The Watchtower, June 1, 1883

VOL. IV. PITTSBURGH, PA., JUNE, 1883. NO. 11.

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`.

VIEW FROM THE TOWER.

Looking out in every direction, we note like a grand panorama, the changing affairs of Church and State fulfilling the "sure word of prophecy." Every development in the affairs of the nations or the nominal Church systems, or the true saints seems to confirm the teachings of Scripture, that we are living in the Day of the Lord. The saints seem to be having a more thorough sifting and testing, which eventually shall separate every tare and garner every grain of wheat. The nominal systems are in distress at the spread of intelligence and thought among their supporters; and the nations in uneasiness are endeavoring not only to form alliances of power, but to protect each other's dominion from revolutionists.

Wonderful things are spoken concerning this dark day--this "Day of the Lord" in which we are living. The student who will take his concordance and reference Bible and search out what is said of "that day" will be astonished. Note the following as an example and see if you can find the application, and whether you think the description begins to fit the facts in passing events:

"As I live saith the Lord God, surely because my flock became a prey and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves and fed not my flock; therefore, O, ye shepherds, hear the word of the Lord: Thus saith the Lord God; behold I am against the shepherds, and I will require my flock at their hand, and cause them to CEASE from feeding the flock. Neither shall the shepherds feed themselves any more, for I will deliver MY flock from their mouth, that they may not be meat for them.

"For thus saith the Lord God, Behold I, even I, will both search my sheep and seek them out. As a shepherd seeketh out his flock in THE DAY that he is [present] among his sheep that are scattered: so will I seek out my sheep and will deliver them out of all places where they have been scattered in the cloudy and dark day" (`Ezek. 34:8-12`).

This is having a fulfillment in the gathering of the sheep of both folds-- the natural and the spiritual Israelites-- out of their respective bondages and dispersions, and how pointed and applicable are some of the references to shepherds--they shall feed the Lord's sheep no more--they cannot. This is due too at that day--into which we have already entered some nine years.

The report from Bro. Seagrin, who for some six months has been travelling among his fellow countrymen, the Swedes, preaching the "Glad tidings," will be of great interest to you all. Our brother has only seen these beauties and harmonies of the Word about a year, but the seed seems to have found good ground--prepared--in which it is bringing forth much fruit, as already he has been instrumental in helping about two hundred out of darkness into this marvellous light, wherein we stand and rejoice in hope of the glory of God. Of course this means two hundred preachers of "this way" among that nationality.

All this goes to demonstrate the necessity of some tract issues in the Scandinavian tongue and the German, but especially the former, who are a more religiously inclined people. We know that it will surprise many of our readers to learn that there are in this land nearly two millions of people (Swedes, Norwegians, etc.), who speak the Scandinavian language, and of these there are very few indeed who can read or understand English. We shall not give up the hope of issuing the tract papers for these as proposed some time since, but must wait until the Lord provides the means. Our regular Tract Fund is still behind, and the special SWEDISH TRACT FUND, started some time since, has not flourished thus far and contains less than thirty dollars. It would require about three hundred dollars to issue a proper edition. Our Master is rich-- he owns the cattle upon a thousand hills, as well as the hills themselves, and all the gold and silver are His. If he deems the work necessary he will make the necessary provision. The German Fund has made even less progress, but as the interest in that direction is less we shall for the present be most interested in the Swedes. We deem it proper to thus inform the household of faith and especially the contributors to the Tract Fund.

We here give you extracts from a few of the many good letters which continue to come to our office. May they

strengthen and encourage each of you as they do us, is our prayer.

Fayetteville, N.C.

DEAR BROTHER IN CHRIST:--For sometime I have been thinking of writing to you. I found in the March number of Zion's Watch Tower, for 1883, a communication under the caption, What is Duty? which answered my inquiry satisfactorily--perfectly. I have been a searcher after truth from youth up. Joined the Baptist Church at the age of 22 years, am now 49. I have been preaching over 20 years, but everything seems new to me since I have read your books. Why is it that such light has not been revealed by some of the so-called wise and great before this? I suppose the time for it had not come. I have not language sufficient to express my gratitude. May the Lord increase you in strength physically and mentally to go on in this great work until thousands like myself shall be able to see the light and beauty of the Bible.

I am determined to heed the words of Paul not to confer with flesh and blood, but to go out of Babylon lest I be partaker of her sins. Last Sabbath I preached from `John 6:68`, "Lord to whom shall we go?" I expect to preach my last sermon for them as their elder, from `Numbers 22:18`, as my course is beginning to be talked of among my friends. I don't know what they will say more, but they will not say worse of me than they did of our Saviour. They said He had a devil. I rejoice that I am accounted worthy to be reproached, and to bear stripes for his (Jesus') sake.

Yours in the love of Christ,

Boston, Mass.

DEAR BRETHREN:--The "Z.W.T." is a great blessing, there is spirit and life in it; it is not like the dead theology that abounds; it helps and strengthens me wonderfully. But it would make my heart leap to meet a brother in this hope, for I am all alone, and what is precious wisdom to me is foolishness to all my brethren here, yes, an unknown tongue to them. How wonderful it seems to come out into the sunlight, to feel the mind and heart expand under God's love and truth, and to realize that we have an unassailable position, not dependent upon the wisdom of man for its defence. Truly that which can bring heart and mind into perfect unison, so that they shall work together as one, instead of antagonizing one another, must be the wisdom and the power of God. How we ought to thank God that he has so led us out of the mists and fogs of Babylonian theology. It is a great privilege to preach these things, and I count that man thrice blessed who can do it, but we can't all be preachers in a large way; and not every man's lips are "touched with fire." But as God wills, if the Spirit shall lead me to leave my work here-- a quiet and humble one--and go elsewhere, to any large work I trust he will give me the necessary strength.

May your work be to the praise and glory of God.

Your brother in the hope,

P.S. If the work needs money I shall count it a privilege to help in that way so far as God shall bless me from day to day. I have nothing laid by for myself.

Seguin, Texas.

