The Watchtower, January 1, 1884

VOL. V. PITTSBURGH, PA., JANUARY, 1884. NO. 6.

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.

TERMS OF SUBSCRIPTION.

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TAKE NOTICE.

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

SEND US the addresses of all the moral and religious Swedes and Norwegians you can gather; for samples of the Swedish paper.

THE safest way to send money is by "POSTAL MONEY ORDER." The rates have recently been reduced. "POSTAL NOTES" are no safer than money.

VIEW FROM THE TOWER.

With the opening of another year we look backward over the past and forward into the future.

The year just buried will be one long remembered by quite a number of our readers, as the one in which they first gained a knowledge of God's word and the gracious plan therein revealed. To some it has been full of trial, as the great Refiner and Purifier has had them in the furnace to separate the dross from the gold, and to cause them to reflect his image (`Mal. 3:3`). Happy are they who, being tried by the fire, have not been found wanting, but have had their hearts more firmly established in the truth, and who have let go of the traditions of men and taken hold more firmly than ever of God's gracious favor in Christ Jesus our Lord.

Looking forward, we can but expect the same work to continue until every part of our faith-building is tried, and the wood, hay and stubble all consumed; for "the day that cometh [is now present] shall try every man's work of what sort it is." (`Mal. 4:1`; `1 Cor. 3:13-15`.) If in the past your building has stood the test and not been destroyed, rejoice; but still with trembling, remembering that the trial is not all over yet. "Be not high-minded, but fear." "Let him that thinketh he standeth take heed lest he fall." If there is in your building anywhere that which will not stand the test of fire, it must go--replace it quickly by that which will abide.

If there is anything lacking in your consecration--if in anything you have a will not surrendered to and harmonized with God's will--take heed to it, for he will discover it. If, as one of his jewels, you are being polished to radiate his light, take heed that in you there shall be no self-will, which as a grit might cause a flaw and mar your beauty and acceptableness with him when making up the number of his jewels.

It is not probable, that trials, besetments and difficulties in the "narrow way" will be less in the year begun than in the one ended. The furnace gets hotter rather. Yet, let us remember that the greater our difficulties the greater the supply of "grace to help in every time of need," for which it is our privilege to call at "the throne of the heavenly grace." Call to mind the words: "My grace is sufficient for thee," and, "Count it all joy when ye fall into temptations," knowing that if exercised thereby they will work out for us an exceeding and eternal weight of glory.

The past year has made us acquainted with a larger number of sacrificers (Priests--`1 Pet. 2:9`--the Levites did not offer sacrifices) than we had before known. Men and women who not only hazard but spend, of their consecrated time, money, talent and reputation, in spreading the "glad tidings of great joy, which shall be unto all people." Through these consecrated agencies the truth is reaching other sheep of the flock, who were famishing and ready to perish by the way for want of its sustaining power. And these methods and exertions are being abundantly blessed, not alone in feeding and refreshing the hungry, but also in the growth and development of those so engaged. Every exertion in the Lord's service, and done unto the Lord, is sure to bring a compensating reward and blessing upon the heart of the laborer.

The year commenced offers fresh opportunities for sacrificing service. None should feel discouraged at opposition, and because few will believe our report --our Gospel. It is the few who have "an ear to hear" that we should expect to reach. If you at any time feel discouraged, call to mind the Master's experience. If the majority heard his words, you might expect them to hear yours; but if as a mass they rejected his words, they will reject yours also. If they have called the Master Beelzebub, what more should we expect? It is sufficient that the disciple be as his Lord. (`Matt. 10:25`; `John 13:16`.) Then, with thanks for the past and present, and earnest prayer and confidence for the future, let us go forth with the whole armor of God girded on yet more securely, with the girdle of truth and trust; and grasping yet more firmly our shield of faith in his protecting care, and with the sword of the Spirit--his own Word--in hand, let us fight a good fight until we finish the work given us, that we may be of those accounted worthy to enter into the joys of their Lord.

A HAPPY NEW YEAR.

"New mercies, new blessings, new light on thy

way;

New courage, new hope, and new strength for

thy day;

New notes of thanksgiving, new chords of

delight;

New songs in the morning, new songs in the

night.

New wine in thy chalice, new altars to raise;

New fruit for thy Master, new garments of praise;

New gifts for His treasures, new smiles from His

face;

New streams from the fountain of infinite grace.

New stars for thy crown, and new tokens of love;

New gleams of the glory that waits thee above;

New light of His countenance, radiant and dear!

All this be thy joy in the happy New Year!"

We give below extracts from some

INTERESTING LETTERS.

Prospect, Pa.

DEAR BRO. RUSSELL:--I called at your place about ten days since, but you were not in, and as I had not time to wait to see you, although I should like very much to have a conversation with you, I scribbled a little note to you on the back of an envelope. I appreciated the November TOWER very highly, especially the revelation regarding Elijah. I can well conceive how this all appears foolishness to the world; but, thank God, my heart is open, and it is sweet to believe. Many antagonize our faith, but this very harsh, angry, blind, antagonism, both of those within and out of the Church, convinces me, or is to me another strong proof, of the correctness of our faith. How blind the world is! Even the educated will not believe. Why are we regarded with such contempt and our paper cast out as an evil thing? Surely it accepts the whole Scriptures, has the most thorough faith in Christ and his work, and only teaches holy living and more entire consecration to God. Thank God for the light he has granted to me, for the increased peace he is granting to me day by day! Not for the whole world would I be back again in the blindness and worse than Egyptian bondage of the church (nominal). I now feel free--as if a great burden had been lifted from me. Oh, that people would open their eyes to see! But God's will be done.

The TOWER is condemned without a thorough reading; this is plain to me from it being classed with the Day Star. Please let it be well known that there is no similarity between them. We build on the rock Christ Jesus, the Son of God, and affiliate with none who do not acknowledge him as such.

