The Watchtower, March 1, 1884

VOL. V. PITTSBURGH, PA., MARCH, 1884. NO. 8.

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.

TERMS:--Fifty cents a year, postage prepaid. You may send by Draft, P.O. Money Order, or Registered Letter, payable to C. T. RUSSELL.

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TAKE NOTICE.

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

VIEW FROM THE TOWER.

The "lenten season" as observed especially by the Roman Catholic and the Episcopal Churches, is upon us, and despite the extravagant excesses practiced by these ceremonious friends, the season calls before the memory of all thoughtful saints, pictures of the last days of Jesus. One thing is certain, the remembrance of that time and of our Lord's sufferings and death are not calculated to overthrow faith in the ransom, nor to lead men to deny that the Lord bought them.

It was the custom of the early Church to celebrate the Lord's Supper and death on the anniversary of the same, every year, and the observance yet of "Good Friday," by some, is what yet lingers of the original custom of the Church.

We can but recognize the appropriateness of celebrating any event on its anniversary, and for several years past we have enjoyed the privilege of thus commemorating the antitypical Passover Sacrifice--the Lamb of God which taketh away the sin of the world.

The appropriateness of the time has always heightened the interest and rendered it more impressively, solemn and real. As we partake of the emblems of his shed blood and broken body, it impresses upon us the words and scenes of the first Supper, and of the sacrifice for sins which it illustrated, and gives us to realize more fully the value of the "precious blood" that cleanseth from all sin.

The Lord's Supper is a reminder of his death, as the Passover was a type of it. Jesus fulfilled the latter and instituted the former in the same night in which he was betrayed, and told his disciples that hence forth they should DO THIS in remembrance of him--not now in remembrance of the typical Lamb's death and its results, but in remembrance of ME--the true Lamb of God whose sacrifice procures still a greater passover and deliverence for the Church of the first-born.

We purpose commemorating the Lord's Supper on its anniversary this year also; and suggest to the saints everywhere observance of the Master's words--"THIS DO in remembrance of me" (`Luke 22:12`). We can assure you it will be a blessed season of communion to all the household of faith, and especially to those who are of the "first born" class. Around that hour the memories of the year will cluster while the heart sings:

"Sweet the moments rich in blessing

Which before the cross I spend,

Life and health and peace possessing

From the sinners dying Friend."

The Jewish "Feast of Passover" commenced on the fifteenth day of their month Nisan (answering this year to our April 9th) and lasted seven days. This we do not commemorate, but the acts of a day preceding it--the killing of the lamb on the 14th of Nisan, which beginning at six o'clock Tuesday evening April 8th, will end with six o'clock Wednesday evening April 9th, 1884.

The church at Pittsburgh will meet at 7:30 P.M. Tuesday evening in the upper room of No. 101 Federal Street, Allegheny City, and break the bread and drink the fruit of the vine in remembrance of our Lord and Redeemer, and go forth remembering Gethsemane, and Pilate's court, and Herod's soldiers and Calvary, where the sacrifice was "FINISHED" at three o'clock P.M. following (April 9th) over eighteen hundred years ago.

For a more detailed account of our view of this matter we refer you to the TOWER of April last year. We trust to hear of the enjoyment of this season by the ones and twos and tens scattered everywhere, for "even Christ our Passover is sacrificed for us" (`1 Cor. 5:7`).

INTERESTING LETTERS.

Pittsburgh, Texas, March 3, 1884.

DEAR BRO. RUSSELL:--I am always thirsting for the literature of the TOWER before it comes to me every month. Having been excluded from the nominal Church about eight months ago for endorsing the doctrines as advocated by you, my comfort is in reading the Bible with the helps published by yourself.

As a young minister of the Baptist Church, my preaching was very acceptable until I saw the glorious doctrine of restoration, and preached it, when I was excluded from the Church which I was serving. I pray earnestly, "Thy kingdom come." May God bless you (as part of the new mouth-piece, the old being spewed out) in your effort to spread the glad tidings of great joy which shall be to all people. I get a very clear view of the glorious teachings of the shadowy service, believing its glories. "The Tabernacle" tract is unsurpassed as an explanation of the Bible on that subject. Still I have doubts of my being among the priesthood--the way is so exceedingly narrow. Yet I often rejoice when my doubts temporarily remove with joy inexpressible and full of glory. I think I love my Bible better since the light of the "due time" begins to shine on its sacred pages, than ever before.

My humble prayer and burning desire is that I may be among that immortal band. I praise the name of God for the possibility of such.

Yours in brotherly love, __________.

Chicago, Ills.

DEAR FRIENDS:--Having picked up one of your little books on the street, called "Food for Thinking Christians," and "Why Evil was Permitted," I became deeply interested in it. It seems very good for thinking sinners as well as Christians. I am a reformed man now, having been down in the gutter many a time through intoxicating drink, though I have not tasted any now for over a year, may God help me to keep from it. Having just read the little book, I see that you will send others, and by so doing you will oblige me. I would like to lead a better life, and become a Christian. I cannot see fully into the reality of religion, but may the Lord open my heart and eyes to the great love he has for them that fear him. I will try to make good use of anything you send. __________.

Brooklyn, N.Y.

DEAR SIR AND BROTHER:--I thank you for sending me the TOWER. It has given me much light and comfort. I presume my time for reading will soon close, as I have entered my eighty-fifth year; but if you will be kind enough still to send it, I shall be much pleased, and will pray for God's blessing to attend you in your labors of love.

I would gladly circulate tracts or leaflets that you may have on hand if sent, as I have not much to do at present, and would like to work a little in the Lord's vineyard while here, by circulating that light which is so freely offered. If you have any tracts on hand, I should like much to get a few. I have lent and given away all that I had to parties that will make good use of them, and there are others that I should like to have read them. I always use caution "not to cast pearls before swine" to trample on or destroy.

I am, dear sir, yours truly, in the bonds of Christian love. __________.

