The Watchtower, December 1, 1881

VOL. III. PITTSBURGH, PA., DECEMBER, 1881. NO. 6.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA.

C. T. RUSSELL, Editor and Publisher.

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All persons who have not written to us for the last eighteen months, requesting the continuance of ZION'S WATCH TOWER, will find a red & besides their address, on the wrapper of their paper this month. This signifies that their names will be dropped from our list, unless heard from at once. This will include many of the poor list; but we desire to hear from all once a year, as we do not wish to send the TOWER where not valued enough to ask for it. Attend to this at once. Should an error occur please inform us immediately.

WE hope to issue the Tabernacle tract before January 1882. Be patient brethren.

THE CREATIVE WEEK.

We read in `1 Tim. 6:20`, "O Timothy, ...babblings and oppositions of science, falsely so called." This passage the church nominal has ever been ready to quote when an investigation of nature's laws seemed to develop ideas or theories at variance with her cherished opinions; forgetting sometimes to obey the equal injunction. "Prove all things, hold fast that which is good." Paul did not blow hot and cold. In the first place he did not say "science." The word he used means knowledge or wisdom in a more general sense. Secondly, he clearly indicates that it must first be proved to be a vain babbling under the name of wisdom before it is rejected.

Strange to say the church [falsely so called] professing to walk in the light and in the knowledge of God instead of being a leader in the advancement of true science and philanthropy, has not only been a dead load dragging behind, but has often bitterly opposed every advancing step.

The telescope and microscope were denounced as instruments of unholy prying into God's secrets. Astronomy, Geology and whatever truths there may be in the Evolution theory, have been violently assailed; while religious intolerance, human slavery and the divine right (?) of kings has been defended supported and duly prayed for.

Scientists however, have but little room for boasting as regards intolerance. They have denounced each other and frequently claimed what was afterwards proved untrue. The study of nature without a knowledge of nature's God frequently leads to the wildest conceptions. We must first see light in his light to see clearly. Then, a looking down through nature--after having looked up to nature's God--expands the heart and mind; and fills us not only with admiration, but with adoration as we catch the panoramic glimpse of the glory, majesty and power of our transcendent Creator. The God of the Bible is also the God of nature; and if we do not see perfect harmony we may set it down that we misunderstand either the word of inspiration, or the lesson of creation.

The Bible has nothing to fear from mature science; on the contrary, scientific investigation and research are daily adding to the proof of the authenticity and reliability of the Scriptures.

We wish at this time to look into the subject of Cosmogony; or the science of the origin and formation of the earth. Many suppose, that the history of creation as given in the `first chapter of Genesis`, is utterly at variance with the teachings of Geology. This is not the case. Some of the most eminent Geologists believe "that the word of God, properly interpreted, is in harmony with the teachings of their science...also, that the divine word explains the divine work, while the divine work confirms the divine word." Prof. Silliman says, "Every great feature in the structure of the planet corresponds with the order of events narrated in the sacred history." "This history furnishes a record important alike to philosophy and religion; and we find in the planet itself, the proof that the record is true." Prof. Dana declares, "In this succession, we observe not merely an order of events, like that deduced from science; but there is a system in the arrangement, and a far reaching prophecy, to which philosophy could not have obtained, however instructed." He further says, "No human mind was witness of the events; and no such mind in the early age of the world, unless gifted with superhuman intelligence, could have contrived such a scheme, or would have placed the creation of the Sun, the source of light to the earth, so long after the creation of light, even on the fourth day, and, what is equally singular, between the creation of plants and that of animals, when so important to both; and none could have reached to the depths of philosophy exhibited in the whole plan."

The conflict between the champions of Genesis and Geology has been mainly in reference to the length of time consumed in the work of creation.

Most geologists reckon time only in millions of years; while many Bible students as devotedly claim for the Mosaic account six literal--or 24 hour--days. As to the latter theory, while we do not doubt God's ability to create the earth and its inhabitants in that very short period, yet we do know that such unnatural haste has not been, in other things, his practice. Those who understand the plan of the ages will see this.

Besides, the scriptural use of the word "day" will not support such a conclusion. It is used there as we often use it now, in an accommodated sense. For instance; "The day of temptation in the wilderness;" (forty years.) `Heb. 3:8`. "In that day;" "The day of the Lord;" (1000 years); and many others. As if the Lord would guard his people against such an error he ends the description of creation in these words: "These are the generations of the heavens and of the earth...in the day that the Lord God made the earth and the heavens." Here the whole period is called "the day." So indeed the period of re-generation under the second Adam is called "the day of Christ."

The length of the day of creation is a question which heretofore no one has been able satisfactorily to answer. Many Bible students think that because Peter says "One day is with the Lord as a thousand years" that each day of creation must be of that duration. Peter however was speaking of the period between the day of creation and the day of the Lord; his language can fully apply, only to that period; and is without doubt very strong inferential proof of the theory that the period from the dominion of the first Adam to that of the second will be six thousand years, to be followed by the "Millennium" or the seventh thousand as the antitype of the Jewish Sabbath.

There are good reasons why we should expect the creative days to be different from the thousand year days, which Peter speaks of. Let us not forget however, that Peter links them together; but we will refer to this again.

While we do not see evidence to warrant the need of such enormous periods as some geologists claim, yet we do think that six thousand years (a thousand years to each day) are altogether too short for the amount of change, development, &c., accomplished in the preparation of the earth for man.

