The Watchtower, July 1, 1882

VOL. IV. PITTSBURGH, PA., JULY, 1882. NO. 1.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

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

C. T. RUSSELL, Editor and Publisher.

The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he can not and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.

TERMS OF SUBSCRIPTION.

TERMS:--Fifty cents a year, postage prepaid. You may send paper-money or three cent stamps to the amount of two dollars by mail at our risk. Larger amounts by Check, P.O. Money Order or Registered Letter, payable to C. T. RUSSELL.

FOREIGN TERMS.

Foreign Postage being higher, our terms to foreign subscribers will be 65 cents a year. Please send us no foreign money or postage stamps as we can make no use of them. Remittances may be made by Postal Money Orders.

N.B.--This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it.

THOSE who cannot send money, but who send their subscriptions in stamps, will please send one and two cent stamps during July and August. Usually we prefer three cent stamps, but are short of ones and twos now.

--Foreign subscribers will please remember that foreign stamps are useless to us.

--Subscribers who remove, should mention old as well as new address.

--MILLENNIAL DAY DAWN is progressing as rapidly as possible, but is not yet ready for press. We still have the old "Day Dawn"; paper covers, 25c; cloth, 50c, the reduced prices.

BRO. BOYER has prepared and mailed to our readers in Great Britain, letters of introduction wherever two or more reside in the one town. Each of London's five districts are treated as distinct cities, and listed accordingly. This was requested by many, and we doubt not will be beneficial to all, enabling them to assemble together and edify one another. The Lord bless, comfort, and strengthen you, and build you up in the most holy faith. May the Comforter comfort your hearts with an understanding of the exceeding great and precious promises. Be strong in the Lord--in his truth, and in the power of his might--yea, be strong.

SOME want the June ZION'S WATCH TOWER in tract form, others want January and February numbers. We cannot do this yet. We have neither the time nor means to do all that you and we could wish, to spread the truth. We are doing all we can.

--THE outlines of six sermons have been in greater demand than we had expected. They are not designed for any except those who have fully determined to give a part of their time to public preaching. Some who wrote for them, we thought, had misunderstood this, and we did not send to all, but endeavored to judge who could use them to profit. If we have made any mistakes, please correct us. Those who received them, but will not use them, will please return them to us, as we have very few left, and there will be use for more than we have.

VIEW FROM THE TOWER.

This is the first number of a new volume. It opens our fourth year. Thanking our Father in heaven for progress made in the pathway of light, and in the understanding of his Word, given during the past, and looking to him as the fountain from which comes all truth and every good gift, for continued supplies during the year now begun, we go forward. We expect, according to his Word, that the light will not oppose, but harmonize with past light; that it will not be light of a different character, but more of the same sort.

"And still new beauties may we see,

And still increasing light."

No previous year ever had so favorable an outlook. Though opposition on every hand increases, so do the encouragements. The spread of truth and liberty among God's children more than compensates for the stigma and opposition. The persistency of Satan in spreading error is more than compensated for, in the brighter shining of the truth in contrast. "Praise God from whom all blessings flow."

More interesting letters, show that the interest in the study of the Scriptures is increasing. The light from our Lord's presence is breaking upon the sight of others of God's children, and the effect upon one and all is, rejoicing, with growth in grace, knowledge and love of God. As we come to see light in God's light, it lifts us up above earthly things, and more than compensates for the loss of human friendship, which it surely involves.

During June two ministers came to see the force of the truth so clearly as to ask for a supply of "Food" for their congregations, and one reports that he never saw people so hungry. He expects to withdraw from the M.P. Church, and thinks that a number of his congregation will follow. The other minister is a Lutheran.

Many from North, South, East and West are asking for preaching. It is impossible to fill those applications which come from afar, but we make notes of such and will remember you when we can. We cannot remind you too often that we are all commissioned to preach the glad tidings: --"Go ye also into my vineyard"--is to every consecrated one. Go, do all you can, and seek at the fountain wisdom and grace by which you can do more and be further used in blessing those around you with the heavenly light.

There is a disposition on the part of all, to be together and have the comfort and support of fellow travelers in the narrow way. But, beloved, this does not seem to be God's plan; we are scattered, so that we may let our light shine. If we should get to one place, we would probably be scattered as were those mentioned in `Acts, 8:1`.

If you feel the "glad tidings" filling your heart, and wish that others could also hear the message? Gather from this that you may and should, let your light so shine as to glorify your Father in heaven. God is able and willing to use you, if you will let him. See then at once that your consecration is complete, and begin at once to tell the message the best you can, praying for more ability, and digging for it in God's Word, and you will become daily a vessel of greater honor as you are daily more filled with the spirit of truth and used by our Master. But remember that to be used of the Lord, we must be very humble--"Broken and emptied vessels for the Master's use made meet." "The Lord abhorreth the proud, but giveth grace [His favors] to the humble."

Dear Bro. Sunderlin is again sick and confined to his bed. He writes to give his love to you all; says he will continue his last article sometime, if the Lord will. He rejoices even in pain, in the knowledge that "all things shall work together for good." Other brethren report progress of the truth against much opposition from the world, flesh and devil. Brethren and sisters, we hope all these dear ones have your sympathy and prayers; as Paul expresses it, "Brethren, pray for us, that utterance may be given us." (`Eph. 6:19`.)

Bro. Keith sends word that he is enroute for his Michigan trip which was before interrupted: He will be with us at Pittsburgh shortly. Bro. Lawver of Missouri, starts about July first, for a trip through Kansas and Texas. Letters, requests for preaching, may be addressed to this office.

The Chicago friends will be glad to know that Bro. McCormack is about to remove there. Chicago is a good field, and our Brother and his wife remove there in the hope of being used by the Master for the blessing of the household of faith, by disceminating the truth. When he calls on you, receive him well--he is a brother in Christ. Let meetings be commenced at once, and the Lord bless you.

The subject of the holy Spirit has been much inquired about, and we devote much of our space this month to its examination, which we trust will be of interest and profit to you.

We have about twenty-five questions yet unanswered, and as space is limited, they must come gradually. We like them; they indicate thought and study. However, many are already answered, if you would reread papers and pamphlets which you have. Never give away back numbers; frequent reference to them is necessary. Loan, but do not give away.