Duncansville, Pa.

DEAR BROTHER:--I feel very thankful to God for the light of the truth I received from the TOWER and FOOD you sent me. I bless God I can rejoice in the truth, but we had a struggle to go through. I had been a Methodist for forty years, and my wife and daughter members of the Baptist Church. We have withdrawn our names from them, and are now forming a little true church in our own family. The Baptist minister came to see us, and denounced it as all wrong. I gave him my "Food" to look at. He said he wanted to get some points out of it. Some of my Methodist friends will not speak to me since I withdrew. I do thank God for the comfort I feel. I have been for many years trying to live wholly to glorify God, but I can now feel an assurance I never knew before. My companion is happy in the truth. I shall from henceforth work to bring other bound ones out into the large pastures. Pray for us, and may God bless you, and make you the means of setting many free. __________.

London, England.

DEAR SIR:--I am rather late in ordering the TOWER for another year. The reason is, we have had sickness and death in the house, and I have been almost dead myself. You may reckon that I am dead, when you cease to hear from me once a year. But I hope some of my friends would let you know in that case for I should wish to thank you at the last minute for all the light and joy and comfort I have received through you, and those who have helped you.

If I gave up the "Tower" views I should also let you know that and the reason why, but I am still so interested in it that I always pray for its safe arrival, and not one has missed in two years, and each one has brought some fresh light. Since I prayed at all, I have always prayed that I might understand the Scriptures, and now the windows of heaven are opened and there is such a blessing being poured out that I have not room to receive it. He said "prove me now herewith," and I say it is actually a fact.

I am able to report a little progress for the last twelve months.

Our meeting is the most liberal that I know of; brethren who are expelled other meetings for change of belief find refuge amongst us.

I have gained the attention of two young men, who live near me, and they visit me two or three evenings a week, to enquire "what is truth?" One comes oftener than the other and makes more progress. He goes and spreads the good news as a steward of the manifold grace of God. These two enclose subscriptions with me for the TOWER.

Some time ago I heard read in my presence in a most solemn manner `2d Pet. 2:1`, in condemnation of "Food for thinking Christians." If I had not seen the TOWER explanation of the "image of the beast" I should have been frightened out of my wits.

Your publications have removed more difficulties from my mind than any thing else has done. I never could understand why some Christians had no appetite for spiritual things, and didn't want to know any more truth than that Jesus died for sinners, and why to deny themselves for the truth sake, or love a Christian because he was a Christian, seemed to be out of the question. I thought if we all fare alike in the end, we are "fools for Christ's sake" indeed, and got nothing for it. But now it is as clear as daylight.

Your brother in Christ, __________.

Cuba, Kansas.

DEAR FRIENDS:--I hope to find in some of the papers that you send, when our Passover anniversary will occur this year. I expect to keep it all by myself. The wine I can buy, and I can make unleavened bread myself.

I am very lonesome sometimes when I cannot find any one to converse with me about the glorious news proclaimed in the Bible and made plain in ZION'S WATCH TOWER through the Holy Spirit. Pray for me, that I may be ready when the Lord gathers his jewels. Sometimes a fear fills my heart lest I might be left, but I love the Lord, and he will not forget me. __________.

Franklin, Ind.

MY DEAR SIR AND BROTHER:--We have taken the WATCH TOWER during the past year, and I am glad to tell you that it has been to us meat in due season. I value it more, very much more, than all the preaching and reading I get from any other source. No paper or book is read by me so carefully and repeatedly as it is. Nothing I read seems to satisfy like it and the "Diaglott." I am compelled to believe its teachings in the main, although I cannot grasp fully all it contains. How often do we (myself and wife) wish we could hear such things from the pulpit! I often read from the TOWER or DAY DAWN, and hunt up the references, instead of going to church, and I am sure we are blessed in so doing.

How easy it is, to see the true condition

of the Church with the light as it now shines! I am trying to understand what it is to be a truly consecrated Christian. I earnestly desire to belong to the body of my blessed Lord. I am watching and hoping; but, oh! the promises are so great! the reward so glorious! I fear I can never reach it, so unworthy and so unfaithful have I been all these years. The battles of life have been hard to fight, many of them. But if my beloved Master will give me the very lowest place in his kingdom, the reward will be exceedingly great and glorious. I pray to be kept humbly watching and waiting for the time when he shall call me.

I often see the answers to questions I would ask, having been asked by others. Please make me a subscriber for another year. I would not be without the paper for ten times its cost. Enclosed please find $5 to help to spread the glad tidings.

Yours in Christ, watching and waiting,

Mt. Lookout, Va.

DEAR BRO. RUSSELL:--I have been reading the WATCH TOWER about one year. I believed some of its doctrines before I read, and I have adopted some since; but it advocates some that I am not fully prepared to accept.

I am a Baptist preacher, and live in a Baptist community. I have been circulating specimen copies of the TOWER and "Food" among thinking Christians, with a request to take the Bible for the standard of truth. Many have done so--two are Baptist preachers-- and they are all astonished at the new revelations of the Bible. With this class I have no trouble; they are sincere Bible students. But there is another class among us who are so certain that they are right, and that these teachings are wrong, that they will not examine the Bible. This class is in the majority here, and is troublesome. I am alone, or have been almost alone, for one or two years past, but the Lord has helped me very recently by opening the understanding of a few of my brethren. I was once blinded with denominational prejudices, but I think I am clear of that now. I am determined to seek for the truth, and follow it whithersoever it leads me.

Will you please continue to send the WATCH TOWER to me, or anything else that you may think proper? May the Lord bless you and guide you in your work. Fraternally yours, __________.

"THE UNION OF PROTESTANTS AND CATHOLICS."

We quote from The Catholic of this city, its reply to the editorial under the above caption in the Century Magazine which we noticed in our columns last month. Truly the gathering storm is bringing to the Nominal Church fearful apprehensions of danger and utter wreck. The loud boastings of both these hoary headed and decaying systems of error, are only the efforts of each to conceal their unrest and to guard against what the fearful forbodings of some term "a religious panic."

