The Watchtower, February 1, 1883

VOL. IV. PITTSBURGH, PA., FEBRUARY, 1883. NO. 7.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY AT 101 Fifth Avenue, Pittsburgh, Pa.

C. T. RUSSELL, Editor and Publisher.

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

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TAKE NOTICE.

This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you that have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."-- `ISAIAH 55:1,2`.

ADDRESSES should be very carefully written. When an address is changed, the former as well as the last address, should be mentioned.

TAKE NOTICE: Those of our subscribers from whom we have not heard for over a year, will find a blue mark on their paper (thus [check mark]). Many of these will receive no more until we do hear from them, that they desire the visits of the TOWER continued. Those on the Lord's poor list, of which there are about two thousand, must also apply. There are few so poor that they cannot send a Postal Card. Those who do not value it enough to ask for it yearly would probably waste or destroy it-- hence our particularity. We have no desire to keep a single saint from the Lord's table--the heavenly food--therefore let not the "Lord's poor" fear to ask--"ask and ye shall receive." See terms above. Any failure to receive your papers ordered, should be promptly reported.

VIEW FROM THE TOWER.

The battle between truth and error-- between Christ and Anti-christ still continues, and daily grows more desperate; but it is only beginning-- "the battle of the great day of God Almighty." For the Lord hath a controversy with the nations (`Jer. 25:31,32`).

Many of Anti-christ's followers are saints of God who have been deceived by the success and growth and almost universal power and influence of Anti-christ for 1300 years past. Though they find much contrary to the Word and Spirit of Christ, they are overawed and fear to question the authority which holds them in bondage. They enlisted in the various regiments (sects) supposing that this was necessary to the Lord's service. And, indeed, some of the enlisting officers (ministers, etc.,) are equally deceived, and verily think they are doing God service. The delusion of their chief--the adversary--by which he holds them under his control, is, that he advocates a form of Godliness, and keeps up a religious drill so incessantly, as to weary and prevent any, from even hinting at a scarcity of true religion, and to leave no time for Bible study.

But Jehovah has an army--small at present, but increasing, which is daily liberating some saints from the bondage of Anti-christ, who when they find themselves by truth set free, become noble soldiers on the side of the Captain of Jehovah's hosts. It is because our Captain was so long absent (1800 years), that the Anti-christs became so powerful and deceived so many by their claim to be our Captain's representatives and to have the right to command his faithful. But our Captain is to take his great power and reign (`Rev. 11:17`). He has come at last, and a few armed and liberated by his truth have recognized him and are assembling to his standard. In the present phase of the battle carnal weapons have no part; it is at first the gathering of the Lord's bright ones (stars)--the assembling to his standard of the "outcasts" of nominal, spiritual Israel (`Psa. 147:2-6`). "Your brethren that hated you, that cast you out for my name's sake said, let the Lord be glorified; (we cast you out for the good of the cause of [anti]-Christ) but he shall appear to your joy and they shall be ashamed" (`Isa. 66:5`). "I wot that through ignorance they did it, as did also their rulers" (`Acts 3:17`).

The saints in the Babylon company of Anti-christ, are kept from deserting by fear--fear that their Lord's cause will suffer, not seeing that they are using their influence against the Lord's cause by giving aid, comfort and strength to those who have the form of godliness only. But the "Herald's of Christ's Presence" are going among them and some are hearing the joyful message, despite the drumming and excitement kept up to hinder, and despite the call of officers that each must support the sectarian standard under which he is enlisted, and the cry that to desert these banners means to desert the Lord; yet those whose eye can see the real standard (God's Word) are preparing to put themselves under the proper flag, and under the true Commander and Captain, Christ Jesus.

The picket lines are already engaged and soon every soldier must be under fire on one side or the other--on the side of truth or error--on the side of the Lord or on the side of human systems and creeds. Every true soldier, deceived by the pretentions of Anti-christ will have an opportunity of placing himself under the command of the true Lord; and He that doeth his will shall know of his doctrine and shall not be in darkness. (See TABERNACLE Teachings"--last part).

In this work of announcing the King's presence, and calling out our enslaved brethren in the vast army of Babylon, each of us has a duty which is a privilege --even though they revile us at the time, the message must be given and the wheat will be selected. "Gather my saints together unto me, those that have made a covenant with me by sacrifice." (`Psa. 50:5`.)

The cry is, "Babylon is fallen, is fallen (no longer recognized of God). Come out of her my people that ye be not partakers of her sins and receive not of her plagues." (`Rev. 18:4`) The Lord seeketh such to serve in his army as serve in spirit and in truth--heartily.

"Be not like dumb, driven cattle;

Be a hero in the strife."

"Let us, then, be up and doing,

With a heart for any fate;

Still achieving, still pursuing,

Learn to labor and to wait."

The progress of the truth is encouraging. Very many ministers of Christ associated with the nominal Churches are becoming interested, and are coming to see a vast difference and distinction between what men call Churches and the ONE CHURCH mentioned in Scripture, "whose names are written in heaven." We have now reached, we believe, fully nine-tenths of all the ministers in the United States with our October sample copies. By many, the truth is recognized as "Manna," and daily the mail brings many orders for "FOOD." In the last six months we have heard from about five hundred ministers, and how many more are drinking from the fountain of truth, aided by our little goblet, we know not. And how many write who do not inform us of their ministry, we know not. At all events, TRUTH is being presented even inside sectarian fastnesses, and is influencing, to a great extent, the pulpit utterances of to-day, even among those who have not the courage to openly assail error from "bread and butter considerations;" or who have not yet seen clearly that the entire nominal Church is spewed from the Lord's mouth--no longer his mouth-piece--and that loyalty to Him, demands the use of all their powers in tearing down the systems of error their tongues and influence once helped to establish.

We rejoice to note this interest among ministers, not because we think them better or more acceptable to God, but because they have often special influence and powers which they can use; but, we confess, it is all the more difficult for these to overcome.

We make extracts, as usual, from letters received, which will give you some idea of how some receive and rejoice in the light.

Lynchburg, Va.