It is so lonesome here! There are none with whom we may hold Christian communion and fellowship; with whom we may converse on this glorious theme and plan. God grant us patience till the glorious day when all these crooked things shall be made straight! At present, here as elsewhere, the Church, or image, is engaged in the worship of that certainly good man, Martin Luther, to the exclusion of all else, at the same time giving warning to any other who may attempt to throw off the yoke as he did.

Affectionately yours, __________.

Mountain Valley, Va.

MR. C. T. RUSSELL, Sir:--I have been carefully reading the copies of the WATCH TOWER which you sent me, and have gained much information therefrom, but I am much perplexed as to how I should proceed. In the first place I am not a Christian; and have never made any profession, although I have been desiring to become a Christian for some time. I have listened with great attention to all the preachers who preach in this country, mostly "Cambellites," "Baptists," "Missionaries" and "Methodists," but up to the present time they have failed to convince me of the truth and harmony of their teachings. Since I have seen the TOWER, I have become very much interested, and would like very much to have some preaching from you, or from one of your belief. Yours is entirely a new doctrine in this neighborhood and but very few have read any of your papers. Some, but they are few, say they would not read them if they had them. I would like very much to read your "Food for Thinking Christians," as also would many of my friends. And now I have one question to ask, If I should become convinced that this is the true doctrine, how am I to become a Christian? In other words "What must I do to be saved?" Please answer this by letter for my benefit as I need advice. Awaiting your answer I remain Yours truly,

[We print this to show the effect of these doctrines upon the worldly.--Ed.]

Yankton, Dakota.

DEAR BRO. RUSSELL:--For several months I have been corresponding with one of the most zealous opposers of this "nameless sect" as he says they are called. He and his son, as general Bible agents, have traveled extensively over northern Indiana, Illinois, Iowa and Southern Dakota. In canvassing for Bibles, they have found the people greatly interested in these new truths and have opposed them with all their might, having gathered and destroyed over 300 copies of "Food for thinking Christians," thinking they were full of error of the most dangerous kind.

Having explained its beautiful harmony in the main, with the Bible, as well as I was able, he promised to study it carefully and prayerfully; he writes me that having studied it faithfully for five months, he now has digested the most of it and believes it to be God's truth. He regrets exceedingly that he has destroyed the books. It is his intention to go to Chicago soon. He is much interested in the "Watch Tower" and says he will subscribe for it when he settles in Chicago.

Your Brother in Christ.

Brunswick, Maine.

DEAR BRO. RUSSELL:--I have read THE TOWER from January last with absorbing interest. God bless and speed the good work. I have long believed in a pure consecrated and holy ministry and church. But never have I so fully enjoyed my privilege as for the past few weeks and especially since Aug. 30, 1883. I spent forty years, five months, and ten days in the wilderness; but glory be to God I then entered Canaan. I am an evangelist and have been preaching the truth as I understood it for many years. I intend to keep on doing so. God has been wonderfully opening to me the Scriptures of late. I find a few hungry ones everywhere I go. Yours truly,

Basham's Gap, Ala.

DEAR BROTHER RUSSELL:--The ZION'S WATCH TOWER was received with a hearty welcome; it is being read and re-read with increasing interest. For the past thirteen years I have been a member of the M.E. Church, adhering strictly to its discipline till within the past year. I read the Bible closely to see if they kept in close connection with the Word, but I found they did not. Then I sought to understand the will of God from his Word. I began to earnestly seek after truth, I compared the teaching of the Bible and the creeds together and I found that they would not stand the test as they are built principally of hay, wood and stubble. I looked to Jesus for help seeing what must be the end of all these man made creeds, yet I saw no way of escape. At last the TOWER was handed me and thank God the mist of darkness has been removed

and rays of light are being thrown upon the work of God, which I now read with more interest and understanding. To-day I stand upon holy ground trusting in God's Word to guide me into all the ways of truth and soberness, believing in Jesus my Saviour, praying for my fellow travelers to be freed from Babylon's captivity, teaching all those I am competent to teach, distributing the TOWER to earnest seekers, wading through trials, bearing patiently the reproach of men, denying myself worldly gains, and trying to follow the footprints of Jesus. I have not language to express my gratitude for the help already received from your stand-point, and stand ready to receive more of the food for which my soul is earnestly hungering. Yours in Christ,

Westmoreland Co., Pa.

DEAR BRO. RUSSELL:--My wife and I have been very much interested in reading a second time the articles in June, July and Sept. Nos. of the ZION'S WATCH TOWER on "The Seven Churches" and "The Seven Last Plagues." We have also been reading again Feb. and July Nos. the articles "Before Abraham was I am" and "Hear, O Israel! Jehovah Our God is one God."

Oh how the truth has opened up to our understanding. We cannot help but believe, and accept it, for it is now so clear to our own vision. We don't accept just because our brethren in Christ say--this is so, or that is so-- but when we search and examine using God's word as our standard of measure and when we find that the explanations given stand the test, we feel like rejoicing.

We feel glad that the light is shining so brightly, and that those to whom the truth is being revealed so liberally and wonderfully are freely giving, as freely they have received.

I wish we--of this way--were able to have some of the articles, in the Nos. above referred to, published in tract or pamphlet form. But it might be, like many of the other pearls (of truth) which we have scattered--they would be trampled under foot, often by our dearest friends whom we had expected and hoped might appreciate them.

I have felt lately that the Lord has been using me. This affords me great satisfaction. But the Devil has been trying every artifice to hinder me, and obscure my vision, and cause me to stumble. He knows where I am most easily beset. It does take watching. How weak I am. My temper and my pride I find hard to control. When I have fought well and gained a victory for the Lord's cause, even while I rejoice, the devil steals in and before I know it I am puffed up, and therefore I almost fear to rejoice. I try to be meek and humble and to empty myself of "self," of "pride"; but how often I catch myself, even when contending for the truth--even while I rejoice and am feeling thankful to God that he has opened my understanding, revealed to me the truth, and given me ability to use my talents. Even while thus rejoicing and giving God thanks, the adversary steals in and endeavors to puff me up. This has been a great stumbling block to me from the beginning of my Christian experience.

