spirit of the Postal Law, yet provides amply for all the truth-hungry; for none are so poor as to be unable to purchase a postal card. And all such orders, without money, are as promptly and carefully attended to, as those which contain money. If you need to avail yourself of this arrangement for the Lord's poor, do not let a false pride hinder you. Consider that it is of the Lord and not of us, though through us, that the favor comes. It is because we partake of his spirit that we take pleasure in distributing the truth to you, regardless of your ability to share in the cost of the service. Be free then, to accept of our offer. We well know that all of the saints would rather, far, contribute to the Tract Fund than receive from it--hence we urge you thus to partake of the bounties of our Master's table, if you have a relish for the food there supplied.
OUR SPECIAL ISSUE FOR APRIL AND MAY
360 PAGES MAGAZINE FORM TO PAID UP SUBSCRIBERS ONLY.
So many appeals have come to hand, from those who feel that they cannot afford to purchase MILLENNIAL DAWN Vol. II. in cloth binding, desiring that "The Time is at Hand" be issued in magazine form, to bring it within the reach of all, that we have concluded to issue it as we did Vol. I., "The Plan of the Ages;" viz., as a special issue of the WATCH TOWER.
It is proposed, therefore, that it shall represent the April and May issues, No. 6 and 7, of TOWER Vol. X. We expect to mail it about April 15th next, to all whose subscriptions on our books shall stand renewed for 1889, as above explained, on the first day of April next.
All whose subscriptions for the TOWER come in after May 1st '89 will be expected to pay 25 cents for this special issue, or 75 cents for this year from Jan'y forward.
This special issue will of course be a great expense to us, but reflecting that
about two thousand, now on our poor list, would not, possibly, otherwise get the important truths which Vol. II. presents, decided us that such a course would be to the Lord's glory. Many of these have waited long for this "meat," hoping that the Lord would provide it for them in some manner. And we would have presented this subject-matter long ago, in TOWERS of the usual shape and size, but the subject is such, and so connected, that much of its strength and force would be lost, if spread over a year's issues of the TOWER. Besides, the subjects are such as will need to be referred to continually, and this would be less convenient in our usual shape. In fact, all who can afford it, should also have both "The Plan of the Ages" and "The Time at Hand" in cloth binding, for preservation and frequent reference. And such will surely want some extra copies for their friends, if they appreciate the subjects treated.
Do not hasten through, in reading The Time at Hand. The subjects will require at least two readings to get their force and beauty. And you will probably find, as so many have written of DAWN VOL. I., that the second or third reading was even more enjoyable and profitable than the first. So then, the two months which that special issue will supply, April and May, can be abundantly and profitably occupied by the study of its topics--a subject of deep interest to all who have caught a glimpse of the Plan of the Ages, and seen that in its sublime culmination, in the Millennium, center all our good hopes. None such can be indifferent to whatever testimony our Heavenly Father may have supplied us with, in the Scripture, touching the time for the beginning of the Restitution work of blessing.
ANNIVERSARY OF OUR LORD'S DEATH.
For the sake of new readers we mention that it is our custom to commemorate our Lord's death once a year, upon the recurrence of its anniversary.
To all who truly realize that the "wages of sin is death"--and that the ransom given for all, by our dear Redeemer, was his life,--his death, his cross, must always be the central point of interest from which all our hopes of future life and blessing emanate. All such will esteem it a privilege to commemorate the dying love, the redeeming love, the enduring love, the powerful love manifested at Calvary. Greater love hath no man than this, that a man lay down his life for his friends. But the love of God is specially commendable, as beyond all other loves in that it was while we were yet sinners and enemies, that Christ died for us, the just for the unjust, that he might lead us to God; that he might have the right and opportunity of effecting human restitution to the state of perfection and harmony with God, forfeited by Adam's transgression.
As foreseeing this desire in his loyal followers, and as indicating his approval of it, and the propriety of it, our Lord instituted that very simple, yet very impressive remembrancer known as "The Last Supper." It was instituted the day before the beginning of the Passover Festival, --in the same night in which he was betrayed, and in the same day in which he was crucified;--the 14th day of the month Nisan.
The Hebrews reckoned their day differently from what we do. With them it began at sunset or at 6 o'clock P.M. Thus it was that our Lord and the apostles could eat the Last Supper probably about 8 o'clock, then go to the Garden of Gethsemane, to Pilate and Herod and be crucified the same day in the afternoon. Probably it was in view of the fact that both the symbolic supper in commemoration of our Lord's death, and the death itself, might be upon one and the same day, that the Hebrews had the custom mentioned, of reckoning the 24 hour day as beginning with the night. Again, the night represents the dark period of sin, and sleep in death, to be followed by the glorious and everlasting day, of resurrection and heavenly light and blessing, which begins with the rising of the Millennial Sun of Righteousness with healing in his beams.
The fact that the Lord instituted his memorial supper of bread and wine as taking the place of the Paschal Supper of the literal lamb, coupled with the fact that the Passover lamb and the deliverance from Egypt which followed the eating of it, were typical of the Lamb of God and the deliverance of all who partake of his merits, leads us to recognize the propriety of commemorating on its anniversary, the death of its antitype, "the Lamb of God who taketh away the sins of the world," as the only intended and proper and significant time. We believe too, that this was what our Lord intended to be understood by his words, "As oft as ye do this, do it in remembrance of me;" i.e., as often as ye celebrate this Passover Supper, henceforth, you who believe in me as the antitype, the Lamb of God, should think of me and the real passing over due at the resurrection, and not any longer do this in commemoration of the typical lamb and the typical deliverance from Egypt.