We make a few extracts from the many encouraging letters received--

KIRKWOOD, MISS.

DEAR SIR:--I gratefully acknowledge the reception of your letter. In reply I would inform you that I was brought up a Congregationalist, but when I entered upon my profession I took holy orders in the Protestant Episcopal Church. I have been more than forty years in the ministry. I have regarded the P.E. Church as the most liberal and scriptural of all the Protestant organizations. Still there have been some points, held in common by all, of which I have had my doubts and misgivings, such as the day of judgment and the eternal punishment of a large portion of the human race who had no opportunity of being benefitted by the Gospel. The reading of your publications has dispelled my doubts on those points. I have been deeply interested in the discussion of these points and of many others also, particularly the restitution. I have been struck with the aptness and cogency of the interpretation which extends throughout the publications. There are some points upon which I am not yet altogether satisfied, but presume that further investigation may clear my vision. I am now reading the Prophecies and Revelation with more interest than ever before. I am watching with intense anxiety the present movements of the Jews, and the ominous condition of Europe. Most of my reading for the last few months has been your publications, and I may say, with a most absorbing interest.

Hoping that we may all attain to glory and immortality as the bride of the Lamb, I remain,

Yours in Christ. __________.

SUNDERLAND, ENG.

MY DEAR SIR:--I see that by last number of the WATCH TOWER that the pamphlets are indeed bearing fruit, notwithstanding all the opposition, not only in America but here. Now, could you not arrange some plan by which we, who rejoice in the same blessed truths, might have the opportunity of at least corresponding with each other, on this side of the Atlantic? You see there may be

others only a short distance from me who, like myself, are yearning to find some with whom they may hold sweet communion on our blessed hope. May I ask for a few copies of the "Tabernacle" to send after "Food" to Australia?

With kindest love to all who are looking for the glorious hope, I remain, dear brother, yours faithfully.

A brother writing from Sunderland, England, says:

We are not idle here, since I last wrote; we have now a Bible-class every Monday at 7 P.M. "The Food" we keep circulating in "good ground," so far as human judgment can discern; and it is delightful to hear their expressions of surprise and gladness at our kindness in thinking of them. One brother here tells me he lent the "Food" and "Tabernacle" to one of their ministers, and the subjects have laid hold of him.

I have greater pleasure now than ever in reading the dear old Chart, having (thanks to my American brethren) struck a new vein of hidden treasure. Strange, is it not, that the light should work West first?

The WATCH TOWER is never idle; it is regularly read by several, and is returned to the shelf, carefully patched at all the foldings.

Remember us in your prayers as we do you.

THE PROPHETIC ASPECT OF THE JEWISH PERSECUTION.

The following is extracted from a letter in an English paper by Mr. Charles Reade, the well-known novelist, whose remarkable conversion occurred last year:

"The Jewish nation, though under a cloud, will eventually resume their ancient territory, which is so evidently kept waiting for them. The prophecies are clear as day on two points: That the Jews are to re-possess Palestine, and, indeed, to rule from Lebanon to Euphrates; and that this event is to be the first of a great series of changes leading to a vast improvement in the condition of poor suffering mankind and of creation in general. Now, we have here in prospect a glorious event as sure as the sun will rise to-morrow. The only difference is that the sun will rise at a certain hour, and the Jews will occupy Syria and resume their national glory at an uncertain day. No doubt it is the foible of mankind to assume that an uncertain date must be a distant one. But that is unreasonable. Surely it is the duty of wise and sober men to watch precursory signs and lend their humble co-operation, should so great a privilege be accorded to us.

"This sudden persecution of the Jews in the very nation where they are most numerous--may it not be a precursory sign, and a reminder from Providence that their abiding city is not in European Tartary? I almost think some such reminder was needed; for when I was a boy, the pious Jews still longed for the Holy Land. They prayed, like Daniel, with their windows opened toward Jerusalem.

"Yet now that the broken and impoverished Saracen would cede them territory at one-tenth of its agricultural and commercial value, a cold indifference seems to have come over them. I often wonder at this change of sentiment about so great a matter, and in so short a period, comparatively speaking, and puzzle myself, as to the reason.

"Two solutions occur to me. 1. Dispersed in various nations, whose average inhabitants are inferior in intelligence and forethought to themselves, they thrive as individual aliens more than they may think so great a multitude of Jews could thrive in a land of their own, where blockheads would be scarce. 2. They have for centuries contracted their abilities to a limited number of peaceful arts and trades; they may distrust their power to diversify their abilities, and be suddenly a complete nation, with soldiers, sailors, merchants, husbandmen, as well as financiers and artists.

"But it is now proved that sojourning among inferior nations has more drawbacks than living at home. True, the Russian yokel has for years been selling to the Jews his summer labor in winter, and at a heavy discount; but the improvident Russians have turned like wild beasts upon them, and outwitted, lawfully, have massacred them contrary to law. Palestine can be colonized effectually from Russia alone, where there are three millions of Jews trembling for life and property; and the rest would follow. As to the second objection, history is a looking-glass at our backs. Whatever Jews have done Jews may do. They are a people of genius; and genius is not confined by nature, but by will, by habit or by accident. What have these people tried and failed in? Warriors, writers, builders, merchants, lawgivers, husbandmen; and supreme in all! In this history repeats itself.

"They shall be great in the arts of peace and war, and their enemies melt away before them like snow off a dyke. Should they seem to require help from any other nation at starting, blessed will be the nation that proffers it; and the nation that persecutes them will be made an example of in some way or other. Therefore, if by any chance this recent outrage should decide the Jewish leaders to colonize Palestine from Russia, let us freely offer ships, seamen, money-- whatever we are asked for. It will be a better national investment than Egyptian, Brazilian or Peruvian bonds."

THE FINISHED MYSTERY.

"In the days of the voice of the seventh angel, when he shall begin to sound [i.e. in the forepart of his sounding,] the mystery of God should be finished, as he hath declared to his servants the prophets." `Rev. 10:7`.