While a member of the M.E. Church I could never speak nor pray in public on account of this "fear" of what people would think of my remarks or prayer, or that I might make a blunder. My thoughts would get confused as soon as I would begin to anticipate that I might be called on. Thus you see how the devil takes advantage of my natural weakness, want of self confidence, and my fear of making a blunder--the root of which I think is "pride." Oh what a hindrance, what a thorn this weakness has been to me all my life, not only hindering me from publicly speaking for Jesus, but it has hindered me from speaking in public on all subjects.

How can I overcome it? The weakness is perhaps constitutional. Will the Lord remove it?

Your brother in Christ,

["Resist the devil and he will flee from you."--Editor.]

THE SCHOOL OF CHRIST

In the hope of strengthening the children of God, who have placed themselves in the school of Christ, we would offer a few practical suggestions on methods of study and discipline. And first we remark, that none should expect to make progress in the truth who do not devote time and patient, persistent effort to it. Who would expect to become proficient in any branch of mathematics, science, or philosophy, without such study? And how much more important is Bible study.

The Bible seems to be an unfailing mine of wealth, at least none have ever yet exhausted its treasures; and we must give it patient, faithful study, if we would attain that degree of proficiency in it which the great teacher has a right to expect, and which the exigencies of the time in which we live necessitate. If Paul said we should need the whole armor of God to be able to withstand the fiery darts and wily arts of the adversary in this evil day, in all probability we shall not be able to stand, with much less than the whole armor.

We well know the difficulties and disadvantages under which many labor. We know the business, household and family cares that press upon the majority, but did you ever think that this very pressure of seeming necessity, is permitted to give you an opportunity to overcome and to sacrifice? If all the hindrances were taken out of the way your privilege of running the narrow way for the high calling would be gone. The Lord says, Be not overcharged with the cares of this life (`Luke 21:34`,) and again Paul says, "God is faithful who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." `1 Cor. 10:13`.

If, then, you are strongly tempted to be overcharged with the cares of life, know this, that such is not the will of God, and look out for the way of escape which he indicates. We are all more or less the creatures of habit, and generally we cling to them long after the necessity which first demanded them has passed. The brethren generally have their hours of labor fixed by the prevailing business customs, and have their evenings left free from care for study, but if they should find business demanding all their time and all their effort for any length of time, this is not the Lord's will; they are being overcharged and oppressed of the devil for the very purpose of retarding their spiritual progress; and a way of escape by change of business, or otherwise, should be sought with the Lord's assistance.

With the sisters the case is somewhat different; they have their time and arrangements more at their own command, but habit and early training prompt them to spend all available time in care for many things which ought to be dispensed with. Habits of close economy prompt many to do things which might be done by others, long after the necessity for such economy is past. And so they carry burdens themselves long after their children are able to share them. That daughter will be much better prepared for the after duties of life who early learns to share a mother's cares; and so, also, that son who learns early to feel and share the father's cares. Thus, much valuable time may be gained and utilized in the study of the word of God.

We know also that many have not formed habits of study and consecutive thought, yet all these difficulties may be overcome. It should be borne in mind also, that mere reading is not study. To take a Bible or a paper and sit where we are subject to interruptions, etc., is not study. Your children could never prepare their lessons for school in such a way. How then, you ask, shall we study? First, we would say, have some regular place, and time also, if possible, as free from interruptions as you can make it. Let the helps for study all be there. Then read critically, searching out references, and endeavoring to bring the subject in hand clearly before your mind. Take one subject at a time and master it before you leave it. Keep a file of your old papers on hand and within easy reach, and make an index of subjects. We are sorry to find that some have given away back numbers, which cannot now be replaced, but we hope none will do so in future. If you want sample copies for friends you can send for them.

After studying any subject, take pencil and paper and write out your understanding of it. This will greatly aid you in thinking and searching out all the evidence supplied in the Word on every subject. As you thus study you will be surprised to find how beautifully the Scriptures will fall into harmony on the line of truth, and how lack of harmony will reveal and expose error. Some will think they cannot do this because they have not been used to so studying, but the sooner you get used to it the better. It is possible for all, and your ability will increase with practice. You will then have a certainty of knowledge beyond the painful shiftings of doubt--a full assurance of hope well worth your most careful effort. The Spirit also will help our infirmities and lead such into all truth. "He that seeketh findeth."

MRS. C. T. R.

THE LESSON TAUGHT BY A SWISS GUIDE.

Sarah Smiley, in her account of a tour in the Alps, recounts a touching incident and gives a beautiful illustration of Scripture-teaching concerning the generous help of our great burden-bearer. "In the summer of 1879," says the writer, "I descended the Rhigi with one of the most faithful of the old Swiss guides. Beyond the service of the day, he gave me, unconsciously, a lesson for life. His first care was to put my wraps and other burdens upon his shoulder. In doing this he called for all; but I chose to keep back a few for special care. I soon found them no little hindrance to the freedom of my movement, but still I would not give them up until my guide, returning to me where I sat resting for a moment, kindly but firmly demanded that I should give him everything but my alpenstock. Putting them with the utmost care upon his shoulders, with a look of intense satisfaction he led the way. And now, in my freedom, I found that I could make double speed with double safety. Then a voice spoke inwardly: 'O foolish, wilful heart, hast thou indeed given up thy last burden? Thou hast no need to carry them.' I saw it all in a flash; and then, as I leaped lightly from rock to rock down the steep mountain side, I said within myself: 'And even thus will I follow Jesus, my Guide, my burden-bearer. I will rest all my care upon Him, for He careth for me.'"--Selected.

GOD'S RICH SUPPLY

Human nature is a mass of wants. The earliest cry of infancy means want of food, or sleep, or relief from pain. The silent appeal of old age in its arm-chair, is for a daily supply of daily necessaries. Columns of our daily journals are filled with the catalogue of "wants." The chief purpose of all trade, manufactures and commerce, is to supply the various needs of humanity; and God's grandest ministration of love is to supply the endless necessities of his dependent children.