"The Catholic" says:

"Protestantism,--which was and is, a revolt against the divinely established authority of the Catholic Church, is seriously alarmed by the revolt of one of its own very legitimate children --Materialism, Agnosticism, Infidelity, or whatever else the thing may be known by--against itself. Having sown the wind it is at last reaping the whirlwind. Thoughtful minds are beginning to see and recognize the dimensions of the coming storm, and are anxious to save themselves from its strength and fury, by an alliance offensive and defensive, with the Catholic Church. In the February number of the Century Magazine, there is a very suggestive article in the editorial department, discussing the possibilities and probabilities of "a reunion in the future between the Roman Catholic and Protestant bodies. There is a peculiar significance in the discussion of such a subject in a periodical, which though secular in tone, yet has for its original editor, Dr. Holland, a strict Calvinist; and its present chief owner and manager, Mr. Roswell Smith, we understand, is a prominent and pronounced Presbyterian.

We can forgive the "Century" writer, because of his earnestness and honesty

of purpose, which can be traced from the beginning to the end of the article, the many serious errors into which his ignorance of Catholic teaching and practice, has doubtless led him.

The four hundredth anniversary of Luther's birth, and the discussions that its celebration called forth, supply the writer with a text. He says that the Lutheran celebration brought to view the fact that "the religious reformation of the last four centuries has not been confined to the Church of the reformers. A constant reformation in discipline, if not in doctrine," he thinks, "has been going on in the Church assailed by the German ex-monk." We need hardly remind our readers of the two very grave errors in this passage. There can be no reform of doctrine in the Catholic Church. Catholic faith is unchangeable, whilst a disciplinary reform is always in order, not only during the last four centuries, but constantly, from the very beginning.

But we are more interested, if possible, in the admissions which the writer makes, and the present tendencies of Protestantism that he notes, than in dealing with the well-meaning mistakes he falls into on the Catholic side of the question. This Protestant exponent shows that the bonds of sympathy are now joining Catholics and Protestants to a degree, which twenty-five years ago, could not have been anticipated. He sees the growth of a feeling that these two bodies of Christians need to be united to resist the encroachments of modern infidelity. Protestantism, twenty-five years ago, was boastful and disdainful of the Catholic Church, to-day it is powerless and helpless, when its own children--modern infidels--are using against itself the very weapons which itself has been using for the last four centuries against the Catholic Church. This makes all the difference in the world, and our Protestant friends are desirous, quite naturally so, of calling to their assistance the aid, sorely needed, of their Catholic neighbors. Hear the language of the "Century" editor: "As the conflict with Materialism and Agnosticism has been waxing hotter and hotter, it must have become evident to intelligent Protestants that they have in the Roman Catholic theologians a strong body of theologians with whom they ought to maintain friendly relations. It is not Protestantism, nor the Papacy, nor Calvinism, nor Trinitarianism, nor any other secondary Christian dogma, that is now on trial," proclaims the writer further on, but "whether there is such thing as religion--whether there is a conscious God and a life beyond the grave, and a free will, and a moral law." For the last four centuries, Catholic theologians and writers have been in vain telling Protestants that their principles would land them exactly here. The early so-called reformers denied free will, and by their doctrine of justification by faith alone, practically discarded a moral law.

The "Century" readily acknowledges and pays a just tribute to the exalted ethical standards of the Catholic Church, and to its courage and consistency in maintaining them against all efforts of compromise.--For instance, it openly lays down that "the Roman Catholic doctrine and practice respecting divorce are much closer to the law of the New Testament than those of the Protestant Churches have been." It also speaks of an "earnest effort, at the present time to bring the practice of the Protestant Churches a little nearer to the Catholic standard." Luther and Henry of England made short work of the New Testament law regulating the marriage contract. And whilst leading Protestant ministers openly countenance and recognize the looseness, not to say, shamelessness, of modern divorce law and practice, there is little reason to hope that the Protestant Churches will be brought any nearer to the Catholic standard.

Whilst we fully recognize the kind disposition and earnestness of the writer, who is, doubtless, alarmed by what he, in common with many others, is daily witnessing in Protestantism and its tendencies, it is simply folly to think of any feasible plan of union between Catholics and Protestants, such as this well-meaning writer would propose. The only union that can be effected, is for our Protestant friends who are desirous to escape from being submerged by the deluge of modern infidelity, to seek safety in the divinely fashioned ark--the Catholic Church. Against this stately, wonderfully, supernaturally constructed vessel, the winds and the waves, and the fierce storms of nineteen eventful centuries have beaten in vain, because of the abiding presence of Him therein, "whom the winds and the sea obey."

ASSEMBLING TOGETHER.

Paul says, "Let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching." `Heb. 10:24,25`.

The necessity for assembling together for mutual edification, encouragement and strengthening, has been very generally acknowledged among Christians, yet we doubt if this most desirable end is very frequently attained, because we think, in most cases, God is not permitted to speak among them, or if so, he is limited. The assemblings together most frequently take the form of prayer and experience meetings, unless there is one of the number who is able to preach, and then the tendency is to depend upon that one to a greater extent than is profitable. We think that in meetings of Christians, much time should be given to the study of the Scriptures.

The writer attended one of these experience meetings among those professing the higher life, where God was almost shut out, and poor, weak humanity, ignorant of its weakness as it always is, had abundant opportunity to boast itself. At the beginning of the meeting, one text of Scripture was read, the context of which all were ignorant of, and consequently its true application could not be understood. The dear old book was closed and reverently laid aside, and a prayer was offered, after which, one after another told how he or she felt and acted. One told how before rising in the morning she received her morsel of food (a single text of Scripture) on which she fed all day. How many do so--taking a text that happens to be stored in memory, often interpreting it out of all harmony with the context, because they fail to examine it closely, taking a little crumb of comfort when the Lord has spread his bountiful table and invited them to feast at it.