DEAR SIR:--It would be impossible to exaggerate the blessing I have derived from reading this truth. How it causes the scheme of God's plan to expand in glory and beauty is simply wonderful. May you be kept from error and stagnation.

Yours in Christ, __________.

Americus, Kans.

DEAR SIR AND BROTHER:--I received a number of the TOWER, and am well pleased therewith. As per your request, I send my name, and request you to send me a few copies on trial. Would like also to have a few copies of "Food for Thinking Christians." I want the truth, though it knocks "my Church" to pieces. Have been a Methodist minister for twenty-five years. I trust you may accomplish great good.

Fraternally yours, __________.

Other letters unexpectedly crowded out.

LETTER FROM BRO. ADAMSON.

I desire to note a few points of experience that may serve to comfort, cheer and strengthen the saints.

Of godly parents, I had always a religious turn, but I failed to get as clear an idea of consecration as I wished. I never believed in lukewarm or disobedient Christians, but I had no wise, loving saints to confer with in my early religious experience. Few or none thought of the Bible as the only rule; therefore, I was sometimes cast down and discouraged. I never could join a church, or enter the ministry, though I had tempting offers of the necessary funds. And recognizing God's tender, guiding hand in all my leadings, I thank him that I never joined the nominal Church, nor entered the ranks of its ministry. And yet, I always worked heartily in all churches, Y.M.C.A., or other revival work.

Two years ago I came to Columbus, Ohio, and found a copy of ZION'S WATCH TOWER at the Y.M.C.A. rooms. I was attracted at once, finding in it so much Gospel (good news) and so much better than I had. I went to Pittsburgh, and found the WATCH TOWER office; and in my inquiries for it among various religious newspapers, I found it had Scriptural marks of saintship--being ignored, "cast out," and "suffering reproach" for Christ's sake.

I could hardly follow Bro. Russell in his explanations and see at once that there really is a plan of God in the Ages, and that all the Scriptures fall into line and harmonize with it. It was too good.

Men are sometimes dazed by a bright natural light, and so also by bright unfoldings of the word. This was my case, and still pondering these things in my heart, I went East to attend Dr. Cullis's training school, and finding it unsuitable for me, I went on to Providence, where I acted with the Y.M.C.A. in a revival; thence to Bridgeport, Conn., where I attended the Mission revival services. From that I purposed to return to Boston again, but there was no opening except toward Pittsburgh.

The six months of absence had been valuable to me, I had practiced consecration, and was better fitted to hear spiritual teaching than at my first visit. [How wisely our Father deals with his inexperienced children, and how necessary is the entire surrender of self to the reception of his truth.] I then saw that there is a grand, glorious Plan of God. For eight months I have been preaching this glorious Gospel in private houses, halls, street corners and Fair grounds. Sometimes the Lord would open a free hall, or one so cheap that I could pay the price. People listen eagerly from two to four hours to the Gospel which "God conceived at the first, then hid, then revealed" (`Eph. 3:9,10`). Even upon Fair grounds, some classes would listen hour after hour; then proceeding to the town or city, I would preach in its streets for hours to eager listeners. I reach specially three classes:

1st. Consecrated Christians, whether in or out of the Churches;

2d. Moral men who see the contradictions of prevailing theologies, and never would join a church;

3d. Infidels.

It is blessed to deal with the first class--"preaching the Gospel to the meek." It is also blessed to guide this second class in the true way. These, at least, are honest "poor," to whom Jesus said the Gospel is preached. And, third, how blessed to have the infidel come and say, "I will henceforth do reverence to the God I once despised, since I behold him merciful, just and loving." Surely none are dumb who have learned to sing the "Song of Moses and the Lamb"; for out of the

abundance of the heart the mouth must speak.

No one who knows the song well will say, I am not gifted. It is hid from the gifted class, and revealed to babes--the meek, who tell it whether gifted or not. Even if present rewards alone are weighed, I would not exchange places with the most eloquent man living, who knows not God's Plan in the Ages, and so cannot honor him fully. I have now a quiet, restful, unwavering faith and confidence in God in my work. I aim to do the very best I can, but not on the high-pressure principle some think so needful. I have no interest of my own, but find my all in God. Success, as the world counts it, will never follow preaching the real Gospel. Then, since my earthly fortunes can only change for the worse, and since God knows what his cause needs, and that his sons are working along, lovingly, as for a loving Father, why unrest? Let all who hear tell the good news to others and you will see how much more precious is this Gospel of Peace.

Earnestly desiring the prayers of all the saints,

Your brother in Christ,

J. B. ADAMSON.

INSPIRATION.

A beautiful landscape might inspire the artist or the poet, each in his talent. Circumstances, audiences, etc., may be said to inspire a public singer or speaker. Murder is sometimes inspired by jealousy, etc., etc. And the child of God should be so inspired by the teachings of Jesus, the Apostles, and Prophets, as to act and teach in harmony with them.

But let no one forget that these, though proper uses of our English word inspired, yet, when used in Scripture the word has a much deeper meaning. It there means, that the "Scriptures given by inspiration of God" are given not by inspiration of circumstances, nor by inspiration of the teachings of others, but are a special inspiration, or infusion of knowledge direct from God. Thus only Apostles and Prophets ever spoke to the Church.

RESIST THE DEVIL.

"Be ye angry and sin not; let not the sun go down upon your wrath; neither give place to the devil."--`Eph. 4:26`.

This text has been misconstrued and very generally misunderstood. The common idea of what constitutes saintship is a life in which patience and calmness are about the only graces. The above text, among others, is supposed to favor a condition of drowsy indifference, frequently misnamed patience. Those who hold such views of saintship gauge their Christian standing by their ability to have no feeling upon any subject. To such, "overcoming" means in substance bridling their tongues and feelings--or never getting angry.

We protest against this as another of the adversary's soothing drugs to lull the saints to sleep when they should be awake and on the watch. This is not the overcoming referred to in Scripture, and those who think so are deluding themselves, and need to be waked up, that they may "finish their course with joy" (`Acts 20:24`).