Some geologists have claimed thousands of millions of years since life began. "Sir Wm. Thomson has reduced the estimate on physical grounds, to one hundred millions of years as a maximum." [Dana]. As a few hundred millions is only a difference of opinion among these savans, it might be well to leave about that much off from some of their calculations (?). The mode of reckoning used, and the reliability of the data will be understood from the following remarks of Prof. Dana. "In calculations of elapsed time, from the thickness of formations, there is always great uncertainty, arising from the dependance of this thickness on a progressing subsidence, [regular sinking of the land.] In estimates made from alluvial deposits, [soil, etc., washed ashore or deposited by a stream] when the data are based on the thickness of the accumulations in a given number of years--say the last 2000 years--this source of doubt affects the whole calculation, from its foundation, and renders it almost, if not quite, worthless....When the estimate detritus [fine scourings] discharged by a stream, it is of more value. But even here there is a source of great doubt, &c."

A question of the first importance in our investigation is this: At what point in past history did the six days work of `Gen. 1` begin? Was it at the beginning of the creation of the universe, as some have conjectured? Was it at the moment of origin of our earth as a distinct planet? Or was it when God began the special work of preparing it for the habitation of man? A work which we believe has not been done as yet in any other sphere. We think it was the latter period. We have no knowledge of the time occupied in creating or evolving the untold myriads of Suns with their satellites; some of them so far away that light (moving 191,000 miles per second) takes millions of years to come to us; thus proving that they were flaming suns millions of years ago.

Scientists claim, without seeming objection, that our earth was once a globe of molten material of which only the crust has yet cooled. That

as the cooling process went on the vapors condensed, completely covering the earth in an ocean of water which was mixed with, or held in solution and suspension, much that now forms the surface of our earth. In the course of time by earthquake upheavals (caused by the cooling and contraction of the earth's crust) the land appeared above the ocean's surface. The work of assorting the different layers or strata of minerals and rocks had now begun and has evidently been going on ever since. The dashing of the waves of that turbid ocean against the upheaved continents, assisted by the acids, &c., believed to be in the water, evidently wore down the original rocks, forming boulders, pebbles, sand, &c., depositing each in layers, to be again upheaved and worked over until satisfactory

to the plan of the great Architect. It is not known how soon plant life began, as the earliest was probably not fitted to survive and was evidently destroyed in the grinding of the great mill.

We think the beginning of the siX days work was at a point when the earth was so far cooled that it was covered with an ocean of water, but before the first continent appeared above the surface of the shoreless sea. While the scriptures clearly teach that God is the Creator of all things we think that `Gen. 1`, describes only the preparation of the earth from this period onward; and does not even allude to the creation of the starry heavens; so that previous time, either geological or astronomical, is not included in the six days.

"In the beginning God created the heavens and the earth." The heavens here alluded to are terrestrial; as-- "the birds of heaven," "rain from heaven," "clouds of heaven," &c.

This is in harmony with `Ex. 20:11`. "In six days the Lord made heaven and earth the sea and all that in them is." The latter clause means birds, beasts, fish, &c. On the first day, only the sea appeared; on the second, the heavens were formed; and on the third, the earth or dry land was brought to view. It is claimed that the word "create" in `Gen. 1:1`, rather means to shape, form or make, out of that previously created, (as in `Ex. 20:11`, above).

`Vs. 2`. "Now the earth was waste and empty; and darkness was over the face of the deep: and the Spirit of God was brooding over the face of the waters." This verse shows us the condition of the globe when this special work began, and it evidently corresponds to the earliest geological era; (the Azoic). As the hen broods over her nest of eggs, developing the life by the imparted warmth, so the Spirit is represented as vivifying the inanimate waters. This impartation of new life or energy would undoubtedly affect the electric conditions of the earth and LIGHT would be the seeming result.

`Vs. 3`. "And God said, Let there be light; and there was light." What Prof. Dana predicates of the beginning of activity in matter would, we think, be true in the beginning of a special moving. He says, "In such a beginning, the activity would show itself instantly, by a manifestation of light, since light is a resultant of molecular activity. A flash of light... would therefore be the first announcement of the work begun." This would of course be some kind of electric light, earthly, not heavenly, as the globe was then wrapped in dense clouds of steam from the heated waters. It may have been like the Aurora Borealis (Northern Lights) or the Zodiacal light.

We have not room in this article to follow in detail the work of each day, we can only notice a few points in passing.

On the second day the watery vapors were lifted above the firmament or expanse which was called heaven. That might occur in this way. In that early period the ocean contained a large quantity of carbon, phosphorous and other elements in solution. As formations took place gases combined from these elements would escape into the air, saturating it with carbonic and other acids. This very heavy (carbonic acid) gas would make the air so buoyant that the lighter clouds would rise far up into it; probably much higher than they are now, as the most of the carbonic acid has since been absorbed by the wonderful plant life that afterwards formed our vast coal beds.

Skeptics and Infidels have objected to the idea that the sun, moon and stars were not created until the fourth day.

The objection is reasonable, but it is based on a misconception of the Scriptural statement. The earth had been revolving around the sun for ages and Moses is evidently alluding simply to their first appearance to the earth, and their appointment as the recorders of passing days and years.

Apparently God had another reason for now revealing the Sun. Plant life as then existent could live without light, but animals have eyes, and God is about to introduce these. Why had not the Sun given light to earth before? The ocean was once a boiling sea. Still earlier all the water of Old Ocean was in a state of vapor; and the clouds enveloping the earth must have been simply immense. Not until the earth had so far cooled that the larger part of these clouds had disappeared by condensation in the sea could the heavenly bodies possibly be seen; and this was evidently not until the fourth day.

About this time it is thought the great coal beds were formed. Coal is made from dense forests of trees and plants which grew ages ago, and which after having formed a thick bed was broken down and covered by the sea with a layer of stones, sand, clay, etc. Above this a new forest sprang up to be again covered and laid away safely to cake into coal for the use of generations of men who existed then, only in the plan of God.

