The Watchtower, October 1, 1883

ZION'S

Watch Tower::R535 : page 1::

VOL. V. PITTSBURGH, PA., OCTOBER, 1883. NO. 3.

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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DARKNESS COVERS THE EARTH.

"Behold the darkness shall cover the earth and gross darkness the people; but the Lord shall arise upon thee and His glory shall be seen upon thee. And the Gentiles (heathen) shall come to thy light."--`Isa. 60:2`.

The above diagram is powerfully suggestive of the statement of the prophet: "Darkness shall cover the earth." It was published here by the "WOMEN'S PRESBYTERIAN BOARD OF MISSIONS" and is termed "A Mute Appeal" on behalf of foreign missions, and was first issued by the "LONDON MISSIONARY SOCIETY."

Each square of this diagram represents ten hundred thousand human beings. The lights, shades and blackness tell of the darkness and blindness which has overspread the earth, while sin and evil have ruled mankind, and cause us to look longingly for the bright Millennial Day when the Sun of Righteousness shall arise with healing in his wings, causing the knowledge of the Lord to fill the whole earth and to bless all mankind.

The Watchman--the "Y.M.C.A." journal of Chicago--published this same diagram, and commenting on it, says: "The ideas of some are very misty and indefinite in regard to the world's spiritual condition. We hear of glorious revival work at home and abroad, of fresh missionary efforts in various directions, of one country after another opening to the gospel, and of large sums being devoted to its spread; and we get the idea that adequate efforts are being made for the evangelization of the nations of the earth. It is estimated to-day that the world's population is 1,424,000,000, and by studying the diagram we will see that considerably more than one-half--nearly two-thirds--are still total heathen, and the remainder are mostly either followers of Mohammed or members of those great apostate churches whose religion is practically a Christianized idolatry, and who can scarcely be said to hold or teach the gospel of Christ. Even as to the 116 millions of nominal Protestants, we must remember how large a proportion in Germany, England and this country have lapsed into infidelity--a darkness, if possible, deeper even than that of heathenism, and how many are blinded by superstition or buried in extreme ignorance. So that while eight millions of Jews still reject Jesus of Nazareth, and while more than 300 millions who hear His name have apostatized from His faith, 170 millions more bow before Mahomet; and the vast remainder of mankind are to this day worshipers of stocks and stones, of their own ancestors, of dead heroes, or of the devil himself; all in one way or other worshiping and serving the creature instead of the Creator, who is God over all, blessed forever. Is there not enough here to sadden the heart of thoughtful Christians?"

Some might suppose at first that the view is too dark and rather overdrawn, but we think the reverse of this. It shows nominal Christianity in the brightest colors possible. For instance, the 116,000,000 put down as Protestant is far in excess of the true number. Sixteen millions would be fully sufficient, we believe, to include every professing church member, and ONE MILLION would, we fear, be far too liberal an estimate for the "sanctified in Christ Jesus," who "walk not after the flesh but after the Spirit."

It is, indeed, a sorrowful picture of ignorance and darkness and sin from any standpoint; but, viewed from the so-called "ORTHODOX" standpoint, it is truly

AN AWFUL PICTURE.

If we hold "Orthodoxy" to its own creeds, it believes that all of these billions of humanity, ignorant of the only name under heaven by which we must be saved, are on the straight road to everlasting torment. And not only so, but all of those 116,000,000 Protestants, except the very few saints, are sure of the same fate. No wonder, then, that those who believe such awful things of Jehovah's plans and purposes should be zealous in forwarding missionary enterprises--the wonder is that they are not frenzied by it. If we believed such things it would rob life of every pleasure and shroud in gloom every bright prospect of nature.

That we have not misstated "Orthodoxy" on the subject of the fate of the heathen, we quote from their pamphlet --"A mute appeal on behalf of Foreign Missions"--in which the diagram was published. Its concluding sentence is: "Evangelize the mighty generations abroad--the ONE THOUSAND MILLION SOULS who are dying in CHRISTLESS DESPAIR at the rate of 100,000 a day."

But another peculiar thing is, that the "Mute Appeal" on behalf of Foreign Missions is issued by the WOMEN'S PRESBYTERIAN BOARD OF MISSIONS." The peculiarity is that a denomination which in its creed declares its faith to be, that God did from all eternity predestinate some to knowledge and salvation, and all others to ignorance and damnation, should so disregard their "old landmarks" and prejudices as to attempt to change the arrangement which they declare was predestinated.

But, really, we rejoice at this as an evidence that creeds of the darker centuries are losing their power over thinking people of every sect. We are glad, too, that their hearts are better than their creeds, and that they are superior to their estimate of God; for while they think that God looks calmly and unmoved upon this mass of humanity going down to hell at the rate of 100,000 a day, and never exercising His power to give them the needed knowledge, they are superior in that they are moved to pity and to benevolent action by the sight.

The great difficulty with "Orthodoxy" is, that they fail to recognize plan and method in God's word and dealings. Such will, perhaps, gather from our foregoing criticism, that we have no care for, nor interest in the heathen; but we can most heartily assure them that this is not the case. The reason why they would thus judge us, would be the same if they applied their judgment to the actions and teachings of Jesus. He went not to the Gentiles (heathen), and commanded the disciples likewise. (`Matt. 10:5`.) He did not cry aloud nor "lift up his voice in the streets," shouting to and exhorting sinners or heathens to beware of eternal torture; neither did any of the apostles.

In his preaching, Jesus said of some, "No man can come unto me except the Father, which hath sent me, draw him." (`John 6:44`.) The disciples he

taught specially, saying, "Unto you it is given to know the mystery of the kingdom of God, but, unto them that are without, all these things are done in parables, that seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time

they should be converted." (`Mark 4:11,12`.) But when we

RECOGNIZE THE PLAN AND ORDER

revealed in God's word all is clear, beautiful, reasonable and harmonious.