DEAR FRIENDS:...From seventeen to the present time, sixty-seven years old, as I look back my spiritual experiences, all the varied relations in life, locations and interests, seem to have opened my spiritual vision, aspirations and longings, for the coming of our dear Lord, our Beloved.

Though a member of the Presbyterian Church in New York City, carefully taught in its doctrines by a most faithful elder in one of the oldest churches, I never could acknowledge the interpretations of divine truth, as just to God's great character and purposes, as truth demanded. So with all the formulas of our orthodox churches, but the cornerstone was there, and I thought the wood, hay, and stuble would be replaced by the living light coming from the same Divine source as the corner-stone, on which the church was built. Patiently I have been watching, and of late I have been filled with joy and ardent expectation, and have wanted to proclaim the blessed news, though I am a retiring woman. I recognize our Lord by the description His herald gives us. His name is called the Word of God, and out of his mouth goeth a sharp sword, that with it He should smite the nations. That is our Beloved: that sword is the one the dear searchers of the Word are aided by. Soon the truth will replace the wood, hay and stuble of creeds. This continual searching is to bring forth golden nuggets never dreamed of. Heretofore this searching has been committed to ministers, and too frequently men paid them for doing the searching, while they bowed to the shrine of mammon and unquestioningly assented to whatever conclusions their ministers suggested. Now all must for themselves search for the truth. I have studied for years the Bible by reference, always for fear the pure truth would be watchful, diluted by human reasoning. Now I seem so filled with its light and truth, I long and pray the Holy Spirit with mighty power to open all eyes to the glorious light of God's word.

With loving sympathy, your sister in Christ, __________.

BROTHER SEAGRIN'S LETTER.

DEAR BROTHER RUSSELL:--I became acquainted with you through reading Zion's Watch Tower publications, some time since, but as I have never given you a very particular account of myself, and endeavors to spread the glad tidings among my fellow countrymen, I do so now, believing that you will be encouraged thereby.

Some time ago finding my Bible teaching one thing and sectarianism quite another, I determined to go out as a lay Evangelist to preach the truth as nearly as I could understand it, among my own countrymen, the Swedes, and in my own language. While traveling and laboring in this way I met a friend in Iowa who had a copy of "Food for Thinking Christians." As he did not fully understand part of its teachings, he brought it to me to know my opinion of it.

In answer to his questions I spent a whole evening trying to explain away its teachings, and afterwards retired to spend much of the night in thinking over the subject. The next morning I got the "Food" and my Bible, and began in earnest to compare the two to see if these things were really true-- after careful study of the Bible I came gradually to see the beauty of this real glad tidings.

I began in my preaching to introduce the teachings; yet to avoid reproach and secure the favor of men, I was tempted to limit or explain away these glorious Bible truths. Once on a text involving Restitution I had begun to explain it in the old manner, but the Spirit cut me off; I then thought to avoid saying anything to the point, but God did not forsake his Jonah-like servant. I saw at once the evil of so doing, and conquering the tempter, I did plainly preach "the restitution of all things spoken by the mouth of all the holy Prophets since the world began." I have never since compromised with error.

I find many who will listen for hours

with close attention. Some reject the truth, but many hear with joy. Some that I thought slow to receive it were only trying the foundations thoroughly, and some of these are becoming its most firm and able defenders, many of these humble teachers with their Bibles in hand, are able to overthrow the wise and learned preachers of traditions.

For nearly a year I have preached this truth with more or less fullness as I gradually came to a knowledge of it. I have suffered much reproach and some trials and persecution for the truth's sake, but never since the time mentioned have I faltered or mixed truth with error to make it palatable to formal Christians. I find some infidels who, hearing the truth, are beginning to think the Bible is true, and some have accepted the truth and are telling the good news to others, showing that the Bible is reasonable when understood.

During the time that I have preached this truth some two hundred Swedes have received it and are rejoicing in it and telling it to others.

As an incident of the work, I mention the fact that in my congregation at one place were two noted infidels, who doubtless came from curiosity, but they listened and evidently had an ear to hear, for the next morning they came to see me very early. I asked them, Well, now do you want to have anything to do with Jesus? They said, Yes, since we have heard of these glad tidings of God's love we do want to have some interest in Jesus. We prayed together, and since I have received a letter from one stating how he had gone to the infidel club room and told them of the new Jesus he has found.

Some places, the preachers coming after the people have heard these glad tidings, find it hard work to interest them again in the terrible and unscriptural doctrines which bound us and blindfolded the eyes of our understanding for so long. In one place a brother got up after the service and advancing to the desk said, You did not tell us the truth, your sermon was unscriptural; hereafter when you preach we want you to give us God's Word and quote it from the Bible.

The established ministers, called orthodox, sometimes oppose me and would hinder me from preaching if they could, but the Lord opens up some place, and the truth hungry are fed and rejoiced. Leaving one such place recently, several brethren bade me good-bye, and with tears in their eyes said, Bro. Seagrin, whatever happens let nothing hinder you from boldly proclaiming this glad tidings, that others may be blessed as we have been.

Many of our nation seem to have an ear to hear, and "He that hath an ear to hear let him hear." I urge my Swedish brethren who have been favored with truth, that has brought such joy and strength to them, to try to explain to others that they may rejoice and be strong also; searching out those saints who can discern truth and comforting and stimulating them to run well for the rich prize before us.

Pray for me, dear brother, while I try to labor among our Swedish brethren, and if it shall please our Lord to send the Swedes the October number of the Tower in our own language, as you proposed some time ago, I shall be so glad. If we could have Food in Swedish also it would be of great good under the Lord's blessing.

Brother, pray for me that I may be able to do my part of the work acceptably to our Father.

Yours in Christ, CHAS. SEAGRIN.

VARIORUM BIBLES.

We have obtained more of this special lot of Teacher's Bibles; called Variorum, because in addition to the matter in other Bibles of the sort--concordance, maps, index, etc.--it has foot-notes giving the readings of the old MSS. where they differ from the ordinary text, also the opinions of various scholars, on the translation, where it differs from the usual rendering.

We can furnish these to our readers at about half the usual prices, viz., plain French Morocco, $3.25, and best Turkey Morocco--Divinity circuit, $5.50 (Retail rate, $9.00). These are published by Eyre & Spottiswoode, London. Postage 25 cents extra--registered 10 cents additional.