Christians in every age have recognized the propriety of celebrating in some manner this great event of Calvary, and the purchase of the life of the world there effected; and many commemorate "Good Friday" and "Easter Sunday" in remembrance of the crucifixion and resurrection. But as for celebrating the Lord's death in the Supper, upon its anniversary, the very commemoration which he approved, that has been lost sight of for now nearly sixteen hundred years. It was dropped from policy, for two reasons: First, because of the animosity engendered between professed Christians and Jews: to cut the cord which would link the new religion with the old, for fear of the influence of other Jewish rites and customs over Christians; and secondly, because when Papacy had general control the "Sacrifice of the Mass" (which claims to be a fresh sacrifice of Christ repeatedly) was substituted for the one and true death, which alone and once for all time, taketh away the sins of the world.
Protestants coming out of papal darkness generally saw enough to lead them to reject the Mass--"the abomination"--and to re-establish the Lord's Supper in much of its early simplicity. They are in doubt, however, as to how often it is proper to celebrate it; some doing so every Sunday, some monthly, some quarterly, etc.
Scripture evidence upon the subject, however, removes all doubts and conjectures, and presents the ordinance in its primitive simplicity, and full of typical significance. As this subject was treated at some length in our issue of March 1888, we refer new readers to the article, "This Do in Remembrance of Me," in that number. We have a few copies on hand which we will be pleased to supply gratis, to such as are desirous of studying the subject from this standpoint.
It is our custom to celebrate this event on its anniversary as reckoned by the Jews--the reckoning followed by the apostles and the early church in general--lunar, not solar time. Following the lunar time exactly, as the early church did, the celebration may fall upon any one of the
days of the week.* This year it will be upon Sunday evening April 14th (after six o'clock). At six o'clock of that evening, the 14th day of the Hebrew month Nisan begins, and lasts until Monday evening at six o'clock, where the 15th of Nisan commences the first day of the seven days festival of the Jews, called the Feast of Passover. We, however, do not celebrate their feast, neither do we use the literal lamb. Ours is the antitypical, the true Lamb of God, of whom the bread and wine are but emblems. And by and by we shall celebrate the antitype of their seven days feast of rejoicing, when all of God's people (all who have and will come into harmony with him, typified by Israel), shall have passed the Red sea of sin and its consequence, death, and stand on its further shore; and when Satan and all his willing followers with their slings and spears and chariots of evil devise, who now seek to hold in bondage, the first-born (the church) and all who desire to follow them and to serve the Lord, shall be finally and everlastingly overwhelmed in death--the lasting or second death. These and their final destruction were typified by Pharaoh and his horsemen, overwhelmed in the Red sea. From that calamity all who were under the blood of the Lamb were saved,--not only the first-born saved (spared) in that night (the present Gospel age), but also all the hosts of the Lord who followed their lead the next (the Millennial) morning.
Wherever two or three or more believers in the efficacy of the precious blood of our Lamb can do so, let them not forget to assemble themselves and "do this" in remembrance of him who did so much for us. But while desirous of thus meeting as many members of the Lord's body as possible, do not urge any, nor feel that numbers, or the presence of any particular one of your company, is essential; indeed meet the Lord alone and celebrate his great sacrifice if you can find no others near you who would enjoy the privilege with you.
Think not that the handling and commemorating of this simple ordinance belongs to a special class, called the "clergy," as some teach and as many believe. The Lord recognizes no such caste among
*Those who commemorate Good Friday, Easter Sunday, etc., also reckon by lunar time, but not exactly, for they take for their anniversaries the Friday and Sunday nearest to the exact lunar date.
his true followers, but declares, "all ye are brethren, and one is your Master, even Christ." All ye are ministers (servants) of Christ; all ye are preachers (declarers) of the good tidings, showing it in your cheerful words and looks and deeds, as well as telling it with your tongues and pens and through the printed page; all ye are priests, not of human ordination, but by divine acceptance as members of the body of our great High Priest--"the High Priest of our order"--"the Royal Priesthood" "after [like] the order of Melchizedek."--`Matt. 23:8`; `Rev. 1:6`; `Heb. 3:1`; `4:14`; `7:21`.
But while not seeking the company of any but the consecrated, be not close-communionists; attempt not to decide the rights of others at the Lord's table. If some of whom you disapprove draw near and desire to commemorate, remember that one at the table with the Lord was a deceiver and that very night betrayed him for money. If the Lord endured Judas, until the devil whom he served led him to "go out," so can you wait for the separation to come voluntarily, on the part of a similar class now.
It has been the custom of the church at Allegheny to invite all who can do so to meet with us here, to celebrate, and so far as possible to entertain those who come from a distance; and this invitation is warmly extended again, this year. Come, all who can; that we may celebrate our Redeemer's sacrifice, and in the three days following contemplate its fulness and sufficiency--as regards the consecrated church now, and as regards "all the families of the earth" shortly. Wait not for any further or private invitation. All who come will be welcomed, and this is your special invitation. But, let none come with bitterness of heart, or pride, or vain-glory; but with hearts overflowing with love to the Redeemer, and full of desire to know him, and to know his will and plan and our respective privileges therein more perfectly, let us meet.
Decide as soon as possible whether you can probably come. If you think you will come, please write us a letter or postal card on this one subject alone. Give your address very plainly and mention if others will be with you, what rail-road you will take, and when you expect to arrive here.