We claim that, as Jesus said, the Gospel in this age is a WITNESS to the world and not designed to now convert all. All must agree with us that if God intended it to be a converting power to the world in this age, his plans have most signally failed, as the above diagram proves. But let us take God's plan as he presents it, viz: to elect or select a church--a "little flock"--who shall be taught, tried, tested, polished and made ready for his service in an age to follow this; when through this spiritual seed of Abraham, all the families of the earth shall be blessed and enlightened. (`Gal. 3:29`.)

How strange it does seem that these dear Christian brethren and sisters who issue the "MUTE APPEAL," and others who seem so zealous and anxious for the salvation of men and the spread of the knowledge of the "only name" as a means to that end, should feel such an opposition to the teaching of the Apostles concerning the coming TIMES OF RESTITUTION of all things spoken by the mouth of all the holy prophets.

Can they not see that God's missionary enterprise is much grander and more comprehensive than theirs? Theirs, even if their prayers and desires were to be answered this very year, by the conversion of every living being on earth to the love and service of our Lord; this surely would not answer the cravings of sympathizing, loving hearts, and they would still pray: O, Lord, extend thy mercy and thy love to those in everlasting torment; and they would plead that those billions of the dead far outnumbered the millions of the living.

How strange that they will not allow the Lord to tell them of HIS WAY of carrying on mission work, and how much comfort and peace they lose, and how many burdens they bear, because they have no ear to hear when He speaks through his word.

God's plan is to first select a "Royal Priesthood" during this age and have that priesthood teach and rule and bless the world in the next age.

Now we are just at the threshold of the age of glory. The midnight shadows of the diagram are just beginning to flee before the "Sun of Righteousness," and the printing and scattering of millions of Bibles in the past 87 years is one means toward the great work. In a word, then, these dear friends stand at our side in hope of the spread of truth, the great difference being that they expect to do it in their present weak, humble, mortal condition; and we expect to be glorified and clothed upon with heavenly form and power, as a means to the desired end.

One of the great stumbling blocks which hinders "Orthodoxy's" reception of God's grand missionary plan, of a special age in which the world (including those in their graves) will be taught and blessed by the knowledge and merit of the ransom, is their false idea of what constitutes DEATH. They have accepted Satan's first lie, "Thou shalt not surely die," instead of God's statement that men do die; hence they do all in their power to convince themselves that Satan was the truth-teller, and will not believe that when men die they lose life. They will not believe the Scriptural testimony. (`Rom. 6:23`; `Eccl. 9:10`; `Psa. 6:5`; `Job 14: specially vs. 1,10 and 21`; `2 Tim. 4:8`.) Hence they are forced by their adherence to Satan's theory, to claim that when men die they go to a place of woe or happiness and continue really to live, though they admit they seemed to die.

If they would take God's word simply and lay aside traditions, they would see that all men go to ("sheol," "hades") the condition of death, and that the power is with God to bring them to life again, to bring them up out of their GRAVES. (`Ezek. 37:12`.) Then they would see the reasonableness of death as the penalty of sin and of the RANSOM from it, by the death of our Redeemer, who substituted his life for ours and died the just for the unjust. Thus he bought for all the right to a return to life (resurrection--restitution) when at the hands of the Royal Priesthood it shall be testified to every man that Christ died for ALL. (`1 Tim. 2:6`.)

While God has foretold the gross darkness now covering the world, let none overlook the fact that he also foretells by the same prophet that when the government shall be upon the shoulders of Him called "Wonderful," the rod of the oppressor (Satan) shall be broken, and the people who walked in darkness shall see a GREAT LIGHT. (`Isa. 9:2,4,6`.)

By the same prophet the Lord again says of Christ (head and body), "I will preserve thee and give thee for a covenant of the people, to establish (order, rule) the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners (in death--in hades) Go forth; to them that are in darkness, show yourselves." (Come to the light--the truth.) (`Isa. 49:8,9`.)

Soon it shall be manifested that not in name only, but in deed and in truth, Jesus is "the true light which lighteth every man that cometh into the world." (`John 1:9`.) "And in that day shall the deaf hear the words of the Book, and the eyes of the blind shall see out of obscurity and out of darkness. The meek also shall increase their joy in the Lord." (`Isa. 29:18`.) Surely we are now entering "that day," and for it thank God.

CHURCH GOVERNMENT.

The article in a back issue of the TOWER (Vol. 4, No. 4), entitled "The Ecclesia," furnishes our understanding of what constitutes the Church of Christ and the spirit of love and truth which binds and unites the saints of all ages. But we have inquiries from a number of ministers and others who are coming back from sectarianism to the original and only true church which includes all SANCTIFIED believers in the ransom, asking whether we recognize local organizations such as the Apostles established in every city (`Titus 1:5`), having elders and deacons, etc.; and if we do not have such, Why? Is such organization not as proper now as in the Apostles' days? And if there are no such organizations, how is the work of the ministry and teaching conducted successfully?

We reply, that the circumstances now differ from those of the Apostles' day in that their work was more to organize and lay the foundation for an age of work just beginning, while our work is the reverse almost of this; it is the ending or harvesting of this age; and the methods of then and now might be as different as are the methods of a farmer and the implements he uses in sowing seed and in reaping his harvest.

The methods of Jesus, in harvesting the Jewish age, furnish a better guide to present work. It is with us much as it was with him: His mission was not to bring peace but a sword--division (`Matt. 10:34`.) In some respects, dividing and tearing down are not as agreeable employment as building up; but if we are anxious to do the Master's will we have no other wish, and especially if he has shown us the necessity of the separation in order to the glorifying of the saints and the bringing in through them of an age of blessing to the world in general. Seeing this, harvesting becomes the most enjoyable work in the vineyard.

For the same reasons that Jesus did not organize congregations while present with his disciples in the Jewish harvest, we do not consider expedient or necessary organizations even simple and unsectarian as those established by the Apostles. Our Lord is again present, not again in the "form of a servant," in the flesh, but a spiritual being; and he, being present, is in all things the guide and director of every laborer.