Over an hour passed, and the human spirit had magnified itself greatly, while the Holy Spirit (Godlike mind) of the "new creatures" (for such we believe they were), was almost quenched. A brother seemed to perceive that something was wrong, and said, "What these meetings want is more prayer," and then proceeded to pray for everything he could think of, ignorant of the fact that he asked for many things in direct opposition to God's expressed will. And so the meeting closed without attaining the object for which they met, because God was shut out.

Again it is the aim of some in their undue desire for harmony, to avoid the investigation of any subject which might provoke controversy. This, we think, is manifestly wrong. Shall we sell the truth to purchase harmony? and are we so puffed up as to be offended if God's word should overthrow our former convictions? Or shall we limit God to five or ten minutes, and take the remainder of two hours to listen to each others experiences, which in nine cases out of ten would be better untold? Why not open the doors wide, and let the blessed Master come in and lead our meetings?

It matters not whether there is any one learned or talented among you. Let each one bring his own Bible, paper and pencil, and avail yourselves of as many helps in the way of a Concordance, Em. Diaglott, old and new versions of the New Testament, etc., as possible. Choose your subject; ask for the Spirit's guidance in the understanding of it; then read, think, compare scripture with scripture, and you will assuredly be guided into truth. "And the truth shall make you free"--free from error, superstition, and the corruption of our perverse nature, and the Holy Spirit (mind of God and Christ) if entertained will liberate you from formality as well as from self-exaltation.

Our prayers need not be long or vain repetitions of the same thing, since we are not heard for our much speaking. In few and simple words we can make known our wants as far as we can estimate them; but God has so much more to tell us than we have to tell him. Let him speak much and long and often through his Word. "Sanctify them through thy truth," thy word is truth, was Jesus' prayer; and his admonition, "Search the Scriptures, for these are they that testify of me." (`John 17:17`, and `5:39`.) So will we learn to delight ourselves in God's Law; it will be our meditation by night and by day. (`Ps. 119:97`.) So, also, will he work in us to will and to do of his good pleasure. (`Phil. 2:13`.) R. W.

THE DAY IS AT HAND.

Poor, fainting spirit, still hold on thy way--

The dawn is near!

True, thou art weary; but yon brighter ray

Becomes more clear.

Bear up a little longer; wait for rest:

Yield not to slumber, though with toil oppressed.

The night of life is mournful, but look on--

The dawn is near!

Soon will earth's shadowy scenes and forms be

gone;

Yield not to fear!

The mountain's summit will, ere long, be gained,

And the bright world of joy and peace attained.

"Joyful through hope," thy motto still must be--

The dawn is near!

What glories will that dawn unfold to thee!

Be of good cheer!

Gird up thy loins; bind sandals on thy feet:

The way is dark and long; the end is sweet.

--Selected.

WHEN WILL CHRIST COME?

(DISCOURSE NO. VI.)

In our last two discourses we think we proved scripturally that our Lord's second coming will be of such a character that at first it will not be recognized by the world. They will eat, drink, build, marry, etc., as usual, and will not know that the day of the Lord has come. Since his presence is that of a spiritual body invisible to human eyes, he cannot be discovered by the sight of the eye. And to guard against the deceptions of antichrist, Jesus warned the Church not to expect him in any such way, saying, "Wherefore, if they shall say unto you, Behold he is in the desert; go not forth: behold he is in the secret chamber, believe it not," because he does not so come. How important to bear in mind the manner of his coming, as we considered it last Lord's day.

At the first advent he did meet with them in the secret chamber and in the wilderness; he was then the word made flesh; he was then in the form of a servant for the suffering of death. But at the second advent he comes in the glory of his Father (a spiritual body) which no man hath seen, nor can see. (`1 Tim. 6:16`).

Jesus said, "As the lightning, so shall the Son of Man be in his day." (`Matt. 24:27`; `Luke 17:24`). Man can see by the destruction it leaves, where the lightning has been: so, in the day of the Lord, men will come to recognize by the national trouble and overturning that the great day of his wrath is come.

But while the world moves on in ignorance of the fact that the Lord is again present, should we expect the Church of Christ to be in the same darkness with reference to a fact of such interest to them? Certainly not. We should expect, however, that the great mass of those claiming to be of the Church, yet unfaithful to God, would be under the same veil of ignorance that covers the world. Those who are faithfully watching unto the "sure word of prophecy" will know of his presence. "Ye brethren are not in darkness that that day should come upon you as a thief." (`1 Thes. 5:1-5`).

We have already answered objections against inquiring into the time of Christ's coming; and merely remark now that whereas neither Christ's disciples, nor angels, "neither the Son," knew of the time of his coming when Christ spoke those words, yet, when "he comes, with all his holy angels," those angels will know, Christ himself will know, and all of the Church who are not in darkness, shall know. But, "if thou shalt not watch, thou shalt not know." The Christian who does not watch will be overtaken of that day just as the world is overtaken.

The prophets foretold things which they did not themselves understand; for instance, Daniel, having seen a vision reaching away into the future, upon making inquiry as to the time, was told: "Go thy way, Daniel, for the words are closed up and sealed till the time of the end;" then knowledge shall be increased, and the wise shall understand, but none of the wicked shall understand." (`Dan. 12:9`; `4:10`); neither shall the unwatching servant and the unwise Virgins, adds our Lord. (`Matt. 25`). Peter speaks of this, and said that the prophets inquired and searched diligently as to what time, or what manner of time the Spirit did signify [i.e., whether the time given them was literal or symbolic time], unto whom it was revealed, that not unto themselves, but unto us [the Gospel Church] they did minister. (`1 Pet. 1:10,12`). They were used as God's mouth-pieces simply, and laid up treasures of wisdom and knowledge which are developed and made manifest during the Gospel age, a little at a time, as "meat in due season", by the Holy Spirit sent down from heaven, whose office is to guide the faithful Church into all truth."

