The Watchtower, December 1, 1883

VOL. V. PITTSBURGH, PA., DECEMBER, 1883. NO. 5.

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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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`.

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VIEW FROM THE TOWER.

We wish it distinctly understood that no arrow from this TOWER is aimed at the Lord's children; neither at the weak, nor at the strong. God forbid that we should at all wrestle with flesh and blood--especially that we should fight against our own kindred, the family of God.

Our arrows, are aimed at errors not men; at systems, not individuals. We wrestle against princedoms and powers in exalted positions of influence (`Eph. 6:12`), chief over which is Satan.

We write thus because a letter from one of the readers recently, suggests the thought that our words have been somewhat misunderstood. This brother points us to the success, influence, charities, and missions as now witnesses of God's favor to the various sects, and warns us against saying anything against God's children therein.

To this we reply as above, that against God's children we have said nothing, but against the errors which have divided them and which keep them divided into sects contrary to the word and Spirit of the Lord. We have said something and by the grace of God assisting, we will say more, and say on, until the last of God's children shall be freed from her enchantments and bondage, and regain the liberty wherewith Christ hath made them free.

A casual glance, or even a steady gaze if from a worldly standpoint of view, would show the various daughters of the harlot as creatures of grace and beauty; would grasp only the outward marks of prosperity, and not notice the inward dearth of the true Spirit of Christ. Outwardly whited and garnished, inwardly full of pride and corruption.

We have already seen that the Jewish Church at the first advent is a likeness of the Gospel Church at the second advent. Then, the scribes and Pharisees represented "orthodoxy" so-called, as Jesus testified: "The scribes and Pharisees sit in Moses' seat. (`Matt. 23:2`.) That was a time of great prosperity in the Jewish Church. Never before had it been more prosperous outwardly. The Temple was more grand than the one Solomon built; their charity was noted of the Lord; they gave a tenth of all their possessions, even to the smallest items of their harvest. (`Matt. 23:23`.) They gave much alms in a way to be seen of men; they prayed much and long and were not ashamed to do it publicly; they sent missionaries throughout all the civilized world, and had missions in all the principal cities of the earth. Jesus testified to this also, saying, "Ye compass sea and land to make one proselyte"--convert. (`Matt. 23:15`.)

Had our Lord joined the Pharisees and been "orthodox" (?), we cannot doubt that his life would have been quite different from what it was. That path would have led to honor and praise of men, but not to Calvary, and the praise of God. To have done so, would have been hypocritical as he testifies that they were. He shows that their hypocrisy consisted in pretending to do for God's glory what was really for their own honor among men. (Doubtless in some measure self-deceived while deceiving others). Is not this much the case with the nominally "orthodox" sects of to-day? That their donations and labors and sacrifices are more for their sect than for God's Church, few will deny. Each sect worships, serves, honors and advances itself, hence it is hypocrisy of the worst form--an attempt to deceive God as well as men.

We honor the spirit of sacrifice wherever we find it, whether among Protestants, Roman Catholics, Mohammedans or Infidels; but when it is remembered that the hospitals, schools, churches, etc., are still retained as the exclusive properties of the sects, we wonder whether the name charity is applicable to a gift made to one's self.

We are much pleased at the spirit which publishes Bibles by the million and scatters the surplus profits in cheap copies among the very poor, even though it is more zealous in printing than in believing or teaching its doctrines.

We are in close sympathy with the missionary spirit, but not with missionary effort as at present operated by the nominal church. Ours is in the fullest sense a missionary work. We admire the sacrifice, especially of early missionaries, who went abroad without guarantee of every comfort and luxury and of good salaries. We should esteem it a great privilege to co-operate with such now, if we knew of any who as they went preached the "GLAD TIDINGS of great joy, which shall be unto all people." But we cannot countenance present missionary labor, for the same reason that our Master could not approve of that of the Pharisees. The poor heathen will be better off to hear nothing in this age and wait for the age to come to spread true knowledge of God, than to be confused and prejudiced against God by the usual misrepresentations of his character and plans.

Neither should numbers deceive us-- "Two or three assembled in Christ's name in a small room are as much a church as a cathedral with as many thousands, and they are more likely to have their table furnished with living bread. If numbers are an evidence of God's blessing, then Jesus had not much success as a preacher. If numbers prove anything in this age when the prince of darkness reigns, it usually means his favor and smile, for error and errorists abound and predominate as shown in the October diagram. Think not of numbers, better is the communion of two or three saints, than the emptiness and formality of a gathering of the worldly minded.

We want to suggest that those who feel hurt at such a statement as this, are we fear closely related to some of the systems denounced; perhaps partakers of her sins and therefore sharers in her pain. The seven thousand in Israel in Elijah's day, who had not bowed the knee to Baal, did not--could not feel hurt at the prophet's words against Baal. Israelites indeed, in Jesus' day did not or should not have been hurt by his sharp reproof of those blind leaders who were leading the blind people. It is as much the duty of the body of Christ now, to point out present hindrances to growth in grace and knowledge --the teaching and theories and mighty influences of the nominal church--as it was the duty of our head to point out

that the Church in his day would neither enter, nor permit others to enter the kingdom. (`Matt. 23:13`.) The Lord help us each to see clearly the truth on this subject and to do his will fearlessly. But may we be preserved from any spirit of bitterness and malice so that "Speaking the truth in love, we may grow up into Him in all things which is the head--even Christ. (`Eph. 4:15`.)

We subjoin extracts from some

INTERESTING LETTERS.

Reed City, Mich.

DEAR SIR:--Last week ZION'S WATCH TOWER was sent to me, and I find it just the paper I want. Brought up in the strictest sect of United Presbyterians, I find this new message is like cold water to my thirsty soul, and I wish to learn more of the glad tidings. Enclosed find one dollar for one year's subscription and for the rest send me as many copies of the October number as you can, I want to send them to my friends to whom it will prove glorious news.