Do not misunderstand us. We recognize patience as one of the Christian graces--a grand quality--but it is not the chief grace; it is not the ruling or controlling grace. And patience ceases to be a grace entirely when exercised towards wrong and injustice. No, "brotherly kindness," godlikeness and charity (love) are all its superiors, and as such should control it (`1 Cor. 13:13`). Paul mentions three of the chief graces, saying: Now abideth faith, hope and charity (love), but the greatest of these is LOVE.

Yes, LOVE is the chief grace, and should control all who are Christ's. This accords with Jesus' saying, "A new commandment I give unto you that ye LOVE one another." And when explaining what would fulfill all the law, he explained that it would be Love to God and to men. Amen. Then let the grace of LOVE rule, for "He that loveth not, knoweth not God, for God is love."

But again, we must object to what is usually called LOVE. Love, scripturally considered, is not that easy-going indifference which, while self is comfortable, merely says: "I wish you no harm, and hope you'll find things to your liking"--which calls everybody brother and sister, and delights to be thought very broad and liberal on all subjects. No, scriptural love is of a far less general character than this. Less of the general "good luck" and more of the particular and careful love.

Jesus and the Apostles recognized the grace of love as a special thing. Jesus loved all mankind--not in the sense of wishing them no harm, but to the extent that he "tasted death for every man." But among men he had his special loves. "Now Jesus loved Martha and her sister and Lazarus" (`John 11:5`). And among his disciples there was both "that disciple whom Jesus [specially] loved" (`John 21:7`), and the "devil," or adversary, Judas (`John 6:70`).

It should be recognized by all who study the teachings of Jesus and the Apostles that love was in them the controlling principle. First, love to God; second, love to the Church; third, love to all men. Jesus' love for the Pharisees did not hinder his exposing their true character, for he loved more the truth and the earnest, humble Israelites, indeed, who were seeking for truth. Hence his scathing rebukes to the nominal Jewish Church and to the error-blinded doctors of divinity of his day, whose teachings were misleading the people. Jesus' words of rebuke: "Ye blind guides," "hypocrites," etc., were doubtless supposed to be un-loving, harsh and impatient expressions, but we can see that love was the principle which controlled him and prompted those remarks --love for truth and for the truthseekers --true Israelites.

When Paul (mildly?) said to a certain one, "O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?" (`Acts 13:10`), some would say Paul lost his patience and sinned, and that he allowed his love to give way to anger at having his teaching interfered with, etc. But we claim that true LOVE was the cause of the anger--love for truth, love for God, whose ambassador he was, and love for the people who were being deceived by the error. This view is sustained by the `preceding verse`, which says Paul was filled with the Holy Spirit when he uttered these sharp words of rebuke. Note, also, other similar expressions of Jesus and the Apostles: `Matt. 23:13-33`; `16:23`; `Gal. 2:11`; `Phil. 3:18`.

"BE YE ANGRY."

This is the counsel of Brother Paul; but "let not the sun go down on your wrath"; that is, let not your anger amount to bitterness, malice, hatred, but let it be only such as is controlled by love. "Neither give place to the devil." Let not truth fall in the streets and error triumph over it. Every loyal soldier should lift high the royal standard of truth and right and valiantly defend it.

Is it an evidence of saintship never to be angry? It is rather a sign of imbecility and lazy carelessness, for no one can live in the present age, in which the prince of this world (Satan) has control, without finding just cause, and that which should arouse a righteous indignation. Injustice and wrong should be met with indignation and rebuke by God's true children.

If, as we pass through the streets, we see a dumb animal unjustly and wantonly abused, we should, if we possess a spirit of justice, feel angry. What action we should take depends on circumstances. If we are able to rebuke the offender, it should be done. It would be sin not to do so; it would be giving place to the devil. And if right to be angry over injustice done to a dumb brute, how much more sinful to give place to the devil by allowing injustice or wrong to be done to a fellow human creature! And if our love prompts to defend these, how much should LOVE to God prompt us to CONTEND earnestly for truth and to reprove error, especially such errors and perversions of his word as would tend to overthrow the faith of God's children!

But beware. Note the word of caution: "Be ye angry and sin not." Anger prompted by love should be controlled by love. It must know no malice nor bitterness toward the individual who offends. Righteous indignation or anger, while it will pointedly and forcibly "reprove" and "rebuke," will yearn to see penitence and repentance.

The danger is in extremes. Some get angry to the extent of bitterness and personal hatred. We are cautioned against this sinful extreme, as well as against the other sinful extreme of giving place to the devil and permitting personal expediency, or convenience, or indolence, to hinder us from nobly upholding the right.

GOD'S ANGER.

We should notice that anger, though always having the same signification, viz., displeasure and opposition, will lead to various actions, according to the nature of the being exercised by it.

When we speak of an angry beast, it calls to mind the idea of mad ferocity and destructive, unreasoning rage. So, if we speak of an angry man, the impression of the effect of anger will depend on the extent to which the man is depraved.

A perfect man could be angry at evil or injustice and his anger would be controlled by reason, justice and love. The more depraved the being, the more unreasonable and unjust will be his anger and the expression of it.

If we think of a Christian as one filled with the spirit and love of truth and right, and under control of Christ's example and teaching, as being angry, we will conclude at once that his anger is a Godlike displeasure and opposition to something wrong, and that the anger is both caused and controlled by LOVE.

So, when we think of an angry God, we look to his general character and nature in order to learn what effect anger would have on him and how he would deal with those with whom he might be angry. When we come to know Jehovah's character--that He is love, very pitiful and of tender mercy, and that justice is the foundation of his throne-- it assures us that all of his dealings must be in harmony with these elements of his character. Thus we see, that though repeatedly expressed in Scripture, "God is angry with the wicked," yet his anger is not the anger of injustice or malice, as of depraved men and devils, but an ANGER, displeasure, or opposition inspired by the LOVE of right and love for the creature which is injured by wrong and sin.

God's anger, too, must be controlled by his justice and love. The punishment for sin must be neither more nor less than right--a just punishment.

Now glance hastily at God's dealings with our representative Adam. God placed him on trial with the very simple arrangement that if he lived in harmony with, and obedience to, his Maker, he might live forever, and if he disobeyed he should die--lose his life and all right to it. How just this arrangement! God gave him life, and certainly had not only the power but the right to withdraw the life and allow the man to become extinct--"as though he had not been." This would be a reasonable punishment, yet a great loss, as Adam found, when, after enjoying life for a season, by a dying process, he finally lost it. Love could agree to this verdict of justice, because a life out of harmony with God must bring ever increasing trouble on the man and on his descendants.