What a glorious promise that is which Paul records in his letter to the generous Phillippians. They had been kind to him, and he writes back to them, "My God will supply all your need according to his riches in glory, by Jesus Christ." That is a divine promise, made to be kept. I can put that away where I put my U.S. bonds, with a comfortable certainly of no defalcation. This passage is one of the "Government Securities" of heaven. It is my God who issued the promise; my own personal Father. He does not bind himself to give me all I may lust after; no, not even all I may pray for. Many of my wants are purely artificial, and born of selfishness. I may crave wealth, and he may see that my soul would be richer if I were poor. I may ask for some promotion, and he may know that my way to holiness lies through a valley of humiliation and disappointment. So he only agrees to give me what I need, which is a very different thing from what I may be craving.--T. L. Cuyler.

THE BLOOD FOR A TOKEN.

God said to the children of Israel on that dark night down in Egypt, that the blood should be to them for a token, and when He should see the blood he would pass over.

You will remember that the first-born in all the houses in Egypt were to be killed, but God was going to pass over every house where the blood was upon the door posts and lintels. What blood? The blood of the lamb. They were to be perfectly safe if the blood was there, for God had said it. (Read carefully the account in `Exodus 12`.) The lamb's blood pointed to Jesus' blood to be shed long years after, and just as the children of Israel were perfectly safe on the dark night sheltered by the blood of the lamb, so every one sheltered by the blood of God's lamb, Jesus, is just as safe as in the presence of God. As many as received Him, (Jesus) to them gave he power to become the sons of God, even to them that believe on his name. --Selected.

STAND.

When you can do no more, stand. "Having done all things, stand." But beware how and where you stand. "Stand fast in the faith." Stand on covenant ground. Stand with face to foe. Stand watching, waiting, victorious. "Stand still and see the salvation of God." Stand not in your own caprice, or by human order. Even though Red Sea barriers lie across your way it may be the will of God that you go forward without a halt. It is easier to march than to stand. It is easier to rush forward to the charge than to stand still and receive the fiery assault. The good soldier must be ready for both. They serve well who march and fight for their king. But "they also serve who only stand and wait." Patience and fortitude are precious in the sight of God, and "to obey is better than sacrifice." Where patience can have her perfect work, whether in the stress and strain of conflict, or in the trial of waiting, there it is good to be.--Selected.

"BEHOLD THE LAMB OF GOD."

"Look at the time of Moses. Every morning, perhaps at 9 o'clock, a sermon was preached, (we may say an object-lesson was given), of which the text was The Lamb slain. And there might be twenty other offerings going on at the same time, and others continuing all day. In the evening the same sermon was preached from the same text. For we may regard the morning and evening sacrifice of the lamb as the same sermon daily repeated for 1500 years. I wonder what people would say if we gave the same sermon, the same heads, the same illustrations, year in and year out? We need not do exactly that, for there is abundant variety in the Bible; but the subject for our preaching is one that never changes--the Lamb of God that taketh away the sin of the world; the Lamb in the midst of the throne."-- Dr. A. A. Bonar.

MR. SPURGEON once said to his people: "Many church members think that if they do nothing wrong and make no trouble they are all right. Not at all, sir, not at all. Here is a chariot, and we are all engaged to drag it. Some of you do not put out your hand to pull; well, then, the rest of us have to labor so much the more, and the worst of it is, we have to draw you also. While you do not add to the strength which draws, you increase the weight that is to be drawn. It is all very well for you to say, "I do not hinder you." You do hinder, and you cannot help hindering. If a man's leg does not help him in walking, it certainly hinders him. Oh, I cannot bear to think of it. That I should be a hindrance to my own soul's growth is bad indeed; but that I should stand in the way of the people of God and cool their courage and dampen their ardor--my Master, let it never be! Sooner let me sleep among the clods of the valley than be a hindrance to the meanest work that is done for thy name."

CHRIST OUR ALL.

A living Christ, of wondrous birth,

Who trod the dreary paths of earth,

Shedding abroad his holy light

Through the deep gloom of sin's dark night.

A dying Christ, whose precious blood

Seals the poor sinner's peace with God;

And fills the soul with fullest love,

Like to the joy prepared above.

A Christ ascended--all is done,

A world redeemed, a victory won.

With angel hosts, a glorious throng,

We'll sing with joy salvation's song.

A living Christ our spirits need,

A loving Christ our souls to feed;

A dying Christ, our ransom he,

A risen Christ to set us free.

This too our need--a Christ within,

A life with God, afar from sin;

A Christ whose love our hearts shall fill,

And quite subdue our wayward will.

--Selected.

HIMSELF TOOK OUR INFIRMITIES AND BARE OUR SICKNESSES.

`Matt. 8:17`.

Since it is repeatedly stated in Scripture that Jesus was free from sin, both personal and inherited, that "in him was no sin," (`2 Cor. 5:21`,) that no cause of death was found in him (`Luke 22:23`), etc., some have wondered how these statements can be reasonably harmonized with others and with the facts of Jesus' life.

We know well that death and all its accompaniments of pain and sorrow are the direct result of sin, and that if any man were actually free from sin, he would be free also from sin's penalty, death. We know that the same law which guarantees that the disobedient shall die, guarantees also that the obedient shall live. (`Rom. 10:5`; `Gal. 3:12`.) The question, then, is not an unreasonable one: If Mary's child did no sin and did not receive the imperfect and condemned Adamic life through a human father, but a perfect, unimpaired and uncondemned life transferred from his pre-existent condition, should he be born an imperfect, blemished, pained and dying human being? We answer, no, he should not, and if Jesus was thus born we should assuredly claim that it was an evidence either that in him was sin, and over him death had power and dominion because of sin dwelling in him, or that God's law had been violated and the innocent compelled to suffer the penalty of guilt. But as either of these views would be opposed to the character and word of God, we reject both as erroneous.