Our God is a God of order. Everything that God does is in accordance with a definitely pre-arranged plan, and the times and seasons are no insignificant part of that plan. Notice that Christ was born on time--"In the fulness of time" God sent his only-begotten Son. (`Gal. 4:4`). Not before, nor after, but just when the time was full. Christ's first sermon was on time. He came preaching and saying, the time is fulfilled ...repent and believe the Gospel." (`Mark 1:15`). "In due time, Christ died." (`Rom. 5:6`). He rose again the third day, according to the Scriptures." (`1 Cor. 15:4`). During his ministry they frequently sought to take him, but could not "because his hour was not yet come." And just as sure as there is a due time for the Second Advent, and if now be the due time, the Spirit will guide God's faithful children into the truth on this subject. First, however, as we shall go largely to the Old Testament Scriptures, we stop for a moment to inquire: Have we anything to do with these Scriptures, or are we to derive all our instruction from the New Testament? I am almost ashamed to raise such a question, and would not, but that I am satisfied that many Christian people hold this opinion. One of the pastors of this city, a few days since, reproved a member of the flock for quoting as of any force a statement of the prophets. For shame! O, for shame!! To what did Jesus refer, when he said, "Search the Scriptures." Surely to the Old Testament, since not one word of the New was then written. What Scriptures did the Bereans search daily? The Old Testament. What Scripture did Christ explain to the disciples going to Emmaus when their hearts burned within them while he opened unto them the Scriptures? The Old Testament. In which was "Apollos mighty," and of which did Paul say to Timothy, "From a child thou hast known the Holy Scriptures." And again, "All Scripture, given by inspiration of God, is profitable; that the man of God may be perfect, thoroughly furnished unto all good work." And one reason why some men of God are so imperfectly furnished is that they lay aside more than two-thirds of God's word, the Old Testament, which Paul says would be profitable to them. So highly did Peter esteem the prophecy of the Old Testament, that he considered it better evidence than his own sight; and after telling of Christ's transfiguration "on the holy mount," and that it was given him as an evidence of the coming kingdom of Christ, he says, (`2 Pet. 1:19`) "We have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn."

Peter corroborates Paul's statement that it is profitable; and informs us that it will continue to be useful "until the day dawn." The Old Testament is a great treasure-house in which God has locked up and sealed items of great interest and value to his children, and the New Testament is the key by which we gain access to them. Let us now examine what the sure word of prophecy says on the time of Christ's coming. There are several prophetic claims to which I desire to call your attention-- one shows the length of the Gospel dispensation; but not directly; it does not read right out, the Gospel dispensation will close in A.D.--. No, that would not have been "sealed up" at all, and not only wise and watching, but all could understand that without difficulty.

No, it is not told so, but while just as plain as that, yet it is under cover, and you will see that it could not be understood without the New Testament key.

God has linked together the history of the Jewish and Gospel Churches by the peculiar tie of type and anti-type; and this typical character of the Jewish dispensation was frequently referred to by the Apostles under the direction of the Holy Spirit.

From them we learn that it was typical in all its features--its laws (`Heb. 10:1`), its ceremonies (`Heb. 9:9`), its sacrifices (`Heb. 10:11`), its sacred days, its times and seasons (`Col. 2:16,17`), and also the exact length of its duration, as we shall see.

If God has thus, in the Jewish dispensation, given us an exact pattern of the Gospel dispensation, that pattern is itself a prophecy. And what a clear revelation of truth should it be to us, who stand amid the closing scenes of the Gospel age, when nearly all of that prophecy has passed into history! With the keys furnished in the New Testament, the faithful student may now clearly read the times and seasons indicated.

Paul shows that the blind, cast-off condition of Israel is to continue until the fulness of the Gentiles be come in (`Rom. 11:25`). Their casting off from God's favor, and consequent blindness, began at the end of the Jewish age, and will terminate at the end of the Gospel age. So if we find the time of returning favor to fleshly Israel clearly indicated, we may know that the fulness of the Gentiles has been gathered in. [Into what or where will be a question for future consideration.] In other words, the end of the Gospel age will have been reached.

We have already seen the teaching of the word of God to be that in the next, commonly called the Millennial age, Israel is to be restored, Jerusalem rebuilt and reinhabited, and that the Jewish nation is to become the chief nation, and "Jerusalem a praise in the whole earth." When will this be? Do the prophets tell? Yes. The prophets teach that Israel, once God's specially favored people, who had "much advantage every way, to whom were committed the oracles [O.T.] of God," would reject Christ, and, in consequence, would become outcasts from God's favor as a chastisement for their national sin, and for the same length of time that they had had his special favor; after which time they should again return to God's favor and forgiveness. Now let us briefly glance at their history and then I will refer you to the prophecy which so predicts.

The nation began its existence at the death of Jacob, in Egypt. While he lived they were not counted a nation, but a family, and in his dying blessing for the first time they are called tribes. The promise of national blessing and favor was given through Judah. "The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh [Christ] come." This God fulfilled, and though He often chastised them, and allowed them to go into captivity for their sins; yet he always showed them favor, brought them back, and preserved their national existence through Judah, as he had promised, and did not utterly cast them off from him until they had rejected and crucified the Lord of glory, a period of 1,845 years. Since that time, as they themselves say bitterly, God has shown them no favor; they have been outcasts "a reproach and a hissing among all people." (`Jer. 29:18`). Since their chastisement was to be of the same length, as the favor previously shown, it will be 1,845 years. It began with the crucifixion of Christ, A.D. 33, and the 1,845 years of their punishment, consequently ended in 1878. But we must not expect too much in a day. As they were 37 years in falling nationally--from A.D. 33, to A.D. 70, when their national existence terminated: so their rising again to favor and national prominence will require the same length of time, and will therefore not be complete until 37 years after 1878, or until the close of 1914. We also find another and distinctly separate line of prophecy (which we will give at another time), teaching that they will not obtain full control, of Palestine until A.D. 1914, which gives a period of 37 years for their rising, or a parallel to the time of their falling. Where is the Scripture which proves that their chastisement is equal to the favor that they once enjoyed? you ask. Turn with me to `Jer. 16:13-18` and read: "Therefore [because of sins before mentioned], will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there ye shall serve other gods [rulers] day and night; where I will not show you favor." This was not the Babylonian captivity, for Abraham came from Ur of the Chaldees. Neither could the Syrian captivity be thus referred to, for Jacob was a Syrian (`Deut. 26:5`), and this was to be "a land that ye know not, neither do ye nor your fathers." This was to be their punishment: They were to receive no favor from God, but were to be driven out of their own land, and, as the `next verse` shows, were to become exiles in every land, just as we now find them.