I am studying my Bible with new interest and it is wonderful that I have been so blinded to God's glorious promises all these years. I shall trust to clergymen no longer for I find them small help in time of need.

I am truly grateful to the unknown one who sent me your paper. It is just what I have gone mourning for, for years, not knowing God was preparing "deliverance to the captives." May he bless you in the good work. __________.

Kahoka, Mo.

DEAR BROTHER:--Your highly esteemed and welcome letter of the 8th inst. was received and read with much pleasure. It gave me so much strength that opposition and persecution seem but trifles. I have received and used the copies and samples of "Food" and "TOWERS" you sent me. My wife and I are working in a private way just now, deeming it better than public work under the present circumstances.

Only a few out of the many seem willing to receive any new light on revealed things, so thick is the veil of prejudice drawn over their mental vision. But as I suggested, there are some who are willing to read and compare spiritual things with spiritual.

I lend the papers rather than give them, and to such as seem to be sincere, those consecrated ones of the household of faith. The papers and books are falling into the hands of even the unregenerated and by them are highly commended. It seems strange to me that such marvelous light should spring up in this our day, presenting truths that I had never dreamed of before. Because they are so startling is one reason why people do not receive them.

May the Lord of heaven bless you in the glorious work. We will help all we can directly and indirectly. We herewith send enclosed four names with subscriptions for the TOWER. You shall hear from us and our work as often as we have anything special to write.

Yours fraternally, __________.

New Haven, Conn.

DEAR SIR:--I see by looking over my papers that my subscription has nearly expired, so I hasten to renew it. I do not want to be without it. I watch for it eagerly and enjoy it. I had never heard much of this subject until about a year ago, but as soon as your book, "Food for Thinking Christians" fell into my hands I knew it was just what I wanted. It seemed to me that I only needed to tell my friends who believed, to have them rejoice with me. But I have been chilled and disappointed. A few have seemed to have some light but some of my friends think I am going to extremes.

I have wanted to write and let you know what a comfort your books and papers have been to me, but hesitated knowing that you received so many letters. But during the years I have been trying to serve Christ, I have been led in such a way that it seemed impossible for me to open my heart to any one about me, and for years I struggled through a thick darkness of doubts and fears. I wanted to serve God and to please him, but he seemed so far off. Then I heard the Advent Doctrine, and then came the first ray of light, but for many years after that the light was very dim, but still the Lord led me, and my heart cried out for him constantly, until finally about five years ago he gave me rest. Then I said: "Though he slay me, yet will I trust him." Since that time I have not once doubted him. Every day I have grown nearer to him, until to-day I can look back over my life and thank God for every step of the way he has led me.

The past year has been the richest, most blessed year of my life, although it has been a time of sharp trial. I think it has taken all the faith I had to enable me to endure, but I feel stronger than ever, and I thank God that the light is shining so clearly now; and I thank him that it is shining on me.

I hope I have not written too long a letter, but my heart is full and I longed to open it. __________.

Corunna, Mich.

MY BROTHER:--Twice you have responded and sent me of your literature, which I have read; at first with some fears of becoming entangled, but now with a confidence of being led in the right direction: and having a craving desire to study with you God's Word, I

subscribe for the ZION'S WATCH TOWER one year.

Your reading matter has made my Bible many times clearer and dearer, even in a short time, and I thank God for seeing even through a glass darkly.

Very Truly yours, __________.

Eglington, Canada.

DEAR BROTHER RUSSELL:--The late number of ZION'S WATCH TOWER containing the Diagram illustrating the population of the earth, in the religious divisions, I saw first in a paper from Mr. Guinness, of Harley House, London, where young men are trained for the mission field. It is one of the most striking evidences of the failure of human power with all its enlightenment, to convert the world, and to increase the desire and prayer of the believer in Jesus, that he may "come quickly" to "make all things new." The signs of the times are ominous that a great crisis is not remote. The persecution of the Jews in Europe seems like an evidence of the truth taught by the Saviour in the parable of the Rich Man and Lazarus. "Dead" and "buried" as a nation, they are suffering now, more than ordinary, the "torments" predicted by the Saviour.

In a late letter received from England, I see that the Society of which Earl Shaftesbury is President --the "Syrian Colonization Fund," designed to aid the Jews desiring to settle in Palestine to escape the cruelty of their persecutors, has met with difficulties, arising from political causes. A number of Jews intending to settle in Palestine or Syria were not allowed by the Turkish government to enter the promised land, but obtained permission from the British government to settle in the island Cyprus. In the letter, to which I allude, the writer says: "Our Jewish colonists find that the land which the governments has granted is of excellent quality and in a healthy situation. They are clearing the ground and digging their wells; also doing needful work in road making. We have not yet raised enough to establish them, but the funds are coming in, and we are encouraged to hope that the effort will prove successful. As to Syria and Palestine the case stands thus: Until lately the Sultan and his government were friendly to Jews, and would have encouraged their settlement in Syria, but political intrigues on the part of foreigners has been exerted. The Sultan has been led to think that England is endeavoring to get hold of Syria by means of the Jews; and thus, at the beginning of this year, the Turkish authorities discouraged Jewish immigration or settlement. Jewish pilgrims coming to die in Jerusalem were allowed to land. But then even these were for a while prohibited. This state of things can scarcely last. There are numbers of Jews in the Holy Land, and the most of them are in extreme poverty," (as Lazarus had been in the parable.) To these relief is being sent according to the means that are received.

The foregoing information cannot fail to be of interest to believers: The Diagram of the six classes of religionists in the world which appeared in the last number of the WATCH TOWER, is one of the best means of exhibiting the hopelessness of the world's conversion to God, [by human agency] when up to the latter part of the 19th century only 116 millions of nominal Protestants stand up out of the 1424 millions of the population.