Jesus being free from all sin was equally free from all penalties or wages of sin. Were it otherwise he could not have given himself a ransom--an equivalent price--for the sin of the first Adam and its consequences. Had he come into the world under condemnation of death he would have had no life to lay down for ours, as our redemption price. To be an acceptable sacrifice he must have been (as shown in the types also) a "Lamb without blemish and without spot." (`1 Pet. 1:19`.) And "the Lamb of God which taketh away the sin of the world" (`John 1:29`) was without blemish, and was therefore an acceptable sacrifice. And let it not be forgotten that this sacrifice was not made in the change of nature from spiritual to human, but was made after he had become a man-- "A body hast thou prepared me" for the suffering of death. (`Heb. 10:5`.) Hence it should be clear to all, that death in no sense had any claim upon him until he offered himself--a man for men (`1 Cor. 15:21`), and "became obedient unto death." (`Phil. 2:8`.)

Doubtless the desire to sacrifice himself and thus redeem men, was in the mind of the youthful Jesus long before he reached manhood, and presented himself in consecration to death in the symbol of baptism. But he could not do so until then, for though he had been coming to manhood all those thirty years, he had not come until thirty years of age according to the Law. There, finding himself a man, "he became [by consecration] obedient unto death," and conducted himself in such a way also as to exhaust and use up his perfect life.

If this reasoning be correct and scriptural, it proves that the man Jesus was a perfect being--a PERFECT MAN; hence he possessed not only vitality, but every other quality of body and mind, in a way not possessed by the Adamic race enslaved for centuries to sin and groaning under the bondage of corruption (death). In a word, Jesus at the time of his consecration must have had that perfection of form and feature, of mind and body, originally possessed by Adam before sin and death blighted and withered his crown of glory and honor. (`Psa. 8:5`; `Heb. 2:7`.) And the same glorious perfection must have been in the man Jesus which will be found in all the restored race when in the close of his glorious reign, their Redeemer shall have wiped away all traces and marks of sin and pain and death. (`Rev. 21:4`.)

We know that Jesus received a special anointing of the Spirit at the time of his baptism, and it may not be possible for us to accurately determine how many of his miracles were the result of this anointing, and how many of his wonderful works were merely the exercise of powers belonging to all perfect men, undegraded and in full fellowship with God. We find to-day progidies among men, some representing to a greater degree than their fellow-men, one or another human quality; yet it must be apparent, that if one man could be imagined, who possessed the great qualities and powers of all great men, he could be no more than a perfect man, and doubtless then would be found very imperfect, if compared with either of the two perfect men, Adam and Jesus.

Let us remember that the first man lost great dominion, glory and honor which belonged to human nature, when he sold himself to sin (`Psa. 8:5`; `Rom. 7:14`.) Let us remember, too, that Jesus possessed that same humanity, and all its crown of glory, honor and dominion, when he became a man. (`Heb. 2:9`.)

Before considering further Jesus' power as a perfect man, let us examine a scripture usually supposed to teach that Jesus was one of the most disfigured and hideous of men, without a trace of beauty or anything to cause men to admire

him. This view is the very opposite of the one we are presenting. We claim that the face and form are the very index to the heart and life. So surely and to the extent that dissipation and sin have hold on a man's mind and body, so surely will his face declare it. And as surely as purity and grace reign within, the face will indicate it. If Jesus was a perfect man he must have been as far from physical deformity and imperfection as the east is from the west. Instead of horrible, we believe him to have been "altogether lovely."

The scriptures in question are found in `Isa. 52:14` and `53:2`. Please refer and read. Concerning these statements we would say, that the translation of `Isa. 52:14` in the common King James' version is not as clear as in others. The Douay translation of `verse 14` reads: "So shall his visage be inglorious among men and his form among the sons of men." Young's translation has it: "So marred by man, his appearance and his form by sons of men." In all, the passage has evidently one of two meanings: It might refer to the marring of his beauty with the thorns, nails and sorrows. If he had no beauty he could not have it marred, and the more perfect his feature and form, the more it could be marred; hence if he was "altogether lovely" his beauty might be marred more than others because he had more to mar, and yet not be after all inferior to others in appearance.

Or it may refer to his character, as suggested by the Douay translation. He was deficient in those qualities which the world esteems--inglorious and ignoble in their depraved sight. Depraved man has come to admire many things which in his perfection would have seemed horrible, and he has come to despise that which is good and truly grand. The Jewish people looked for the Saviour and deliverer promised, but looked from the depraved standpoint. Their conception was a mighty warrior who, by plunder and butchery, should accumulate a great army, and with carnal weapons should conquer the world, and thus save them from their enemies roundabout. They overlooked the fact that their Saviour must conquer death first, before subduing all things unto himself; in order that his might be an everlasting dominion.

Hence when Jesus and a few humble disciples walked through Palestine declaring "the kingdom" at hand and Jesus the king, and all eyes were attracted to him, they DESPISED him. He was a young man and most of his followers the same. He had no army, and no wealth with which to collect one; neither had he any influence among the great. And when he said, "Love your enemies, do good to them that persecute you," "Lay not up for yourselves treasures upon earth," and, "If thine enemy hunger feed him," they concluded that such a one was the least likely to be the long-looked-for DELIVERER.

Even the purity and love and gentleness, blended with firmness and manly fearlessness, which marked his face and bore witness of his sinlessness, were to their depraved taste marks of effeminacy. They would have much more admired the deep set marks of sin, ferocity, passion, with words of malice and hatred, coupled with boasts and threats against their enemies. So when they beheld him his "visage was inglorious among men, and his form among the sons of men."

This last, is our view of the meaning of this text, and it seems to agree perfectly with the context succeeding, which we will now consider--we give the Douay translation (`Isa. 53:2-12`)--our comments in brackets.

"And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: [His appearance and surroundings seemed unfavorable; he was an unlikely king.] There is no beauty in him nor comeliness; and we have seen him and there was no sightliness that we should be desirous of him." [We found not in him those qualities generally found in earthly conquerors, and preferred to have a robber and murderer among us--`Acts 3:14`] `v. 2`.