They have always looked back to their deliverance from Egypt as a great and marvelous sign of God's favor to them; but their deliverance, now soon to be consummated, will be so much greater, that it will quite eclipse the former one. Let us read--"Therefore, behold the days come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; but the Lord liveth, that brought up the children of Israel from the land of the North [Russia, where the greatest number of them are found], and from all the lands whither He had driven them: and I will bring them again into their land, that I gave unto their fathers; and first (before I so bring them back) I will recompense their iniquity and their sin DOUBLE"-- `verse 18`.

The word here translated double is the Hebrew word mishneh and signifies, a repetition. The repetition can refer to nothing else than the time. It was not a repetition of the same method of dealing with them; for he just states that he will deal differently--he will cast them off and show them NO favor, etc. And it is now a fact of history that the time of their cast-off condition has been an exact repetition in length of their time of favor, that is 1,845 years ending in 1878. They had 1,845 years favor and 37 years fall. They have had 1,845 years without favor, and will have 37 years of rising. But, some may think we base a great deal upon that one prophetic statement, and inquire, Are there other evidences? Yes, there are; but I dare to trust to one statement, of one prophet; for he is a mouthpiece of God, who cannot lie.

Let us hear `Zechariah (9:9`), he will tell us the very day they were cast off. Just five days before his crucifixion, Jesus rode into Jerusalem on an ass in fulfillment of this prophecy. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: Behold, thy King cometh unto thee: He is just, and having salvation; lowly and riding upon an ass and upon a colt the foal of an ass." Nationally, they did not receive Him with shouts of rejoicing; but the multitude shouted, Hosannah! for "if these should hold their peace, the very stones would cry out." The prophecy demanded shouting and must be fulfilled. "Turn you to your stronghold, ye prisoners of hope:" Christ was their stronghold, had they but received Him; but they rejected Him, and therefore comes the denunciation. "Even to-day do I declare that I will render double unto thee." [Literal--The other half.] This agrees with Jeremiah, and tells us the very day the favor toward them ended. Yes, says Paul, "because of unbelief they were blinded." Jesus wept over them, and said "If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace, but now they are hid from thine eyes." This was their blindness. Then he begins to foretell the trouble coming. (`Luke 19:41-44`). But another prophet has a message on this subject--`Isaiah 40:1`. Here are the three principal prophets, all explaining to us about Israel, but they take different standpoints of observation. Jeremiah says, looking down future, "I will cast you out, etc." Zachariah's standpoint of prophecy was beside Jesus on the colt, and he says, "Even to-day." Isaiah

takes his stand away down here, where you and I live, after they have had their equal time of punishment. Hear him: "Comfort ye, comfort ye my people saith your God; speak ye comfortably to Jerusalem, and cry unto her that her appointed time [margin], is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins."

"Believest thou the prophets?" I do. And when Jeremiah foretells that because of sin and iniquity they would have double, and Isaiah that that double having been ended the sin and iniquity is pardoned, I cannot help believing it. But let us inquire whether 1878 brought any outward sign of God's returning favor? I answer yes. The fig tree, which was withered up from the roots (Israel), is beginning to "put forth leaves." The year 1878 witnessed an end of Turkish oppression in Palestine, and by the treaty of Berlin a Hebrew, as Prime Minister of one of the greatest of nations, assumes its protection and guarantees its peace. And recently the statement is published that the Rothchilds, Sir Montefiore, and other wealthy Hebrews, have arranged for the purchase and colonization of Palestine. And Russian persecutions are now driving many thither. Truly, favor seems to be returning.

But where is the measure of the Gospel dispensation? Paul furnishes us the key for this in the text before mentioned (`Rom. 11:25`): "I would not brethren that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in"--that is, Israel will remain blinded until the full company of the Gospel Church--the Bride, being taken out from the Gentiles for His name--have been selected, or have come into covenant relation with him, and thereby separated from the world. To express the same thought differently: while the Jews were cast off as a people for 1845 years, from A.D. 33 to A.D. 1878, was the time appointed for the selecting of all who will be part of the Bride of Christ.

But as favor continued to individual Israelites, after that house as a whole was rejected, so after the rejection of the Gospel house (the nominal Church) as a whole, special favor to individual saints is still continued. The Apostles and early disciples, the "remnant" of Israel (`Rom. 9:27`) received the increase of knowledge and high privileges then due to the Gospel age, while all the rest of Israel were blind to them. So here, the

same class, the meek and faithful of the Gospel house, receive the increase of knowledge due in the dawn of the Millennial Age, and by means of this clear apprehension of the truth are being completed and perfected for their place in the glorious kingdom shortly to be made manifest.

Since the two houses of Israel--the Jewish and Gospel houses--stand in relation to each other as type and antitype, let us notice some of the parallels:

The law was a shadow of good things to come, and in the Gospel dispensation we find the substance which cast those shadows. We must bear in mind also that the shadow is not the substance, but that it has strongly marked features of similarity.