But, though no earthly organization is attempted, yet we are as one--all united to the one head and following the leadings of his Word and Spirit. If we see any among us turn aside and "err from the truth," each other member will feel a loving duty to do what he can to restore such a one to the truth; yet we feel that the further responsibility of disciplining, etc., is with our present Lord, who also will do it. We labor to do his will and leave results to him.

Our ministers, if assembled, would contrast nearly as strongly with those of the nominal "church" as did Jesus' followers at the first advent contrast with the Scribes and Pharisees.

The ministers of the nominal Church seek for and receive the popular approval; and for their labor they have their reward, being abundantly supported and honored. In fact, a young man of talent finds no easier or more direct road to the honors, ease and comforts of life than to enter the ministry of the Nominal Church. But far different is it with those who, for the love of the truth and the glory of God, go forth to declare the whole counsel of God whether men will hear or forbear. These are by no means salaried lords of God's heritage, but, like their Master, they are despised and rejected of men; but they esteem it a privilege to receive the wages of persecution, hardship, and trial of the present time, while joyfully looking forward to the glory to be revealed. They use whatever talents they possess to the best advantage, whether they be many or few.

Some, through the columns of the "TOWER," are stirring up the gift that is in them; and some, who have the opportunity, travel from place to place preaching by word and printed matter, while others, whose field is not so wide, are thus engaged in their own immediate neighborhood. Few can give all their time directly in the Gospel work: the mass of them, in order to "provide things honest in the sight of all men," are obliged to "labor, working with their hands."

The majority of these ministers [servants] of Christ do their work by searching out the "saints," for whom present truths are meat in due season, and by conversation on these subjects and the loaning of a paper containing some article which they have marked, they endeavor to build them up in the most holy faith, helping them to understand the word of God more perfectly, as did Aquilla and Priscilla with Apollos (`Acts 18:26`), and each doing with his might what his hand finds to do, using whatever talents he possesses, seeks thus to glorify God in body and spirit which are his. It is the mistake of very many Christians, however, and one which all should guard against, to suppose that they are serving the Lord's cause when they are indiscriminately distributing anything which claims to be a religious tract or paper. The careful servant will be judicious and discriminating in this and in everything he undertakes. Such are the simple methods of the majority, and their work, under God's direction, is mighty in the pulling down of strongholds. Here a little and there a little, Babylon and her wall of errors is crumbling before the truth. Another question in connection with this subject is:

WHAT CONSTITUTES "A CALL TO THE MINISTRY?"

All who consecrate are led of the Spirit (if they will follow) into more and more of an appreciation of God's goodness and loving plans; and as they become filled with the spirit of love and see those about them needing the precious truth which they so freely received of God, and which so blessed and helped them, they realize that this very condition of things is a call from God to declare it to them, using their best talents in their heart-work, and letting their light so shine as to glorify their Father in heaven.

Of every member of the anointed body it is true as of the Head--"The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto THE MEEK." (`Isa. 61:1`.)

The Master is saying even now to every consecrated one: Go ye also into my vineyard--why stand ye idle? Reading matter for judicious use we will supply free. Sample copies of the TOWER will be sent free to those you think might be interested if you send us their addresses. We consider this one of the means in our hands for spreading the good news.

WHERE DID MOSES GET THAT LAW?

An infidel, wishing to examine into the truth of the Christian religion, inquired of an elder of the Presbyterian church as follows: "What books, sir, would you advise me to read?" "The Bible," said the elder. "I believe you do not understand me," resumed the unbeliever, surprised in his turn; "I wish to investigate the truth of the Bible." "I would advise you, sir," repeated the elder, "to read the Bible; and," he continued, "I will give you my reasons: Most infidels are very ignorant of the Scriptures. Now, to reason on any subject with correctness, we must understand what it is, about which we reason. In the next place, I consider the internal evidence of the truth of the Scriptures stronger than the external." "And where shall I begin?" inquired the unbeliever, "at the New Testament?" "No," said the elder, "at the beginning--at Genesis."

One evening the elder called and found the unbeliever at his house or office, walking the room, with a dejected look, his mind apparently absorbed in thought. He continued, not noticing that any one had come in, busily to trace and retrace his steps. The elder at length spoke: "You seem, sir," said he, "to be in a brown study; of what are you thinking?" "I have been reading," replied the infidel, "the moral law." "Well, what do you think of it?" asked the elder. "I will tell you what I used to think," answered the infidel. "I supposed that Moses was the leader of a horde of banditti; that, having a strong mind, he acquired great influence over a superstitious people; and that on Mount Sinai he played off some sort of fireworks, to the amazement of his ignorant followers, who imagined, in their mingled fear and superstition, that the exhibition was supernatural." "But what do you think now?" interposed the elder. "I have been looking," said the infidel, "into the nature of that law. I have been trying to see whether I can add anything to it, or take anything from it, so as to make it better. Sir, I cannot. It is perfect."

"I have been thinking," he proceeded "where did Moses get that law? I have read history; the Egyptians and the adjacent nations were idolaters; so were the Greeks and Romans; and the wisest and best Greeks or Romans never gave a code of morals like this. Where did Moses get this law, which surpasses the wisdom and philosophy of the most enlightened ages? He lived at a period comparatively barbarous; but he has given a law in which the learning and sagacity of all subsequent time can detect no flaw. Where did he get it? He could not have soared so far above his age as to have devised it himself. I am satisfied where he obtained it. It came down from Heaven. I am convinced of the truth of the religion of the Bible."--Selected.

IMMOVABLE FOR CHRIST.

The old Lollards were called "Holdfasts," not only because of their firmness under persecution, but of their strong grasp of the truth. Coleridge said, with a practical aptness unusual with him: "What does not withstand has no standing-ground." "Hold fast, then, the form of sound words, in faith and love, which is in Christ Jesus." Be modest, unostentatious in all that is your own, willing to concede everything you have a right to yield, but be scrupulous and immovable about all that is Christ's.--Selected.