In reply to inquiries, whether there will be an opportunity during the meeting for water baptism (in symbolization of the real baptism or immersion into Christ-- into his death) we would say, Yes! good opportunity. Both the "Baptists" and the "Disciples" have kindly placed their baptistries, robes, etc., at our disposal, for several years past. So many as feel that they have already been immersed into Christ, and are desirous of following the example of the Lord and the apostles, in the water symbol, will have the opportunity afforded them in the afternoon of Sunday April 14th. All such are requested to study the subject carefully with their Bible, Concordance and the May 1888 WATCH TOWER. Twenty-three rejoicingly availed themselves of this privilege just before our last Anniversary Supper. But we urge no one to thus openly confess his consecration. Nor do we make it a test of fellowship: we believe, however, that sooner or later the fully consecrated will be led to see the beauty and propriety of the water-symbol, and that whenever seen it becomes a test of the depth of our consecration, the reality of our death with Christ to the world and its opinions.
The bread used by the Lord was unleavened bread, bread made without yeast rising, much like water crackers but in large thin sheets. If you can procure such bread from a Hebrew family, do so; or if more convenient use water crackers. Not that it is essential to have bread made without yeast, for "we are not under Law" but controlled by love and privilege in this, as in the matter of the time of observing the supper. But as we desire to observe at the proper time, when we see its special appropriateness, so in the matter of the bread, when we see it to be a symbol or representation of our Lord's body, and when we learn that leaven or yeast is used in the Scriptures as a symbol of corruption and sin, we naturally desire to use as pure a bread-symbol as we can conveniently obtain, to represent the pure One--holy, harmless, undefiled, and separate from the race of sinners.
The wine used by our Lord, to represent his shed blood, we have no doubt was made (as "orthodox" Hebrews still make their Passover wine) without any yeast or leaven being added to the grape juice to hasten fermentation. But nevertheless it was fermented wine; the elements of fermentation inhering in the grape juice, led by slower process to fermentation and clarification, and thus it became "wine." But while it is clear to us, that the wine used by our Lord at the Supper, was pure wine (but not simple grape juice, which would not keep without fermentation from fall to spring) and of the same sort mentioned elsewhere in Scripture, an excess of which would make drunk (`Eph. 5:18`; `John 2:10`; `Luke 5:39`), still, we feel convinced, as we view the havoc made by the adulterated wines and liquors of commerce, and the wrecking of health and homes which it has accomplished and is accomplishing, that our Lord would neither use those adulterated and injurious wines as a symbol of his precious life-giving blood, nor any other, even pure wine, calculated to awaken or revive an appetite for alcoholic liquors. We believe that he would regard in this matter the growing weakness of our dying race. And when we thus judge of our Lord's sentiments on the subject, and reflect that the celebration of his death in the use of emblems is not a command, but a privilege, we see that as it would not be wrong for us to use leavened bread, so it would not be a wrong, nor a neglect of the ordinance, for us to use something that will not tempt any, as a substitute for the wine; especially as this principle is strongly inculcated by the apostle, who says, "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." --`Rom. 14:21`; `1 Cor. 8:13`.
What can we use instead of wine? We can do as the Hebrews used to do during the Passover week in which all leaven was forbidden them under the law. If their supply of wine ran short and they could obtain no more into which they were certain that no leaven or yeast had been put to hasten fermentation, they made of raisins a substitute for wine, equally a "fruit of the vine." We can all easily do the same. Get the common raisins, which are strongest in sugar, and after stewing them in a little water strain off and use the juice. And will not this be as really a "fruit of the vine" as though it were real wine? Therefore while not claiming that our Lord and the apostles used raisin-juice or grape-juice, but the real wine, we believe that because of our climate, and the push, drive and fast living of our day, and the present weakness of self-control among men, the Lord would approve our use of the raisin-juice fruit of the vine, rather than real wine, because of the changed circumstances.
ENTERTAINMENT AT THE MEETING.
For some years past a few of the friends at Allegheny have attempted to entertain all the visitors at these anniversary meetings, but as our gatherings increase each year, and will probably be much larger this year, this will be no longer possible.
It is proposed this year to divide this honor of serving the Lord's body, so as to give a larger number a share in the privilege, by dividing the visitors. One of the marks of female saintship in the early church was, "if she have washed the saints' feet." (`1 Tim. 5:10`.) Feet-washing being a necessity of that time, became a synonym of service and kindly hospitality. To illustrate this same principle of service and humility, our Lord used this same custom on the night of the Last Supper: and the entertainment of any of the household of faith, is really the fulfilment of our Lord's injunction, "See that ye wash one another's feet." But none should be permitted to overdo themselves in this blessed service, nor to deprive themselves of the spiritual communion of the meetings: to this end all have been urged to make only very simple arrangements, that both visitors and entertainers may have their principal feast upon the spiritual meat. Come then, expecting a warm welcome to such plain things as we have ourselves.
Endeavor to reach Allegheny on Saturday afternoon or evening, April 13th, and come direct to our office, 151 Robinson Street, where some one will remain to meet you until 9 o'clock P.M.
Those who may arrive on Sunday morning, April 14th, should come direct to our Meeting Room, No. 101 Federal Street, Allegheny, where there will be meetings at 10 A.M., 2 P.M., Baptism service at 4.30 P.M., and the Anniversary services at 7.30 P.M. The hours for meetings on succeeding days will be arranged later.
For the information of the friends, we announce, that we have arranged with restaurant-keepers here, so that all can have dinner and supper, near our hall, at 10 cents each,--no more than car-fare would cost you: the difference being made up by some of the friends here. Come to the morning meeting, therefore, with all your arrangements made to spend the entire day in spiritual communion.
EXCURSION RATES TO THE MEETING.
The following Rail Roads offer us special rates, on the terms mentioned below:
New York Central R.R. and branches.
Baltimore and Ohio R.R. and branches.
Pennsylvania R.R. and branches.--In fact all rail-roads, members of "The Central Traffic Association," and "The Trunk Line Association." And these include most of the Rail Roads as far West as the Mississippi river.