The Jewish house was a house of servants --"Moses was faithful in all his house as a servant." The Gospel house is a house of sons--"Christ as a son over his own house, whose house are we." (`Heb. 3:5,6`.) The founder of the typical house was Jacob, surnamed Israel; the founder of the anti-typical house was Christ, the true Israel of God. The typical house was founded on the twelve sons of Jacob, the anti-typical on the twelve Apostles.

In worship also they are pattern and reality. The pattern had a tabernacle into which the typical High Priest went every year to make a typical atonement. We have the true tabernacle, into which the true High Priest has entered for us. (`Heb. 6:20`.) And, as in due time the typical High Priest came out to bless the people typically, so the real High Priest will in due time come out to bless all the world.

There were under-priests there, who wore bonnets to indicate that they were not the head, or High Priest, while Aaron, their head, wore none. So we are told that the true Church, the body or bride of Christ, is likewise a priesthood, and that Christ Jesus is the head or High Priest of our profession. (`Heb. 3:1`.) As they offered typical sacrifices, so we may offer up spiritual sacrifices, holy, acceptable to God by Jesus Christ. `1 Pet. 2:5`.

They had circumcision of the flesh; we, says Paul, have circumcision of the heart. (`Rom. 2:29`.) They had a temple in which God's presence was represented; and Paul tells us that we, the Church, are built together a holy temple for the indwelling of God through the Spirit. (`Eph. 2:22`.) In fact everything that they had was a type of what we have on the higher spiritual plane.

Their dispensation ended with a harvest, in which harvest-time Jesus was present in the flesh as Lord of the harvest, and the faithful disciples who followed in his footprints were privileged to be co-workers with him in reaping the fleshly house and gathering the ripened grain into the Gospel garner-- into the privileged condition of the Gospel saints. In the beginning of that harvest Jesus said to his disciples, "Lift up your eyes and look on the fields, for they are white already to harvest. I send you to reap," etc. `John 4:35-38`.

Just so the anti-typical or Gospel dispensation ends with a harvest, at which time Jesus is again due to be present, not now as then in the flesh, but in glory, a spiritual being, invisible to human eyes. Say not now that there are yet many years and then cometh harvest; but, ye faithful children of God, lift up your eyes and look on the fields now, for they are white already to harvest. And every faithful disciple who now follows in the Master's footprints has the privilege now of being a co-worker with him in reaping this harvest. Such are the angels or messengers referred to in `Matt. 13:39`, who are reaping under his direction. And he directs them through the Word by opening their understanding to discern the times and seasons there indicated, and the work to be accomplished therein.

Their harvest was a period of seven years, beginning with our Lord's ministry; and up to the time of his death (a period of three and a half years) special effort was made to enlighten the Jewish house, as a whole, with reference to its high privilege. But as a people their ears were dull of hearing, and they "knew not the time of their visitation." Though this was true of that house as a whole, yet there were scattered individuals here and there among them who were ready to believe and follow the Master as soon as the truth could be made clear to them. To this class the remaining three and a half years of harvest work was devoted. The sickle of truth presented to them separated them from the rejected and blinded Jewish house, and brought them under the Gospel dispensation of favor.

This seven years is the "seventieth week" of `Danl. 9`. Seventy weeks (symbolic time, weeks of years instead of days,) or 490 years, were set apart or determined upon Daniel's people, the Jews. Sixty-nine of these reach to Messiah, the prince. (Christ came as the Messiah at the time of his baptism, when he began his ministry, being thirty years old.) "In the midst of the week [the seventieth] Messiah shall be cut off [die] but not for himself." ("He was wounded for our transgressions.") But, though cut off, and though their Church was left desolate, yet, as the prophet had predicted, "He shall confirm the covenant [seventy weeks' agreement] with many for one week," i.e., until the full limit of the promised seventy. Accordingly, Jesus charges his disciples to "begin at Jerusalem" with the Gospel message, and it was confined to them until the seventieth week ended--three and a half years after Jesus' death.

So the Gospel dispensation is the anti-type of all this. Its harvest also is seven years, plus thirty-three, beginning in 1874, where another line of Scripture proves Christ's presence to be due, and continuing seven years, in which the ripe wheat is being garnered and separated from tares, and thirty-three of consuming and removing the nominal system. The fullness (the elect number and membership) of the Gospel Church was due to come into covenant relation with God in 1878, when Israel's time of favor was due to begin; and yet, although the nominal Church was then cast off, and that house left desolate, the chosen vessels yet in that house must be separated and gathered into the barn, a position of safety and security, above the trouble which is coming on the Church nominal. That favor, ending in the fall of 1881, found all true wheat separated, at least in spirit, from the rejected, lukewarm, fallen, nominal Church. And all such gathered into this separate condition, will be ready to separate from it in name and person as they discover this to be the Lord's will.

The time of trouble coming on the Church nominal is for the purpose of gathering out of his kingdom (Church) all things that offend. (`Matt. 13:41`.) They shall be swept out by the incoming flood of infidelity, overthrown by the winds of false doctrine, and finally burnt up by the scathing reproach of the world when it comes to fully discover Babylon's hypocrisy. Blessed is the man who has built his house upon the rock with the gold and silver and precious stones of truth. The floods may come and the winds may blow and beat upon that house, and the fire may test it, but it shall stand. Thus shall long-established and corrupt systems, claiming to be the Church of Christ, go down in complete wreck, and above its ruins the real, the true and faithful Church--a "little flock"--shall with Christ their head establish the glorious reign of righteousness.

If these things are so, we are living in an important time, and upon our present decisions and actions the weighty interests of our future hinge. It behooves us, then, to take heed lest our hearts be overcharged with the cares of this life. Let us lay aside every weight and run with patience. And seeing we look for such things, what manner of persons ought we to be in all holy conversation and godliness--as the prospective bride of Christ making herself ready.

HAS THE MASTER NEED OF MY SERVICE?