This would seem to have taken a long time, and so we think it did, (In Nova Scotia no less than seventy-six successive forests have grown after and above each other,) but not so long as it would now require. The earth was then one vast hot-bed. (These deposits are found in the Arctic regions.) Plants which now grow only a few inches or a few feet high, even at the equator, grew then forty, sixty and eighty feet high, and two or three feet in diameter. Probably in that warm virgin soil and moist and richer atmosphere these forests had an almost mushroom-like growth. Evidently then, there can be no just comparison made between the far past and the present, neither can we measure past ages by present rates of development.

Is there then no way of measuring these days of creation? Yes! we think there is. We believe we have found the key. There are seven days: Each must be of the same length: If we can find the length of one we will know the length of all.

We have just found, that we do not know the duration of the first six: How is it with the seventh? We know when it began, can we find where it ends? At the close of the creation God made one who, in the likeness of himself, should have dominion over all,--an image or miniature of God. Then God began his rest. Adam fell and the power passed into the hands of "the Adversary." (In accordance with Jehovah's original plan) Jesus has purchased the "Inheritance" and is preparing for the overthrow of the usurper. When he takes his great power he will reign until he has put all enemies under his feet. This is the work of the Millennial age. When he has restored all things, he delivers up the kingdom to God the Father who again resumes the reins of government. How long does God rest--as to the affairs of this world? Seven thousand years. ["The Father judgeth no man, but hath committed all judgment unto the Son."]

We turn again to the words of Peter. His subject is the history of the period of time from "the generation of the heavens and the earth to their re-generation. He says: "One day is with the Lord as a thousand years." He teaches then, that the week of the law, was typical of the grand period of 7000 years of man's allotted history. Six thousand years of toil under the bondage of sin and Satan, to be followed by one thousand years of peace, rest and heavenly communion. But when this Sabbath shall end--as it must--is there another weary week of toil to begin again? No! thank God the cycle is complete. The Jewish week was a glorious type; gracious even in its keeping, for man and beast: and it has a worthy antitype. But what of that grander cycle, of which the seven days was but a typical part--the seven times seven, that ushered in the Jubilee?

If the seventh period of creation in which the Father rested is seven thousand years long--as shown above --so are the other six periods; and so we have seven times seven thousand years, even forty-nine thousand years, bringing us to the fiftieth thousand the antitype of all chronological antitypes, the great grand JUBILEE.

"God's purposes will ripen fast,

Unfolding every hour;

The bud may have a bitter taste,

But sweet will be the flower."

W. I. MANN.

VIEW FROM THE "TOWER."

The work of the Lord still prospers --favorable and encouraging reports from all parts of the field. All the workers are well, etc., except our dear brother Sunderlin, who still suffers intense pain, confined to his bed.

The Lord provide for each of us the experiences he sees us to need, preparing us for the kingdom.

The letters keep pouring in from all parts of the U.S. and Great Britain, and give evidence that the Lord has been using the little books as His agent to awaken his children to fresh interest in His plans and work.

The letters average about 40 to 50 a day, and nearly all represent true hearts overflowing with love and gratitude for God's goodness, in permitting them and us, to see so much of His grandly unfolding plan of love, for man's salvation.

We wish all could read these letters, if we had more room we would frequently refresh you with others like the two which we publish in part below.

These letters have just come to hand and we cannot resist the desire to add to and refresh your joy and comfort, in the rough pathway to glory. The first is from a minister. We omit all names.

NOTTINGHAM, ENGLAND, November 8th, 1881.

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 all-wise 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 60 or 70 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, November 22, 1881.

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," if in print.

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__________.

"A LITTLE WHILE."

A little while, our fightings shall be over;

A little while, our tears be wiped away;

A little while, the presence of Jehovah

Shall turn our darkness into Heaven's bright

day.

A little while, the fears that oft surround us

Shall to the memories of the past belong;

A little while, the love that sought and found us

Shall change our weeping into Heaven's glad

song.

A little while! His presence goes before us,

A fire by night, a shadowy cloud by day;

His banner, love-inscribed, is floating o'er us;

His arm almighty is our strength and stay.

A little while! 'Tis ever drawing nearer--

The brighter dawning of that glorious day,

Blest Savior, make our spirits' vision clearer,

And guide, oh, guide us in the shining way.

A little while! Oh, blessed expectation!

For strength to run with patience, Lord we cry;

Our hearts up-leap in fond anticipation.

Our union with the Bridegroom draweth nigh.

Selected.

"YE ARE GODS."

"I have said ye are Gods; and all of you are children of the Most High. But ye shall die like men, and fall like one of the princes" [literally heads]. `Psa. 82:6`.

Our high calling is so great, so much above the comprehension of men, that they feel that we are guilty of blasphemy when we speak of being "new creatures"--not any longer human, but "partakers of the divine nature." When we claim on the scriptural warrant, that we are begotten of a divine nature and that Jehovah is thus our father, it is claiming that we are divine beings--hence all such are Gods. Thus we have a family of Gods, Jehovah being our father, and all his sons being brethren and joint-heirs: Jesus being the chief, or first-born.

Nor should we wonder that so few discern this grand relationship, into the full membership of which, we so soon hope to come. The apostle tells us that "the natural man receiveth not the things of the Spirit of God ...neither can he know them because they are spiritually discerned." (`1 Cor. 2:14`). Just so it was, when our great Head and Lord was among men: He, having consecrated the human at 30 years of age was baptized of the spirit, and became a part-taker of the divine nature. When Jesus said he was a son of God the Jews were about to stone him, reasoning thus, that if a son of God, he was making himself to be also a God, or of the God family. [Just what we claim "Beloved now are we the sons of God"--"The God and Father of our Lord Jesus hath begotten us."] (`1 John 3:2` and `1 Pet. 1:3`).