We still have the Variorum Testaments mentioned particularly in our last, cloth bound, 50 cents, post paid. Those who cannot afford the Bible, should avail themselves of the opportunity to get these Testaments at this price.

THE SERVANT HEIR.

"Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all."-- `Gal. 4:1`.

We have heard these words frequently quoted to support the theory that Jesus was in no essential respect different from other men.

That he belonged to the fallen race; that he redeemed himself as well as the rest of mankind; that he was in "all things" (not excepting his moral nature) just like other fallen men. Another text which is used to support the same idea is that "in all things it behooved him to be made like unto his brethren" (`Heb. 2:17`).

We regard these texts as strong as any we know of to support the doctrine, referred to, but that, we reckon, is no support at all, when carefully examined. In the first place the passage under consideration, including the `second verse`, is a general statement, and by itself alone has no reference to Jesus Christ as an individual, but to the Church of Christ; and in the `third verse` the Apostle makes an application, saying, "Even so WE, when we were children, [speaking of the Church while under the shadows of the Jewish age] were in bondage under the elements of the world. But when the fullness of the time was come, God sent forth his SON, made of a woman, made under law." Now, how did it happen that he was under the law? Was he there in the same way that all Adam's race were? No. All the descendents of the first Adam were under law on account of sin; they were there because they could not help it, they were there by descent, their father was a bondman, and their lives were all forfeited; the law was to teach them that, and their need of a Redeemer and Saviour.

Jesus Christ was "made under law" for a purpose, not of necessity, but of grace, viz., that he might redeem ("buy off"; see Diaglott, interlineary trans.) those that were under the law, that we being then (afterward) called might, receive the adoption of sons.

The Apostle's argument as he advances to the `9th verse` is to show that

the law is but the rudimentary part of God's redeeming scheme, and that up to the time of the close of the Jewish economy, the plan of God, and all those embraced in it AS SUBJECTS OF REDEMPTION, was immature. He is not speaking of individuals, but of a system (in which individuals are included), which was yet in its childhood, and he uses the text to illustrate the subject.

That the Apostle is referring to the immaturity of the joint-heirship and plan in its unfoldings during the age of shadows, is apparent from the connection between the last clause of the `3d and 9th verses`; wherein he speaks of the time when they "were in bondage under the elements (rudiments) of the world," and of their tendency now to "turn again to the weak and beggarly elements."

It is very evident that this statement of the Apostle has no reference to Jesus, for the reason that as an individual he differed in many essential respects from those whom he came to redeem; because he bought them with himself: gave himself; whereas if he had been in all respects, sin included, like them, he too would have been a debtor to the law; and COULD NOT redeem them.

Though a servant, he was not an "unprofitable servant," which he told the disciples to say they were when they had "done all which was their duty to do." `Luke 17:10`.

But a "righteous servant" who could redeem the rest, would be a very profitable servant, according to our way of thinking.

But it may be asked, how does that harmonize with the sentiment that he was "made in all things like unto his brethren?"

We answer that we think it harmonizes well, when we consider his own statement regarding who his brethren are. "He that doeth the will of my Father which is in heaven, the same is my brother," &c. (`Matt. 12:50`.) "For both he that sanctifieth, and they [notice] who are sanctified, [set apart, consecrated] are all of one, for which cause he is not ashamed to call THEM brethren" (`Heb. 2:11`).

It is such "as are perfect," i.e., whose will is in perfect accord with the will of "our Father in heaven," who are reckoned sons of God and "brethren" of Jesus. We are reckoned, what he ACTUALLY WAS.

He "did no sin" (`1 Peter 2:22`), and to the reckoned sons, Jesus' brethren, no sin is imputed. Herein is the blessedness of "the man to whom the Lord will not impute sin" (`Rom. 4:8`).

In view of the gradual development of the "joint-heirs" during their minority, but who are to become one by virtue of their union with "the heir," how appropriate the illustration made use of by the Apostle in the text quoted.

J. C. SUNDERLIN.

SECRET PRAYER.

Secret prayer has the sanction of lofty examples. Isaac went out into the fields to meditate at eventide. In his chamber, Daniel knelt upon his knees three times a day, and prayed and gave thanks before the Lord his God. Jesus saw the devotion of Nathaniel under the figtree. Peter was at prayer on the housetop when he received his commission to preach the gospel to the Gentiles. Jesus withdrew from the multitude and from the presence of the disciples, and retired to the mountains, or to the desert to pray. Sometimes He spent the whole night in prayer. How often did Olivet witness the devotions of the Man of Sorrows the last rays of the setting sun, as they fell upon the mountain, revealed Jesus on its summit, kneeling and when the morning dawned He was still there, his locks wet with the dews of the night.

Secret prayer is a test of sincerity. Public worship may be attended from various motives, good or bad. But private devotion, secret prayer--what can induce it but the motives pure and lofty, the desire heaven-inspired and heaven aspiring, the thirst after righteousness, the love of God! Who that loves not God or desires not to love Him, can have any business with Him in private or will seek a private interview? The hypocrite may pray in public, and he may pray in his family. Here others see him. But he will not pray in secret. If he attempt it, he will soon abandon it, for he expects from it neither profit nor pleasure. There is hope for a man as long as he is mindful of his secret devotions. He may have left his love, and the things which remain may be ready to die. But the fact that he still feels after God in secret places, if happily he may find Him, is evidence, first of his own sincerity; secondly, that the Spirit of divine grace is with him, and drawing him to the fountain of life.

The closet removes all the external restraints to devotion. The sentiments of the public service are suited to the general sympathy; and this measure of emotion is not transcended, except in cases of overwhelming power and overflowing feeling, when the impetuous tide breaks through all restraints. But there are no restraints whatever in the closet. There, no feeling need be suppressed. The tear may flow. The passion of penitence may be indulged. The agony of prayer may be exercised. There are none to be annoyed, none to pass the harsh judgment, none to ascribe your feeling to weakness or hypocrisy. In that lone place there is no ear but God's to hear. And are there not confessions to be made which no ear but his should hear? In that lone place there is no eye but God's to see. And who but God can understand and sympathize with your secret sorrows? He is thy father--thy father in heaven. "Cast all your care upon him, for he careth for you." And this is the promise of Jesus: "Him that cometh unto me I will in no wise cast out." A father loves his sick and sorrowful child most. So Jesus has an especial love and sympathy for him that has no helper. "As one whom his mother comforteth, so will I comfort you, and ye shall be comforted."