God's love and justice thus agreed to the penalty--cutting off from life the rebel who otherwise would have increased his own misery, yet it is apparent to all that malice or bitterness toward his creature is not shown. Nor could God be so, since his character is love. We have elsewhere shown that after having justly sentenced man to death--taken from him all right to live--God in LOVE marked out a plan by which whosoever will may again have life by a resurrection from the dead. This plan, as already shown, does not SET ASIDE the justness of God's opposition and displeasure and sentence of death on the sinner, but vindicates his justice and love by permitting the Lamb of God to take away the sin of the world by giving his life a ransom (equivalent price) for all.

How grossly Jehovah's character has been misrepresented and his anger misunderstood for malice and bitterness by nearly all the nominal Churches of to-day! It is generally agreed, except by Calvinists, that Jehovah had none but good designs toward his human son Adam when he made him perfect and upright and placed him in Eden. When Adam sinned, all are agreed that God was angry, displeased, or opposed to his creatures. But more, it is claimed that his malice and hatred pursued them even beyond the tomb, and that when they died Jehovah exerted special power and continued their lives in some other place, generally called a "lake of fire" (by those who do not understand that expression in the book of symbols-- Revelation). There, it is claimed, Adam has been kept in torture for over five thousand years.

All will agree that no being could continue to burn so long without burning up; but it is claimed that God has become so angry about the sin that he will keep Adam alive forever in order to torment him. No one can assume that justice would require such a penalty for Adam's transgression, and certainly love finds no place in such dealing. Nay, more, it would be, as all who can and do reason must admit, a gross injustice, and if it were true it would give the lie to every expression of the love and justice of God in Scripture. But this is all a dark nightmare, conjured in dark ages of Papal priestcraft and without foundation in the words of inspiration.

What a blessed relief to awaken now in the morning dawn and see, as we now do, the justice and love displayed in the anger of the Lord--how all men were justly consigned to the state of death (sheol and hades, improperly translated hell in the Bible), and that because love has redeemed all, therefore all shall be resurrected and come back into life again (`Rom. 5:18,19`).

How blessed to think of such a God whose justice and love have been exemplified in both our condemnation and redemption.

Let us emulate our Father: "Be ye angry and sin not; let not the sun go down upon your wrath, neither give place to the devil."

GLAD TIDINGS.

In him all the fulness or perfection dwelt, and of his fulness have all we received. (`John 1:16`) They who get none of his fulness--have none of his righteousness imputed to them--reap no benefit from his sacrifice for our sins, and are poor and naked indeed-- covered with the filthy rags of their own righteousness. Surely such are in the very gall of bitterness and bond of iniquity; yet, not realizing their condition, some such claim, that it will "be seen after all, that there is not so much difference between Jesus Christ and us." The Lord have mercy upon them!

The same paper endeavors to show, in addition to the above, that Jesus was the son of Joseph, and by nature, consequently, as much a sinner as other men; that the account of the Shepherds and wise men coming to worship the babe, and angels singing at his birth, "Glory to God and peace toward men," is all nonsense; that the Apostles who claimed to speak as the "oracles of God," by special divine "revelation," were no more inspired than its Editor, and consequently their claims were false, and they were impostors and deceivers. This paper, after devoting about three-fourth's of its columns to this stuff, and about one-fourth to quotations and treatises on "The high calling," "The heavenly calling," "The body of Christ," etc., on which subjects it is inconsistent enough to quote from the very Apostles it considers liars and impostors, and no more inspired than its Editor, then names this mass, "Glad Tidings," and calls for help in spreading it before thinking people.

A FREE SALVATION.

`ROMANS 3:24`.

Nothing to pay? No, not a whit;

Nothing to do? No, not a bit;

All that was needed to do or to pay,

Jesus has done it His own blessed way.

Nothing to do? No, not a stroke;

Foiled is the captor, broken the yoke;

Jesus at Calvary severed the chain,

And none can imprison His free man again.

Nothing to fear? No, not a jot;

Nothing within? No, not a spot;

Christ is my peace, and I've nothing at stake;

Satan can that neither harass nor shake.

Nothing to settle? All has been paid;

Nothing to anger? Peace has been made;

Jesus alone is the sinner's resource;

Peace He has made by the blood of His Cross.

What about judgment? I'm thankful to say

Jesus has met it and borne it away;

Drank it all up when He hung on the tree,

Leaving a cup of full blessing for me.

What about terror? It hasn't a place

In a heart that is filled with a sense of His grace.

My peace is most sweet, and it never can cloy,

And that makes my heart bubble over with joy.

Nothing of guilt? No, not a stain;

How could the blood let any remain?

My conscience is purged, and my spirit is free;

Precious that blood is, to God and to me.

What of the law? Ah, there I rejoice;

Christ answered its claims and silenced its voice.

The law was fulfilled when the work was all

done,

And it never accuses a justified one.

What about death? It hasn't a sting;

The grave to a Christian no terror can bring;

For death has been conquer'd, the grave has

been spoiled,

And every foeman and enemy foiled.

What about feelings? Ah, trust not to them;

What of my standing? "Who shall condemn?"

Since God is for me, there is nothing so clear--

From Satan and man I have nothing to fear.

What of my body? Ah! that I may bring

To God, as a holy, acceptable thing;

For that is the temple where Jesus abides,

The temple where God by his Spirit resides.

What of my future? Tis glorious and fair,

Since justified, sanctified, His glory I'll share;

By his blood first redeem'd; by his grace then

enthron'd,

Side by side with my Lord, his Bride I'll be

own'd.

What, then, dost thou ask? O, glory shall follow;

Earth shall rejoice in the dawn of the morrow.

To rule and to bless comes that kingdom and

reign;

Flee then, shall sorrow, death, crying and

pain. --Selected.

JUSTIFICATION DEFINED.

"Being justified by faith, we have peace with God through our Lord Jesus Christ."--`Rom. 5:1`.