Jesus does not deny that when he said he was a son, it implied that he was of the divine nature, but he quotes to them the above passage from the Psalms as being good authority and it seems as though it satisfied them, for they did not stone him. Jesus said, "Is it not written in your law, I said ye are Gods?" Then he proceeds to show that the "Gods" there mentioned, are the ones who receive obediently his words and example, and concludes his argument by asking whether if God calls such ones as receive his (Jesus') teachings, Gods, whether they think that he the teacher, whom the Father had specially set apart as the head of those Gods could be properly said to blaspheme, when he claimed the same relationship as a son of God. (`John 10:35`).

These sons of God, like him from whom they heard the word of truth by which they are begotten, are yet in disguise; the world knoweth us not for the same reason that it knew him not. Our Father puts no outward badge or mark of our high relationship, but leaves each to walk by faith and not by sight all through the earthly pilgrimage--down into death. His favor and love and the Glory and Honor which belong to our station, we can now see by the eye of faith, but soon it will be realized in fact. Now we appear like men, and all die naturally like men, but in the resurrection we will rise in our true character as Gods.

"It doth not yet appear

How great we must be made;

But when we see him as he is,

We shall be like our Head."

How forcibly this is expressed by the prophet and how sure it is too, Jesus says--It cannot be broken: "I have said ye are Gods, all of you sons of the Most High. But ye shall die like men, and fall like one of the princes." [lit. heads--Adam and Jesus are the two heads.]

Then the whole family--head and body are addressed as one, as they will be under Christ their head, saying --"Arise O God, judge [rule, bless] the earth: for thou shalt inherit all nations." The Mighty God, the everlasting Father of the nations, is Christ whose members in particular we are. He it is that shall inherit all things and He it is that promised his body that they too should have power over the nations, and of whom Paul says "Know ye not that the saints shall judge the world?"

How forcible this scripture in connection with the thought that all must die like men--like the (last) one of the heads. [See article "Who Can Hear It."--November Number, 1881, Z.W.T.

IMPORTANCE OF BAPTISM.

Before considering what constitutes Scriptural baptism, let us inquire whether it is essential. We have no hesitation in saying that it is indispensable, and that no one will have a part in the "little flock" or will be of "The bride, the Lamb's wife" who has not been baptized. Further, we have scriptural proof that all who are baptized shall be saved, that all such shall be in the "first resurrection." Let us hear Jesus' words--"He that believeth and is baptized shall be saved." But Paul is yet more explicit and says: [`Rom. 6:3-8`.] "For if we have been planted together in the likeness of his death we shall also be in the likeness of his resurrection." Notice that the subject is baptism; and that there is not an if, nor a but, nor any other contingency mentioned than baptism. How important then that we know what it is and understand how it should be performed.

The meaning of the Greek word Baptizo is to bury, immerse, cover up, submerge. Now apply this significance to the word baptized; then associate it with yourself and you find that you are to be buried or submerged. But into what are we to be immersed --into water? No, we answer: Paul tells us that those who are really baptized "were baptized into Jesus Christ." The true baptism then is to be submerged, covered up, or immersed into Christ. If immersed into Christ we lose ourselves; we will no longer do our own will or way, for that will is buried. We have a new will or mind; it is the mind of Christ. "Let the same mind be in you which was also in Christ Jesus." If we have been baptized into Christ it is that we may be members of His body, the church. And since "He is the head of the body, the church," [`Col. 1:18`] it follows that the only controlling authority for those who are members of that body is the will of Christ Jesus the head. This is complete immersion into Christ, and who will doubt that if thus dead to self and the world and alive only as a member of his body, obeying no will but that of "the head," we say who can doubt, that if thus immersed we shall be in his likeness in the resurrection; that if we thus know him, we shall also know the power of his resurrection. [`Phil. 3:10`.]

The baptism of which Paul speaks then, cannot mean water baptism. No, thousands are so immersed who will not be in his likeness in the resurrection. But baptism into water is a beautifully expressive type of the real baptism into death. By it we emphasize our covenant to die to the world and earthly conditions, to rise to "walk not after the flesh but after the spirit." Jesus so used it and it is so beautifully expressive of our hope and covenant, that if there was no divine injunction as to its performance, as there is, we should still feel it a privilege to show forth our planting (burying) together, in the likeness of his death and our expectation of being in his likeness in the resurrection.

When Cornelius had received the Holy Spirit Peter inquired. Can any man forbid water that these should be immersed? And so we ask, who can say aught against water being thus used as a type of our death and resurrection? And we might put the question in another form for some: Can any man refuse to thus show forth his death if he has indeed died to the world? We think not. That which hinders many in the public illustration of the death they profess is we fear, generally pride, fear of mental or uttered reproach of fellow disciples and of the world. But dear fellow disciple reflect that these objections to water baptism indicate that the true essential baptism has never fully taken place. You may be partly dead, and may have given up part of your own will, but when fully crucified you will say with Jesus, "I delight to do thy will, O Lord." I count all things but loss and dross that I may win Christ--the great prize.