SINCE three cent stamps are less useful than formerly, if you have more on hand than you know how to use otherwise, we will accept such during this month in payment of subscriptions.

HOW TO LIVE.

He liveth long who liveth well!

All other life is short and vain;

He liveth longest, who can tell

Of living most for heavenly gain.

He liveth long who liveth well!

All else is being thrown away;

He liveth longest who can tell

Of true things truly done each day.

Waste not thy being; back to Him

Who freely gave it, freely give;

Else is that being but a dream:

'Tis but to be, and not to live.

Be what thou seemest! live thy creed!

Hold up to earth the torch divine;

Be what thou prayest to be made,

Let the great Master's steps be thine.

Fill up each hour with what will last;

Buy up the moments as they go;

The life above, when this is past,

Is the ripe food of life below.

Sow truth, if thou the truth wouldst reap;

Sow peace, and reap its harvest bright;

Erect and sound thy conscience keep;

From hollow words and deeds refrain.

Sow love, and taste its fruitage pure;

Sow peace, and reap its harvests bright;

Sow sunbeams on the rock and moor,

And reap a harvest home of light.

--Horatius Bonar.

OUR SECT.

Webster defines sect to mean "A part cut off," "Hence a body of persons who have separated from others by virtue of some special doctrine, or set of doctrines, which they hold in common."

Since we hold to a set of doctrines delivered to the saints by Jesus and the Apostles, and since we separate and cut ourselves off from all other religious jurisdiction and control, therefore it follows that we are a SECT. We "separate from sinners" and "have no

fellowship with the unfruitful works of darkness." (`Eph. 5:11`; `2 Cor. 6:17`). Because there is no concord between Christ and Satan, nor between a believer in Christ and an unbeliever in his ransom and Lordship, therefore we obey the Lord's command, "Come out from among them and be ye separate, saith the Lord, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (`2 Cor. 6:17,18`).

In doctrine we hold firmly to the glad tidings preached by Jesus and explained by the Apostles, and will receive none other, even though it should be delivered by an angel from heaven. It is briefly stated by Paul thus: "I delivered unto you first of all, that which I also received [first of all], how that Christ died for OUR SINS according to the Scriptures." (`1 Cor. 15:3`). This is the basis; and built upon it, is our realization that we are justified and cleansed from all sin in God's sight, by his offering or sin-sacrifice who "died the just for the unjust." Realizing this, "we have redemption through his blood, the forgiveness of sins." (`Eph. 1:7`). All who accept of their share in this atoning sacrifice are properly termed Christians.

This was the faith of the early church. True, they progressed beyond these first principles to the use of the "strong meat," and to a comprehension, with all saints, of the deep things of God; but the "babes in Christ," and those "who, by reason of use, had their senses exercised," were all one family--"all one in Christ Jesus." The more advanced in grace and doctrine bore the infirmities of the weak, each and all seeking to grow in grace and knowledge more and more. Where this apostolic rule was observed there could be no sect, no division in the body. It was only when error began to develop in the congregations that Paul wrote to some: I hear that there are divisions (sects) among you, and I partly believe it; for it is evident from what I learn of the worldliness and error coming in among you, that there would of necessity be divisions; for those true to the Lord could not have fellowship with such unfruitful works of darkness, but must rather reprove them. (`1 Cor. 11:18,19`).

But while divisions were objected to in the true church, while all the apostles taught that there was one Lord, one faith, one baptism and one body-- church of Christ--yet this church was a sect itself--a split off from the Jewish church--which was cast off and left desolate, and it was also separated from the world. It was "the sect everywhere spoken against." (`Acts 28:22`). Thus, we see, that Christians are a sect or separated class--separate from the world--separate from sinners--separate from all others, in that they accept of Jesus, and salvation through his blood. But there should be no schism or division of this sect; all who are of it should be one. There is one fold and one Shepherd. (`1 Cor. 12:25`).

It is not remarkable that Satan should seek to divide and separate the sheep and to put up fences, such as the denominational creeds prove to be, which would hinder some of the sheep from following the Shepherd into green pastures of fresh and living truth. This would be but wisdom on his part. But it is strange that he should be able to fetter the reason of so many, that they should think it a mark of spirituality to say, I am of Luther, a Lutheran; I of Calvin and Knox, a Presbyterian; I of Wesley, a Methodist, and so on; while Paul, on the contrary, to some of his day, who were in danger of this spirit of sectarianism, said: While one saith, I am of Paul, and I of Apollos, and I of Peter, are ye not carnal? Is it not in direct opposition to the spirit of Christ to think or act thus? "Is Christ divided?" Did Paul or Peter or Knox or Calvin or Wesley or anyone else than Christ die for your sins and redeem you? They, as servants of Christ and the church, should be esteemed very highly for their works' sake, but to name the Bride after any other than the Bridegroom is manifestly improper.

Oh, that all could see that in God's sight there is but one church--whose names are written in heaven--and that God cannot and does not sympathize with or recognize any split in the real church. He does not recognize the narrow creeds in which so many of the sheep are confined and starving. As we have shown, he has placed but one fence around his fold. Inside of it there is plenty of room, both for the lambs and the fully matured sheep of Christ, to feed and grow continually.

A PARABLE.

Fix in your mind a picture of a fine large pasture surrounded by a strong and high fence--the Law of God-- which surrounds and keeps all the sheep within, but which recognizes no means of access to that fold--justified condition--except Christ, the door, faith in whose sacrifice for sin is the only way into the fold. All climbing into the fold by any other way are thieves and robbers. This is the pasture provided by the Good Shepherd for his sheep, for whom he once laid down his life. Into the true fold of Christ quite a flock of sheep have entered. They belong to the true Shepherd; but as we look before us at the grassy slopes, only a few sheep, a little flock indeed, seem to be enjoying the liberty of the fold--the liberty wherewith Christ hath made them free. Where are the others? We look and see inside the door, on either side of the pathway, small enclosures. Over each is written its peculiar name--Presbyterian, Methodist, Baptist, Second Adventist, Roman Catholic, Greek Catholic, Episcopalian, Lutheran, etc. Looking at these pens we find them to differ. Some are built like prisons with iron frames and bars and chains, others less strong, and some are merely marked out "dead lines" over which the sheep understand that they must not go.