The closet is favorable to devotion. It not only removes hindrances, but it furnishes helps. It shuts out things visible. We leave the dusty and crowded thoroughfare of the world, and turn aside to rest a little in the sweet shade of the tree of life--to drink of the spring that gushes from the rock to commune with God and think of heaven. The world is not there, pride is not there, passion is not there. Eternity is there, God is there, Jesus is there, the Holy Spirit is there, angels are there. We feel as Jacob felt as he lay down to sleep on the rocky knoll, and awoke in the midst of hovering angels. "And he said, surely the Lord is in this place, and I knew it not. This is none other but the house of God, and this is the gate of heaven."

Secret prayer prepares for all public services. The Christian comes forth from his closet refreshed with grace, filled with the Spirit, his graces shining, like the face of Moses when he came down from the mount of communion; active to labor, patient to suffer, ready to serve his generation, and prepared to finish his course with joy.

"The Father which seeth in secret shall reward thee openly." His blessing shall rest manifestly upon you. It will appear in your experience, and in the daily walks of life. It will be manifest to yourself, and visible to others. The Spirit of Jesus shall be with you and in you. It will appear in your voice, in your very looks, and in all your conversation. God will give you the necks of your enemies--the world, the flesh, and the devil. You shall run and not weary, walk and not faint, and mount up with wings like an eagle.--Selected.

THE HANDWRITING ON THE WALL.

The Catholic Mirror caustically remarks:

"When Protestantism began, it was to create a new era in the religion of the world. 'Rome' was to go down with all sorts of crashes, the 'superstitious dogmas' of the Middle Ages were laid aside forever, and a rational creed was to rule the future. Loud and fierce rang the triumphant war shouts of the champions of the new order of things. But soon--wonderful spectacle!--protests began to be entered against Protestantism. At first, feeble and lost in the blatant roars of the blind giants who were hurling things to pieces, they gradually grew louder, as the triumphant cries grew weaker. Time went on, bringing its silent revenges. 'Rome,' so far from being down had recovered her ground in Europe and extended her spiritual empire in other parts of the world. And, meanwhile, Protestantism was splitting into an infinite variety of sects, each powerful in respect of wealth, considering members, but powerless on account of the want of cohesion.

"So the matter stands now. Decidedly, something is the matter. Our beautiful concern is decaying. Protestantism is sick. So, call in all the wise doctors; let's have consultations, conferences, evangelical alliances, and what not. But the end, friends, so far as we can see, is an abundant flow of gabber and endless waste of ink in all sorts of 'symposiums' (vide the North American Review), and nothing else. And, indeed, it needs no great insight to pronounce upon the disease's issue, since even James Anthony Froude, its special champion in the past, writes: 'Protestantism is dead.' There is the epitaph in three words. It is dead as a moral force that counts in the world, and slowly the little disintegrated forms are withering around the spirit that gave them life, but now lies mute."

THE TEMPTED AND TRIED.

Tempted and tried, Oh! the terrible tide

May be raging and deep, may be wrathful and

wide;

Yet its fury is vain, for the Lord will sustain,

And forever and ever Jehovah shall reign.

Tempted and tried, yet the Lord at thy side,

Will guide thee, and keep thee, tho' tempted and

tried.

Tempted and tried, there is one at thy side,

And never in vain shall his children confide;

He will save and defend, for he loves to the end,

Adorable master, and glorious friend.

Tempted and tried, whatever betide,

In his secret pavilion his children shall hide,

'Neath the shadowing wing, of eternity's King,

His children may trust, and his children may

sing.

Tempted and tried, yet the Lord will abide,

Thy faithful redeemer, and keeper and guide,

Thy shield and thy sword, thine exceeding

reward,

Then enough for the servant that he be as his

Lord.

Tempted and tried, the Saviour who died,

Hath called thee to suffer and reign by his side.

If his cross thou wilt bear, his crown thou shalt

wear,

And forever and ever, his glory shall share.

--Selected.

THE ARCH-ANGEL.

This term signifies chief-messenger, and occurs but twice, `Jude 9`; `1 Thes. 4:16`. It is never used in the plural, and altogether seems to teach that there is but the one chief-messenger of Jehovah.

While we are not directly told who is Jehovah's chief-messenger, except that his name was called Michael, the thought suggests itself, Can it be that he who was called Michael--Jehovah's chief-messenger--was none other than our Lord in his pre-human condition? He who "did not meditate a usurpation to be like God, but divested himself, taking a bondman's form, having been made in likeness of men" (`Phil. 2:6,7` --Diaglott), and whom Jehovah in consequence highly exalted and gave "a name above every name; that at the name of Jesus every knee should bow and every tongue confess to the glory of God the Father"? (`Phil. 2:10,11`.)

We call to mind that Jesus was called "the messenger of the covenant" (`Mal. 3:1`), and from what we learn of his pre-human glory (see Dec. issue, "Consider Him"), we conclude that HE must have been "chief messenger." Surely we may well reason that Jehovah's first-born, the beginning of the creation of God, would be the chief. And the thought gathers force as we remember that he was the "only begotten of the Father"--the only being whom Jehovah directly created, and in this sense the Alpha and Omega, the beginning and ending of Jehovah's creation, who "was before all things, and by whom [as Jehovah's agent] all things consist" (`Col. 1:16,17`), "Without him was not any thing made that was made" (`John 1:3`).

Surely chief-messenger would be a fitting title for this being. And we inquire, If he was not the chief-messenger, who was his superior?