I am desirous to use the Diagram to awaken interest in the coming of the Lord among professing Christians. In Toronto the ministers of religion generally stand opposed to this doctrine. In "McMaster Hall," the theological hall of the Baptists, not one of the Faculty believed in the Lord's coming to reign upon the earth. This was evolved by a student who believed the doctrine, at a meeting specially called to consider it.

May the Lord greatly bless your labor of love.

I am Yours fraternally, __________.

Tangerine, Orange Co., Fla.

MY DEAR BROTHER IN CHRIST:-- Nearly a year ago I happened upon a copy of ZION'S WATCH TOWER. How it came to be in this out-of-the-way place I know not, but I saw in it light on many things on which I had pondered much and had inquired much about, among the leaders of all sects, without being satisfied. Many of those things I wished to know more about. I was poor and afflicted and I was and am hard pushed to feed my family; but seeing your offer to send it to any of the Lord's poor who would write for it, I wrote and requested it, hoping to be able some day to pay for it. I have since passed through much sickness and write this upon a bed of sickness. Whether I will now be restored to health or not I cannot tell, but God knoweth best what is good for me. I know I am unworthy of the least of His favors and whether He decrees that I shall or shall not live to receive more of the light that he is bestowing upon His children I can but say, His will be done. And how I wish I could be assured in this dark day of all others, while I lie here and watch the dark clouds that reach from the ocean to the gulf, and while time passeth so heavily, that I have an interest in your prayers. I feel it would do my soul good to know or learn personally that those who have caused me so much comfort in affliction had indeed made an afflicted and unknown brother a special subject of prayer. I have written now more than I thought to write, but not the half of what I could write if my strength permitted. Would I be intruding upon your kindness to ask of you to send me a few more copies of the October number of the TOWER? Will you please continue to send it to me? Perhaps it will not be long till I can do something for the cause, and if so, I will, surely.

Yours in deep affliction,

Buffalo, N.Y.

DEAR BRO:--I herewith enclose my subscription for the dear Watch Tower. I cannot tell you how I appreciate its monthly visits with its deep living truth from God's word. How it warms and cheers the heart and strengthens and encourages us in our pilgrimage, unfolding God's plan of salvation and the presence of Jesus. I feel thankful to my Heavenly Father for the privilege of feasting on these glorious truths for it is by his favor that I am what I am. May our Father's richest blessings rest on all those loved ones who are feeding the household of faith.

I know your time is limited and therefore I do not expect you to correspond, but I never forget you at the throne of grace, and may the blessing of the Lord rest on you all, is the sincere prayer of your sister in Christ. __________.

WAS IT DOCTORED?

We desire to ask the attention of the readers of ZION'S WATCH TOWER to some considerations bearing on the authenticity of the New Testament Scriptures. It is claimed that the Roman Catholic Church, the "Mother of Harlots," having had in her possession exclusively, for a length of time, the original manuscripts, corrupted those manuscripts by interpolations and additions, in order to give an appearance of divine sanction to her corrupt doctrines and teachings. It is admitted, of course, that there are several passages in the New Testament which are marked as doubtful, and some, known to be spurious, have been rejected altogether; but it is not shown that those passages originated with a design to corrupt the original text. The explanation is offered (and there is nothing better, so far as we are aware), that those passages first appeared probably in the shape of marginal notes, and that ultimately, in the process of copying, either through carelessness, ignorance, or possible dishonesty, they were finally embodied in the text. But, be that as it may, we propose to show, by various considerations, how incredible, almost impossible, it is that any such attempts as claimed could have been made to corrupt the original text.

You are aware that the Roman Church teaches that Mary is "ever a virgin." It is one of her "infallible" dogmas that Jesus was her "only son." And, yet, with surprising carelessness, the manuscript doctors have allowed the text to read: "She brought forth her first-born son," implying, of course, that she brought forth other sons afterward. And, as if that were not enough, and to put caviling at rest forever, they permit the original text to tell about "his mother and brothers, and sisters." (See `Matt. 1:25`; `Luke 2:7`; `Mark 3:31`; `6:3`.) All this, rendered into plain English, goes before the world, while the infallible dogma of the Church is never so much as hinted in any part of the Book.

Again, the "infallible" Church teaches the doctrine of the Trinity. A recent writer said in his paper, endeavoring to show how she had corrupted the Word of God, "Where else than in the New Testament did she get her doctrine of the Trinity?" That writer ought to have known (for he has sufficient intelligence) that the doctrine of the Trinity is not to be found in the New Testament, that spurious passage in `1 John 5:7` not even directly affirming it, and that is the only text which has the faintest semblance of teaching the doctrine. But in view of the fact that those crafty manuscript corrupters took in hand to make the original text teach their dogma, what inconceivable blindness, on their part, to have allowed Jesus to say: "The Son is not able of himself to do anything!" (`John 5:19`), and "My Father is greater than I." (`14:28`.) And how could they have suffered an Apostle to testify that "he is the first-born of all creation," (`Col. 1:15`), and the Revelator to say, "he is the beginning, or chief, of the creation of God." Not to have stated their own dogma with any degree of clearness, and at the same time to allow such positive testimony in condemnation of their dogma to go out from under their hands was, certainly, bad work for the "doctors," wasn't it?

The Roman Church teaches the doctrine of "purgatory," but when they were tinkering the manuscripts they must have forgotten to put that in--the passage in `1 Pet. 3:18,19`, read in the light of common sense, not giving the least countenance to such a notion.