The reduction allowed, is one-third off the price of the first-class limited fare.
To obtain this reduction, the following directions must be carefully followed, viz., Apply to the ticket agent of any of the roads named above (the one in your own town, or the nearest station to it on one of these roads). Ask him for a certificate with a first class limited ticket to Pittsburgh, Pa. (or better still to Allegheny, if their road enters Allegheny, which is just across the river from Pittsburgh). This certificate must not be dated earlier than April 11th, hence you must defer purchasing your ticket until ready to start for the meeting, though you had best inquire about price of ticket, route, certificate, etc., sooner.
You will be required to pay the full price for the limited ticket coming, but hold on to the certificate, and when properly signed by the clerk of our meeting here, you will be supplied a first class ticket back home, over the same route you came; at one third the usual first-class price,-- good to reach home on, by or before April 21st. Follow these instructions carefully and you will have no difficulty whatever.
To all who write to us, as above suggested, saying they think of coming to the meeting, we will mail a sample of the sort of certificate they should expect to get (properly filled and signed) from their R.R. ticket agent.
ENTERING IN.
"Why don't you enter in?
Into the work that calls for you,
Into the promises grand and true,
Into the inheritance that waits:
Why stand and weep without the gates,
O sorrowing one?
"You say you cannot see
Why, if He loves, He grieves you so,
Why thro' this path He made you go;
O if you'll enter in to-day,
He'll show you in His own sweet way,
Dear suffering one.
"But you will enter in,
I am so sure, some blissful day,
And then, you'll joy to hear Him say,
Why you have suffered and wept so sore,
And you will see your sorrow was the door
To let you in.
"He lets us in,--
O Alchemist divine, O wondrous sight!
Our counted tears all changed to jewels bright,
When we have entered in the secret place,
Where He reveals the wonders of His grace.
Then we can see the "all things" of His Word!
When we have fully entered into the will of God.
--Selected.
OUR BODY, NOW AND HEREAFTER.
"For our conversation [lit. community--the government or polity in which we are sharers] is in heaven, from whence also we look for the Savior, the Lord Jesus Christ, who shall change our vile [ignoble] body that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." --`Phil. 3:19,20`.
There is a very general misunderstanding among Christians with reference to the body here mentioned by the apostle. He is here supposed to teach that these human bodies are to be changed and made like Christ's glorious body; and that the promise is to all of mankind who will be saved. But, while it is true, and elsewhere taught, that the "little flock" shall be changed and given spiritual bodies like that of Christ, and that they will thus be like him, yet, this is not what the apostle is here teaching. It should be noticed that the word body is not plural, but singular; and that this letter is addressed to the saints in Christ. And since the apostle likens the church to a human body, the head of which represents our Lord, and the various other members the individual members of the church, we are warranted from the context in believing that the body to which he here refers, is the church, and that this is another instance in which he employs this figure.
The body or the church, in its present condition, is called a vile body, not because it is actually vile, but because it is so considered by the world. In the Emphatic Diaglott it is translated, "the body of our humiliation." And this body, the church, which in God's estimation is a holy body, a body justified, and consecrated to his service, and therefore acceptable to him, and by him anointed for the glorious work of carrying into execution his great plan of salvation by the restitution of all things, is to be changed from its present condition of humiliation to a glorious condition--to a condition suitable to its real character, and the high position it is destined to fill as the bride of Christ.
While, in God's estimation, the church is now regarded from the standpoint of her future exaltation as a glorious body, yet now, in the estimation of men, she is despised, rejected and hated, as was her Lord; because the world knows her not even as it knew him not. The world does not realize that this body, now in humiliation, is a body of kings and priests who shall by and by bear rule over angels and men. If they thought so, the saints would be very differently regarded and treated. They have found their Lord's prediction fully verified in their experience,--"Ye shall be hated of all men for my name's sake." (`Matt. 10:22`.) They must, however, be patient in their humiliation and suffering unto the coming of the Lord. Their exaltation and glory is not due until then.
Though our Lord was changed from his condition of humiliation, and highly exalted to his present glorious condition nearly two thousand years ago, mankind in general is not even yet aware of his exaltation. Though they hear the church speak of it, they see no evidence of it, and have no faith in what they hear. The time when his glory will be manifested to all, so that none shall fail to recognize it, will be at his second advent; and we are further assured that the church's exaltation and glory shall occur, and shall be manifested at the same time--"When Christ ...shall appear, then shall ye also appear with him in glory." (`Col. 3:4`.) Then, the church shall in reality be a glorious body, a body suitable in every way for the high position she shall fill as the bride of Christ--the companion of the Son of God for all eternity, his joint-heir in all things, and his efficient and thoroughly capable co-worker in the great mission to which Jehovah hath appointed the Christ--head and body--bridegroom and bride. Together they shall constitute the great Prophet, Priest and King whom Jehovah hath anointed; and their glory shall appear to all intelligent creatures in heaven and in earth.
But before this glorious exaltation, must come the deep humiliation of every member; and if we have no part in the humiliation, we have no share in the glory; for only the meek, the humble, faithful ones who prove their loyalty to the divine will by most severe and humbling tests, will be worthy. They must manifest their disposition toward God by obedience even unto death; strengthened while walking down into the very depths of humiliation, by faith in the promise of God, to exalt them in due time. We must close our eyes and ears to the world, let them think and talk of us as they will, only giving no real occasion, by any actions which our enlightened conscience cannot approve. We must be willing to be counted a "vile body," the refuse and dross of society, the offscouring of the church, and as fools and fanatics to be persecuted for righteousness sake. We must be willing to do good, to forward the truth and to suffer for it, and to continue on in the course directed by God, regardless of the losses and sufferings it will cost; through all waiting patiently, until in his own good time, God shall make our righteousness to shine forth as the noon-day, and silence all our opposers.--`Psa. 37:6`.