In the above quotation (`Phil. 2:6`), Paul seems to suggest an inference not directly stated; that he is contrasting the course of the pre-existent Jesus with that of Satan--the rebel-angel--the chief of "those messengers which kept not their first estate." In `Isa. 14:12-15` we seem to have an account of how Satan did meditate a usurpation of Jehovah's honor and power, saying in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God. ...I will ascend above the heights of the clouds; I will be like the Most High."

In his pre-human condition, Jesus, as the first-born and chief-messenger, must have outranked Satan, whose rebellion must have been directed against His, as well as against Jehovah's authority. Thus Paul's language inferentially shows that the very exaltation which Satan sought by pride and rebellion, and failed to reach, is in substance obtained by the chief-messenger who humbled himself and has now been exalted to the Divine nature.

One expression in Scripture may at first sight seem to conflict with this thought that Jesus and the arch-angel are identical. It is `Heb. 1:13`: "But to which of the angels said he at any time, Sit on my right hand until I make thine enemies thy footstool?" Unto none of the angels, we answer, but to Him who was superior, a chief over angels--the only begotten of the Father. Thus seen, this Scripture not only does not oppose but supports this view.

Examining the various connections in which the word is found should teach us something. We find Jude using it (`vs. 9`) with profound respect, as of one in superior control. In `Daniel 10:13-21`; `12:1`, Michael is again mentioned in great respect, and as the superior of Gabriel, who himself was one of the most honored angels (`Luke 1:19`). Further it is significant, that in the announcement of the conception of Jesus, Gabriel was sent (`Luke 1:26`), a fact which can scarcely be accounted for otherwise than as we now do, by supposing that it was the chief-messenger whose existence was transferred from being in a form of God (a spiritual being), to the babe of Bethlehem, to become a man. Doubtless the chiefest messenger remaining in the courts of glory was sent on that most marked and notable occasion.

In `Dan. 12:1`, the prophecy touches the Day of the Lord and its events--the very time in which we are living--the time of resurrection, etc., and instead of saying, Then shall Messiah set up his kingdom, etc., it says, "At that time shall Michael stand up [begin to exercise his power and dominion]--the GREAT PRINCE, etc." We reason that this Great Prince--Michael--Jehovah's chief-messenger, is none other than the Lord of glory, whose presence we are now proclaiming.

But the key to the whole matter seems to be in our hands when we learn that the name Michael means: "Who as God," or "Who is like God."

Who is like God but him whom God hath highly exalted and given a name above every name; who is partaker of the divine nature, and "the express image of the Father's person," of whom it is written, that "All men should honor the Son even as they honor the Father," also--"And let all the angels of God worship him"? With the meaning of the word Michael in this last text how significantly it reads: At that time shall he who is like God stand up-- come into power--the Great Prince. Yes, he shall take to himself his great power and reign. (Compare `Dan. 12:1,2`; `Rev. 11:17,18`.)

Paul's mention of the Arch-angel is in harmony. "The Lord himself shall descend from heaven with a shout, with the voice of the chief-messenger and the trump of God, and the dead in Christ shall rise," etc.

Yes, beloved, we believe that the great chief-messenger is present, and is even now standing up or assuming control and organizing his kingdom; hence the unrest among the kingdoms of earth, which are tottering to their fall--the voice (of command) from the chief messenger is now distinctly heard by those who have an ear to hear, hence the dissolution of present systems. "He uttered his voice, the earth melted"-- symbolically. (`Psa. 46:6`).

THE SEVEN CHURCHES.

We began some months ago a series of articles on The Seven Messages to the Churches, of `Rev. 1 to 3`.

Absence from home and other reasons have hindered their continuance. We have already examined the first four, but it is suggested that we partially review these before proceeding.

We hold that the book of Revelation is a book of symbols. We are told that our Lord "sent and signified [made signs] by his angel unto his servant John" (`Rev. 1:1`).

We know that the book abounds in symbols or signs, and we are satisfied that these are the rule, and the literal-- when unavoidable--is the exception.

To be in harmony, then, with the rest of the book, "the seven churches which are in Asia" must be symbolic: and as the book is chiefly "history written beforehand," they must also symbolize seven successive stages in the history of the Christian Church; covering the period between the first and second advent of Christ. The fulfillment, we think, proves the correctness of this position.

In the `first chapter` we have a description of "one like unto the Son of man,"

as seen in a vision by John. Some one or more of the features of this description are peculiarly appropriate to each of these successive stages of the Church; and in each case he who sends the message is thus described.

The names of the churches are also characteristic, as we shall see when we come to look at them.

The last part of each message, or the promise to the "overcomers," is also peculiarly adapted to the different periods.

To give a sort of birdseye view of the arrangement, we would notice their chronological position. Ephesus covers the period during the lives of the Apostles; Smyrna during the time of the Pagan persecution, reaching to about A.D. 323, when Constantine became sole Emperor of Rome, and declared in favor of Christianity. Pergamos embraces the transition period in which the Papal Church had its rise; Thyatira the space during which the true Church was in the wilderness, and the mother of Harlots sat as a queen, cohabiting with the kings of the earth. Sardis takes in a short interval just before the Reformation. Philadelphia, from the Reformation until recent times; and Laodicea, the nominal Church of to-day.

Ephesus means, first, desirable. In this period our Lord "holdeth the seven stars in his right hand," etc. (compare `chap. 1:20`). The messengers of the Churches (Paul, Peter, John, etc.) during that period were so powerfully led and kept in the grasp of the Lord Jesus that we accept their teachings as we accept his, believing that their words were really his. This Church is commended for its faithful, patient labor, and its discernment of truth and teachers (`Acts 20:28-30`, `1 Cor. 11:19`). It was a characteristic of that period that "they forsook all and followed him"; they took joyfully the spoiling of their goods; they sold what they had, and gave to those in want. Though often deprived of the bread of this life, they not only had the living bread, but the promise of "the tree of life which is in the midst of the Paradise of God."

Smyrna means bitter, [Myrrh and Marah (`Ex. 15:23`) are kindred words.] It was the period of most bitter persecution, under the Roman Emperors from Nero to Diocletian. "The devil [Pagan Rome] shall cast some of you into prison that ye may be tried, and ye shall have tribulation ten days" (last and most severe persecution, A.D. 303 to A.D. 313).