The word justification has two meanings which are closely related; one is to prove that a thing is right, the other to make a thing right which is wrong.

Webster defines the word justify thus: 1. "To prove or show to be just or conformable to law, right, justice or duty--to vindicate as right." 2. "To pronounce free from guilt--to absolve."

These terms are used in these two senses in Scripture. As illustrating the first definition, viz: proving or showing to be just and right, notice that our Heavenly Father is said to be justified and Jesus also. When John preached repentance for sins, the people who believed justified God; i.e., they acknowledged that God had been just in condemning and punishing them as sinners --his dealings were vindicated as being right. Jesus as a man was tried or tested in all points (the world, flesh and devil) as we are, "yet without sin" --"In him was no sin." He was "holy, harmless, separate from sinners." Jehovah was his judge, and he justified, i.e., declared him to have been proved right and just. He was vindicated as being right, or, as we read, he was "justified in spirit and received into glory." (`1 Tim. 3:16`.)

His unspotted humanity he gave up to death, to pay for us the penalty of Adamic sin--death. Thus his death was not for his own sins but for ours. "He bore our sins in His own body on the tree." "Jehovah (in harmony with his own desire) laid on him the iniquity of us all." The man Christ Jesus gave himself (his manhood) a ransom for all. And one of the best evidences that in God's sight he was free from all sin, is found in the fact that though he gave his humanity as a ransom, yet God, while accepting the human sacrifice for our sins, raised Jesus to life on a plane far above the human. Had he been a sinner, this would have been impossible, for God's law condemns every sinner to death.

Now notice the second meaning of justification--the making right of something which is wrong. This is the sense in which the term is applicable to us, who by nature are wrong and sinful.

God cannot say arbitrarily, you are wrong and sinful as a violator of my just laws, but I will declare you to be right. No, he must be just--justice is the foundation of his throne; everything rests upon it. If you are imperfect and sinful he cannot say that you are righteous. If you were righteous he could not declare you a sinner, nor treat you as such.

Do you remind us that there is none of the Adamic race righteous--no, not one--and urge that, therefore, God cannot justify any of us? We reply that he cannot justify us in the first sense of the word, as seen above, but there is a way which God's love and wisdom have

devised by which he can be just and the justifier of those sinners who believe in or accept Jesus. (`Rom. 3:26`). Thus our justification is in the second sense explained above; that is, we who are wrong, sinful, and condemned before God, are made right by having our sins and shortcomings settled by another--by having the perfections of another set to our account. Thus, we who were sinners were justified by God's favor, by the acceptance of the merits of Jesus as an offset to our demerit.

But some one may raise the question as to what is the cause or basis of justification. One claims that it is by Jehovah's grace, and not because our ransom has been paid, and quote `Titus 3:7`, "Being justified by his grace." Another claims that we are justified, not by grace, nor by a ransom, but by faith, and quote `Rom. 5:1`, "Being justified by faith," Another claims the ransom as the basis of all justification, and refers to `Rom. 5:9`, "Being now justified by his blood" (death). Are there three ways to be justified? No, answers Jesus, I am the way....No man cometh to the Father but by me.

What can there be about believing in Jesus? Why not believe in Peter or Moses or Sampson or Isaiah or Jeremiah? Why could not God justify those who believe in these as well as those "who believe in Jesus?" There must be something special and peculiar about Jesus, something different from all other teachers and prophets that we may be justified through faith in him, and not by faith in them.

Again, what is it to believe in Jesus? Is it merely to recognize the fact that such a person once lived in Judea and died on a cross? Surely not; many prophets perished in Judea; many persons died on crosses.

In explanation, we suggest that if the context be studied these texts will be found harmonious. It is by Jehovah's grace or favor that we are justified, for

"Grace first contrived the plan

To save rebellious man."

We are justified by faith, too; that is, we must by faith grasp the agency of God's grace--the ransom--before we can realize its full blessing. But down under all is the ransom--Jesus' death--the basis of all justifying faith--the channel of God's grace. These three things: the value of the ransom as the power of justification, the grace which provided it, and the faith which appropriates it are all beautifully joined by Paul (`Rom. 3:24,25`). "Justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood."

The secret is, that Jesus died for our sins. But, does some one suggest, that as sin is the cause of all death, therefore Isaiah, Jeremiah, Peter and others died because of sin as well as Jesus. We answer, yes; they all died because of sin: all but Jesus died because of their share in the sin, because they were descendants of the condemned Adam, whose life was forfeited by sin. (`Rom. 5:18`) Thus all but Jesus die because of the inherited taint. Jesus died because of sin, too, but not because of inherited taint or personal guilt. His life came direct from God and was unforfeited; but he died for our sins. "Jehovah laid upon him the iniquity of us all." "Him who knew no sin (either personal or inherited) He made a sin offering (treated as a sinner) on our behalf, that we might become God's righteousness in him." (`2 Cor. 5:21`, Diaglott.)

Ah, now we see why God justifies believers through Jesus and not through themselves, nor through apostles or prophets. Now we see why there is no other name given under heaven or among men whereby we can be saved from the penalty of the fall--death. It is because he gave his sinless, perfect humanity a RANSOM--substitute for ours.

Did God unjustly lay upon the willing substitute the iniquity of us all? Ah, no; for the joy set before him he endured the cross, despising the shame. Therefore his present exaltation and glory. Wondrous wisdom of the infinite Jehovah! Who can find a flaw in his glorious plan or charge him with injustice?

Now we see what it is to believe in Jesus. Not merely believing that such a man lived and died, but that he lived and died free from all condemnation and sin--attested and approved of God --and that his death was for our sins. And thus we see how God can justly justify those who believe in and accept of that sacrificial offering of the humanity of Christ Jesus. Now we can see that the sins and frailties of the Adamic family were cancelled by the ransom price which the second Adam gave. The first Adam's sins were imputed to the second, and the second Adam's human purity is imputed to the first and his children--when they believe.