These pens are full of sheep, but they are weak, delicate and sickly for lack of proper exercise and fresh, nourishing food. They are regularly fed, but only upon husks, with occasionally a little milk, but they eat without relish and get no good from it. Many of them are leaner and poorer than when first they entered the fold, and some have become blind. Strange to say all seem to be perfectly satisfied, each with his own pen, and very seldom does one attempt to escape.

Perplexed to know why these should thus submit to be penned, we watched to see how they were induced to enter the various enclosures. As the sheep entered by faith the fold of Christ through the only door, under-shepherds who had been appointed to help the sheep to find and appreciate the pastures of the entire fold, had conceived that they knew better than the Chief Shepherd how to manage the flock, and accordingly they had constructed these various pens. Each class stood at the door of his own, and as the new sheep came in, they tried to impress upon each, both by manner and voice, first of all the necessity of getting into some of the many pens; and secondly, each one tried to show the superiority of the one he represented. As a consequence, nearly all the sheep which entered got penned, and only a few passed on to enjoy all the liberty of the fold. The under-shepherds sought continually to impress upon their sheep that the free sheep were heretics and en route to destruction.

We watched to see what would be the end of this matter, for we learned that the Chief Shepherd was expected by some, and we knew that his coming would soon demonstrate whether he approved of this dividing and imprisoning His flock. The under-shepherds mostly claimed that he would not come for a long time yet.

Presently among the free sheep we heard great rejoicing. We looked and found that the Chief-shepherd had come quietly, unobservedly ("as a thief"), and was now recognized by some of the sheep, and hence the rejoicing. Some of those imprisoned heard the Shepherd's voice; they looked and listened, yet could scarce believe. It was indeed, the voice of the shepherd as he tended and ordered his flock. All who were his true sheep seemed to hear his voice condemning the penning process and saying unto his sheep: "Come out, my people."

Some leaped the fences and gained liberty and food from the Shepherd's hand. But some were so weak and faint for lack of nourishment that they trembled with fear and dreaded the under-shepherds too much to come out. We noticed outside the fences that some of the free sheep brought food to the bars, and thus some of the weak ones were strengthened and then came out. The under-shepherds, meanwhile, were alert with redoubled vigilance, and by varying policies sought to keep the control of their (?) flocks. Some denounced and scoffed at those without, and threatened the sheep within; and others redoubled the customary exercises, the "forms of godliness."

We waited to see the outcome, and saw the unfaithful under-shepherds bound and beaten with stripes, the prison pens all destroyed, and the fold used as designed --the flock one, its name one, and its head Christ Jesus.

"LEARN WHAT THIS MEANETH."

"Go ye and learn what this meaneth, I desire mercy and not sacrifice."--`Matt. 9:13`--R.V.

This injunction is just as pertinent now as it was when Jesus gave it, yet we cannot but think, according to our experience and observation, that if he were to make the same remark now to those who, "after the most straitest sect" of their religion, live Pharisees, it would be met by some such words as the following: "Why, Lord, do you ask us to learn the meaning of those old sayings of the prophets? They are expressed in language that is highly figurative and are so full of symbols

and metaphors that it is impossible for us to understand them; indeed we think we ought not to pry into such things."

But this was an important lesson, and Jesus wished to call their attention to it. His friendship with publicans and sinners seemed to them to be out of order and so they were questioning the disciples, doubtfully, regarding it, and this called forth the statement of Jesus quoted above.

It is doubtful if they ever learned that God's work in Christ was not to sacrifice the world, but to save it, for, says Jesus, "The Son of man is not come to destroy men's lives but to save them." (`Luke 9:56`). When Christ Jesus speaks we may see at the time but one phase of what is meant, while he causes the word spoken to span the everlasting relations of the subject.

When Jesus, in `Matt. 12:7`, referred to these same words of the prophet (`Hosea 6:6`), he did so in connection with the question of the observance of the Sabbath, saying, "If ye had known what this meaneth, I desire mercy and not sacrifice, ye would not have condemned the guiltless." This was equivalent to saying that they did not know its meaning. Then, rather peculiarly comes in the words, "For the Son of man is Lord of the Sabbath."

In both these cases it was the lovingkindness of Jesus that disturbed their pharisaical natures and called forth their opposition. It is the mercy of God in Christ toward the world that distressed the Pharisees of Jesus' time, and distresses the same generation now; for "this generation" of vipers (this kind or class) has not yet passed away and will not have passed away until all the prophecy of the twenty-fourth chapter of Matthew is fulfilled. (`Matt. 24:34`).

Those who are not in spirit with Christ Jesus have ever been opposed to having mercy shown to the world in a limited way and time, professing to believe that Christ came to save the world, but yet that only a small proportion of them will be saved in any sense; that Jesus came to save men from the calamity which befel the race in Adam, but will only half, or not half, succeed.

They think that when men die in Adam they pass a line beyond which mercy and the power of Christ to save, cannot go, thus limiting the wisdom and the power of God, "who will have all men to be saved and come to the KNOWLEDGE of the truth." (`1 Tim. 2:4`).

It is "a thing incredible" with them that God should raise the dead, though they profess to believe in a "resurrection of the dead, both of the just and unjust," but still if one talks about the real resurrection of all men to actual life and hope again, "this generation," like their fathers who so beset Jesus, cry out in disgust, and act as though they thought of us as they did of Paul when he spoke of being sent "far hence unto the Gentiles," "away with such a fellow from the earth, for it is not fit that he should live." (`Acts 22:22`.)