Those who have read the history of this period can understand the depth of the words, "that ye may be tried." Some of the most sublime pictures of Christian endurance that the world has ever seen were enacted during the Smyrna period.

The call was for faithfulness "unto death"; the promise was "a crown of life." Also "he that overcometh shall not be hurt of the second death."

Pergamos means an earthly elevation. The speaker is he who has "the sharp two-edged [Greek, two-mouthed] sword" --the Word of God. During this period, while the nominal Church was growing popular, the true Christians were tested by the introduction and development of Pagan and Papal ideas. The Pagan priests, unwilling to lose their positions of honor and influence among the people, sought to bend their theories to fit the new religion; and while nominally professing Christianity they brought many of their ideas with them; which were eventually engrafted upon the true stock. Thus the Church was led into error, evil practices, and away from God. This is what is alluded to in the reference to Balaam and Balak. Balak tempted Israel to sin, and thus brought about what he could not accomplish by his own powers (`Num. 31:16`). So these priests taught the Church to indulge in spiritual fornication, and thus brought upon her the withering blight of God's wrath.

The doctrine of the Nicolaitanes seems to be the theory of lordship or headship in the Church. Nicholas means a lord. The strife as to who should be greatest existed among many of the Patriarchs (fathers) of the prominent churches. At their councils there was a bitter fight for supremacy. The tendency was toward an earthly head, and of course many wanted the honor. The patriarchs of Jerusalem, Antioch, Constantinople and Rome, were most prominent. The first two dropped out, but the strife continued several hundred years between Constantinople and Rome, and was only settled by a division of the Church: the Eastern, or Greek Church accepting the Patriarch of Constantinople for its head, and the Western, or Papal Church acknowledging the Bishop or Pope (Father) of Rome.

Many of the true in the churches denounced this attempt to disobey the direct command of Jesus, "Call no man Father" (`Matt. 23:9`), and of course received the persecution promised (`2 Tim. 1:12`). This class in Pergamos our Lord commends under the symbol of "Anti-pas my faithful martyr." In the Greek, anti means against, and Papas, father; so in the usual formation of words Antipas would mean an Anti-papist, one who protests against the Pope or Father.

In this age also those who sought to be popular received the emoluments of the Church, but the promise to the overcomers is of pleasure and honor that shall be eternal.

Thyatira seems to mean "The sweet perfume of a sacrifice." It was the period of the Papal persecution. The Antichrist had seated himself in the temple of God, announcing himself through his minions as "Our Lord God the Pope," ruling the nations and the churches with a rod of iron; dashing in pieces like a potter's vessel those who would not acknowledge his authority. The virgin church was enduring the hardships of the wilderness, while the harlot, reveling in her lewdness, sat on the throne of her royal paramours.

The message is sent by one who has "eyes like a flame of fire" to watch over his faithful ones as they wandered through the dark valleys, or hid in the darker caves of earth; and "feet of hard brass" to walk by their side as they scale the rugged mountains, or wander footsore and weary seeking a place to plant the seeds of truth. An allusion is made to a faithful old prophet who had to flee for his life into the wilderness from the idolatrous wife of a king. The picture is from the history of Elijah, Jezebel and Ahab. Jezebel was the protector of the priests of Baal. Her husband was king, and she wielded his power for her own ends. The drouth of three and a half years was evidently a type of the "time, times and a half"--1260 years--of the spiritual famine, "not of bread nor of water, but of hearing the words of the Lord" (`Amos 8:11`). "And I gave her space [chronos, time] to repent....And she repented not. Behold I will cast her into a bed [sleep, stupor], and them that commit adultery with her into [the] great tribulation." A symbolic "time" is 360 years, as the three and a half above. Her time for repentance has been, of course, since the light of the Reformation dawned upon her. On Oct. 31st, 1517, Luther nailed his ninety-five propositions on the church door in Wittemberg. The news and light spread rapidly. Dating the beginning of this "time" from the spring of 1518, allowing the intervening months for the light to spread, 360 years bring us to the spring of 1878; when, according to the parallels, the announcement was made, "Your house is left unto you desolate"; and the fall of Babylon was due to begin. The "world" who supported her are also already entering the "time of trouble." "And I will kill her children [daughters] with death." Spiritual death is what ails the Churches of to-day. The Physician has given them up and the spiritual gangrene is surely doing its work. [See article Seven Last Plagues, by ED., 1st Plague, in this issue].

The characteristic of this Thyatira

period was the reign of the false church, therefore the promise to the overcomers is, "To him will I give power over the nations, and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father."

The false Church claimed infallibility, that she alone could interpret the Scriptures; but to the faithful is here promised not only light before the day, but the same proof of the time of night and of the dawning--"I will give him the morning star." W. I. M.

THE SEVEN CHURCHES.

SARDIS, `REV. 3:1-6`.

"To the messenger of the congregation in Sardis write." Sardis is said to mean--that which remains; as if it were perhaps a useless remnant; or something out of which the life or virtue had gone. "I know thy works, that thou hast a name that thou livest, and art dead." They had the appearance of being what they were not, having the form of godliness without the power. Hypocritical, perhaps, without knowing it. A kind of carnelian, Sardian stone, is found near Sardis, from which it received its name. It is of a blood-color, sometimes covered with a thin layer of white. Thus it may look like purity, but a close examination will reveal the deep red or flesh-color below the surface. To outward appearance and by profession spiritual, but in heart animal, fleshly, carnal. Sardis was the remains of the true Church which had been driven into the wilderness; but when persecution began to abate, her zeal also subsided. Persecution has always developed the life and vigor of the Church: ease brings languor. Thyatira was specially commended for her works (`Rev. 2:19`). Sardis for the

opposite--"I have found no works of thine fulfilled before my God" (REV. VER.)

Their love and understanding of the Scriptures had evidently decreased. They were warned to "Remember how thou hast received and heard, and hold fast and repent." God's Word is spiritual food. He who continually feasts upon it will grow vigorous, healthy and powerful. He who neglects to eat, or fails to digest this living bread must be weak and sickly; remaining at best only a spiritual dwarf, powerless to discern "the signs of the times," ignorant of what the Lord is doing, or what his plans are.