Then, again, the old Mother teaches "eternal torment." But is it not wonderfully strange that when she was "corrupting the manuscripts" she should have left out so completely the very foundation doctrines of her system? For while she teaches eternal torment (not from the Scriptures of truth, but from tradition, and by unwarrantable interpretation of certain texts,) these very manuscripts which she is said to have corrupted, are allowed to testify in the most unqualified terms that "death is the wages of sin;" and that the final punishment will be "everlasting destruction." (`Matt. 10:28`; `Rom. 6:23`; `2 Thess. 1:9`.) So, also, her dogma of the immortality of the soul. Why did she not put that in manuscripts when she was "doctoring" them to suit her false teachings? You know as well as I know--and I know to an absolute certainty--that that pet doctrine of Romanism is not so much as named in the Scriptures, neither in Hebrew, Greek nor English: and yet we are asked to believe that that corrupt Church has so extensively tampered with the original manuscripts, in order to sustain her abominable system of falsehood, that it is usually unsafe to trust them; that they cannot be relied on at all to tell the truth! However, while she teaches that immortality is inherent in all men, they teach that immortality is a glorious prize to be sought for, and to be obtained only by the elect of God through Jesus our Lord. (`Rom. 2:7`; `6:23`; `1 John 5:11,12`; `John 10:27,28`.)

"The Church" prays to saints, while the manuscripts testify against her--"I, Jesus, am the way--no man cometh to the Father but by me;" (`John 14:6`) and "there is one Mediator between God and men, the man Christ Jesus." (`1 Tim. 2:5`.) So, also, in her teaching of the merit of works, the testimony of those manuscripts is directly against her. She teaches that the faithful, by their good works, may merit the favor of God, while they teach that works are entirely excluded, and men are "justified by faith." (`Rom. 3:27,28`; `4:1-8`; `Eph. 2:9`.)

Illustrations might be multiplied. But from those already noted, it seems fair to conclude that, inasmuch as the "doctors" did not corrupt the text in those places which teach doctrines exactly contrary to their own teachings, the passages which are known to be spurious must be accounted for on some other hypothesis than a deliberate design to corrupt the original text.

It is certainly true that the teachings of the Scriptures in what are usually regarded as "fundamental" truths are in direct contradiction of the dogmas of the Roman Church, as well, also, as those of the Protestant sects. And it is no less certain that the teachings of the Scriptures are in full harmony with themselves throughout, from first to last. Take, for example, the story of the miraculous conception and birth of Jesus, which some in these days find so hard to believe. Compare the case of Sarah, (`Gen. 18:9-14`) [Is anything too hard? --wonderful--for Jehovah?] of Hannah, (`1 Sam. 1:5-27`,) of the Shunamite, (`2 Kings 4:14-17`,) of Elizabeth, (`Luke 1:18,20,24`.) In all of these cases there is the miraculous interposition of divine power, quickening the natural forces, where they had been dormant and inoperative, or entirely suspended; and it seems to us the miracle is not less notable in these cases than in that of Mary, where the same divine power attains its object, by its own energy directly applied, regardless of the usual operation of natural law. For, surely, He who established nature's laws, is able to act in any given case by other means, if he should see fit so to do. And that He did do so, is, as we have said, the testimony of the Book, in harmony with itself. R. WAKEFIELD.

Newark, N.J.

CONVERTED BY A TELEGRAM.

A young telegraph operator in a provincial town was anxious about his soul. But he could not have guessed that a message would reach him as it did. He had been sleepless all night, thinking of his need of a Saviour, and in the morning he went to his work with his heart uttering the publican's prayer. The sunny weather and beauty of summer scenery did not engage him, for he was longing for that peace of God which the Christian feels.

Absorbed with his desire, he continued to pray, "God be merciful to me a sinner," and was constantly repeating the words, when the click of the signal told him that his office was called. He took his place at the instrument, and quickly and with unusual emotion spelled his message, from "Herbert," at Windermore, to "J.B.," at Warworth:

"Behold the Lamb of God, which taketh away the sins of the world." "In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace."

Such a telegram as that the young man had never known to pass the wires before. It was sent to a servant girl who, in her distress of mind, had written a letter to her brother, "Herbert," but it proved a double blessing, for it came to the operator as a direct reply from heaven to his prayer. He accepted it as such, and his faith saw and rested in the Lamb of God.--Selected.

Some one has said that the fruit of the Spirit is all in one word--"love." It speaks in Galatians about love, the fruit of the Spirit being love, joy, peace, gentleness, long-suffering, meekness and temperance. The way this writer has put it--and I think it is very beautiful --is, that joy is love exultant, peace is love in repose, and long-suffering is love enduring. It is all love, you see, and gentleness is love in society, and goodness is love in action, and faith is love on the battle-field, and meekness is love at school, and temperance is love in training.--Moody.

In our last issue we stated that DAY DAWN [the work mentioned in "Food"] was out of print, since which we find that there are still some copies remaining. Though we advise waiting on "Millennial Day Dawn," we would say that if you desire the former we can still supply a few copies. Price 50 cents.

I AM THINE.

Though a cloud of pain and sorrow

Sometimes hide thy face from me;

Though my steps are slow and weary,

Father, still I trust in thee.

If my way is dark and lonely,

And no stars above me shine,

Through the darkness that surrounds me

Still I whisper, I am thine.

When in hours of grief and trouble

Tears have almost dimmed my sight,

When the tempter tries his weapon

Sometimes in a robe of light--

If I lift my eyes to heaven

Yet I see thy love divine,

Like a sunbeam through the shadows,

And I feel that I am thine.

So my Father, earthly sufferings

Cannot veil thy love from me,

And if worldly joy and pleasures

Try to win my heart from thee,

Then I look beyond the shadows

To the crown that shall be mine,

And I see the day is dawning,

When I'll be forever thine.

--K. Lundin.

WHEN WAS JESUS BORN?

The subject of ancient chronology is confessedly a very difficult one. Of many early and important events there are no reliable dates; of others, different authors assign widely different periods. As we search backward, the further we go the less reliable is the history, until --outside of the Scriptures--we finally reach the fabulous age, where all is myth and imagination.

There are a number of reasons for this condition of things.