How strange it seems to us, that the love of God so strikingly manifest in the gift of his Son, should be so buried up under papal rubbish as to make it seem to have no existence.

That the restitution of all things, spoken of by the mouth of all the holy prophets," should be entirely dropped out of the teaching of the nominal church, and the destruction of most things substituted, shows the need of their "learning what this meaneth, I desire mercy and not sacrifice: for the Son of man is Lord of the Sabbath." But it also shows, as Jesus said, that these things are hid from the wise and prudent and revealed unto babes. In the Sabbath just now approaching, that mercy will shine forth in "the exceeding riches of his grace." But many do not wish to "learn what this meaneth." How full of meaning were Jesus' words! J. C. S.

OLD LANDMARKS.

Some whose attention is drawn to the clearer light now shining on the word of God, fear as they say, to leave old landmarks. This is a false veneration, bred of fear, and it requires only a moments reflection to show this.

We asked such an objector, recently, how much he meant by old. Did he mean creeds formulated fifty years ago? Would he go further back to the Wesleyan movement? Even that is but recent. Perhaps he had better go further back to the "Presbyterian" movement, or to the "Lutheran" or "Episcopalian," to find old landmarks. Still there is the same difficulty. All of these are but comparatively recent landmarks, and if a really old creed is wanted, the Roman Catholic certainly should have the preference on the score of age.

He saw, finally, his mistake and acknowledged

that he had been looking at matters from a false standpoint, and that the only OLD LANDMARKS worthy of confidence, are the inspired teachings of our Lord and the Apostles--the very ones to which we always appeal as the only True Standards of the Church whose names are written in heaven.

In this connection we take occasion to make some extracts from a recent number of "The Scotsman" (published in Edinburgh, Scotland,) in which it reviews a lecture by Dr. A. F. Mitchell, Prof. of Ecclesiastical History. It serves well to show how the thinkers of even old, slow Scotland are awakening to the absurdity of some of the doctrines which have separated the children of God into sects and denominations, and have largely succeeded in substituting the creeds and traditions of men for the Word of God. The extracts are as follows:

"THE WESTMINSTER ASSEMBLY; ITS HISTORY AND STANDARDS: BEING THE BAIRD LECTURES FOR 1882.

Readers will find in Dr. Mitchell's lectures an intelligent and exceedingly well informed account of the origin, purpose, history and results of the famous Westminster Assembly, by one who has made a special study of the subject.

The intrinsic importance of the Westminster Confession, and its position as a test for our University Theological Chairs, cause us just now to turn with more interest and curiosity to its origin and authorship. In June, 1643, an ordinance was issued by Parliament calling that Assembly which met to settle a pure faith for England and framed those Standards which were adopted in Scotland. The principle on which representative divines were chosen was, that two should be elected from each English county, each University, and the Channel Islands, one for each county in Wales, and four for the city of London; while Scottish Commissioners were only invited to be present. In all, about 160 divines and laymen were appointed, each member who attended receiving four shillings a day for expenses. Although in the list of those called we find a few names of reputation for learning and ability, it is impossible to say that they represented the best scholarship and most cultured views of the age. We miss in the roll several men, famous still for ripe learning, high theological attainments and grasp of intellect, who would have been fittest to join in this memorable Synod, though they would have opposed many of its decisions; while in the number are a host of estimable but utterly obscure men, whose support gives no weight and adds no value to one dogmatic conclusion of the meeting.

It is evident that the orthodox see nothing absurd, nothing humorous in the opinions of these men being binding on after generations of clergy and all future theological Professors in our universities, centuries after these respectable gentlemen themselves, having quitted their fleshy tabernacles, have peradventure discovered, to their surprise, in another and better world, that they have been quite mistaken, and the General Assembly of the firstborn does not hold or enforce any Calvinistic creeds on its elect members. Even when they were deliberating on most weighty articles, the attendance was so small that the three committees were reduced to a quorum of six each; and we find in full Assembly only forty out of a hundred and fifty voting on a dogma, which has henceforth been imposed on the minds and consciences of millions of Presbyterians. Yet these worthy members confidently discover the hidden decrees of God and decide the fate of men, of angels, of devils and of infants: they interpret the most debatable parts of Scripture, and the most perplexing parts of Pauline dialects and simile; they formulate the most mysterious purposes of Providence.

It is marvelous to think that these decisions by men whose opinions on the simplest points of politics, agriculture and physics, we would not listen to, should be binding on the nineteenth century, though the whole tide of thought has left them dry behind. Criticism has shown that it supports conclusions on corrupt texts, and on misinterpreted passages. Science has proved that it makes assertions which are profoundly erroneous. Advancing civilizations and higher cultivation have shown that its views of the purpose of God can be contrary to the true humanity on which we base our elementary ideas of the nature of the Deity. If the Assembly, whose views were discarded by the English Church a few years after, had been held a hundred years earlier, it would have been Roman Catholic; if it had been held fifty years later it would have been Arminian; what, then, gives perpetual authority in Scotland to this Calvinistic parenthesis in ecclesiastical history and doctrine? It is difficult to see why the theological views of the seventeenth century should be taught in our university chairs any more than the scientific opinions of that age.

Suppose it had been laid down that every Professor of Medicine and Surgery

in future should conform to the standard of an association of doctors of 1643, we should find them now teaching the most ghastly methods of therapeutics, insisting on drugs which ruin the carnal constitution, and practicing phlebotomy, which drains the human being of his blood, increasing insanity by the means taken to cure it, and denouncing the circulation of the blood as a flagrant heresy. If, in our Chairs of science, the opinions of the Royal Society, founded in 1660, were still binding we should find in natural philosophy, in geology, in chemistry, opinions taught, as in Roman Catholic institutions, as purest science and undoubted facts, which research has exploded and sent long ago into the limbo of extinct notions and curiosities of by-gone credulity and ignorance. Why, then, should the notions, on far more difficult, obsolete points, by this Assembly, be held as sacred and imperative, and entitled to hold the minds of posterity under the fatal law of intellectual mortmain?