Many having the Sardis characteristics are living to-day; to such there is a fatal warning in the declaration: "If perchance, then, thou mayest not watch, I WILL HAVE COME as a thief, and in nowise mayest thou get to know during what kind of hour I SHALL HAVE COME upon thee." (Rotherham's trans.)

They do not expect him to come "as a thief," stealthily, silently. Seven times his coming is so described. To those only who are watching is the thief's approach known. Those who are in bed know nothing of his whereabouts until after he has entered the house. Those asleep will only be awaked after he has taken full possession. As he progresses in his work of destruction they gradually wake up. They wonder what that noise means. They rouse themselves, but it is too late; they have been "overtaken." Thus he will be present--invisible and unknown (except to the watchers) for some time (years) after his arrival, and will only be recognized by the sleepers as the noise gradually increases, and they slowly realize what it is. The reason many cannot comprehend his presence now is that they are looking for, first, a fleshly Christ, visible to the fleshly eye, and with an imposing demonstration, which they cannot mistake; secondly, they suppose that from the moment of his coming there will be commotion in nature and among men. Thus they are unable to understand "the signs of the times." Failing to recognize the fact that spiritual bodies cannot be seen (without a miracle) by human eyes, they cannot understand HIS PRESENCE while all things continue as they were since the beginning of creation.

"But thou hast a few names in Sardis which did not defile their garments: and they shall walk with me in white, for they are worthy." Here are a little flock who are pure all the way through; these are entitled to wear a covering of spotless white: they are what they appear to be. "He that overcometh shall thus be arrayed in white garments; and I will in nowise blot his name out of the book of life, and I will confess his name before my Father, and before his angels." Having been once cleansed and having our name written in the book of life is no guarantee that we shall always retain this position. We may become so defiled that our Lord will be ashamed of us, and drop our names from the record. "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame."

When the Lord would revive his work and bring to an end "the dark ages" by giving increasing light and knowledge in spiritual things, he did not give it to Sardis. She was "dead." He went into the stronghold of idolatry, and called one out who, like Abraham, cared not whither he went so long as he knew he was led of God. Luther came out of Rome.

It was easier to start a new tree from fresh and vigorous seed, even in a "Romish dunghill," as he called it, than to cause to sprout a decayed and lifeless stump. Even so it is now. The nominal Church has become too proud to represent the Meek and Lowly One, who humbled himself and preached the gospel to the poor. The Lord is calling out those who will speak his truth and do his bidding without consulting Babylon. W. I. M.

TWO REIGNS CONTRASTED.

It may help some, to grasp the scriptural teaching relative to the coming reign of Christ and the present reign of Satan--the prince of this world--to contrast them as below.

God placed man in dominion of earth; Satan beguiled him and made him his willing slave, and thus become ruler of earth--"the prince of this world" (`John 12:31`). His power and dominion is to cease in due time, and though so long as it continues he seeks to oppose the will and law of God on earth, yet, under the guidance of our all-wise God, even the rule of evil is made to work out an ultimate blessing.

SATAN'S REIGN.

EFFECTS ON SINNERS.

"And now we call the proud happy--yea, they that work wickedness are set up; yea, they that tempt God are even delivered." (`Mal. 3:15`.)

"And judgment is turned away backward, and justice standeth afar off, for truth is fallen in the street and equity cannot enter." (`Isaiah 59:12`.)

"I have seen the wicked in great power and spreading himself like a green bay tree." (`Psa. 37:35`.)

"But as for me, my feet were almost gone, my steps had well nigh slipped: For I was envious at the foolish when I saw the prosperity of the wicked.

"They are not in trouble as other men; neither are they plagued like other men. Their eyes stand out with fatness; they have more than heart could wish.

"Behold, these are the ungodly who prosper in the world; they increase in riches." (`Psa. 73:2,3,5,7,12`.)

EFFECTS ON SAINTS.

"Men shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you." (`Matt. 5:11,12`.)

"He that departeth from evil maketh himself a prey." (`Isa. 59:15`.)

"Yea, and all that will live godly in Christ Jesus shall suffer persecution." (`2 Tim. 3:12`.)

"The disciple is not above his Master." (`Matt. 10:24`.)

"In the world ye shall have tribulation." (`Jno. 16:33`.)

"If the world hate you, ye know that it hated me before it hated you....If they have persecuted me they will persecute you." (`John 15:18-20`.)

"If we suffer with him, we may also be glorified together." (`Rom. 8:17`.)

"We fill up that which is behind of the afflictions of Christ." (`Col. 1:24`.)

"If in this life only we have hope in Christ, we are of all men most miserable." (`1 Cor. 15:19`.)

Would that all of God's children appreciated the teaching of His Word relative to what constitutes marks of his friendship and favor--during this present age. They might then realize that earthly prosperity and wealth are not marks of divine approval and favor --that whom the Lord loveth he chasteneth often, and that the wealth of the saints in this age consists of our abundance of grace and knowledge of God.

But now contrast this treatment of the righteous with their favor and exaltation under the incoming reign of the Prince of Peace who will make wars to cease unto the ends of the earth. (`Psa. 46:9`.)

THE REIGN OF CHRIST.

EFFECT ON EVIL DOERS.

"In those days they shall say no more, The fathers have eaten a sour grape and the children's teeth are set on edge. [The Adamic sin and curse being cancelled by the Redeemer, men will be freed from that condemnation.] But every one [who dies--the second death] shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge." (`Jer. 31:29,30`; `Ezek. 18:2-9`.)

"The workers of iniquity ...shall soon be cut down like the grass and wither as the green herb;...for evil doers [those who persistently sin against the high and helpful influences of the Millennial Day] shall be cut off." (`Psa. 37:1,2,7,9`.)

"For yet a little while, and the wicked shall not be." (`Psa. 37:10`.)

EFFECT ON RIGHT DOERS.

"Then shall ye return [turn around--everything will be turned around] and [ye shall then] discern between the righteous and the wicked, between him that serveth God and him that serveth him not." (`Mal. 3:18`.)