Looking backward, who cannot see that our heavenly Father has been pleased to keep some part, and that the very cream or riches of his grace, measurably hidden? In the Patriarchal and Jewish ages only a mere fragment of God's plan was revealed, and that the inferior or earthly part of his plan--the part properly belonging, to those who are to be inheritors of earthly blessings.

Thus, the Apostles tell us of "The mystery of Christ which in other ages was not made known unto the sons of men, as it is now [since Pentecost] revealed unto his holy apostles and prophets," "even the mystery which hath been hid from ages and from generations, but now is made manifest to HIS SAINTS. To whom God would make known what is the riches of the glory of this mystery." `Eph. 3:4,5`; `Col. 1:26,27`; and `1 Pet. 1:10-12`. God's plan was complete and perfect from before the foundation of the world, and needs no adding to; but he has kept his plans covered and hidden from the world, and has revealed them only gradually to his church--his saints. Thus while the unfolding of the mystery of God commenced in the days of the Apostles, it will not be finished until the end of this Gospel Age--under the sounding of the seventh trumpet as shown in the Scripture cited above.

We claim no new revelations, for to our understanding the revelations of God to his saints are completed and finished by the records of John on Patmos. But while God's revelation, in the sense of utterance ended eighteen hundred years ago, yet revelation in the sense of understanding those utterances has continued down through the age.

It is revelation in this sense, that Jesus referred to when about to leave the disciples. After having told them many precious things in parables and dark sayings, he said, "I have yet many things to say unto you, but ye cannot bear them now: howbeit when he the spirit of truth is come, he will guide you into all truth." "He shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you." `John 16:12,13`; and `14:26`. Thus during this age the true followers of Christ have been led into a more and more full understanding of God's truth, and a fuller unfolding of the mystery of God, which was entirely hidden from past ages and is to be finished under the seventh trumpet's sounding in the end of this age.

As our readers are aware, we understand that we are now living in the days of the voice of the Seventh Angel. The evidence has already been furnished (and will appear again --in the forthcoming Millennial Day Dawn,) that these trumpets mentioned by the Revelator and by Paul (`1 Cor. 15:52`; and `1 Thes. 4:16`; and `Rev. 11:15`), are symbolic of a series of events. The sixth of these, we believe, ended Aug. 11, 1840, since which we have been living under the "seventh trumpet," or "last trump," or "trump of God," which continues until the kingdoms of this world, by a great time of trouble, become the kingdoms of our Lord. (`Rev. 11:15`.) This, prophetic Scriptures show, will not be fully accomplished until A.D. 1914. This is called the Trump of God, probably because during its period of time God exercises his great power over the nations, breaking them in pieces, and grinding to powder the abominable systems of error which have so long flourished and made desolate and void God's Word of truth. And another thing, God, during this period, will finish the mystery by letting his saints (`Col. 1:27`) come to a full appreciation of his glorious plans. It is thus that we account for the great, beautiful and harmonious light, and the strengthening food now being given us as members of the body of Christ, of which Jesus is the glorified Head.

But there is another sense in which the word mystery is used in Scripture. It is used in the same sense as the word church. Thus the true and false churches are called, "The mystery of God," and "The mystery of iniquity." This is altogether fitting, since the true church is the very embodiment of God's plan, and the false church an embodiment of error and Satan's plan. The mystery of iniquity began in Paul's day, and developed into Papacy and her daughter organizations --which system of errors is to be consumed and destroyed by truth in his presence. (`2 Thes. 2:7,8`.) The mystery of God began in our Head--Jesus--and is being added to by every true member of the vine or body whose names are written in heaven. This is the mystery of which Paul says--"This MYSTERY... is Christ (the anointing) in you." `Col. 1:27`.

"This is a great mystery; but I speak concerning Christ and the church." `Eph. 5:32`. The mystery commenced when God was manifest in the flesh of Jesus. The world could not see how he could be any different from other men; yet the spirit of the Lord God was in him, anointing Jesus with power in expounding the truth, and in sacrificing himself, etc. So, too, the same anointing abideth on all the true church, and as he was, so are we in the world--a mystery to the world which "knoweth us not, because it knew him not." (`1 John 3:1`.) The world does not recognize in the saints, "sons of God"--"new creatures," "partakers of the divine nature."

Very shortly now, this mystery of God, this company of divinely-begotten sons, will be FINISHED--completed: "The church of the first born" of which Jesus is the head, will soon cease to be, God manifest in the flesh. The entire company shall be glorified together, and "shall shine forth as the Sun in the kingdom of their Father." (`Matt. 13:43`.) They shall arise in power and strength to bless all the families of the earth. "The Sun of Righteousness shall arise with healing in his wings"--for the Jew first, and also for the Gentile.

It is for the completion of this church that we ourselves groan within ourselves, waiting for the adoption, to-wit, the redemption of the body of Christ; the ending of the mystery part of God's plan, in the full glory of Millennial brightness and joy. It is for this event also that the world's release from pain and death waits. The whole creation groaneth and travaileth in pain together until now, waiting for the manifestation of the Sons of God. `Rom. 8:19-24`.

The necessity of the vailing of God's mysterious purpose with reference to the church is very evident. If the religious rulers of the Jews had known that Jesus was really the anointed of God, they would not have crucified the Lord of glory. (`1 Cor. 2:7,8`.) And had the rulers of the world and of the nominal church, recognized the Lord's anointed body during this age, they would not have had the privilege of suffering with their Head.

Again, Paul tells us that God gave him wonderful revelations concerning the mystery, "To make all see what [are the conditions of] fellowship of the mystery." (`Eph. 3:3-6,9`.) And it is to Paul as our Lord's instrument that we are indebted more than to any other Apostle, for a clear record of the conditions on which we may become members of this mystery band, and as such be in due time revealed in glory of power. He tells us that we must have fellowship in the sufferings of Christ, if we would have share in His coming glory. We must with our head become dead to the world, its ambitions, its prizes, if we would become heirs of the glory which God hath in preparation and reservation for this mystery church of which Jesus is the Head.