Still, must each Professor teach, under the yoke of their "dead hand," the inspiriting doctrine of total depravity, which holds that man is so corrupt that he can do no good thing, and yet that he will be damned if he does not do it; that he deserves eternal torments for sin; that millions are doomed for not accepting a gospel which they never heard; that it is the duty of the civil power to punish and extirpate heresy; that the world was made in six days, although the geological Professor in the same college will tell his students that the world was millions of years without a human being. That it is the "elect infants" only who are saved; that "God as a righteous judge doth blind and harden" the wicked. Such doctrines are denied by the vast majority of civilized people, and discarded by the highest, clearest minds and hearts in Christendom; yet still Professors of Theology are bound by these standards, are forced to shut their eyes and mouths to all that speculation, learning, science have taught for centuries, and are endowed by the State to teach the opinions of a few estimable but erroneous gentlemen, who, after much prayer and contention, agreed upon them more than two hundred years ago.

Dr. Mitchell, whose views are interesting only as specimens of other admirers of the Confession of Faith, is not unconscious of some difficulties in maintaining some dogmas which are contrary to fact, science and humanity; and he has his "answers to objections," which he gives with an air of profound satisfaction and with complete unsuccess. The Confession says the creation of the world took place in six days, "which now almost all orthodox divines grant it did not." We therefore naturally conclude that these "orthodox divines," as regards the Confession, are heretics. Not at all, says Dr. Mitchell, who is in the same case; these words, he argues, are almost identical with those in Scripture, and therefore must be interpreted in the same non-literal, non-natural sense, as divines conveniently, but uncritically, put on those in Genesis. Now, can the lecturer deny that the Westminster Assembly meant them as six literal twenty-four hour days? Can the lecturer deny that these words are given as the statement of an historical fact, and are not a quotation which may be accepted as metaphorical or poetic, if we please? It is nothing to the point to show that some writers--Dean Colet or Philo--had previously regarded the "days" in a figurative sense; and it is ridiculous to say that the Assembly showed their intention not to exclude such a fanciful interpretation because they did not write "six natural or literal days."

If we are allowed to treat the standards when we choose as metaphorical, on the ground that the Scripture passages they paraphrase are figurative, we shall be led into a delightful chaos, and have a most comprehensive Church. The phrase, "Son of God" is figurative; "redemption" is a Pauline metaphor from Greek law; "adoption" a metaphor from Roman law; "everlasting" and "eternal" punishment have been interpreted in various ways in Scripture; may we, therefore, explain them for ourselves with corresponding variety in the Confession? and if not, on Dr. Mitchell's theory, why not? What is allowed to the Calvinist may be allowed to the Universalist and the Unitarian.

But, in fact, the whole notion is absurd. The Standard is a formal, prosaic, legal document, to be interpreted by what it says. The lecturer, further, in argumentive despair maintains that when it is said, "elect infants dying in infancy are saved," it is not to be inferred from these words that there are any who are not elect! If so, we would have fancied these divines, so shrewd as not to say "literal days," would have been equally shrewd to omit "elect," in order to prevent a misconception, seeing that the opinion was so prevalent that there were infants non-elect, and therefore lost. Besides, this notion that all dying infants were humanely elected to life because they should die before they have power and time to sin, is contradictory of the article in the Confession, which says that when God elects to salvation it is without any foresight of good works,... or any other thing in the creature, as conditions or causes moving him thereto." We greatly fear that Dr. Mitchell should be looked after. If he had lived in the Puritan age, he would have been violently denounced as a heretic, denied Church privileges by the ministers he reveres so deeply, or put in jail by the civil magistrate whose authority he respects so highly, and reduced to be an "ambassador in bonds."

How is it that with so many disputable and denied doctrines in a Standard containing about 16,000 propositions, that in successive generations ministers accept and sign it without any hesitation, though ordinary men cannot agree together on twelve questions? It is a curious problem which we can only explain by supposing that perfect belief is required only when we swear to one or two articles, but that a reduction is allowed, as by grocers, on taking a quantity. Dr. Mitchell has issued a useful work, proving the urgent necessity for the abolition of tests in our Universities if we desire to see freedom of thought, honesty of assertion, and progress of religious opinion and theological knowledge.

RESTITUTION.

The restoration of the world to their "former estate" (life on earth) is a doctrine held by few Christians to-day through lack of seeing the glorious "plan" of salvation" God has revealed to us in his word. When once you get hold of restitution as a starting-point, you will soon find that God has a "plan", and diligent study of Scripture will open your eyes to see God's love and wisdom, if you will only believe what God says, and not "human traditions." "Seek, and ye shall find; knock, and it shall be opened unto you."

We read in `Acts 3:21` of the times (years) of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began. And in `Rom. 8:21`, "The creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God." Yes; the man Christ Jesus gave himself a ransom for all (`1 Tim. 2:6`). By the righteousness of one the free gift came upon all men unto justification of life" (`Rom. 5:18`). "For as in Adam all die, even so in Christ shall all be made alive" (`1 Cor. 15:22`.)

All praise be to God, Christ has bought the "world," and in due time will deliver them all from the prison-house of death, for he says, I have the keys of hades and of death (`Rev. 1:18`.) But every man in his own order: Christ (the first-born from the dead,) the Head, then his body--the Church--after the Church has been glorified--the "world"--to their "former estate." For the earnest expectation of the creature waiteth for the manifestation of the sons of God (`Rom. 8:19`). Waiting and groaning (though ignorantly) for the Son of Righteousness to arise with healing in his wings. Then the promise to Abraham will be fulfilled: "In thee and in thy seed (The Christ) shall all the families of the earth be blessed." (`Gen. 28:14`.)