Not forgetting that there is but one such body let us look about us to discover it. Is it the great Roman Catholic Church?-- Or the Episcopal, or the Lutheran, or the Baptist, or the Methodist, or the Congregational, or any of the numerous other religious "bodies" or organizations known by distinctive names? Are any of these organizations despised, rejected and counted "vile" by the world? No, not one of them. From the least to the greatest they are all respected, and thought and spoken well of; but the measure of their respect and esteem among men, is always in proportion to their numbers and wealth. Some of the smaller organizations, comparing their own with the larger and more influential, might say they are lightly esteemed and less favored by the world, but this does not answer the description of the true church. God's Word points out the true church, not by naming the organization, but by naming certain features by which it can be recognized.
First of all, he would have us bear in mind that there is but one true church (`Col. 1:24`; `Heb. 12:23`), and that other organizations called churches are not so recognized by him. Secondly, that this one church which God recognizes, is only a "little flock." (`Luke 12:32`.) So we need not be on the outlook for the largest organization as the true church of Christ. Thirdly, we are informed, that this "little flock" does not contain many of the rich, or great, or wise according to the wisdom of this world. (`1 Cor. 1:26`.) It may contain some of the rich and learned, but not many. The rich and learned generally esteem the honors of this world (which their riches and learning secure), too highly to associate themselves with the humble and despised. Fourthly, it is shown that while the church does not contain many of this class, it is composed almost entirely of the poor of this world. (`James 2:5`.) And though they are not generally learned, neither are they ignorant; for they are close students of God's Word and learned in the Scriptures; and the heavenly wisdom derived therefrom, gives them an education to which the wisdom of this world can never attain.
Fifthly, all the members of this little church are to be known, chiefly, by the spirit they manifest, which is the spirit of Christ; for, "If any man have not the spirit of Christ, he is none of his." (`Rom. 8:9`.) He is not recognized of God as a member of the church, however much he may profess to be. But here there is some danger of being mistaken, unless we observe very closely what the spirit of Christ is; for the world and nominal
Christians have, and very positively assert, their idea of the spirit of Christ, and bitterly oppose those who truly manifest his spirit. Their idea of the spirit of Christ, is simply that of a tranquil, peaceful disposition, which manifests itself always and only in kind deeds and kind words which the world can recognize as such--a disposition which can never be roused to indignation, and to words and actions manifesting it. Study carefully the spirit manifested by our Lord, and you will find that while he was courteous and kind, he expressed his righteous indignation against evil-doers, and particularly against hypocritical evil-doers, who pretended to be faithful servants of God, and exemplary keepers of the law. He never avoided declaring the truth, even though it placed him in direct opposition to all the religious teachers of his day. And so far from maintaining peace and order, was the course which he pursued, that to those who had the same idea now so prevalent--that his words and actions should always be for peace--he said, "Think not that I am come to send peace on earth: I came not to send peace, but a sword; for I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross and followeth after me is not worthy of me." (`Matt. 10:34-37`.) Mark also, that the spirit of our Lord was one of meekness and humility, and that so he taught his disciples, saying, "Take my yoke upon you and learn of me; for I am meek and lowly in heart." In him, truth, humility and love found an exponent, who at the same time was bold as a lion in their true defense. Though we will not find the spirit of the Master exactly duplicated in the members of the true church, we will at least find in every member a measure of that spirit, and an effort and progress toward a fuller development of it, some being much more advanced than others.
Finally, we are told, that the true church is to be found walking in a very narrow way which few find, and in which fewer yet care to walk. It is the way of sacrifice, of suffering for righteousness' sake, and of humiliation even unto death.
This class with such experiences as we have described, would be esteemed by the world a very miserable "body" as well as a very ignoble one; but in this they are mistaken also, for not only is it very honorable and destined to exceeding glory and honor in God's due time, but it is also a very happy, joyful "body." Those of its members who sacrifice, suffer and endure most in the cause they serve--the Lord and the truth--are "always rejoicing" and "in everything giving thanks." They have a "peace which passeth all understanding" and a "joy which no man taketh from them;" because, having done the Father's will, they know of Christ's doctrine (`John 7:17`), and "the light of the knowledge of God as it shines forth in Christ, hath shined into their hearts (`2 Cor. 4:6`), giving beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness (`Isa. 61:3`), for as much as they "know that their labor is not in vain in the Lord," and that what he hath promised he also will perform. Hence these, outwardly buffeted, have the greatest peace at heart; and these, outwardly troubled, have the deepest real joys--the joys of the Lord.
Here is the description of the church. But comparing it carefully with every organization great and small, we find that not one of them answers the description. The true church is not a visibly organized body, and is not known among men as a church at all. Many of its members have been, and some still are, in the various nominal churches, and others are separate from all of them, so that you cannot point them out as a visible company and say to the world, This company is the true church. But, "The Lord knoweth them that are his" (`2 Tim. 2:19`), and they know each other wherever found, by the description which God has given. During this entire age it has been in existence, and has always been known and loved of God and nourished and sustained by him, though its scattered members have grown up as wheat in the midst of tares. Now, in the time of harvest, they may be more readily discerned as a company than ever before (except in the beginning of the age, before the tares began to mix in with them and to overshadow and hide them), because the Lord is calling them out, and separating them from the tares; and the table he has spread before them in the very presence of their enemies--the glorious truths now in due season revealed to them--is attracting them--in person so far as possible, and into sympathy and co-operation, however far separated personally.