The true baptism then, is to be submerged, covered up, or immersed into death; to which every member of the Christ is appointed--i.e. the eternal death of the human nature. And thus by this voluntary baptism into this eternal death, we as new creatures begotten again of God (`1 Pet. 1:3`) become members of the body of The Christ--the body anointed, dedicated or set apart for the work of redeeming and restoring a fallen race. From the moment we covenant to be thus baptized, until the human body is laid in the dust and the death of the human completed, the work of baptism is in process. The "new creature" is to reckon the old creature dead; so, completely ignoring its will, and letting the holy spirit--mind --will of our Father bring even these mortal bodies, into active service to his glory. "Let (this) same mind (spirit, disposition, will of our Father) be in you, which was also in (the head of the) Christ--Jesus our Lord." If thus as human beings, we die daily until ultimately dead, and if as "new creatures" we are begotten again of God and are daily growing up into his likeness, can we doubt the truth of Paul's statement, that in the resurrection we shall be born in the likeness of our head and fore-runner-- Jesus, who is the brightness of our Father's glory and the express image of his person. [`Rom. 6:5`; `Heb. 1:3`.]

It is a difficult matter to attain to the prize of our high calling. While many--"a great company" (`Rev. 7:15`) shall stand before the throne in glory, only "the body" of overcomers are to sit with him "in the throne." `Rev. 3:21`. It is only Him that overcometh that "shall inherit all things" and be "joint-heir with Jesus." Not to the "great company" of "the household of faith" is the promise of the kingdom given, but to the "first-born" of the heavenly family--Jesus the head, the "church of the first-born" the body. To this first-born is the promise made: "Fear not little flock it is your Father's good pleasure to give you the kingdom.

This is the prize and all christians are in the race course. The overcomers will all ultimately reach the completeness of the "Divine nature," but it requires the putting forth of every effort in the race if we would win that prize and be found in Him as members of the body of the first-born and "heirs of all things." Therefore Paul exhorts [not the world, but christians] to "so run that we may obtain" [the prize of our high calling.] "Let us lay aside every weight and the sin that doth so easily beset and run with patience the race set before us." They that run but do not so run as to win, "suffer loss," the loss of the prize which they would have obtained had they been willing to "lay aside every weight." They shall suffer loss but themselves shall be saved so as by fire. [By coming through "the great tribulation."] Their lives shall be saved but that for which they were working shall be lost.

Yes, beloved, it is a prize such as never before has been and never again will be offered and what wonder if it is very difficult of attainment --if it be "Through much tribulation (even unto death) ye shall enter the kingdom." Dying (being baptized into Christ's death) is not simply "putting away the filth of the flesh," denying ourselves only such things as are sinful? No, that would not be "being made conformable to his death." "In Him [Jesus] was no sin," consequently he could not put to death a sinful nature. But while his nature was pure and his every desire was to do things right and proper for him as a perfect man, yet he yielded his rights and will as a natural man for us. For instance as a holy undefiled one, he had a right to seek his own ease and pleasure but instead of so doing, being filled with the holy spirit of the Father, he was moved with the Father's compassion toward the people and went about spending his life for the sinner's benefit, taking our infirmities and bearing our sicknesses, and on more than one occasion he might have said: "Virtue [power, vitality] is gone out of me."

Yes, he went about doing good, spending his perfect life powers for the good of sinners, because he was full to overflowing of the perfect love. Finally after having thus shared our sorrows and our griefs, He bought us and paid the price of sin [death] for us, that we sinners might be accounted righteous, and therefore have again the right to live. His righteousness was laid on them and their sins were laid on him. He bore the heavy load which sunk his human

nature in eternal death. This was the great, grand, culminating expression he gave of his love. Surely he might have kept this life which he gave. It was not like ours, forfeited; as he himself testified: "No man taketh it from me; I lay it down of myself"-- Even now I could ask the Father and he would give me more than twelve legions of angels; but these things to which he had a perfect right he gave up freely.

Now it is his death, that we are to be conformed to. True, it will include the giving up of the sins or "filth of the flesh," and the "denying of ungodly lusts," etc., but, thus far it is simply duty. You only give up things you never had a right to, there is no sacrifice in that. If we would be made conformable unto his death, it must be by the giving up of things not sinful, and to which we have a right, as justified men. Jesus did not his own will, but the will of him that sent him, and we must "Let the same mind be in us which was also in Christ Jesus our Lord." Sin and suffering are still in the world and the disciple of Jesus most willing to "spend and be spent," to "labor and suffer reproach," making "himself of no reputation," most closely follows him "who has set us an example that we should walk in His footsteps."

When asked of the two disciples whether they might sit on the right and left hand in the kingdom he answered: "Ye know not what ye ask; are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am [to be] baptized with?" Jesus shows what cup he meant when in the garden he exclaimed, "Father, if possible, let this cup pass from me." He shows the baptism referred to also, that it was not the baptism of John in Jordan, but of death when he says, "I have a baptism to be baptized with; and how am I straightened till it be accomplished!" (`Luke 12:50`.)

Such, baptized into Christ's death will not make earthly ease and comfort their aim, but will seek to "do good unto all men as they have opportunity especially to the household of faith." Their self-denial and God-likeness will seek to benefit and lift up the physical man; and how much more will it lead to self-sacrifice in order that others may be helped on to the divine life. Thus it was that the apostles spent themselves that they might declare "the unsearchable riches of Christ." It was for this cause that Paul says: "I now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church." Jesus left a measure of suffering, for his church as his body to complete, or fill up, and Paul was zealous to bear as much of it as possible. Glorious ambition to spend his life in bearing the glad tidings of the "High calling" to those who would receive it. This is the ambition which Jesus both exemplified and commended, saying, "He that would be greatest among you let him become servant of all."