We believe that we are just on the eve of the finishing of this church, or mystery. You and I, my brother, are, by our covenants, candidates for a crown of life and a position in the throne of the coming kingdom. Let us make our calling and election to that high position sure, by so running our race as to be approved of God, as living sacrifices for the gospel of truth. We have full little enough time to fulfill all our covenant; let us lay aside every weight and all besetting sins, and run, with patience, the race for the prize of our high calling, that when the church is complete-- the mystery finished, we may be among the glorified members. Then no longer the mystery--we shall be Jehovah's agents in blessing all the families of the earth.

BE VIGILANT.

Up, then, and linger not, thou saint of God,

Fling from thy shoulders each impeding load;

Be brave and wise, shake off earth's soil and sin,

That with the Bridegroom thou mayest enter in--

Oh, watch and pray!

Clear hath the voice been heard, Behold, I've come--

That voice that calls thee to thy glorious home,

That bids thee leave these vales and take swift

wing,

To meet the hosts of thy descending King;--

And thou may'st rise!

'Tis a thick throng of foes, afar and near;

The grave in front, a hating world in rear;

Yet flee thou canst not, victory must be won,

Ere fall the shadows of thy setting sun:--

And thou must fight.

Gird on thy armor; face each weaponed foe;

Deal with the sword of heaven the deadly blow;

Forward, still forward, till the prize divine

Rewards thy zeal, and victory is thine.

Win thou the crown.

--Selected.

"HEAR, O ISRAEL! JEHOVAH OUR GOD IS ONE--JEHOVAH."

Our readers are aware that while we believe in Jehovah and Jesus, and the holy Spirit, we reject as totally unscriptural, the teaching that these are three Gods in one person, or as some put it, one God in three persons. The doctrine of the Trinity had its rise in the third century, and has a very close resemblance to the heathen doctrines prevalent at that time, particularly Hindooism.* The only text in Scripture which was ever claimed to prove, or affirm, that the Father, Son and Spirit are one, is a portion of `1 John 5:7,8`. This appears only in Manuscripts written since the fifth century, and is acknowledged by all Trinitarians to be a "forgery." So undisputable is this, that the translators of the "Revised Version" recently published, omit the clause without note or comment, though those Revisors were themselves believers in Trinity.

Like some other doctrines received by Protestants through Papacy, this one is received and fully endorsed, though its adherents are aware that not a word of Scripture can be adduced in its support. Nay more, any one who will not affirm this unscriptural doctrine as his faith, is declared by the action of the Evangelical Alliance to be nonorthodox--a heretic.

However, it behooves us as truth seekers, to deal honestly with ourselves and with our Father's Word, which is able to make us truly wise. Therefore, ignoring the traditions and creeds of uninspired men and corrupt systems, let us hold fast the form of sound words received from our Lord and the Apostles. (`2 Tim. 1:13`.)

Let us inquire of these "standards" and "authorities" of the true church, what is truth on this subject. Paul answers clearly and forcibly--There is "one God and Father of all." (`Eph. 4:6`.) And again he says, (`1 Cor. 8:5-6`.) "There be gods many and lords many, but to US there is but one God, the Father, of whom are [or who created] all things, and we in him: and one Lord Jesus Christ by whom are all things, and we by Him." We believe this exactly: All things are of our Father; he is the first cause of all things; and all things are by our Lord Jesus. He "the beginning of the CREATION of God," (`Rev. 3:14`.) has been the agent of Jehovah in all that has since been done--"Without him was not anything made that was made." (`John 1:3`.) Jesus' testimony is the same; his claim was that he was "a Son," an obedient son, who did not do his own will, but the Father's who sent him--"Not my will but thine be done." Again Jesus said he could do nothing of himself--"The Father that dwelleth in me, He doeth the works." (`John 5:19` and `14:10`.) True he said, I and my Father are one, but he shows in what sense he meant they were one, by praying that just so His disciples all might be one. (`John 10:30` and `17:11`.) It is a oneness which results from having the same mind or spirit; it is the same oneness that should exist between a heart union of man and wife; they twain are one.

It is far from honoring the Master, as many appear to think they do, when they contradict his direct teachings, affirming that Father and Son are one and the same being, equal in all respects. No, says Jesus, "My Father is greater than I." (`John 14:28`.) And he also says, he is not only his Father but ours:--"I ascend to my Father and your Father, to my God and your God." (`John 20:17`.) A more correct translation of `Phil. 2:6` settles the question of the Father's supremacy, in harmony with other scriptures, such as `1 Cor. 15:28` and `John 14:28`. The Emphatic Diaglott translation is, "Who though being in a form of God, yet did not meditate a usurpation, to be like God." The idea here, is the very opposite of equality, as conveyed in the King James translation: Jesus did not claim equality, nor aspire to a usurpation of God's authority. That was Satan's claim and effort. `Isa. 14:12-14`. He said, "I will exalt my throne above the stars of God...I will be like the Most High."

Jesus said: Ye call me Lord and Master and ye do well, for so I am; but call no man on earth Father, for one is your Father, which is in heaven. (`Matt. 23:9`.) Peter also carries the same thought, saying, "The God and Father of our Lord Jesus Christ hath begotten us." (`1 Pet. 1:3` and `Eph. 3:9-11`, `Gal. 1:3,4`, `Rom. 16:25-27`.) How clear and harmonious are these words of our standards, and we could quote much more in perfect harmony.

Briefly stated then, we find the Scriptures to teach that there is but one Eternal God and Father--who is "from everlasting to everlasting" (`Psa. 90:2` and `Rom. 16:26,27`.)--that

*It was not until the beginning of the fourth century that the Trinitarian views began to be elaborated and formulated into a doctrine and an endeavor made to reconcile it "with the belief of the church in one GOD." "Out of the attempt to solve this problem sprang the doctrine of the "Trinity."...Trinity "is a very marked feature in Hindooism, and is discernible in Persian, Egyptian, Roman, Japanese, Indian and the most ancient Grecian Mythologies."--Abbott & Conant's Religious Dictionary, page 944.

the beginning of his creation, since called Jesus, was inferior to the Father, but superior to all subsequent creations, in which work he was the active agent of Jehovah. A redeemer was needed for mankind. In harmony with the Father's wish, but not of compulsion, the first created Son of God had his life principal miraculously transferred to the womb of Mary, was born and grew to manhood--a perfect man. Hence his life principle was not derived from the human channels, and was not that forfeited by the sin of Adam.