Let us look at what the Prophets say about this glorious day (one thousand years.) Please read carefully the following: `Ps. 96:10-13`; `Isa. 11:1-10`; `61:4-11`; `65:17-25`; `Jer. 31:31-40`; `Ezek. 16:48 to end`; `28:25 and 26`; `34:24-31`; `Hos. 2:14-23`; `Rev. 21:3-5`. After the world has been restored to their "former estate" under the righteous reign of "The Christ," it will be their "Judgment Day" (before the great "White Throne" of Truth), on trial for Eternal Life, having had a complete experience of good and evil in this present age, and then having full knowledge and power to obey. If they then willfully sin, they will die the second death--die for their own sin. (`Jer. 31:30`; `Acts 3:23`; `Rev. 21:8`.)

Truly we who see God's plan can sing, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of nations. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: For all nations shall come and worship before thee--for thy judgments are made manifest. Amen. Thy Kingdom come. (`Rev. 15:3 and 4`.)

R. COSSAR.

HIS WILL, OUR MEAT AND DRINK.

The language of very many grateful hearts, who have realized their sins forgiven through the precious blood of Christ, has been, Lord, I will follow thee whithersoever thou goest. But very few, perhaps none at first, actually realized the full meaning of that covenant or promise; nevertheless the Master declares, "Him that cometh unto me I will in no wise cast out." (`John 6:37`). But he would have us understand that it is no easy thing to follow him, for his was a thorny, difficult way, promising no gratification to the natural man.

When on one occasion one came to Jesus, saying, "Lord, I will follow thee whithersoever thou goest," he replied: "Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head." (`Luke 9:57,58`.) That is to say, Are you willing, if need be, to be thus homeless and comfortless that thereby you may render greater service to our heavenly Father. It is my meat and drink to do his will. Shall it be yours also? It might be and sometimes is the case, that some can serve the Lord better by having a home and using its hospitality in the service. When, as was generally the case, the work in which Jesus was engaged called him about from place to place to preach in public, heal the sick, etc., he went, regardless of personal comfort. When near the homes of his disciples he often tarried with them; thus the home of Martha and Mary and Lazarus was often blessed with his presence; but most frequently after the toil of the day he sought repose for the night in the wilderness or on the mountains. Sometimes, however, when the interests of the work required it, he chose a regular dwelling place, for we read (`John 1:38,39`) that on one occasion two men were following Jesus, and

he, turning and seeing them follow him, said to them, "What seek ye?" And they said unto him, Master, "Where dwellest thou?" They wanted to have a personal interview with him, and therefore sought the retirement of his dwelling. Jesus said unto them, "Come and see. They went and saw where he dwelt and abode with him that day."

We find the same principle governing the actions of the Apostles. As the work generally required them to be traveling, they not only gave up the comforts, but bravely endured the hardships, dangers and fierce persecutions that everywhere awaited them. At times now it might be expedient for the truths' sake that the disciple have a home, as Paul found it expedient for the work, to abide in his own hired house for two years, where he received all that came unto him, preaching the kingdom of God, etc. (`Acts 28:30`). It should likewise, be our meat and drink to do our Father's will, as the necessities of the work may require it, homeless and friendless, to follow Jesus; or, if expedient to have a dwelling place, to use it in his service, having it entirely consecrated to his work.

Another desiring to follow Jesus, even though, as he had just explained, it would be at the expense of great self-denial, said, "But suffer me first to go and bury my father." And "Jesus said unto him, Let the dead bury their dead, but go thou and preach the kingdom of God." Doubtless this young disciple dreaded to realize what was so generally the result with those who left all to follow Jesus, that their foes were they of their own household. He dreaded to incur his father's displeasure and

thought to wait till his father was dead. Possibly his otherwise praiseworthy ambition was to add to the comfort and perhaps to the support and luxury of his declining years.

Such an ambition would seem plausible and has proved a snare to many. They have permitted earthly ties to fetter and hinder them, saying, my family or my parents--those dear to me by human ties--shall have all the comfort, ease and luxury that my time and labor can supply. This has been my ambition in the past, and should I now withhold any part of that which they have come to expect at my hand, in order that I might follow the Master, my motive, my love would be misinterpreted.

Under this pressure, many come to the conclusion that they will wait until these hindrances are removed, until such no longer need their care; but this is only a device of the adversary, who well knows that procrastination is not only the thief of time, but also of interest and inclination to heavenly things. Now, while our Lord would not have us ignore our natural responsibilities, and teaches that he who does not provide for those naturally dependent upon him is worse than an infidel, an unbeliever, he does teach that our consecration should be to God, and whatever of human responsibility devolves upon us should be discharged as unto him.

Thus, in all we do, whether it be in "providing things honest in the sight of all men" for those of necessity depending upon us, and thus honoring our Master, and improving every available opportunity which, by economy of time and means, may be gained for spreading the good news--the Gospel of the Kingdom; or whether it be possible, by self-denial, to gain all our time, and utilize all our efforts in directly and widely proclaiming the Gospel, if we would follow our Lord it will be our meat and drink to do our Father's will. "Let the dead bury their dead." All the world is reckoned of God as dead, being still under condemnation. Let them attend to their own affairs, work out their own ideas and think what they will of our peculiar ways. We must expect to be misunderstood, misrepresented, and to bear the reproach of Christ. But don't let that hinder us; it is our business to preach the gospel by every talent and opportunity we can command.

"Another also said, Lord, I will follow thee, but let me first go and bid them farewell which are at home at my house. But Jesus said, No man having put his hand to the plough and looking back is fit for the kingdom of God." This one, though also desiring to follow Jesus, cast a lingering look behind to the things and friends once dearest. He thought he was willing to sacrifice earthly comforts and endure hardness as a good soldier; he did not desire to procrastinate and not begin to follow Jesus until his Father was dead, or the prejudices of his earthly friends were overcome. No; he only wanted to bid them farewell, to confer with them, and to gain their approval of his course. To follow Jesus was not yet the chief and all-absorbing thought.

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