Bear in mind, then, fellow-Christian, that this body, the church, which is to be changed and made glorious like her Lord, at his appearing, is now a vile (ignoble) body in the estimation both of the world and nominal Christians; that her present condition is as the body of humiliation; and that her chief ambition and effort now, is to use all her powers to the best advantage for the Master's glory, in the advancement of his cause and in the interests
of his kingdom, rejoicing even in the midst of present persecutions, in hope of the coming glory, now shortly to be revealed. And if any Christian would make his calling and election sure, he must see that he is one of this "vile body," bearing some of the reproach of Christ. The present humiliation and sacrifice of the church, as well as her more glorious future work, is all for the grand purpose of subduing all things unto Christ. It is the indirect means which has for its grand ultimate object the restitution of all things.
Such being the hope of the church, her interests are not in the things of this present time--what shall we eat, and what shall we drink, and wherewithal shall we be clothed?--how shall we plan for the future comforts and good things of this life, etc., etc.? These are not the questions of chief interest among the saints. The King and kingdom to which they owe allegiance are heavenly, and wherever the forwarding of their interests requires the sacrifice of earthly good things, that sacrifice for that object becomes a pleasure; and hence the saints have no interests here which they do not expect to sacrifice for the interests of that kingdom in which they shall be sharers, and to which they are even now heirs and reckoned of God as sharers. They count that already their citizenship is in that heavenly kingdom, and that here they are merely aliens and foreigners.
Therefore, under the kingdoms of this world they have a right to expect only such rights and privileges as are accorded to aliens and foreigners, yet they know that even such rights and privileges may in many cases be denied them; for now "the kingdom of heaven [represented by the church] suffereth violence," and it shall continue to suffer violence to some extent until it is set up in glory and power.
The "body" of Christ in its present condition of humiliation, is actually a very imperfect body, though reckoned perfect through the imputed righteousness of Christ; for we have the heavenly treasure --our new, transformed mind--in earthen vessels, full of imperfections inherited through the fall. These we strive continually to overcome; yet we shall never be fully able to eradicate them all. Our weaknesses of mind and body and bias of disposition, must be fought down, and kept under, every inch of the way. Inherited, and formerly cultivated, sinful dispositions, such as pride, love of display and praise of men, love of ease, selfishness, indolence, and every other sinful propensity, will prove a means of discipline to us in our efforts to overcome them, and to oppose them by doing the will of God. And the patience with which we bear with each other, as we gradually grow up into Christ, will prove the measure of our love both for each other and for our Lord, whose we all are.
The various members of the body of Christ, knit together in love, should bear with each other, giving and receiving reproof in the spirit of meekness; each being careful not to put a stumbling-block or cause of offence in his brother's way; or if he has unwittingly done so, to quickly remove it as soon as he is made conscious of it. We are not to judge one another after the flesh but after the spirit, remembering that the flesh warreth against the spirit, and that it requires a desperate struggle in many cases to keep it down. If a brother through the weakness of the flesh has stumbled, remember it was through his weakness, and be patient and helpful, unless he manifests no disposition to regret it or to reform, in which case he needs counsel and reproof; for unless he reform he will be considered by the Lord as unworthy and will be cut off from the body.
In the `preceding verses`, Paul speaks of some in his day, who after identifying themselves with the church, became the enemies of the cross of Christ by walking after the flesh and minding earthly things, and shows that the end of such a course is destruction. He warned the church against such, that they might not assimilate with, or recognize them, or be deceived by them into the idea that we can mind the earthly things, giving our effort and time and attention and interest to them, and still be of the little flock which God recognizes as his church, the body of Christ.
Our citizenship is in heaven and all our interests are there, while here we are mere strangers and pilgrims, living only for that which is beyond.
AS BECOMETH WOMEN PROFESSING GODLINESS. NO. 4.
CHRISTIAN WOMEN AS REAPERS IN THE GOSPEL HARVEST.
Now we wish to talk a little to those sisters in Christ who have some talents, however great or small, which they desire to make use of in the interest of the great harvest work. We have nothing to say at present to those Christian women who find both the center and circumference of their desires and efforts to do good, within the comparatively narrow sphere of home, except that they are living far below their privilege, and that selfishness, and not the glory of God chiefly, is the mainspring of their efforts whether they yet realize the fact or not.
Let us not be too quick to conclude that we have no talents. All the called ones have at least one, though the majority have more. Remember that health, money, time, influence, mental activity, education, and every advantage we possess, is a talent, to be used or abused. And while we should not think of ourselves more highly than we ought to think, neither should we underrate our abilities. We should think of ourselves soberly, and take as nearly as possible a correct estimate, in order that we may make the best possible use of our powers.
We have heretofore shown the principles which should govern Christian women in all their work--that modesty of demeanor, dress, etc., should always be observed, and that every thing approaching a boastful, heady, high-minded spirit should be studiously avoided. Bearing this in mind, let us inquire then--In what way can we do harvest work to the best advantage?
On this point several suggestions might be made. They will not fit every case and some of them may be impracticable in many cases, but we can make use of any or all of them as we find ability and opportunity. We should not forget that the strongest influence is generally that which comes closest to the heart, and here is woman's opportunity. The truth may be presented ever so clearly and eloquently in a public discourse, and the majority of its hearers will soon forget it in the multitude of other cares. But a woman whose heart is filled with the truth and the spirit of the truth, can drop in for a neighborly call and brush away the rubbish of care, water the seed with a little Christian sympathy, warm it with the happy sunshine of her living faith, and loosen the soil about it by tenderly showing how helpful such a faith is in lightening the cares of life, and how much it has done for herself in this way.