He was a fully developed, perfect man, according to The Law, at the age of thirty years; and immediately consecrated himself as a man to the Father's will, offering himself a living sacrifice on our behalf--at baptism. The sacrifice was accepted, and he was imbued or filled with the holy Spirit of the Father. (`Matt. 3:16,17`.) The power of God came upon him there. (`Acts 10:38`) This power of God in him was that to which he continually referred. It was the same power that was afterward manifested through Peter, Paul and others, though in Jesus' case it was more marked, because he being a perfect man, could receive the spirit without measure, whereas all imperfect members of his church, may have a measure of the spirit only.

When Jesus' sacrificial ministry was over--ending at the cross,--he had finished his work. When he arose he was no longer a human being, but a "new creature" perfected. We understand that since his resurrection, Jesus is a partaker of the divine nature, hence he must be of the same essence as the Father.

This, the present highly exalted condition of Jesus, we understand Paul to teach, was given him as a reward of obedience to the Father's will. See `Phil. 2:8,9`.

This Scripture implies that Jesus' present glory is greater than that he possessed before becoming a man, otherwise it would not have been an exaltation. Now, having the divine immortal nature, he could not die.

He is immortal, and consequently could not die now, which proves that it is a higher plane than that our Lord occupied before he endured the cross, becoming obedient unto death. It was the risen Jesus, not the sacrificing one, that claimed power of his own, saying, "All power in heaven and in earth is given unto me."

How straightforward and simple is the scriptural statement, compared with human traditions. For instance, into what a muddle of contradictions do they find themselves, who say that Jesus and the Father are one person. This would involve the thought that Jesus acted the hypocrite, and only pretended to address the Father in heaven, when he himself was the same Father on earth. Such must conclude too, since we read that God tempted not, neither is tempted of any, that the temptation of the devil (`Matt. 4`.) was only a sham and a farce. So with the death of Jesus, if God is immortal he cannot die, and if Jesus was the Father, then he must only have pretended to die. Then all the statements of Jesus and the prophets and apostles relative to Jesus' death and resurrection are false, and they false witnesses in testifying that God raised Jesus from the dead, if he never died.

If they admit that Jesus really died, they take the other horn of the dilemma; for believing that their three Gods are one in person, when the person Jesus died, they must all have died. If they all died, who raised them to life? This, too, would conflict with the statement of Paul (`1 Thes. 1:10`.) that the Father raised up Jesus from death; for if the Father and Son are the same being, then the Father was dead.

Shall we thus contradict the Apostles and Prophets and Jesus himself, and ignore common sense and reason, in order to hold on to a dogma handed down to us from the Dark Ages by a corrupt church? I tell you nay. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." (`Isa. 8:20`.) We thus see that Father and Son are two separate and distinct persons, though one in mind, purpose, aim, etc.

THE HOLY SPIRIT.

But next we inquire, What saith the Scriptures relative to the holy Spirit? The nominal church, both Papal and Protestant, affirm that the holy Spirit is a person, and in the same breath they also say that these three persons are at the same time one person--a great mystery. Yes, truly it is a mystery, such as is characteristic of that Babylon, confusion system. But to those who turn away from Babylon's traditions to the Word of God, all is clear and plain. We suggest, that whatever definition of the term holy Spirit will meet all known conditions and harmonize all passages of Scripture bearing thereon, may be understood to be the true meaning. We shall first give our definition and explanation of the term holy Spirit, and then glance at a number of Scriptures bearing on the subject, which are supposed by some to conflict with the views we entertain. These texts were sent to us for explanation by a Baptist minister of Philadelphia, and may reasonably be supposed to be pointed.

We understand the Scriptures to teach that the holy Spirit is not a separate and distinct person, but that it is the divine mind or influence--the motive power of Divinity exercised everywhere and for any purpose, at His pleasure. God exercises his spirit or energy in a great variety of ways, using various agencies, and accomplishing various results.

Whatever God does through agencies is as truly his work as though he were the direct Actor, since all those agencies are of his creation; just as a contractor for a building is said to build a house, though he may never have lifted a tool towards it. He does it with his materials and through his agents. Thus, when we read that Jehovah --God--created the heavens and the earth, (`Gen. 2:4`.) we are not to suppose that he personally handled it. He used various agencies--"He spake, and it was done; he commanded, and it stood fast. (`Psa. 33:6-9`.) It did not spring instantly into existence, for we read that time was used in creation--six days, which we think from other Scriptures, were each seven thousand years long, or in all, forty-two thousand years.

We are told plainly that all things are of, or from, the Father--by his energy or spirit; yet that energy was exercised through his Son. The Son of God, afterward called Jesus, was used in the creation of the world. (`John 1:3`; `Heb. 1:8-12`.) And when we turn to Genesis, we find it stated that the power which created was God's Spirit: "The Spirit of God brooded over the face of the waters." (`Gen. 1:2`.) Hence it is a reasonable inference that it was the spirit or mind of Jehovah, active through his Son-- the plan of God, executed by the Son.

Another way in which God's Spirit was exercised was through the prophets; They "spoke as they were moved by the holy Spirit"--by the mind or power of God, (`2 Pet. 1:21`.) though generally they did not understand the import of the words they used. `1 Pet. 1:12`. That is, God used them to express his mind, though his mind, his spirit, his thoughts, were not in them. Though they expressed it, they could not understand his mind. (`1 Pet. 1:12`.) God's spirit acted upon, but not in, them. In that servant age (`Heb. 3:5`, `Gal. 4:4-7`) the faithful servant carried the Lord's message as it was laid upon him; but the sons of God during this Gospel age are brought into fellowship with their Father and made acquainted with his plans, thus receiving of his mind or spirit. And having his mind, they become co-workers together with him in carrying out his plans. "The servant," though faithful, "knoweth not what his Lord doeth," but the confidential son is made acquainted with the plans and partakes of his spirit in the work.