If we thus live a divine life and crucify and ignore the human life, we shall be considered "a peculiar people zealous of good works," and we will thus be so very different from the ideas of the natural man, that we must needs remember Jesus words-- "Marvel not if the world hate you, ye know that it hated me before it hated you." "The disciple is not above his Lord." "If any man will be my disciple let him deny himself and take up his cross and follow me." Self-denial means much, and will never be experienced except as we crucify the human nature with its affections and desires.

We see then, that to be baptized into Jesus' death, is not an instantaneous act, but a life work.

When we first come to God through Jesus we covenant with Him that we will take up our cross and follow him through evil and good report, whether it brings the favor or frown of our fellows. Jesus tells us it means, the loss of the friendship of the world, the gain of the friendship of God, the loss of worldly honor, the gain of heavenly honor, the loss of earthly life and earthly nature, the gain of the divine nature and the divine image --a spiritual body like unto his glorious body. He illustrated his teaching on the night he was betrayed. He took bread and brake, saying, this is my body broken for you, eat ye all of it. The bread symbolized Jesus as the truth. "I am the truth"--"the heavenly manna." After supper he took the cup of wine saying, This is my blood of the new covenant shed for many for the remission of sins; drink ye all of it. The wine symbolizes the blood and after we have tasted of the truth (bread) and seen that the Lord is gracious he says, Here is the cup of my sufferings and death, drink ye all of it--you must share this cup of suffering if you would share my glory. Yes, says Paul, if we suffer with him we shall also be glorified together. (`Rom. 8:17`.)

This covenant of death we make with God when we first come to him and He says He will, from the moment of covenant forward, reckon us dead indeed to the world and sin, although the entire life is to be a time of crucifying, or putting to death up to the time we die actually. God's part of the covenant is, that these who thus die shall have part of the divine nature, and from the moment we make this covenant, He seals it by giving us the Holy Spirit as a guide and comforter; which is an earnest of our inheritance. The full inheritance we shall receive when all the "little flock" have crucified themselves. Notice then, that we first covenant to die, etc., and then receive of the Spirit's begetting power giving us spiritual life, whereby we can carry out our part of the covenant.

But as crucifying is a lingering death, so our dying is well expressed thus. It is hard to die in any sense, but it is especially hard to be dead to the world, its opinions, pleasures and wishes, while still in it--in the world but not of it--separate from sinners. Often will we need to "look unto Jesus the author (and soon to be) the finisher of our faith." We will often need, as Paul said, to "consider Him who endured such contradiction (opposition) of sinners against himself lest (we) be weary and faint in (our) mind." "Be not weary in well-doing, for in due time we shall reap if we faint not."

No words that we can use can express so forcibly as do Paul's, the necessity of this immersion into Christ's death. "What things were gain to me, those I counted loss for Christ. [Paul was fitted for a high social and political position, both by birth and education.] Yea, doubtless I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win [a position in the body of] Christ, and be found in him"--"That I may know him and the power of his resurrection --(experience the same resurrection as Jesus to a spiritual body and immortal life--the first resurrection) and the fellowship of his sufferings, being made conformable unto his death, if by any means I might attain unto THE (first) resurrection." (`Phil. 3:8-11`.) "For if we have been planted together in the likeness of His death we shall be also in the likeness of His resurrection." (`Rom. 6:5`.)

Let us, dearly beloved, see to it, that we not only bury ourselves and our wills in Christ's, but also keep our bodies under--dying daily until fully delivered into the blessed kingdom --which deliverance we believe to be so very nigh at hand.

THE BLESSED DYING.

"Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; for their works follow with them." `Rev. 14:13`.

Uniformly throughout the Bible, except in this one instance death is represented as a dreadful disaster, a terrible enemy, a devouring monster, and the grave as a great prison, permitted of our loving Heavenly Father, only because men had become sinners and must be destroyed. And the great hope held out before the world has been, that Christ having given himself a ransom for the sinners --having "tasted death for every man--the just for the unjust, will soon commence the great work of destroying death by restoring all mankind to life. Thus will he "swallow up death victoriously." (`1 Cor. 15:54`.)

When he has exalted his church to the glory of kingdom (symbol, mountain,) power, then, he will spread before all people a great feast, and through this kingdom (mountain) he will destroy the vail of ignorance and the covering of death--i.e. "He will swallow up death in victory." `Isa. 25:6-8`. Then, he will break open and abolish the great prison house of death and set at liberty all the captives. Of this deliverance to the captives and opening of the prison doors to them that are bound Jesus preached, saying, "The day is coming in the which all that are in their graves shall hear the voice of the son of man and come forth." (`John 5:28`.)

Paul recognizes death as the greatest of all enemies, and speaking of Christ's millennial reign he says, "He must reign till he hath put all enemies under his feet: The last enemy that shall be destroyed is death. (`1 Cor. 15:25,26`.) It is the same apostle who, speaking of the object of Jesus coming into the world and dying for our sins, says that he took the human nature that "through death he might destroy him that had the power of death, that is the devil." (`Heb. 2:14`.) It is also affirmed that he will open the prison doors of them that are bound (captives of death) and proclaim liberty to the captives. (`Isa. 61:1`.)

In view of the general expression of enmity to death, in the Scriptures, the above solitary text speaking of it as a blessing, is rather peculiar until we notice, that the application is limited by the word "henceforth." Not always, but henceforth death may be a blessing. But notice another limitation; it will not henceforth be a blessing to all mankind, but only to those in the Lord--members in particular of the body of Christ, the little flock to whom it is the Father's good pleasure to give the kingdom--to all others death will continue to be an enemy until its final destruction in the Millennial reign. (`Hos. 13:14`.)