"Despised and most abject [shunned] of men, a man of sorrows and acquainted with infirmity: and his look was as it were hidden and despised, ["As one hiding the face from us" (as in weeping) --Young's translation,] whereupon we esteemed him not." [Jesus' weariness and sorrow and weeping, etc., were construed by men to result from weakness, instead of as it really was, from that perfection of organism which enabled him to sympathize with the sufferings about him and to alleviate it, at his own loss. The more perfect the organism, the more sympathetic, the finer its quality, the more easily is it pained, and more deeply wounded. You who have never suffered severe privation, but have things comfortable and clean about you, if you will go into some of the garrets and cellars of the large cities, will meet with such squalor, filth and wretchedness, that you would feel that death would be far preferable to life, under such conditions; yet there you will find men, women and children who are so accustomed to such conditions that they can laugh and sing and be merry, even there. The cause, is that their senses and tastes are coarser, more depraved than yours.

Think, then, of how the world must have appeared to the perfect man Jesus, as he saw men grovelling in sin, misery, sickness and death. He had sorrows indeed, but they were ours which his sympathy laid hold of, and by which he was impressed more than others. In his sympathy and love he gave of his own vitality to many of those groaning, dying ones about him. It is a fact coming daily to be more recognized among scientific men, that some persons possess greater vitality than others, and possessing more can communicate it to others who have less; though such are liable to feel for a time the weakness which is cured in the weaker one. Jesus being perfect had an abundance of sympathy; consequently he continued to heal those who came unto him, though each time he was touched with a feeling of THEIR INFIRMITY while they were refreshed and revitalized by his strength.

Few seemingly have noticed; that this is the teaching implied in the Scripture narrative of many of Jesus' miracles. We, therefore, quote some instances. A poor woman, who had been sick twelve years touched his garment and was healed, and "Jesus, immediately knowing in himself, that VIRTUE [power, vitality, strength] HAD GONE OUT OF HIM," said "Who touched me?" (`Mark 5:30`.) `Luke (8:43-46`, and `6:19`) declares that "The whole multitude sought to touch him: for there went VIRTUE [strength, vitality, power] OUT OF HIM, and healed them all." `Matthew 8:17` gives the same testimony: that when Jesus healed the sick it was in fulfillment of Isaiah's prophecy which we are now considering, "Himself took our infirmities and bare our sicknesses."

What wonder, then, that such a man is said to have been a man of sorrows and acquainted with grief? But let us never forget that if sorrows and pain left its impress on that noble face and form, it was not because of his own weakness; it was not because pain and sickness and death had hold of him, but that it had hold of our race, and he, full of love and sympathy, was bearing the burdens of others. Oh, how far short of such perfect, boundless love do we find ourselves! It is only when we measure ourselves by such a perfect standard, that we can realize how great was the fall which our race experienced through Adam's disobedience. No wonder we long for the restoration of mankind to such a condition, where each will love his neighbor as himself, and be glad if necessary to share each others' woes; but it will not be necessary then; for when sin and its effects are all removed, its penalty, pain, sickness and death will be removed also.

Our conclusion above, that the sorrow and infirmities which Jesus bore were those of our race, and not his own, is the testimony of the prophet, `v. 4`, "Surely he hath borne our infirmities and carried our sorrows; and we have thought him, as it were, A LEPER, and as one struck of God and afflicted." [Leprosy is in Scripture a type of sin. The implication here is, that men considered Jesus one contaminated with sin because he was bearing its penalties, not discerning that it was ours which he carried. They thought him smitten of God, righteously punished, and saw not that in him was no cause of punishment, and that he took the infirmities of his own free will.]

"But he was wounded for our iniquities, he was bruised for our sins. The chastisement of our peace was upon him, and by his bruises we are healed." (`verse 5`.)

"All we like sheep have gone astray, every one hath turned aside unto his own way, and the Lord hath laid on him [the willing burden-bearer] the iniquity of US ALL." ["Jehovah hath caused to meet on him, the punishment of US ALL."--Young's translation.]

"He was offered because it was His own will, and he opened not his mouth. He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth." [He shall be nonresisting] `verse 7`.

"He was taken away from distress and from judgment [wickedness]: who shall declare [to] his generation, because [or why] he is cut off from the land of the living? For the wickedness of my people have I struck [smitten] him." [His death would be of so ignominious a nature, that few could realize that he was suffering the just for the unjust.]

"And he shall give [himself among] the ungodly for his burial, and [be with] the rich for [in] his death; because [or although] he had done no iniquity, neither was there deceit in his mouth; and the Lord [Jehovah] was pleased [willing] to bruise him in infirmity: [For] if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord [Jehovah] shall be prosperous in his hand." [The object

of his sacrifice was two-fold. He desired to do the Father's will, and he desired to be the "everlasting Father," and to bring many sons to life in the re-generation; bringing them to freedom, liberty, perfection and honor.] "Because his soul hath labored, he shall see [the

good results of his sacrifice] and be filled" [or satisfied]. `verses 8-10`.

"By his knowledge shall my just servant justify many, and [or while] he shall hear their iniquities. Therefore [because of his faithfulness and sacrifice] will I distribute [or give] to him very many [inheritances; He becomes sole heir of the inheritance of each one whom he purchased with his own precious blood--very many--all men.] And he shall divide the spoils of the strong." [The strong prince of this world has obtained much spoil from mankind, leaving him destitute; but this great deliverer shall not only bind the strong man, but then shall he spoil his house (`Matt. 12:29`), and during his reign he shall divide or distribute the spoil to mankind, until at its close they shall be very rich in glory, honor, and dominion of earth, as at first. He shall be enabled to do all this] "BECAUSE he hath delivered his soul unto death, and was reputed [reckoned] with the wicked: and he hath borne the sins of many and prayed [interceded] for the transgressors." `verses 11-12`.