The masculine pronoun he, is often applied to the holy Spirit, and properly, because God, whose spirit it is, is recognized as masculine--indicative of strength. It is called the holy Spirit, because God is holy, and because there are other spirits--powers, influences, similar in operation, which

are evil. God is true and righteous, hence the Spirit of God is called the "Spirit of truth." It is thus contrasted with the spirit of error, or the influence which error exerts. (`1 John 4:6`.) Satan is recognized as the chief or prince of evil during the present time, and his influence or spirit is exercised in his servants, in much the same way that the spirit of God works in his children. This is "the spirit which now worketh in the children of disobedience." (`Eph. 2:2`.) The number seven is often used to represent perfection or completeness. So we read of the seven spirits of God. (`Rev. 1:4`, and `3:1`.) And in like manner we read of seven wicked spirits. (`Matt. 12:45`.) The spirit or influence of evil proceeds from the "father of lies"; and the spirit or influence of truth proceeds from the heavenly Father. (`John 15:26`.)

Man is to some extent independent of either of these influences. He has a mind or spirit of his own, (`1 Cor. 2:11`.) but he is so constituted as to be subject to influences from without, either good or evil. In the present time God permits evil to triumph to some extent, for the testing and development of the "body of Christ," and also for the discipline of mankind in general.

Now the spirit of evil oft transforms itself into an angel of light (truth), and what wonder if he puts forward the children of disobedience, in whom the spirit of error works, and palms them off for saints? (`2 Cor. 11:14,15`.) What wonder if, under the guise of greater honor to Jesus, he succeeds in deceiving many into unscriptural doctrines; thus beclouding the mind and covering many glorious truths. During this age, when the human mind is surrendered to God, it instantly, under the influence of his spirit of truth, begins to change into

a holy or God-like mind. Thus we are transformed (made new creatures) by the renewing of our mind by the holy Spirit of God. Thus we are changed from glory to glory, as by the Spirit of the Lord. (`Rom. 12:2`; and `2 Cor. 3:18`.) This is termed the begetting of the spirit: that is, it is the beginning of the divine life. As in Jesus' case, the moment of consecration is the moment of the beginning of the divine life. Such, God says, he recognizes as sons. In surrendering the mind, the whole being is surrendered, since the mind is the controlling power.

Those who resign themselves are "led of God," "taught of God," and can "serve the Lord in newness of spirit." They will have a "spirit of meekness" and the God of our Lord Jesus Christ, the Father of glory can give unto them the "spirit of wisdom" and revelation in the knowledge of him, the eyes of their understanding being enlightened; that they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. (`Eph. 1:17,18`.)

By contrast too we can see that Satan is the adversary of God and his saints, and his plans to usward, his spirit--influence, would be exercised to oppose the church. He does not oppose openly, but under guise of the Spirit of God. As the "spirit of fear" he attacks many, and if they follow him, they never make progress, but become unfruitful in the knowledge and love of God. The spirit of fear says, it is a great mistake to think that Christ died for all, and it is presumption to believe that all will eventually be released from bondage to death. The same spirit of fear says, your own sins are not forgiven; you are still a miserable sinner. Thus does the spirit of "error," and "fear," and "bondage" give the lie to the statements of the spirit of truth, which says, "There is now, therefore, no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit. `Rom. 8:1`.

As the spirit or mind of God leads to peace, joy and faith in the promised glories, the spirit of error leads to faith in unpromised things, joy in earthly pleasures, and peace in slumber; as we read it is a "spirit of slumber," and alas, how many have been deluded into this condition. Because the influence of the spirit of error is exerted in this underhanded way, it is called a "seducing spirit;" and the Apostle assures us, that "The spirit [of truth] speaketh expressly, that in the latter times some shall depart from the [true] faith, giving heed to seducing spirits. (`1 Tim. 4:1`.) To what extent Satan has succeeded in seducing God's children, and supplanting truth with his spirit of error, all must judge by noting the testimonies of the word of truth. "The spirit of the World" is another name for the spirit of error, the world being largely under the control of the prince of this world: This spirit or influence works in the children of this world. And the spirit or influence of the world, is one of the mighty levers wherewith the prince of this world opposes the spirit of truth.

Alas, how great an influence and how strong, is exercised by these evil spirits or influences.--The spirit of bondage--of fear--of the world--of pride, of Anti (against) Christ. Hence the injunction, that we test or try, the spirits--prove them; not by their claims and outward appearances, but by the word of God. "Beloved believe not every spirit, [influence--doctrine] but try the spirits, whether they be of God"--and know "the spirit of truth" from "the spirit of error." (`1 Jno. 4:1 and 6`.)

Those having the mind or spirit of God, are said to be heavenly or spiritually minded, in contrast with those who have the spirit of the world --the worldly or carnally minded. The spiritually minded are so transformed, so entirely different from their former earthly minded condition, that they are called new creatures or new creations. However, the new mental creation, is still identified with the human body--the body of its humiliation. But when the earthly house is destroyed, we have a building of God--a new house--a glorious spiritual body, in harmony with, and fit for the indwelling of the new mind. (`2 Cor. 5:1`.) As in Jesus' case, the new body will be received in the resurrection; not by all, but by those now mentally or spiritually begotten of the spirit of truth.

The resurrection is the birth of the new creation. Jesus was the first born. (`Rev. 1:5`.) Thus we reach the perfect spiritual condition--spiritual beings, mind and body. Thus we shall be like unto the angels and like God. God is a spirit--a Heavenly Intelligence, or a spiritual being, with superior capacities and qualities. Such things as pertain to the heavenly condition and can be seen only by the eye of faith through God's word, we call spiritual things.

Now we are prepared to understand Paul's teaching in `1 Cor. 2:9-16`. "Eye hath not seen, nor ear heard, neither have entered into the heart of man (the natural man) the things which God hath prepared for them that love him. But God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, yea, the deep things of God." That is, having the mind or spirit of God, that new mind prompts us to search into the deep things of God--to study that we may know and do his will, as obedient sons. Having the mind or spirit of our father, we will take heed to his word and plans, that we may work in harmony with him. "For what man knoweth the things [mind, plans] of a man, save the spirit [mind] of man which is in him? Even so, the things of God, knoweth no man, but the spirit of God."