Again, it is unusual to speak of those already dead as dying; but the spirit uses this seemingly incongruous expression, evidently desiring to limit the application of the death blessing to a certain class "Blessed are the dead (dead to the world-- crucified with Christ--"ye are dead and your life is hid with Christ in God,") who die in the Lord from henceforth."

Now, we are full of interest to know when, from what time forward, will it be blessed for the special class mentioned, to die. These words were written for our edification and we should be able to know when they apply: especially if we are in the Lord and dead to the world; for it was part of our Master's promise, that the spirit should guide us into an understanding of the truth and show us things to come. (`John 16:13`.) If as we believe the last members of the body of Christ are now living--"The feet of him"--it is time that we had an understanding of this passage which clearly refers to the feet.

We look backward at the context, to ascertain if possible when this blessing is due. The `seven preceding verses` give, we think, very clear testimony on the subject. They mention three specific messages which must be proclaimed in the church (symbol, heaven) which, we believe, have been in process, during the first seven years of harvest just ended, from 1874 to 1881. The first message embodies not only the agelasting good news (Gospel) but also the time element. "The HOUR of his judgment is come." This is precisely what was preached by quite a goodly number of us, viz: that the glad tidings of great joy should yet be unto all people, and that the "harvest" or time of trial (judgment) commenced with 1874, and would last for forty years, the first seven years being specially devoted to the church for the harvesting of the first-fruits.

You will recall that up to 1878, though Restitution was the key note, and entire consecration was always urged, yet the time element was one of the most prominent features always. Since 1878, however, though the same time element is recognized in all our preaching and teaching, and is repeatedly referred to as a proof of our position, yet the direct teaching of time has almost stopped among all the preaching brethren-- and this too, without any preconcerted arrangement, and without any other reason, than that other elements of truth came into greater prominence.

It was in the spring of 1879, that seeing clearly the parallelism between the nominal Jewish church and the nominal Gospel church, we were enabled to know just where the latter was finally rejected of the Lord and spewed out of His mouth (`Rev. 3:16`) no longer to be his mouthpiece. We saw that this was due in 1878, as the parallel of the rejection of the Jewish church, when Jesus just prior to his crucifixion, wept over them and said, "Your house is left unto you desolate"--The Jewish church was there likewise cast off, or spewed from his mouth.

We were led to see very clearly that the nominal church of the Gospel Age, is the Babylon (confused, mixed condition, of worldly-mindedness and luke warm christianity) described in `Rev. 18:2-4`.

This spewing out, or casting off, of

the nominal church, as an organization in 1878--we then understood, and still proclaim to be the date of the commencement of Babylon's fall, as recorded there. And since then we feel ourselves led of the spirit, through the unfolding of this portion of the word of truth to say in the name of the Lord, to all God's true children in Babylon: "Come out of her my people, that ye be not partakers of her sins and receive not of her plagues." (`vs. 4`.) This seems to accord wonderfully with the second message--"Babylon is fallen." (`Rev. 14:8`.)

The third message (`vs. 9-11`) concerning the worshipers of the Beast and his Image--showing the nominal church in the colors in which the Word of God paints it, pointing out, how all who remain in her either in spirit or name, in opposition to the word of God, saying, "Come out of her" will be subject to torment and vexation so long as they are worshiping creeds and doctrines and organizations of men. The remembrance of which distress (smoke of torment) will never be forgotten.

As with the preceding two, so with this third message--it could not have been more accurately fulfilled than it was. [And here we would remark, that the resemblance of the teachings of our company, to the descriptions now being considered, was only noticed about six months ago.] The meaning of the symbols of `Rev. 13`. The beasts and image we first published in the January 1880 number of this paper [We will republish it for the benefit of new readers--in our next number.] All three of these messages yet continue, and will doubtless continue to be repeated by others so long as they contain truth due to the Lord's children; but as special messages in the sense referred to in the prediction of the Revelator they have all been given, and we are in the time of patient waiting for our "change" described in `vs. 12`. And here it is, just now--1881, that for the first time we are able to read understandingly the words "Blessed are the dead, who die in the Lord from henceforth." Evidently the blessing is to the members of the Christ now living.

But we inquire, in what respect will death be a blessing to us now, that it has not always been to other members of the body. We answer, the difference is that we shall not sleep, but we will be instantly invested with our heavenly--spiritual bodies, being changed in a moment dropping all that is human and earthly and being clothed upon with our heavenly condition. In the case of Jesus, there were nearly three days of sleep--the unclothed condition between the times when the earthly body was resigned and the heavenly body was received--Paul and others have been nearly two thousand years waiting "unclothed" or "asleep in Jesus" and this is one of the principle reasons why death was undesirable even to christians: We don't wish to be unclothed even for a moment, but we do desire to be clothed upon or to have the change an instantaneous one. (`1 Cor. 15:52`.)

Herein consists the blessing to those of the body now taken. Death of the human will be instantaneous with the perfecting of the divine nature, hence it will be a blessed "change." "Yea, saith the spirit that they may rest from their labors; for their works follow with them."

To the class thus "blessed," there will be no interruption of work. Already dead to the world and alive toward God, their work is in harmony with the kingdom work now going on, and they merely step to their higher plane of "divine" perfection and power and there continue the same work. It is only the labor (toil,) incident to the mortal body--the frail "earthen vessel" which ceases. Not so highly favored in this regard was the lot of any of the members of "the body" which preceded us. Quite a period elapsed in Paul's case between sufferings and glory. When he had fought a good fight and finished his course he looked forward, not to a change in a moment, but to a sleep from which he would be wakened to receive his reward in the kingdom. So he expresses his hope, "Henceforth there is laid up for me a crown of life which the Lord, the Righteous Judge shall give me at that day." (`2 Tim. 4:8`.)