A woman's natural and quick perception, too, generally shows her how far to go, and when to stop. Cultivate this faculty; it is a natural talent to be used for the Master's glory.
Then, is any one sick in your neighborhood? You are generally welcome with your helping hand, your cheerful smile, and words of comfort, both to the sick and to the anxious friends who watch over them. Let your words be seasoned with the hope of the gospel, in such measure as may be most helpful to them, while your kindly offices give them confidence in your Christian spirit of love and self-sacrifice, and prepare the soil for the reception of the truth. Sometimes you will find it expedient to thus prepare the soil by more or less acquaintance before you drop any of the seeds into it. In this be wise and harmless, as the Master directs, but not too slow and over cautious else you will fail of your important work.
Then remember, "the poor you have always with you;" and generally they are the class most ready to receive the truth. Some of them may be rough and rude and by no means congenial to your tastes. And when you were of the world you may have shunned them, and thus incurred their displeasure. Ah, what a mission you have here! and what a test, too, of your standing, and measure of your growth. Stop first and measure yourself, before you think of what you can accomplish in this way. Is your former pride crucified, so that you would not be ashamed to be seen with that coarse, uncouth neighbor, or to be called her friend, if thereby you can feed her with the bread of life? Would you be ashamed to say before your friends, as the Lord said to Zaccheus (`Luke 19:5`), I will dine with thee to-day, or Thou shalt dine with me? Have you learned to mind not high things, but to condescend to men and women of low estate, for the privilege of helping them up? (`Rom. 12:16`.)--and that, too, not in a condescending, patronizing way, but with true sisterly sympathy and love, manifested in your kindly courteous manner, plainness of dress, and simplicity of home appointments?
If so, you can carry the blessed tidings to many a lowly, and to many a wretched home. And among them you will occasionally find one of the Lord's precious jewels, perhaps unfortunately united to a depraved character who calls himself husband, though he never knew the meaning of the name, and never filled the office. Crushed under a load of care and sorrow, and shunned by the more fortunate, what a comfort and blessing you may be, with your true friendship and the good tidings of great joy.
Then there are children in your neighborhood. The children of the rich you may not be able to reach, but the children of the poor may be reached, if you use tact and discretion. You might gather a class of children about you to meet with yours at stated times, and then tell them the old, old story in as pleasing and simple a way as you can. Inspire the little ones with the hope of the glorious restitution of all things to Edenic glory and beauty. Paint the glowing details before the simple mind of a childhood and let them carry it home, being careful not to give meat too strong. Your own children, too, carefully instructed, may be little messengers of God. If they like the service, tell them they are God's little angels (messengers) and that all their little services are appreciated in heaven, where their names are written and they are personally beloved.
As to your children's associations, you need to bear in mind that "evil communications corrupt good manners;" and, therefore, in the impressible period of childhood it will not do to let your children mingle indiscriminately with others, much as you may love the parents and desire to show yourself friendly to them and theirs. Indeed they will be better, especially in these days, to be kept to themselves as much as possible. And if your principles on this point are made known to your friends, they will not misunderstand, but will probably endeavor to imitate you. On very special occasions, however, you might find it expedient to call in your neighbors' children, even if they are rude and ill-mannered, that yours may treat them kindly and show themselves friendly. Under your eye, politeness and kindness and good feeling will readily take the place of rude ways. The strongest characters to resist evil are not those who never meet it, but those who do meet it, and overcome it. If your children at school and in the neighborhood meet rude children, and their rudeness is never commented upon or discountenanced by you, they will surely imitate it. Yet such comments should always be with charity and pity, and should never be made before others. While you teach your children to dislike the evil, teach them also to love and pity the evil-doer, as God does, and to study how they may help them. Be on the alert for all such opportunities, and by so doing you will develop strong characters able to resist the evil, which sooner or later they must meet, and to overcome it with good. Thus trained, you will soon have them as active co-workers with you and with God in the great work.
If worldly ambitions for your children as well as for yourself, have been sacrificed --as they must be with the faithful, consecrated ones--and your chief desire for them is to have them faithful, humble and competent servants of God, you have here a grand opportunity to prove your faithfulness--or vice versa; and it will affect all your plans for them. As a servant of God you will bring them up as near to his idea as possible, teaching them that the adornments of the mind and heart are the chief adornments in God's sight.
Another quiet unobtrusive way of working would be to visit the various churches, particularly their prayer and conference meetings and the Methodist class meetings, dropping a seasonable word where you can, and observing those who appear to be most earnest and devoted to the Lord, in order that you may acquaint yourself with them, or hand or mail them something to read, or visit them.
Then again, there are both friends and strangers near and far, who may be reached both by personal letters and printed matter. Here lies a wonderful fruitful field of labor--practically unlimited. Mark, too, your privilege of spreading the cheerful meal--not elaborately, but plainly, and such as the humblest might imitate--and calling in, not your friends and rich neighbors, but any of God's children without respect to their earthly condition, who may be blessed by such a season of communion with saints. And verily, you shall not lose your reward, even in the present life. Remember, too, the old proverb which you can apply to advantage in the Lord's service, viz., If you would have friends you must show yourself friendly. Teach the little ones too, to enjoy and assist in such hospitality with you; and show them that
this is the way, God's way, for us to find real happiness--in blessing and serving each other.
On such and on all occasions discountenance everything approaching gossip, and show most decidedly that you have neither an ear nor a tongue for any such thing, and make some features of the truth, or of the harvest work, the topic of conversation.
In such ways the busiest mothers may find places for profitable investments of their talents. With such at his coming the Lord finds his own, with interest.