1. Chronology was, apparently, very little used in the earlier ages.

2. Different eras in starting points were used by different authors, and by the same author at different times.

3. Several ways of reckoning time were used.

4. Printing being unknown, and original documents unattainable, much was written from tradition and conjecture.

5. We do not in many cases have the first or actual record, but only second or third-handed and often conflicting statements.

6. Where the original records exist, as in Egyptian hieroglyphics or Babylonian bricks, we are still dependent on meagre and conjectural translations.

The Bible, so far as it gives chronology, seems to be the only reliable source, but of course it is reliable, in the fullest sense, only to those who have faith in it.

Between one and two hundred different systems of chronology have been formed; most of them, too, by men of learning and research; so that it is not wise to become dogmatic over the date of ancient events which rest on profane, and therefore possibly unreliable history. Much less does it become a professed Christian to attempt to undermine the Scriptures by combatting them with data which are acknowledged to be only approximate.

The date of the birth of Christ is one which has been in dispute. In the 6th century it was proposed that Christians should use that date as an epoch from which to reckon time. As it was still less than 500 years from the days of the apostles, the date should have been placed with tolerable accuracy.

In the beginning of the seventh century an event occurred which led to doubt concerning the accepted date. In December, 1603, a conjunction of the planets Saturn and Jupiter took place, and, about a year after, a new and bright star appeared, which shone above a year and then disappeared. The conjunction was not strange, as it occurs regularly every few years, but the new and evanescent star was rather unusual. To a famous astronomer then living, it occurred that if such an event had happened just before the birth of Jesus, it would have been noticed by a people that believed in astrology, and that IF the men who came from the East, seeking for the King of the Jews, had been of this class they might have thought something unusual was going to occur, and IF a new star happened to appear at that time also (a very unlikely thing) they might have supposed it to be--etc., etc.

How such a star could travel before them from Jerusalem to Bethlehem, and then stand still over the place where the babe was, does not appear; nor why such a star should appear at each and every recurrence of the meeting of the two planets; but it so happened that one of the conjunctions was found to have taken place in B.C. 4, and the conclusion was jumped at that PERHAPS a new star also appeared at that time and acted in the very unstarlike manner suggested. Believers have been and still are anxious to have the events noted in Scripture verified by external evidence, but an attempt to prove more than is warranted may do more harm than good.

Canon Farrar, in his "Life of Christ," has the following to say on the subject, after explaining the argument: "The appearance and disappearance of new stars is a phenomenon by no means so rare as to admit of any possible doubt. The fact that St. Matthew speaks of such a star within two or three years [note the indefiniteness] at the utmost of a time when we know that there was this remarkable planetary conjunction, and the fact that there was such a star 1,600 years afterwards, at the time of a similar conjunction can only be regarded as a curious coincidence...We are, in fact, driven to the conclusion, that the astronomical researches which have proved the reality of this remarkable conjunction are only valuable as showing the possibility that it may have prepared the Magi for the early occurrence of some great event. And this confident expectation may have led to their journey to Palestine on the subsequent appearance of an evanescent star."

We accept the conclusion so far, but must believe that the star was purely supernatural, prepared for the occasion and circumstances; and, therefore, not dependent on the planetary conjunction. If so, it might have occurred the same year or a dozen years afterward, and astronomy could not help us place it.

That the conjunction did more than Farrar suggests is, we believe, accepted by no scholar, excepting, perhaps, those who, professing Christianity, deny the supernatural.

Some, who could not accept the star theory supposed that the movements of the planets themselves might have led the Magi, but this theory requires more faith [?] than to accept the miraculous appearance of a star, or, what the Magi supposed was a star.

While these notions prevailed, and the early date (B.C. 4) was accepted, historical events and dates were bent to harmonize, and other events were hunted up in support of the theory. Among the latter was an eclipse of the moon, said by Josephus to have occurred a short time before the death of Herod the Great--the monster who, as a drop in the ocean of his atrocities, slew the babes at Bethlehem.

All we know of the eclipse is as follows: Herod had placed a large golden eagle over the gate of the temple. Two illustrious Jews, named Matthias and Judas, persuaded the young men to pull it down. They did so, and some were arrested and executed. To make the matter clear, Josephus relates that there was another Matthias who was at that time high priest, but was not directly concerned in the sedition. He then says: "But Herod deprived this Matthias of the high priesthood, and burnt the other Matthias, who had raised the sedition, with his companions, alive, and that very night there was an eclipse of the moon."

Now as there occur from one to four eclipses of the moon every year, it is evident that except, under peculiar circumstances, the record of an occurrence proves nothing. Where the time of the year, the time of night, and the amount of obscurity are all given, as has been done in several instances, the record is of the greatest value in fixing dates. In the case under consideration there is nothing of the kind, therefore the record proves absolutely nothing as far as chronology is concerned. Josephus does speak of a fast as having been kept before the event, but what fast or how long before, is not stated.

As it happens there was only one eclipse of the moon in B.C. 4, while in B.C. 1, there were three. The eclipse of B.C. 4 was only partial (six digits, or only half of the moon being hidden) while it is rather remarkable that all three in B.C. 1 were total eclipses, that is, the entire moon was obscured, and of course for a longer time; causing the event to be much more likely to be noticed.

If the eclipse theory, then, has any weight, it is in favor of B.C. 1.

Of those who follow the early date, some suppose an eclipse that occurred in the fall of B.C. 5 to be the one recorded; others give B.C. 3 and 2 and still later, according to their understanding of Josephus and other historians.

Josephus gives the age of Herod at some important periods in his history, and the date of some of the events but they are not considered trustworthy. Some of them certainly seem to teach that Herod died as early as B.C. 4, but others cannot be reconciled with that date.

For instance, he is said by Josephus to have died at the age of 70. He was made governor of Galilee in B.C. 47. Josephus says (Ant. 14.9:2) that at that time he was 25 years of age. This would place his birth in B.C. 72. (47 + 25). His death at 70 would then be in B.C. 2.