"To you that fear my name shall the Sun of righteousness arise with healing in his wings." (`Mal. 4:2`.)

"In his days shall the righteous flourish."

"The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon." (`Psa. 72:7`; `92:12`.)

"Those that wait upon the Lord shall inherit the earth." (`Psa. 37:11`.)

"The meek shall inherit the earth, and shall delight themselves in the abundance of peace." (`Psa. 37:11`.)

Amen. Thy kingdom come thy will be done on earth, as in heaven. The whole earth shall be filled with thy glory--and all nations which thou hast made shall come and worship thee-- when the kingdom is the Lord's and He is the governor among the nations. (`Matt. 6:10`; `Psa. 72:19` and `22:27,28`; `Rev. 15:4`.)

"FOOLS HATE KNOWLEDGE."

"When the wise is instructed he receiveth knowledge."--`Prov. 21:11`.

In this age of advancement investigation and proofs, truth and falsehood, light and darkness are engaged in a hand to hand struggle for supremacy; old theories, old creeds, and refuse of the dark ages, are being weighed and found wanting. Truth also is being assailed, twisted and distorted by the enemy of all truth and those whom he has only too well succeeded in blinding; therefore, "Prove all things, hold fast that which is good." The struggle is a vital one; none should be indifferent; and especially those who claim to be soldiers of Christ should not be unarmed, for we war not against flesh and blood, but against spiritual wickedness in high places, therefore take the whole armor of God--"The sword of the Spirit," "the shield of faith," "having your loins girt about with truth," by which only can we "fight the good fight of faith," "Till we all attain to the unity of the faith and of the knowledge of the Son of God....So that being truthful

in love we may grow up in all things into him who is the Head, the Anointed One" (`Eph. 4:13,15`). While fools-- those who act foolishly, wickedly--love not the truth, hate knowledge, the wise love the truth and seek it diligently. And none of the wicked shall understand, but the wise shall understand.

To know God we must gain knowledge of him, and knowledge is assured belief, enlightenment, acquaintance with or understanding of God, his plans and purposes as revealed in Christ, for it hath pleased the Father that in him all fulness should dwell, therefore he could say, "I am the way [to the Father] and the truth [relating to him] and the life" [from him], "the light of men." `Jno. 1:4`. "No man cometh unto the Father but by me; if ye had known [understood] me ye would have known [understood] my Father also." `John 14:6,7`. "Ye are my friends if ye do whatsoever I command you....I have called you friends; for all things that I have heard of my Father I have made known unto you." `John 15:14,15`. If he is not making known his plans to us we cannot be his friends, "for the servant knoweth not what his Lord doeth." "But God hath revealed them to us by his Spirit, for the Spirit searcheth all things, yea the deep things of God." `1 Cor. 2:10`. And "if any man have not the spirit of Christ he is none of his." "And his sheep hear his voice [obey his word] and follow him, for they know his voice. A stranger will they not follow...they know not the voice [word] of strangers." Many who profess to follow him are being led by the "voice of strangers," words of men, and abide in darkness, but "the path of the just is as the shining light, which shineth [with knowledge of God] more and more unto the perfect day." These take heed unto the sure word of prophecy, as a light that shineth in a dark place until the day dawn. `2 Pet. 1:19`.

Christ is become unto us who have received him, all things--"Wisdom and righteousness and sanctification and redemption." `1 Cor. 1:30`. Wisdom is the right use of knowledge, however small, and the putting forth of determined effort to find more, and the maintaining of the teachable spirit that will receive instruction in God's way; for, "If thou criest after knowledge and liftest up thy voice for understanding, if thou seekest her as silver and searchest for her as hid treasure, then shalt thou understand the fear of the Lord and find the knowledge of God." `Prov. 2:3-5`. Many who lift up their voice--pray for knowledge--do not seek it as "hid treasure," therefore they do not find it.

To know God we must know his Son. He is the word, the mouth-piece or declaration of the Father. "He hath declared him," manifested his name, his power and character. He that receiveth him, receiveth him that sent him, and "this is life eternal." `Jno. 17:3`. And as Christ reveals the Father, the written word reveals him, and we, "beholding as in a glass the glory of the Lord, are changed into the same image" or likeness to his character; and when born of the Spirit--born from the dead--likeness to his person, for "we shall be like him."

But "though I understand all mysteries and all knowledge,...and have not love, I am nothing:" (`1 Cor. 13:2`), "for he that loveth not, knoweth not God, for God is love." `1 John 14:8`. We cannot know God without loving him and those who bear his likeness, for we "are taught of God to love one another." "He that saith he abideth in him ought himself also to walk as He walked." (`1 John 2:4,6`). And verily he pleased not himself, but delighted in doing the Father's will. Knowing that it was the Father's will that he should give his humanity a "ransom for all." "He was obedient unto death, the death of the cross." `Phil. 2:8`. For "without shedding of blood is no remission." ..."So Christ was once offered to bear the sins of many." (`Heb. 9:22-28`). And because of this willing obedience to the Father's will he could say, "Therefore doth my Father love me, because I lay down my life that I might take it again [in resurrection he took it on a higher plane--a spiritual].... I have power to lay it down and I have power to take it again. This commandment (or authority to say this) have I received of my Father." (`John 10:17,18`).

Since we are to be co-heirs and partakers with him, members of the body of the anointed when we shall be united to him (for no virgin, `2 Cor. 11:2`, is a member of the body of her espoused husband until united to him in marriage --then the twain become one flesh) we should also be sharers in his sufferings, and show the same willing obedience that he did, for "he is the author of eternal salvation to all them that obey him"--continue in his word--in his teachings--in the truth. "And the truth shall make you free" from deceptions of men, who are deceiving and being deceived; and from the snares of the world, "For the fruit of the Spirit is in ALL, goodness and righteousness and truth" (`Eph. 5:9`). Truth is the mirror in which we behold--recognize --understand God, and we are sanctified through it. "Sanctify them through thy truth, thy word is truth."

(`John 17:17`). But if we take one-sided views we do not behold the image of the glorious God; but are suffering ourselves to "be turned out of the way."

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