Then, in addition to these ways, in which it would seem very many could engage, there are the more fruitful means, such as those free from domestic encumbrances find--in canvassing town and city and country, and spreading the truth broadcast in printed form, leaving it to do its blessed work in silence, or to be watered and cultivated by some neighborly Christians who see in this their opportunity for service. But the above means will be open to the greatest number.
Some, not fully understanding the spirit of consecration, may feel inclined like a certain class mentioned in one of our Lord's parables, to at once make excuse, saying, "I have no time, no money to spare for feasting friends and neighbors, too much opposition at home to claim such privileges, no talent to talk of the truth. I do not like to associate with people I have always considered beneath me, or to have my children mingle with theirs. I have no special aptitude to serve the sick, and my neighbors are generally well again, before I know they have been sick, etc."
Well, then my dear friend, the principle difficulty with you is that you are not very anxious to find work in the vineyard; and if so, then you are not wanted there. Where there is a will, there is always a way to do something. You have not much time, but by economy of labor, in simplicity of house-keeping, of cooking, of dress, etc., by regularity and system, by seasonable times for rising and retiring, etc., and in various ways you can gain some time. If you have but little means, do not be too proud to be hospitable in a plain simple way. The Lord and his disciples often had nothing more than bread and fish. You have opposition from the worldly-minded in your home, but why allow all your rights to be rudely trampled under foot? If you have faithfully served the interests of husband and family these many years, or if as a young mother and wife, you are doing so now, it is your right and privilege to extend your simple hospitality to your friends as well as theirs. And you should claim and use the right. As your children grow up let them see that you expect their services, and while they are growing speak of the time when you will need it. Train them to the idea of relieving the cares of father and mother as soon as they are able. And as they are able, put little responsibilities on them, and use the time so gained in the Master's service. Some selfish, worldly husbands need to have this thought kept before them, too; for many such will see a faithful wife plod on year after year under burdens which they would not touch, and then feel that they are greatly wronged, if she seeks to have them lightened, when such a thing is possible. But remember that our first allegiance is to our heavenly Bridegroom; and where his counsel is called in question, there is but one proper course, and that is, loyalty to him at any cost. For this same reason, that you may have more time for the Lord's special work, be less particular than you would prefer to be about non-essential features of your housekeeping. Do not be too hard to please in your house assistant. She will not do the work so well, or systematically as you have done it yourself; but be satisfied with the best she can do under your direction and training.
You will probably find, too, after faithfully making the effort a few times, that you have a better talent for talking of the truth than you now know of. Indeed you will often surprise yourself; for the Lord has promised you a mouth and wisdom that none of your adversaries can gainsay or resist. Sometimes you will find your opportunity best used in reading to others, or in merely talking enough to introduce the reading matter, and to lead your neighbor or friend to investigate.
The excuse that you do not like to associate with some of the humble ones, savors both of the spirit of the world, and also of a seeming necessary prudence; and therefore it may be well to consider it carefully. The first thought is of the old nature--an outcropping of its pride and high-mindedness. Resist it, remembering the Master's words:--"Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven. And whosoever shall receive one such little child (a humble teachable believer, or one likely to receive the truth) receiveth me."-- `Matt. 18:3-5`.
Thus, in very many humble ways, the watchful faithful stewards will find opportunities to invest their talents with a good hope of considerable interest. He that is faithful in that which is least, will be faithful also in much. (`Matt. 25:21,23`.) Study to show yourself a workwoman approved unto God. MRS. C. T. R.
THE REST OF THE DEAD.
But the rest of the dead lived not again, until the thousand years were finished.
The reader is reminded that these words, though given as part of `Rev. 20:5` in our common version Bibles, are not found in the oldest and most reliable Greek manuscripts;--in none written prior to the fifth century, nor even in Vatican MS. 1160, of the eleventh century; neither does the Syriac MS. contain these words: but many MSS., not so old nor so exact generally, do contain the words. Whether they were originally a memorandum by some copyist, who thus commented for his own subsequent remembrance and jotted down his thought of the meaning of the text, afterward copied by others as part of the text, or whether the words really belong to the text and were accidentally omitted from the best, oldest and most reliable manuscripts, we will know, when we know all things. To us, these facts are of sufficient weight to warrant the conclusion that they are spurious.
However, for the sake of those not so fully convinced, let us here consider the words as though they were part of John's inspired revelation. And it will be seen that even if they are not spurious, but properly of the text, yet they are in perfect harmony with the plan of the ages. The difficulty in the minds of those troubled by this expression, arises mainly from their failure to fully appreciate the terms "lived" and "resurrection."
The passage when rightly understood is not at all in conflict with the Bible teaching, that all that are in their graves shall come forth, and that all shall be brought to a knowledge of the truth, and to a full opportunity for accepting or rejecting it, during the period of Christ's Millennial reign, and that with its close comes the end of human probation, when the willingly obedient shall all enjoy everlasting life, and the willingly disobedient will all be cut off in the second death; and that Adamic death shall cease, being destroyed by the Redeemer and Life-giver; and when, consequently, pain, sorrow and weeping, incidents of that Adamic penalty shall be forever at an end.
The word life, really signifies that perfect state of existence from which death and dying, sickness and pain, and all the elements of death and condemnation, are excluded. Adam and Eve (before they sinned, and passed under condemnation of death and began to decay), and our Lord Jesus who was sinless, alone, of all human beings, ever had life; they alone ever "lived" in the full proper sense of the word; all others, born under Adamic condemnation (`Rom. 5:12,17-19`), are properly speaking dying, not living now. The death sentence having passed upon all, from the true standpoint of life all are in death--dying. All inherit the weaknesses, the imperfection and sin, and like-wise the penalty, dying and death. Thus our Lord also, at times, spoke of the race as a whole--"Let the dead bury their dead."
…