It is well to note that Fausset, in his Bible Cyclopaedia, gives his age when made governor at about 20 years. Chamber's Cyclopaedian and Smith's Bible Dictionary (See article Herod,) give his age at 15, which is certainly too young. The first would bring his death in A.D. 2, and the latter two would thus place his death in A.D. 6.

As to the reliability of Josephus, we quote from Appleton's Cyclopaedia--article Chronology: "Josephus also gives dates, but he is altogether too careless to be taken into account."

We think the most reliable date is obtained in another way, even, if slightly roundabout. The greater the person or the event the more likely are historic facts in regard to them known and recorded.

Herod was but the usurper of the kingdom of Judea, a comparatively insignificant province of Rome. We have a chronology that is based on a greater man and event. The death of Augustus Caesar, the Emperor of Rome, and who made Rome the glory of the world, is what might be called established as occurring in A.D. 14. His successor was Tiberias Caesar. Now `Luke tells us, chap. 3`, that in the fifteenth year of his reign John the Baptist began to preach. John evidently baptized for six months before Jesus met him at the Jordan. Jesus then was about 30 years of age-- the age also of John when he began--

according to Jewish law and custom. (`Num. 4:3`.) Fifteen years, added to A.D. 14, bring us to A.D. 29, in the spring of which, evidently, John began his ministry. His work is recorded in `Mark 1:5`. In the autumn Jesus was baptized; and he had gathered some disciples about him before the Passover of the following spring, as recorded in `John 1` and `2`. After that, Jesus preached three years; or three and a half years from his baptism; and was crucified on the Passover in A.D. 33, "in the midst of the week," (`Dan. 9:27`,) aged about thirty-three years and six months.

Look now in the margins of your Bibles at the last chapters of each of the evangelists, and you will find A.D. 33 the correct time, yet if you look at the time of Jesus' baptism you will find them dated two years too early, and at his birth four years too early. The reason is this: The B.C. theory compelled the editors of our translation to assume that Jesus preached for six or seven years-- a theory without support, and now entirely discarded.

The marginal dates at the two ends of the first three Gospels do not agree. The B.C. 4 theory has made all the confusion--discard it, and we have harmony. The birth, then, should be placed B.C. 1, the baptism A.D. 29, and the crucifixion where it is, A.D. 33. W. I. M.

[We hold that the reckoning of time commonly used is substantially correct, as shown above. The difference which we claim as between it and the true date calculated from Jesus' birth is about three months. "Christmas day," which is reckoned the anniversary of Jesus' birth (January 1 representing the date of his circumcision eight days after) is mid-winter, and evidently does not comport well with the account of the shepherds being out with their flocks (`Luke 2:8`.) It is supposed by some to have been placed December 25 in order to the better take the place of and transform an old heathen festival at that date, into a Christ-commemorating one--at about the time so-called Christianity becoming popular with emperors, was embraced by thousands of the heathen people.

Our method of reckoning the day of Jesus' birth is based upon Scripture, and is as follows: According to the law and custom Jesus could not begin his public ministry until the age of thirty; and we may reasonably suppose that his desire to be about his "Father's business" would induce him to commence his work as soon as he was thirty years old; hence we shall suppose that he was baptized on his birthday. The period of seven years onward from his baptism is distinctly marked in prophecy --the seventieth week, in the midst or middle of which he should die or "be cut off" from life. (`Danl. 9:27`.)

His death, then, on the fifteenth day of the Jewish month Ab, was on a day just six months from his birthday, which consequently would be about October 2d--about the beginning of the Jewish year--or about three months earlier than A.D. 1 is usually reckoned.--EDITOR.]

PROPHETIC PEN PICTURES OF OUR DAY.

Nowhere do we find more striking and forcible figures and similes than in Jehovah's words through the prophets. We here consider some statements of `Isaiah 28`th and `29`th chapters relating to the church nominal. It is described under various figures--Ariel, Jerusalem, Babylon, Ephraim, Zion, etc.--each representing some special feature.

DRUNKARDS OF EPHRAIM.

(`Isa. 28:1-8`.)

Here the Prophet's illustration is Ephraim, probably because like Ephraim the Nominal Gospel Church was to increase in number and influence, and become proud and corrupt. The name Ephraim came to be applied to the ten tribes who revolted against the kingdom of the Lord and established a different mode of worship. So the prophet very aptly uses it here as an illustration. He recognizes the fact that it has what is considered a glory and beauty, and fruitfulness, but shows that their glory is really their shame, and that their proud and haughty spirit must have a fall.

The nominal church is represented as crowned with pride and overcome with wine--intoxicated with the spirit of the world and its pleasures. They are not on the mountain or hill top enjoying their privilege of communion with God, but they are down reveling in the fatness of the valley, the pleasures of the world. And Jeremiah says: "Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures. (`Jer. 49:4`.) But says the Lord, Woe to the crown of pride, to the drunkards of Ephraim. The crown of pride the drunkards of Ephraim shall be trodden under feet. `vs. 1,3`.

"And the glorious beauty which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. `vs. 4`.

The glory of the nominal church is in numbers, wealth and worldly prosperity. She has been more anxious to have a show of growth, prosperity and fruitfulness before the world, than to have fruit acceptable and well pleasing to God. God's plans work out slowly, and come to maturity not by sudden spasmodic efforts, but by slow and steady development,

"The bud may have a bitter taste,

But sweet will be the flower."

But the nominal church was not satisfied with God's plans, and in her haste she has discarded his and adopted plans and theories of her own. The result

has been great fruitfulness of a certain kind. Moral and philanthropic enterprises have been undertaken on a gigantic scale and the church has rapidly grown to immense proportions, and has gained a most prominent and influential position and name among men. Seeing this hasty fruit and regarding it good, the world with its spirit of pride has greedily swallowed it. The spirit of the world has swallowed up all the benevolent enterprises and stamped them all with pride and boastfulness. And so also its fruit in numbers, is swallowed up by the spirit of the world.