It is blessed to realize, too, that the spotless one who bought us with his humanity is now highly exalted to the spiritual condition and power, and thus as a new creature--partaker of the divine nature--he will continue to carry forward the Father's plan. Soon he will bring from the prison-house of death those whom he bought, that they all might be (thus) saved (from the penalty of Adam's sin) and come to a knowledge of the truth, viz.: that they, by faith in Christ, are justified freely from all things and may come to perfection and harmony with God as Adam before sin.

How Paul brings out this doctrine of justification in `Rom. 5:18,19`, showing the condemnation to death on all through Adam, and the justification out of death to life through Jesus Christ our Lord, to whom be glory throughout all ages. Amen.

Justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation (satisfaction) through faith in his blood; to declare his righteousness (right doing) in the remission of sins that are past....To declare, I say, at this time his (God's) righteousness: that he might be just and the justifier of him which believeth in Jesus. (`Rom. 3:24,25`.) [Those who will study the chart in "Food," page 105, will be helped in the understanding of this subject.]

YOUR SANCTIFICATION.

Order is indispensable in the study of the word of the God of order. Order is heaven's first law. Through lack of order many Christians confound sanctification with justification. Sanctification is a distinct, separate work, and never precedes, but should follow justification. The term sanctification means setting apart for a special work or office. It is partly our work and partly God's work. When justified from sin through faith in the ransom, we may consecrate, sanctify or set ourselves apart to the will and service of God. Then, when God accepts our consecration, he sanctifies or sets us apart to whatever work or office he pleases.

This double work is made very plain in the language of `Lev. 20:7,8`: "Sanctify yourselves, therefore, and be ye holy"; and again, "I am the Lord which sanctify you." Compare, also, `Rom. 12:1` with `1 Thes. 5:23`.

It always has been and always will be a thing acceptable in God's sight for justified persons to sanctify or fully set themselves apart to his will and service. During the Gospel Age sanctification is a special privilege. The service to be performed and the office to be filled by those sanctified during this age is the grandest service and the highest office in the gift of Jehovah--grand in its privilege of scattering universal blessing.

No one can be sanctified who is not first justified by faith in Christ Jesus; for "God heareth not sinners"--the unjustified. Such cannot approach him. "No man cometh unto the Father but by me," are the words of our Lord. All who, during the Gospel Age, sanctify or set themselves apart to do the will of God find it his will that they "present their bodies living sacrifices unto God," which being justified, free from sin, holy, Paul assures us, will be acceptable unto God by Jesus Christ (`Rom. 12:1`).

It is only when made whiter than snow by the redemption that is in Christ Jesus that any sinner can have communion with God or set apart himself in acceptable service. Thus we offer up* sacrifices acceptable to God by Jesus Christ (`1 Peter 2:5`). In a word, nothing imperfect or sinful is acceptable to God in sacrifice. Hence the necessity that all who would sanctify must be justified or freed from sin first; then, being made free from sin, you can bear fruit, you can do works acceptable to God by Jesus Christ.

Thus we see that the ransom for our sins--Jesus' death--does not sanctify us, but it is the means of our justification, and justification must precede, or be a stepping-stone to sanctification. This relationship is clearly shown by Paul, who says: "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace [sanctification] wherein we stand, and rejoice in hope of the glory of God" (`Rom. 5:1,2`). Every divine favor we enjoy comes by Jesus. Justification first, as the direct result of his death, then the acceptance of our sacrifice and consequent hope of glory, honor, immortality and joint-heirship with Jesus.

If, then, our sanctification be the presenting of our justified humanity as a sacrifice or offering to God, when may it be done? We answer that it--the sanctifying for the high calling--could be done by justified believers at any time since Jesus died and rose and ascended, until the "royal priesthood" is entirely selected. The selecting of this priesthood commenced not with Aaron and Moses--no, these were only types

*The oldest Greek text--the Sinaitic MSS.-- omits spiritual here. The propriety is seen when we remember that it is our human nature which is being sacrificed, as with Jesus.

and shadows of the real--it began with Jesus, the High Priest of our profession. He was first selected as our Leader, Forerunner and Captain, and not until he had fully sanctified himself and sacrificed the human nature, thus finishing his course and opening for us a new and living way by justifying us--not until then did any follow him in sanctification and sacrifice.

Even the disciples, though they had consecrated fully and had forsaken all to be his disciples--though they had thus done their part of the work of sanctification, yet God did not accept of their sacrifice until Jesus had actually paid their ransom price and ours, and presented it upon the "mercy seat." But immediately, when their justification was fully accomplished, the Pentecostal blessing--the sealing acceptance of their sacrifice--came.

This Gospel Age, then, has been "the acceptable year (time) of the Lord"--i.e., the time during which God has accepted as candidates for the priesthood every heart presented in sacrifice --coming in the only name given. This acceptable time, to our understanding, is now ended--since October, 1881. The present time we believe to be not a

time for consecration with a view to the high calling, the priesthood, but rather the time for those who have so consecrated to finish their course with joy by fully carrying out their covenant of sacrifice. Soon the sacrificing and sufferings of the Church will give place to glory when she shall be united to her Lord, and when one with him she shall be Jehovah's channel for blessing the world.

Yes, we believe that the quarrying of living stones for the temple is ended-- we wait till the few now being finished and polished shall be perfected and fitted to their places, and then the structure will be completed; and the headstone shall be brought forth with shoutings of grace, grace unto it (`Zech. 4:7`). May the privilege

"Of the little while between

In its golden light be seen," and let all the consecrated run with renewed vigor the remainder of their course.

The present time, we repeat, is for the perfecting of those who have consecrated all to the Lord. It is a harvest rather than a sowing time, a gathering rather than a planting time. It is mentioned thus by the Prophets: "Gather my saints together unto me--those that have made a covenant with me by sacrifice"; "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels" (`Psa. 50:5`; `Mal. 3:17`).

But while sanctification is spoken of as though it were completed at the moment of consecration, yet it actually is a progressive work to all whose earthen vessels were marred and tainted by sin. Even after the human will is subjected to the divine, we need, as did Paul, to keep our bodies under (`1 Cor. 9:27`).

SANCTIFIED THROUGH TRUTH.