"How beautiful are the feet of Him," how many favors and blessings are for us. Truly, "Blessed are the dead who die in the Lord from henceforth: Yea, saith the spirit, that they may rest from their labors and their works follow with them." Rejoice and be exceeding glad--but

"Ne'er think the victory one,

Nor once at ease sit down;

Thine arduous task will not be done,

'Til thou hast gained thy crown."

The human must be entirely sacrificed before the divine is perfected-- "Be thou faithful unto death and I will give thee a crown of life," are the words of our Lord and Forerunner in whose footsteps on the narrow way, we must follow to gain the prize of our high calling--"Glory Honor and Immortality."

What harmony there now appears in this text when thus explained in harmony with the article "Who can hear it?" in our last number.

PREACHERS CALLED BY THE WORLD.

At an anniversary meeting recently held in Music Hall, Boston, a very learned and popular minister addressing the laity and speaking of the clergy, said:

"You created us by the power of your own aptitude for religion; we didn't make ourselves, we didn't call ourselves; the laity, the world, humanity called for priests and for ministers, ...and will have them."

Paul says, "For there will be a time when they will not endure wholesome teaching, but having itching ears, they will, according to their own lusts, heap to themselves teachers; and from the truth indeed they will turn away their ears, and be turned aside to fables." `2 Tim. 4:3,4`. (MacKnight's translation.)

This prophecy expresses exactly the same condition of the Christian Church in the "last days" or closing of this age as was expressed by this D.D., who truthfully represented the present condition of the great body of all the professed church. The gospel makes provision for a class of teachers called and qualified of God to teach the people revealed truths, and by this mould their character and form their religious tastes. But instead of this, the carnal and unregenerate, by their fleshy lusts or "itching ears," reject gospel truth which condemns their self-indulgence and demand quieting teaching. By the gospel rule the people will be lead and their characters moulded by inspired truth taught them by God's true servants; but in the latter case the unregenerate people will control the teachers, so that none will be allowed to teach religion only such as the people shall select, and they will teach such things and only such as the people shall approve.

In this case a man will be allowed to preach only what the public sentiment approves, which will become the standard by which the preacher will be accepted or rejected, instead of his conformity to the Word of God and a holy life.--Selected.

THE ANTICHRIST.

`2 THESS. 2`.

B.--Good evening, brother A., I have wanted for some time to inquire your views of the "Man of Sin"-- "The Antichrist." Who is he, what is he, and when will he come; or has he already come?

A.--I shall enjoy a conversation with you on this subject; it is one deserving of careful thought and is mentioned by Jesus himself, as well as by his apostles and prophets. I presume I need not make mention of the various theories held by Bible students on the subject. Many believe that Jerusalem and the temple will be rebuilt soon, and that some literal man will oppose and exalt himself above all that is called God, or that is worshipped, so that he, as God, will sit in the temple of God showing himself that he is God. (`2 Thes. 2:4`.) He is expected to be able to perform "signs and lying wonders" --to deceive all the world into the idea that HE is God, and to have them give homage and worship to him.

There are various conjectures as to who may be, this "Man of Sin." It has been claimed for Napoleon Boneparte, and each of his successors to the title to the throne of France, and now for Prince Jerome Boneparte. Others quite recently have given up expecting so much of a development of power from a broken down dynasty, and claim, with positiveness, that it is the present Pope.

B.--It would be a very remarkable thing to have occur in this nineteenth century. It might have been possible in some heathen land, hundreds of years ago, but I could not make myself believe that such things are even possible now. No, the tendency of the press and of science is to ignore God altogether, and in the face of the wonderful evidences of His creative power might, to deny, entirely, the Lord, in whose praise "Day unto day uttereth speech, and night unto night showeth knowledge." `Ps. 19:2`.

A.--I fully agree with you. It would be much easier to turn the world to Atheism than to Idolatry, especially the worshiping of a man the tendency is the very reverse. This is one reason why I could not look for a personal "Man of Sin."

Paul had always exhorted the church to look and wait for "The day of the Lord," yet in `2 Thes. 2:3`, he tells them "That day shall not come except there come a falling away first, and that Man of Sin be revealed." As I believe the Word to teach that we are now living in "the day of the Lord," you see it is both natural and consistent in me to look backward for the "Man of Sin" and to expect to be able to recognize him, for Paul says he must be revealed, or his real character shown and seen, before the "Day of the Lord," by those in the church who sleep not as do others. We understand Paul to refer to a false system which would develop in the church. As one error after another crept into the church, they gradually brought about the "falling away." The church fell from her position of trust in, and support on the promises of her absent Lord, and began to love the world and the things of the world. She began to look to the world for the fulfillment of the precious promises of kingdom, glory and honor. The narrow path was too steep and rough; she coveted the world's ease and abundance, and the more bold element formed the plan of so arranging church customs and laws, that the world's affections were captured, and instead of persecuting, the Roman Empire embraced the church and seated her in power. Doubtless she thought to use the power and influence of her new friend--Rome--to the honor of the Lord to whom she was betrothed, but soon she began to "glorify herself and to live deliciously with the kings of the earth" and "her sins reached unto heaven." `Rev. 18:5-7`.

B.--You speak of it as a woman; if this is the same which Paul wrote of, why did he term it "The Man of Sin"?

A.--It requires two to make one as Adam and Eve became one and "God called their name Adam:" And as Jesus and his bride are to become one and together be known as "The Christ"--the one seed in whom all the families of the earth shall be blessed, (`Gal. 3:29`), so in this case of Anti-Christ: They would be virgin (church) of Christ, became united to the world in unholy love--they twain became one--"The Man of Sin."

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