Again he says (`vs. 7`.) "The priest and the prophet have erred through strong drink; they also have erred through wine, and through strong drink are out of the way, they are swallowed up of wine, they are out of the way through strong drink, they err in vision, they stumble in judgment."

What a picture of the present condition of things: Not only are the people of the Church intoxicated with the spirit of the world, but the priests, the clergy also. And because of this intoxication they err in vision and are unable to discern the truth; and they stumble over the plain statements and marked fulfillments of God's Word.

This condition of things is true of the whole nominal church of every denomination, so that "All tables are full of vomit and filthiness so that there is no place clean." `v. 8`. The tables, which should be laden with the bread of truth, are instead, covered with a repulsive mass of mingled traditions and abominable errors.

The Lord has permitted the unfaithful stewards for a long time to pursue their own plans and accomplish their own desires, but it shall not always be so, for the Prophet declares: "Behold the Lord hath a mighty and strong one which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under foot." (`vs. 2,3`.)

The Lord has mighty agencies preparing for and already beginning this very work, as we have seen, for the nominal church is already being cast down. But while calamity and destruction awaits the great nominal church; and while their pride is to be humbled in the dust, it is not to be so with the little flock of faithful ones to whom the Lord has called, "Come out of her my people, that ye be not partakers of her sins and that ye receive not of her plagues."

Of these he says: In that day--the very day of Babylon's fall--shall the Lord of hosts be for a crown of glory, and for a diadem of beauty to the RESIDUE of his people. (`verse 5`.) And not only so, but the Lord will be "for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate." He will give judgment, discretion, to those of his children who are endeavoring to judge, to discern between the right and the wrong, the truth and the error, and who bring all things new and old to the test of his Word. His strength also will be furnished to all who battle against the forces of error.

"WHOM SHALL HE TEACH?"

If such is the condition into which the Church has fallen; if the priest and the prophet and the people are all thus intoxicated and out of the way, Isaiah raises the question, "Whom shall he [God] teach knowledge? and whom shall he make to understand doctrine?" and answers, them that are weaned from the milk and drawn from the breast." `v. 9`.

Here the illustration of an infant is used, which Paul so forcibly applied to newly consecrated saints, whom he terms babes in Christ. (`1 Cor. 3:1`.) And Peter also says that such should as new born babes, desire the sincere milk of the word that they may grow thereby. `1 Pet. 2:2`.

These testimonies agree then, that while the doctrines or revelations of God are for his children, yet until they have passed the infant stage, and appropriated

the milk of first principles, they cannot be taught of him the deeper things. Alas! how few to-day make such use of the first principles as to grow thereby; and how applicable to many are the Apostle's words--"When for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles [doctrines] of God; and are become such as have need of milk and not of strong meat. For every one that useth milk is unskillful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil."

We find that for this very reason, because they do not grow but continue babes, many are so weak and helpless that in the day of the Lord they will have great distress in their inability to understand the Lord's dealings.

"For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little." (`v. 10`.)

Because God deals with us as a wise parent, with his children knowing that we need our food little by little, and the lighter diet before the strong meat, therefore his truth is so arranged as to meet our necessities: A little of the truth on any subject is placed here and a little more there; and as we take these littles and put them together we gain strength and are able to appreciate the whole of it. As we deal with children, so God deals with us, giving us line upon line, and precept upon precept--the same truths repeated over and over from different standpoints, thus enforcing his teachings.

"For with stammering [despised or scorned] lips and another tongue will he speak to this people--to whom he said, This is the rest wherewith ye shall cause the weary to rest, and this is the refreshing; yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little--so that they go and have stumbled backward, and been broken and snared and captured." `vs. 11-13`. [Young.]

Though the word of the Lord has been thus plain and sufficient for the instruction and growth of his children, they have disregarded it and gone backward, substituting their own theories in its place, and in their attempt to substantiate their own theories by a reckless and often deceitful handling of the Word of God, they have wrested the Scriptures, and so stumble over its plain and harmonious teaching. The Lord had said, This plan for the redemption, restitution, and blessing of mankind, as revealed in my Word, is the comfort wherewith ye may cause the weary to rest. But the nominal church has refused to hear, and priest and people are alike deaf. Therefore the whole church nominal has gone backward, is taken in the snare of the adversary and must fall and be broken.

But though the great system of religious organization must fall, we rejoice to know that the saints who are blinded and deceived by it, shall be delivered by its fall. Though the false teachers whom they have heaped to themselves, having itching ears for worldly praise (`2 Tim. 4:3`) saying peace, peace, when there is no peace, (`Jer. 6:14`) have misused their office, the Lord will raise up other servants who will faithfully proclaim his truth. They will not seek to please the ear with soft words, nor to lull the drowsy, but will proclaim the unvarnished truth exposing hypocrisy and deception. With stammering [despised or scorned] lips and another tongue will he speak to this people. He will not choose the most approved and pleasing instruments to human fancy, but the scorned instruments in his hand shall be mighty in exposing the error and proclaiming the truth.

The great rock of truth on which both the houses of Israel fall, is Christ as the world's Redeemer. This was the rock over which the typical Jewish house did fall, and true to the type, we find the Gospel house (nominal) ready to stumble over the very same rock. No small number of the influential in the church nominal have already declared, and boldly teach that Christ was not our ransom or substitute, bearing our death penalty for us, in our room and stead. But notwithstanding all the deceptive sophistry that men may use to establish their theories, the plain simple statement of God's Word is that "The wages of sin is death"-- not everlasting dying but everlasting deprivation of life--and that "God sent his Son to be the propitiation [satisfaction] for our sins...and not for ours only, but also for the sins of the whole world" (`1 John 2:2` and `4:10`); that by his paying our penalty we might be released from death--have a right to life--to a resurrection.