To enable us to be and to continue sanctified, God has provided a means, viz., truth. Not every truth--not historic or scientific truth--but as Jesus said, "Sanctify them through thy truth." Other truths are very good in their place, but it is a mistake to suppose that they sanctify. But what is God's truth? Jesus said, "Thy word is truth." God's word through the prophets? Yes, we have a sure word of prophecy to which we do well to take heed; and not only so, but God's more recent words through the Apostles also, for "all Scripture, given by inspiration of God, is profitable."

But does some one inquire of the necessity of the New Testament and suggest that Jesus was sanctified by the word of God through the prophets? Our reply is, Not so; for Jesus himself was the living word--"the word made flesh." It is nowhere said that he was sanctified by the word of the prophets. They testified of, but not to, him. He was sanctified by the truth, but he himself said, also, "I am the truth" (`John 14:6`); and again, "I sanctify myself" (`John 17:19`). Ah, beloved! "This" is the living bread ("truth") which came down from heaven, without which all the words of prophets would have been meaningless and tasteless husks.

For sanctifying power, Jesus pointed us forward to the truths to be revealed by the Spirit through the Apostles, saying: "The Comforter, which is the Holy Spirit, 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`). He shall take of mine and show them unto you (`John 16:14`). Any reference to the prophets was rather as corroborative of his own higher teachings (`Matt. 24:15`; `Dan. 11:31`). And thus all students have found it; the prophets' words are valuable as showing many of the interests of the Jew and natural men and events, but, except in types and shadows, discernable only by the Spirit's revelations through the Apostles, they contain little spiritual food. This is that bread which came down from heaven--this "grace and truth came by Jesus Christ"--and since his ascension it has been revealed through his Apostles, who "preached the gospel with the Holy Spirit sent down from heaven"--to take of Jesus' things and show them unto "the sanctified in Christ" (`1 Pet. 1:12`; `1 Cor. 1:2`).

Since God's truth is the sanctifying power, how important that we should live "by every word which proceedeth out of the mouth of God" (`Matt. 4:4`). Let us seek and feed upon God's word in its purity, remembering that sectarian creeds and catechisms are so many attempts to "teach for doctrine the commandments of men" (`Matt. 15:9`), and that the result of even mixing truth with error is confusion--Babylon.

SANCTIFYING THE WORLD.

Because we find that Jesus and the Apostles kept church and world separate in their teachings, we endeavor to do the same. We have just considered "your sanctification" (the church's) and now we glance at the world's privilege in this direction. The two are alike, yet different. Alike, in the sense that sanctification means consecration; different, because the consecration differs under the different attendant circumstances.

The two occur at different times. The Church's consecration first in (this) the Gospel age; the world's afterward in the next or what is often called the Millennial age. Hence Jesus in the beginning of this age, though he loved the world so much as to die for them, and desired their sanctification as well as that of the Church, yet, knowing God's order, that the Church must first be gathered and perfected on the spiritual plane of being before the world on the earthly plane could be blessed through their ministration, prayed thus: (`John 17:9,21,22`), "I pray not for the world, but for them which thou hast given me" (specially selected by the magnet of truth to become Jesus' bride and joint-heir) "that they all may be one...as thou Father art in me and I in thee; that they also may be one in us...that they may be one even as we are one" (partakers of the divine nature" `2 Pet. 1:4`), "that (when these are thus perfected in the divine nature) the WORLD may believe.

Yes, deep hidden riches of grace for the world are at present obscured by the exceeding riches of God's grace and lovingkindness toward us who are in Christ Jesus (`Eph. 2:6-8`). The "royal priesthood" have consecrated to sacrifice during this Gospel age. The anti-types of the "Levites," who consecrate to service but not sacrifice must be fulfilled in the Millennial age. (See `Numb. 8:24`.)

During the Gospel age the call has been, who will take up the cross and follow me (Jesus)? Who is willing to deny (ignore) himself and suffer with Christ in hope of reigning with him? Who will present his body--his human nature--a living sacrifice and become dead with him that he may also live with him? (`2 Tim. 2:12`; `Rom. 12:1` and `6:8`.)

In answer to this call for severe service, yet "reasonable," when the reward is considered, few--a "little flock", a "royal priesthood"--have during 1,800 years heeded the call and been selected. How few, or who they are, we know not --God knoweth; but we know that Jesus is the high-priest of their profession, and those who shall be with him are called and chosen through sanctification of the Spirit and belief of the truth, (`2 Thes. 2:13`) and faithful. We know, too, that it includes all and only those who have made and kept a "covenant by sacrifice" (`Psalm 50:5`; `Rev. 17:14`.)

The conditions of consecration for mankind in the next age will be not sacrifice of things lawful and right and good for the natural man, or the laying down of the human existence, but obedience to God and his law of love, which offers on the surest foundation everlasting life and blessing. Thus the prophets express it: "Serve the Lord with fear (respect) and rejoice with trembling." (`Psa. 2:11`.) "Hear (obey) and your soul shall live. Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him; and to our God, for he will abundantly pardon." (`Isa. 55:2,7`.) In a word, obedience to God will be the only requirement from all who, being justified by faith in Christ, would consecrate themselves fully to God. Nor would sacrifice, crucifixion, death be possible to those in that age, seeing that evil in all its forms is to be suppressed and all things brought under the control of good and right. It is because, in God's arrangement, evil (Satan) now rules the world, that

right-doing, truth and goodness are bringing reproach, crucifixion, and suffering: and this we have seen is to permit the sufferings and sacrifice not only of Jesus the high priest who, without sacrificing the human, could never partake "of the divine nature," by which they are clothed with power to bless and restore mankind. It will be apparent to all, then, that when the present triumph of evil gives place to the lasting triumph of righteousness, the very circumstances which now make sacrifice necessary to the overcoming of the world will be gone, never more to return; consequently the opportunity for sacrificing for right and truth will be gone. When the time foretold shall fully come, when "A king shall reign in righteousness and princes shall execute judgment in the earth"--then "In his day the righteous shall flourish" and the evildoer shall be cut off (`Ps. 72:7`; `37:9`).

The original appointment of consecrated priests under the typical system numbered five, while of the Levites there were seventeen thousand one hundred and sixty appointed. (`Num. 4:36,40,44,48`; `Exod. 28:1`.)