We conclude, then, that this very prophecy which was supposed to teach that Jesus had an ungainly, disfigured, and hideous appearance--more than any other man, teaches the very reverse of this, that his perfection was ignoble in the sight of depraved men; and that whatever of care, or sorrow, or pain marked that perfect lovely face, was the self-imposed weight of our infirmities and sin.

And, if we recall the various little incidents of his ministry mentioned by the Apostles, as it were by accident, they all bear witness to the fact that he was a perfect man, and far superior to those about him. In childhood's days he was a prodigy whose questions and answers astonished the Doctors of the Law. As a public teacher he has never had an equal among men. What other teacher ever had five thousand people leave their employment, and negligent of food, follow him three days in the wilderness, marveling at the gracious words that proceeded out of his mouth? (`Matt. 14:13-21`, and `15:29-39`.)

Call to mind the testimony of his enemies, when they came back to report-- "Never man spake like this man." (`John 7:46`.) Mark the wisdom of his replies when they sought to entrap him in his words. (`Matthew 22:20-22`; and `21:24,25`.) Recall their remark, "Whence hath this man this wisdom?" (`Matt. 13:54`.) Remember, too, the loftiness of his teaching: although there have been great teachers in other days, and among the heathen, men who taught morality of a high type, yet never before was heard such perfection of teaching as that of Jesus. The morality which teaches truthfulness and justice, keeping of covenants and obeying of laws, had been taught, and it had been taught, also, "Thou shalt love thy neighbor and hate thine enemy;" but none had ever gone so far as to say, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for those who despitefully use you and persecute you." "If thine enemy hunger, feed him, if he thirst, give him drink." Others had said, "Thou shalt not kill," but none before had taught that to hate a brother without cause was a degree of murder. And, with all his meekness and tenderness, he taught them as one having authority, and not as the scribes.

And Jesus' physical form can have been no less perfect and beautiful than were his mental qualities. Crowned with the glory and honor of human nature, he was by reason of his perfection a king among men, whose very look, calm and benevolent, impressed those about him with reverential awe.

Call to mind how the soldiers who came to take him in the Garden of Gethsemane, overpowered for a time by the majesty of his presence, were obliged to retreat before him, though he rebuked them neither in word nor act. (`John 18:3-8`.) It was much the same with another company sent to take him, who came away without him. (`John 7:30,32,44-46`.) When Pilate was beset with the Jewish rabble, headed and instigated by the priests, crying, "Crucify him," he tried various methods to restore order and spare the innocent: but as a last resort he brought Jesus himself before the people, and, as though confident that his glorious face and form would captivate the hearts of the multitude, he said, "BEHOLD THE MAN!" As though he would say, Is that the man you would crucify? If so, his blood be upon you. Nor can we suppose that anything short of the blinding of the god of this world--the prince of darkness --could hinder them from realizing that "he is altogether lovely," "the chiefest among ten thousand."

And even then, had he chosen to give them a reproving look--to speak and to rebuke their sin--again the multitude would doubtless have said, "Never man spake like this man," and again they might have determined to "take him by force and make him a king." But he was there, not to clear himself and prove his innocence, but to suffer, to die, the just for the unjust, to bring us to God; hence he did nothing to interfere with his sacrifice of himself. "He answered him never a word." (`Matt. 27:12-14`.) He chose rather to give himself a ransom for all, to be testified in due time.

Behold the perfect man, Jesus, and reflect that through his ransom mankind in general has been redeemed from the present lost condition of degradation and death, and may again reach perfection through "the Lamb of God that taketh away the sin of the world."

If such be the glory of mankind--a little LOWER than the angels--what must be the glory of that high exaltation to which Jesus has attained as a reward for his obedience--the divine nature "so much BETTER than the angels." Then, while trying to grasp God's plan, remember that though we know not what he is and what we shall be, we do know that we shall see him and be like him as he now is--so much exalted above what he then was, grand as we have seen that to have been. Nor would we be understood to teach that all of Jesus' wonderful works were performed by the powers of manhood; many unquestionably were more than human powers--the direct result of his anointing with the Holy Spirit at baptism, the power of Jehovah in him.

In concluding this subject, we desire to lay before you another translation of `Isa. 53`. It is by a Hebrew, and is the English translation accepted among that people. From such a source one would not unreasonably expect that every item would be turned as far from fitting the general application of it to Jesus as the language would permit: yet it is clear and strong, and it seems wonderful that in its clear delineation the poor Jew cannot read the life of Christ Jesus our Lord. We give a literal quotation:

`ISAIAH 53`.

"Who would have believed our report? And the arm of the Lord--over whom hath it been revealed? Yea, he grew up like a small shoot before him, and as a root out of a dry land: He had no form nor comeliness, so that we should look at him, and no countenance, so that we should desire him. He was despised and shunned by men; a man of pains and acquainted with disease; and as one who hid his face from us was he despised, and we esteemed him not."

"But only OUR diseases did he bear himself, and OUR pains he carried; while we indeed esteemed him stricken, smitten of God and afflicted. Yet he was wounded for OUR transgressions, he was bruised for OUR iniquities: the chastisement of OUR peace was upon him; and through his bruising was healing granted to us."

"We all like sheep went astray; every one to his own way did we turn; and the Lord let befall him the GUILT OF US ALL."

"He was oppressed, and he was also taunted, yet he opened not his mouth; like the lamb which is led to the slaughter, and like a ewe before her shearers is dumb, and he opened not his mouth."

"Through oppression and through judicial punishment was he taken away; but his generation--who could tell, that he was cut away out of the land of life, (that) for the transgressions of my people the plague was laid on him?"

"And he let his grave be made with the wicked and with the (godless) rich at his death. Although he had done no violence and there was no deceit in his mouth, but the Lord was pleased to crush him through disease. When (now) his soul hath brought the trespass-offering, then shall he see (his) seed live many days, and the pleasure of the Lord shall prosper in his hand."