This is the only foundation of the rest wherewith we may cause the weary to rest, and whosoever accepts of the ransom through the precious blood of Christ, may securely rest in full assurance of hope: Jesus said, "Come unto me all ye that labor and are heavy laden and I will give you rest."

But as with the Jew, so now, men object to God's way and desire a way of their own; and the plainest statements of Scripture and experiences of life are twisted and mystified, and the church is found bolstering up Satan's lie--"Thou shalt not surely die." Their belief concerning the future condition of the righteous and wicked is expressed in the following verses and many others of similar import:

"It is not death to bear

The wrench that sets us free,

From dungeon chain to breath the air

Of boundless liberty."

And again:

"What to be banished from the Lord

And yet forbid to die,

To linger in eternal pain,

And death forever fly."

If eternal pain and deep despair are the wages of sin, they do not believe that Jesus became their ransom, substitute, assuming that penalty and thus liberating them.

The cross of Christ loses its power and value in their sight as soon as they begin to reason and mix the truth with their false traditions. The ransom was to the Jew a stumbling block, and to the worldly wise of to-day it is foolishness; but to us who believe, it is precious, and in its merits we rest. With such a belief they are unprepared to see that Jesus' death as a man was the settlement of the indebtedness of mankind incurred by Adam's sin; and error on this point blinds to every other doctrine of Scripture built upon it. This is the very first principle of the Gospel and to those who are unskillful in this, how can God teach his doctrines or plans based on this? It is because they fail to use his lines and precepts that they fail to grow, and are weak against the besetments of the adversary in this day of the Lord. Who shall be able to stand? (`Mal. 3:2`.) We find the great mass of our beloved fellow-Christians in just the position described where they shall be ensnared and captivated by error; hence we cry aloud and spare not.

It is not God's fault that such stumble and are ensnared by the adversary. The Scriptures abound with testimony as to the reality of death and the necessity and value of our ransom. The blood marks may be traced from Genesis to Revelation. By Apostles, Prophets, and types, the Lord has shown that, "without the shedding of blood there is no remission of sins"; and those who stumble on this subject are without excuse.

The nominal church, as a whole, has not yet reached this climax of unbelief, but their course lies in that direction, and such will be the inevitable result.

As soon as the spirit of inquiry which is abroad, forces them to think, they will see the dilemma in which they are placed between the doctrine of ransom and the theory of eternal torment. And so tenaciously do they hold to the latter, that they will prefer to deny the former when pressed for a reason for their belief.

To the unfaithful teachers of to-day, Isaiah calls, "Wherefore hear the Word of the Lord ye scornful men that rule this people which is in Jerusalem, [another symbol of the church] because ye have said, We have made a covenant with death and with hell [sheol--the tomb] we are at agreement, when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves." `Verse 15`.

This is rather to be understood as the Lord's opinion. He terms their theory that "Death is the angel God has sent," an agreement with death, and their system of false theories, a refuge of lies.

"Therefore, thus saith the Lord God, Behold I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." `V. 16`. Other foundation can no man lay than that which God laid--Jesus Christ, who died for our sins--the just for the unjust. There is no other real foundation, and faith built upon any other is not recognized nor owned of God. They who build upon their own works, and they who build their faith on the changeableness of the unchangeable God and suppose that he who once condemned man as unfit to live, will reverse his decision and bring him to life again, build upon the sand and have no foundation; for God lays but the one foundation--Christ,

who by the favor of God tasted death for every man.

Some in their "haste" pass by the ransom and its legitimate fruit the resurrection --restitution. This is too slow a process for them. They have a speedier way by which that which God terms "the last enemy"--DEATH--becomes a near and hasty road to glory. But he that believeth God's testimony "shall not make haste;" such, taking God's plan instead of hastily constructing theories of their own, are resting on the sure foundation. They await in hope and trust the time when the value of the ransom will be shown in the release from death of all for whom Christ died --every man. Such find it as the Lord promised: "This is the rest wherewith ye shall cause the weary to rest and this is the refreshing."

"Judgment also will I lay to the line and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place." For centuries God has permitted the God of this world, Satan, to blind men and to mystify and obscure the truth. He has permitted good to be called evil, and evil good. He has permitted his own character and plans to be misrepresented. But now comes the time when woe will be unto them which call evil good and good evil and pervert the way and word of the Lord. He will mark out clearly and definitely with line and plummet, the right and wrong, the crooked and the straight. Everything wrong must be overthrown and the crooked made straight. The more firmly error is rooted the greater will be the shock. This will apply to truth and error on every subject and especially in the greatest of all--religion. Already the shock begins to be felt both by the church and the world, but more especially by the former.

Water symbolizes truth and hail represents hard, cold forcible truths, or truths put in a forcible way, as judgments. Thus we are shown that when God's time comes, all error and deceit, every refuge of lies will be swept away and destroyed, for God will have all men to come to the knowledge of the truth, that they may avail themselves of its advantages.

The burning up of all the hay, wood and stubble, errors of those building on the rock of Jesus the ransom, is shown by Paul, (`1 Cor. 3:12`.) and the overthrow of all systems which reject the only foundation is well illustrated by Jesus in his simile. (`Luke 6:48`.) The difference between building on the rock, and building in the sand alongside the rock is very great when the floods come and beat upon such a faith.

"And your covenant with death shall be disannulled and your agreement with hell [sheol, the tomb] shall not stand; when the overflowing scourge [whip, rod--chastisement] shall pass through [in the Day of the Lord], then ye shall be trodden down [oppressed] by it.

From the time that it goeth forth [in its very commencement] it shall take you; for morning by morning shall it pass over by day and by night; and it shall be a vexation [distress, perplexity] only until he shall make you to understand doctrine." [See margin.] `Verses 18,19`.

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