The proportion of these numbers toward each other probably typifies the much larger proportion of those saved and consecrated in the next age as men, as compared with the "little flock" selected under the trying ordeal of sacrifice during the Gospel age to become spiritual beings,--"new creatures"--and to be made unto our God kings and priests to reign on the earth (`Rev. 5:10`). For a fuller treatment of this phase of the subject, see "The Tabernacle" pamphlet.

It will be seen then, that if our time for consecration to sacrifice as priests is ended, the time for consecration for the Levite class is due to commence. How important, now in the little while which remains, that those who have thus consecrated to sacrifice with Jesus should make their calling and election sure by compliance.

It may be asked, What is the practical difference between the two consecrations as they affect our daily life and actions? We reply, that the consecration or sanctification of the Levite class is merely to abstain from sin and do those things which are right, while those who consecrate as priests deny themselves those things which are rightly and properly their privilege as men. For instance: It is right that men should seek, by every lawful and proper action, to make themselves comfortable and happy in the world, to have a "good name;" to rightly value the esteem of their fellow-men, and to accept public office; to spend time and talent in science, music, art, etc. All these things, if sought in a sinless way, are proper to consecrated MEN--Levites--but not for the new creature, not for the royal priesthood. The latter is to be careful for nothing: ease, comfort, reputation, honors of earth, are not to be considered, except to remember that these are as dross when compared to the higher office and honors promised to the sacrificers. This class --the priests--have no time for concerts, games, science, art, music, etc., even though they be sinless, (except such as are necessary to health) because all their time, money, and talents are consecrated to be sacrificed from self to the Lord's service. "As it is written, for thy sake we are killed all the day long; we are accounted as sheep for the slaughter." "In all these things we are more than conquerors through him that loved us"--"Heirs of God, joint heirs with Jesus Christ our Lord, if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings (losses, deprivations, self-denials) of this present time are not worthy to be compared with the glory which shall be revealed in us." (`Rom. 8:17,18,36,37`.) These distinct consecrations are further shown in article, "Two Baptisms," in another column.

"WHOSE SON IS HE."

`MATT. 22:42`.

It seems as though evidence of the presence of Christ Jesus is every day accumulating.

It is a curious fact that the same thing which was the cause of division during the ministry of Christ Jesus on earth, is the cause of division now. The same questions which were agitating the people then are agitating them now. It seems as though the sifting is going on from one grade to another. What does not cause separation at one time is only reserved to cause separation or division a little farther on. The question, a short time ago, was, When and how does Christ come? Then, a little after, Has he come? Is he present?

There was a test question then, but it was the test for that time--for that sifting. Now, there is another test, and it is a noticeable fact that the present test is the one which occupied the minds of the people about six months after the third Passover which was observed by our Lord; that is, about six months before his crucifixion. It was at the Feast of Tabernacles, "the last great day (the eighth) of the feast." (`John 7:37`.) Some said one thing and some another, some thought he was the Christ, and some did not (`verses 40,42`). "So there was a division of the people because of him" (`verse 43`).

About that time, in a conversation with the Pharisees, Jesus said (`John 8:18`,) "The Father that sent me beareth witness of me." "Then said they unto him, Where is thy Father?" (`vs. 18,19`.) Jesus answered, "Ye neither know me nor my Father; if ye had known me, ye would have known my Father also." If JOSEPH had been his father, this would not have been the fact, for his ("supposed") "father and mother" they knew. (`John 6:42`.) "He being (as was supposed) the son of Joseph." (`Luke 3:23`.) Some suppose the same thing now, and remind us very much of those Pharisees then, who, after a lengthy conversation, (in which Jesus refers to the fact that they were "doing the deeds of their Father") said, "WE have not been born of fornication; we have One Father, God" (`Jno. 8:41`). (See E.D. for text and rules of emphasis), which evidently was a sarcastic intimation that he had been born of fornication, which if Joseph were his father, would have been true. But even if Joseph was not his father, yet if he came into the world by natural generation, it would have been true, for he was conceived before Joseph had taken Mary as his wife.

Suppose, as the editor of the "Day Star" teaches, that Jesus was brought into the world just as other men are, i.e., according to natural laws, can its editor give us any good reason from the Old Testament writings or the new, why God should have chosen to have his son (or, as perhaps the editor of the Star would say, he who was to become his son) enter the world in a way that would seem to give sanction to the violation of his own moral law?

The editor of the Star uses three columns of his paper to meet an argument which, we should think, no careful Bible scholar would offer, viz., that the sign, "Behold a virgin shall conceive and bear a son, and shall call his name Immanuel," was given to Ahaz in particular; whereas the prophecy reads, "Hear ye now, O house of David." He quotes from Young's Concordance showing that it was "announced to Ahaz and the people of Judah as the sign that God would give them deliverance from their enemies" (the italics are ours), and then says that "the birth of Jesus, which occurred in the neighborhood of 700 years after Ahaz slept with his fathers, could have been no sign to him that God would protect him from the two kings who purposed doing him evil. Now, is it possible that this editor supposes that this remarkable sign was given to Ahaz particularly (and when he would not ask for it) and related only to his difficulty with those two kings?

No, he evidently does not, though the above has that look, for in another place in the same article he says, "Because of their desire God promises a sign, which

is to be a son conceived of a virgin, whose name is to be called Immanuel." He moreover says, "that wayfaring men' though fools," should see that to be any sign to Ahaz, the child must have been born shortly after the prophecy was given." Now, any intelligent, careful reader can see that such a use of language as this would render much that Jesus said of no use to us now. Such words as "ye," "you," and "we," used by Christ and the writers of the epistles, would only have reference to those present at the time the words were spoken, e.g., "Go ye and teach all nations;" "lo, I am with you always." But as he does not believe that the birth of Jesus was a fulfillment of that prophecy, but believes that it was fulfilled in time to be a sign to Ahaz touching those "two kings," Will he tell us (we do not want to "challenge" him) when that prophecy was fulfilled? Surely the fulfillment of so remarkable a sign as that, which he allows God promised, (and this, too, in "the O.T. writings,") would not fail to be plainly recorded. We shall wait with interest for his answer.

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