"Now we have received the spirit [or mind] of God, that we might know the things that are freely given to us of God." But "the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned." They are understood only by those who have the spirit or mind of God. These learn, not by comparing spiritual things with natural things as the natural man does, but by "comparing spiritual things with spiritual."

"He that is spiritual judgeth all things"; he is able to understand and properly estimate both human and spiritual things, and as a result of the comparison, he sacrifices the former, counting it but dross that he may win the latter. "Yet he himself is judged of no man." No natural man can understand or judge of the motives which prompt the spiritually minded "new creature" to sacrifice things valuable to the natural man. Hence we are counted as fools by the worldly minded. (`1 Cor. 4:10`.)

This mind or spirit of Christ is the same as the spirit of God, for Christ sacrificed his own spirit, and was filled with the spirit of God. "For even Christ pleased not himself." (`Rom. 15:3`.) Jesus said, "The words that I speak unto you, they are spirit and they are life." That is, they express the mind of God, in giving heed to which, is life. It is for this cause that Jesus said, "Search the Scriptures." We are not to merely read them as a duty, but, as a privilege. We must search them diligently, to the intent that we may know the spirit or mind of God. If we would be filled with the spirit of God we must drink deep of the fountain of truth--his Word. Our earthen vessels are very imperfect and leaky, and it is easy to let the spiritual things slip, (`Heb. 2:1`.) and very soon the spirit of the world, which is all around us, rushes in to fill the vacuum. Therefore, it behooves us to live very close to the fountain, lest the spirit of God be quenched, and we be filled with the spirit of the world.

But if constantly filled from the fountain of truth, we will not receive the spirit of the world, but the spirit which is of [from] God. And it is thus that we may know the things which God hath in reservation for us --even the deep things of God. Thus, we see (`vs. 16`) that what the natural man could not know, we, receiving the mind, influence, or spirit of God, may know. Therefore, "Let the same mind be in you which was also in Christ Jesus," for "if any man have not the spirit of Christ he is none of his." (`Rom. 8:9`.)

The holy Spirit or mind should not be confounded with the fruits of the spirit or the gifts of the spirit. Its possession always yields fruit--patience, meekness, charity, etc. In the beginning of this age its possession was often accompanied not only by fruit, but also by miraculous gifts of teaching, tongues, miracles, etc. (`1 Cor. 12`); but these have largely passed away, as well as their necessity --the gift of teaching being one of those remaining needful to the body.

Believing that the foregoing is a consistent and correct statement of the Bible teachings on this subject, which the scriptures quoted, we think, prove, we proceed to examine the texts supposed to conflict with this understanding; and we will see that they do not oppose, but sustain the above. It should be born in mind, however, that the translators of the Scriptures from Greek into English were trinitarians, and naturally translated as much in harmony with their belief as they could.

OBJECTIONS CONSIDERED.

Before proceeding to the texts suggested by our brother, we will examine three which we think important, which he has not mentioned.

(a) "Quench not the spirit." (`1 Thes. 5:19`.) To quench signifies to extinguish, as to extinguish a fire or a light. The Greek word from which it is translated occurs eight times in the New Testament, and in every other text it refers to quenching fire or light. Carry the thought with you --By reason of having God's holy mind or spirit, we are called "the light of the world" (`Matt. 5:14`); but if we should be seduced into worldliness by the spirit of the world, our light would be quenched, or extinguished. "If the light that is in thee become darkness [be extinguished], how great is that darkness?" (`Matt. 6:23`.)

(b) "Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption." (`Eph. 4:30`.) To seal, is to mark or to designate. The children of this world may be distinguished by certain marks, and so may the "new creatures." The mark of the one class is the spirit (mind) of the world; in the other class the seal or mark is the spirit (mind) of God. From the moment of true consecration to God, the evidence, or marks, or sealing, may be seen in words, thoughts, and actions. These marks grow more and more distinct daily, if we keep growing in grace, knowledge, and love. In other words, the spirit (mind) of God, becomes OUR mind or spirit, if the same mind be in us that was also in Christ Jesus our Lord. Hence, our new mind is a holy or God-directed mind.

In this text the Apostle urges that we do nothing which will wound our conscience. "Grieve not the holy spirit [mind] of God [in you] whereby ye are sealed," etc.

(c) The spirit of truth--"shall not speak of himself; but whatsoever he shall hear, he shall speak, and he will show you things to come." (`John 16:13`.) The disciples, as Jews and natural men, had been looking at things from an earthly standpoint, expecting a human deliverer and a human kingdom. Jesus had talked of the kingdom, but not until now had he explained that he must die, and must then leave them to go into a far country to receive the kingdom and to return. (`Luke 19:12`.) Comforting them, he assures them of another who would lead them and teach them--a Comforter that the Father would send in his name, or as his representative for a time. They must not get the idea that the coming Comforter is to be another Messiah, or Leader, or a different Teacher; hence he says: "He shall not speak of himself"; that is, he shall not teach independently and out of harmony with my teaching. "But whatsoever he shall hear, that shall he speak. That is, the same things which I have taught, or which have been heard, he will elaborate and teach more fully-- "He shall glorify me, for he shall

receive of mine, and shall show it unto you." "All things that the Father hath are mine (His plans and my plans are all one); therefore, said I, that he shall take of mine, and shall show it unto you." The new teacher will not turn your minds from me to himself--but all the teachings of the coming Comforter will be in harmony with my teachings--and to show you more fully that I am the Messiah. Neither might they doubt the truth of the Comforter's teachings, for it is the Spirit of truth, and proceeds from the Father. (`John 15:26`.) This Spirit of truth will be my messenger to communicate to you my matters, and shall show you things to come.

It has been so--the Spirit of truth has been showing to the church during this age more and more of the coming glory and glorious work of Christ, and the depth of the riches of God's plans to be fulfilled in him. Thus, he has been glorified in the Church.

Objection 1. "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." (`John 14:26`.)

The fact that the Father sends the holy Spirit shows that it is under his authority, just as your powers are under your control. (See `1 Cor. 14:32`.) Ghost is but another and bad translation of pneuma, generally rendered spirit. Only those who have followed in the footsteps of Jesus, sacrificing the human will and receiving the mind or spirit of God, can understand the import of these words of Jesus. To the natural man, an explanation of this text is impossible; but he who has the mind of Christ realizes that it is a comforter indeed. No matter how painful the crucifying of the flesh may be, we have learned to view it all from God's standpoint, and to esteem present afflictions as light, compared with the glory that shall be revealed in us.