"(Freed) from the trouble of his soul shall he see (the good) and be satisfied: through his knowledge shall my righteous servant bring many to righteousness, while he will bear their iniquities. Therefore will I divide him (a portion) with the many, and with the strong shall he divide the spoil; because he poured out his soul unto death, and with transgressors was he numbered, while he bore the sin of many; and FOR the transgressors he let (evil) befall him."--Isaac Leeser's translation.

PROPHETIC PEN PICTURES.

(CONTINUED.)

CONSIDER GOD'S WAYS.

(`Isa. 28:23-29`.)

"Give ye ear and hear my voice; hearken and hear my speech: Doth the ploughman plough all day [always] to sow? doth he open and break the clods of his ground? When he hath made plain [prepared] the face thereof doth he not cast abroad the fitches and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye in their place? For his God doth instruct him to discretion, and doth teach him."

Because of their short-sightedness, men are apt to think of God's works as aimless, and lacking definite object and time; but the Prophet shows us that God's times and seasons and plans are definite and methodical. Here he presents the familiar scenes of farm life, saying that as God instructs the farmer to observe order in his work, so he also observes the same order in his plans and methods. He first prepares the soil of humanity and breaks it up and makes it ready for the seed of truth. Then follows the sowing of seed and the harvest of each in its season.

This Gospel Age has been a sowing time. He that sowed the good seed is the Son of Man (`Matt. 13:37`), and his disciples have assisted under his direction. It will be followed by a "harvest," as it was preceded by an age of breaking up and preparing men by the plow and harrow of bitter experiences with sin and Law. So, too, there are as many harvests as there are kinds of seed (`1 Cor. 15:38-44`), but order governs all.

But while all recognize that there is a proper time to sow, it is generally forgotten that a reaping time, a harvest, shall come. But for the same reason that God did not forever prepare the soil, he will not forever be sowing the seed, but in due time will give his attention to reaping and threshing.

This is the point of the illustration: the time of trouble coming upon the Church should be recognized as the harvest, the threshing time, the time for separating the real grain from the chaff and tares. The harvest represents two general classes, with some variety in each. The fitches and cummin (`verse 27`) were small aromatic seeds used sometimes for food, but more commonly for medicinal purposes. These grew in little pods very easily crushed, and hence required gentle threshing with a rod or staff to separate them. These, we presume, represent a class of saints who, not being closely wedded to the world and its systems, can be quickly and easily separated from it.

The other grains mentioned, of which much larger quantities are grown, all cling closely to the chaff, some more so than others; and hence it was necessary to use rougher means to thresh it free. Cart wheels were passed over them repeatedly until the separation was effected. So some of the Lord's children cling so closely to the world, its forms and institutions, etc., that they must be put through the severe ordeal; and every true grain shall be saved by some process (`1 Cor. 3:15`).

This is more clearly shown in another translation: "For the fitches shall not be threshed with a threshing instrument [with saw-like teeth], neither is a cart wheel turned upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. But bread-grain [though it ultimately] shall be broken small [or ground]; but [yet] the thresher shall not thresh it forever, neither shall the cart wheel hurt it, nor break it with its [thresher's] teeth. This also cometh forth from the Lord God of hosts to make his council wonderful and magnify justice." (`Vs. 28,29`.)

This shows us that though the Lord will use severer and stronger measures to separate some of his children than is necessary with others, yet it is not his design that the time of trouble shall destroy them, but rather to bless them by thereby making them fit for his future service.

To realize that such is God's orderly plan enables us to understand the present threshing and sifting among God's children, and thereby to be co-workers with him, rather than to be found fighting against his work, now due and in progress. To realize this, is also, to catch a glimpse of God's goodness and justice.

WOE TO ARIEL.

(`Isa. 29:1`.)

Here, again, the coming distress upon the nominal church is illustrated, its necessity is shown, and also God's compassion afterward.

"Woe to Ariel, to Ariel, the city where David dwelt! Add ye year to year; let them kill sacrifices." (`Ver. 1`.) Jerusalem was the city of David; and as Jerusalem is sometimes used to represent the nominal church, so Ariel here and Zion in `verse 8` refer to the same thing. The prophet here declares that woe, distress, trouble, is about to come on the nominal church. But though the nominal church, as a system, has become corrupt, the Lord still permits her to add year to year, to prolong her existence a few years, that his truly consecrated children may complete their sacrifice. One important part of their sacrifice is to separate from the nominal systems and to stand connected only with the true.

"Yet," Jehovah declares, "will I distress Ariel, and there shall be heaviness and sorrow." (`Verse 2`.) Although the Lord will distress Ariel, the nominal church, yet he will remember that many within her are his own dear children; some of them weak, erring and negligent; and the very object of this distress is to awaken them and to liberate them from their bondage and worldly conformity. The fact that God will thus remember his own is clearly taught in various scriptures, and is suggested in the latter clause of this verse--"and [although I will thus distress it] it shall be unto me as Ariel" (Jerusalem or Zion). His own children now held in the bondage of the doomed systems are still dear to him; and he will save them, though with the majority it will be-- "so as by fire"--through "great tribulation."

The Lord here describes the overthrow necessary to separate the true Ariel--Jerusalem, or Zion--from the multitude of the worldly and unregenerate which she has received as her children, and because of whose presence in her she is sometimes termed Babylon, or confusion. He says: "I will camp against thee round about [O Babbler-- Young], and will lay siege against thee with a mount [camp]; and I will raise forts against thee [bulwarks to hide myself from thee]. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust."

Already the pride of the nominal church begins to be humbled. Once she loudly and boldly proclaimed her teachings of eternal torment, the damnation of non-elect infants, etc.; but now her voice is low, and she merely whispers these teachings in her writings, or cautiously from the pulpit.

She has been puffed up by what she esteems her success--her wealth and members. Worldliness has filled her

heart, and the Spirit of Christ has been choked. Woe to Zion, for she shall find the Lord arrayed against her, and he shall bring down her pride to the earth, that she may be humbled and cry unto him from the dust.

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