The mind of Christ, or the new spirit, leads us to search the Scriptures, God's storehouse of truth: Thus the spirit of truth works in us. It also acts upon us by helping our infirmities and enabling us to comprehend his Word, that we through patience and comfort of the Scriptures, might have hope while enduring present afflictions. (`Rom. 8:26` and `15:4`.)

(2) "And they were all filled with the Holy Ghost [spirit] and began to speak with other tongues, as the Spirit gave them utterance." `Acts 2:6`. In this case, not only were the disciples filled with the Spirit or mind of God, which was God working in them, but God, or the Spirit of God acted upon them, conferring special gifts, for a special purpose. It must seem absurd to every one to talk about a person being in several hundred persons, but many feel compelled to say so, because of their unscriptural theory. In thinking of it, every intelligent thinker has to think of the power or influence of God in those men, no matter how stoutly they say that it was a person who was diffused into a number of persons.

(3) "But Peter said, Ananias, why hath Satan filled thine heart, to lie to the Holy Ghost, and to keep back part of the price of the land?" (`Acts 5:3`.) Satan had filled Ananias' heart with his spirit of covetousness. God had filled Peter with His spirit, and one of the gifts of God's spirit conferred upon Peter, was the gift of "discerning of spirits." (`1 Cor. 12:10`.)

In `verse 3`, the lying is said to be unto the Holy Ghost (spirit or mind of God), and in `vs. 4`, it is said to be unto God. The idea is the same and defines the term Holy Ghost or Holy Spirit to be the mind of God, whether in the Father, or in his representatives and agents.

(4) "Then Peter said unto her, How is it that ye have agreed together, to tempt the Spirit of the Lord." (`Acts 5:9`.) As with Ananias, so with his wife, their lying was reckoned to be not to Peter and the church as men, but to God whose agent and representative through the Spirit, Peter was.

(5) "But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." `Matt. 12:32`. Read context--Jesus had just exercised the power of God by casting out a devil. The Pharisees saw the miracle and could not deny it; but, to turn aside its force, they said that it was by the power of the devil that he had cast out the devil, and not by God's power. But in answer, Jesus claims that he cast out devils by the Spirit [influence or power] of God. (`Vs. 28`) Then he upbraids them for being so malicious --a generation of vipers, so set on the traditions of their church that their eyes were blinded against the simplest kind of reasoning. It was so plainly evident that the power which opposed and cast out evil must be good, that they were inexcusable in ascribing it to Satan. They might and would be freely forgiven for supposing him, as a man, an impostor, and hence blaspheming him; but they were wholly inexcusable for that gross prejudice which would ascribe such a good deed to the power of Satan. This, their sin, would not be among those forgiven. It must be punished; it will neither be forgiven in the present life, nor in the next--the Millennial Age; it indicates more than Adamic depravity, and must have stripes. (See "Food for Thinking Christians," page 50--The Unpardonable Sin.)

(6) "The Spirit said unto Philip, Go near and join thyself to this chariot." `Acts 8:29`. We fail to see in this anything demanding another God. We think that the influence or spirit of God could indicate this to Philip in a variety of ways. In what way he was influenced is not stated. It is immaterial to us.

(7) "The Spirit said unto him, Behold, three men seek thee." `Acts 10:19`. We would make the same criticism of this, as of the former objection. It is immaterial how the power or spirit of God addressed to Peter this information; possibly it came as an inspired thought into his mind--possibly guided by the men's voices and the three visions.

(8) "The Holy Ghost said, separate me, Barnabas and Saul, for the work whereunto I have called them." `Acts 13:2`. We are not told in what manner the holy Spirit said or indicated the setting apart specially of these two. It is probable however, that they were "called," and "set apart" by the holy Spirit in much the same manner that all true ministers of God are now called and set apart. All fully consecrated--begotten-- children of God are called to preach; each according to his ability. The Spirit says to us all, "Why stand ye idle...go, ye, also into the vineyard." But, where special ability to teach or expound God's Word is possessed by any of the company, that special ability is recognized as a special call to the more public work of the ministry--as a call of the holy Spirit. In relating his call to the ministry, (`Gal. 1:1`.) Paul mentions his authority as from the Father and Son, but ignores the holy Spirit entirely; which would be inexcusable if the holy Spirit were a person, and, in fact, THE person actually appointing him. But it is consistent enough, when we regard the holy Spirit as the holy influence from the Father or the Son, or both conjointly, as their will and purposes are one. `Gal. 1:1`, says: "Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."

(9) "For it seemed good to the Holy Ghost and to us," etc. `Acts 15:28`. The decision reached in the matter under consideration, seemed to be the judgment of the church and in harmony with God's will and plan.

James, the chief speaker at the counsel, gives the clue to how God's will or mind was ascertained then; and we find it the same method which we use to-day. He argues from Peter's statement of God's leadings in the matter of Cornelius; and from an unfulfilled prophecy which he quotes. The conclusion drawn from these, he and all the church accepted as the holy Spirit's teaching. (Read carefully `vss. 13-18`.)

(10) "And were forbidden of the Holy Ghost to preach the Word in Asia." `Acts 16:6`. Like the others, this text in no way indicates that the holy Spirit is a person. As to how God's power or influence was exercised to direct their course away from Asia we know not, but possibly by unfavorable circumstances, or a vision. No matter how, the lesson is, that God was guiding the apostles. An illustration of one of the Spirit's ways of leading them, is given in the context, `vs. 9`. "A vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, "Come over into Macedonia, and help us"; and after he had seen the vision, immediately they endeavored to go into Macedonia assuredly gathering that the Lord had called them for to preach the gospel unto them." All these various dealings teach us that the methods by which God taught and led in those days were not so different from those now in use, as some seem to think.

(11) "Save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me." `Acts 20:23`. Nothing here indicates personality. As an illustration of the agencies by which the holy power of God informed Paul, see `Acts 21:4,11,14`.

…