It is a part of the economy of God, as well as of all right-thinking men, to seek to accomplish desired ends with the smallest possible outlay of expense. While in God, and in all his perfect creatures, there is a beautiful balancing of this principle with that of justice and benevolence, in fallen man it has generally overleaped the bounds of love and justice.

But in the proper use of this principle of our nature, it is right to inquire, Is there any use or necessity for this or that course? Recognizing this principle, God does not call upon us to do anything that is useless. Though we may not always be able to discover the design of his commands, it is a sufficient guarantee of their necessity and good to know that he commands. If then, he has called us into his service, it is because he has a definite purpose to accomplish through us. Since there is actual service to be accomplished, and God has chosen to use human instrumentalities in accomplishing it, there is then actual need of faithful service, though God's resources are by no means exhausted when you or I refuse the privilege. In that case the loss is ours, not his. When the toil and weariness and sacrifice are ended, we will have no need to say, I have labored in vain; I have spent my strength for naught.

Because there is need for actual service, we are exhorted to be faithful, diligent, obedient servants, always abounding in the work of the Lord, to make full proof of our own ministry, to so invest our one or many talents as to secure the greatest possible advantage to the Master's cause. It was because Paul

and others of similar mould realized the necessity and privilege of such service, that they so boldly undertook the great work of stemming the popular tide, and proclaiming the glorious Gospel at the risk of life and every earthly good.

Ah, says one, that is placing too high an estimate upon human effort. God is able to accomplish his work if I never touch it. Yes, that is very true; but, if you do not touch it, some one else will, and you will lose the privilege. Did you ever think of that? Beware! Let no man take thy crown! O, how easy it is just here to fall short of overcoming!

One will say, Well, I have only this one talent, and I have need to use that for myself. It would not bring a very large interest if I should invest it for the Lord. If, like some other brother or sister, I had many talents, it would seem to be of some use, and I would heartily invest nearly all for the Lord. Another, with more talents, will cheerfully render much, but hold back part of that which he covenanted to give, which was his all. Ah, say they, the Lord has no need of that little; he is rich, and can accomplish his work without it. Well, that is true with reference to others, but without your full and complete sacrifice of all, he cannot accomplish the work of bringing you to the glory to which you are called. And so far as others are concerned, he will raise up some other human agency through which to minister to them.

It is his purpose to accomplish the great work in hand, largely through human agents, under the direction and leading of his Spirit. And if one human instrument withdraws from the service, another will fill the gap. Whether the Lord could have accomplished his work through other means is not for us to surmise; but since this is the method that infinite wisdom chose, who are we that we could devise a better? Let us see to it then that we work in harmony with his plans, faithfully utilizing every available talent in his service. "Blessed is that servant whom his Lord when he cometh shall find him so doing." `Matt. 24:46`. MRS. C. T. R.

"SAY YE NOT, A CONFEDERACY."

`ISA. 8:9-20`.

A confederacy is a league or covenant, a compact or alliance for mutual support or common action. "In union there is strength," is everywhere the expressed sentiment of to-day. Confederacy --Union--is the watchword in civil, social, and religious circles. This sentiment now so common, has grown out of the felt necessities of the times, and the fear of coming trouble and danger.

The prince of this world (`John 12:31`) sees the approaching storm. He believes and trembles at the sure word of prophecy which indicates the overthrow of his power; but with characteristic genius, energy and presumption, he arrays himself to oppose, and if possible to thwart the plans of the Almighty. At present and for some time past he has been actively engaged in planning, organizing and arranging his unconscious forces. We are glad in one sense to say unconscious, for to be the conscious and willing servants of Satan would imply a fearful state of depravity. And yet we would that men were not so blinded as to be unconsciously led by their wily and deceptive foe.

Leagues or confederacies are forming all over the world. The kingdoms are forming alliances for mutual protection against the increasing independence and power of their subjects, while communism or socialism is secretly plotting and forming its world-wide confederacy to resist enthroned power. Capitalists are forming alliances with each other to protect their interests, while the laboring classes are also combining their forces for self-protection.

In religious circles we see the same policy pursued. The two great classes most bitterly opposed to one another are so-called Orthodoxy and Infidelity. Each is struggling for supremacy and power. On the orthodox side are Papacy and Protestantism, while the non-religious world stands in opposition. All the various sects of Protestantism have formed a confederacy--"The Evangelical Alliance"--for mutual support and common action, agreeing to

almost entirely ignore doctrine, and to preach simply morality, and the necessity of union with them, in order to be saved. And now friendly relations and proposals of union are beginning to be thought of even between Papacy and Protestantism. The latter is losing all sight of doctrine and sees no special hindrance to union in a lower standard of morality, while the former is not slow to speak of itself as one of the Christian denominations, and of others as their "Methodist and Presbyterian friends, etc.," while both agree and unite in branding as Infidel all who oppose their system, no matter how firmly their faith may be rooted and grounded in the word of God. Infidels are also uniting forming liberal leagues, and banding themselves together to resist superstition and to advocate morality and benevolence on a basis of common sense and expediency.

While all this seems expedient and necessary to these various classes in the world, while human reason says, Surely in Union there is strength, shall we as Christians who are by no means less interested in the final issues than others, act contrary to such reason, and battle singly and alone with the mighty powers of darkness? In this as in all matters, we look to the Word of God for instruction. And that instruction is given plainly and clearly--"For," says the Prophet, taking his standpoint down here in our time, "the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy to all them to whom this people shall say, a confederacy; neither fear ye their fear nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary." `Isa. 8:14`.

Thus instructed we should have nothing to do with these confederacies either civil, social or religious. We are to walk separate from all these, joined only to the Lord and loyal to the kingdom of God as yet unrecognized by the world. We are to have no confederacy, no union with any other. The Lord's Prophet speaks most emphatically concerning the outcome of all these confederacies.

Thus we read (`Isa. 8:9,10`) "Associate yourselves, O, ye people, and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves and ye shall be broken in pieces. Take counsel together and it shall come to naught; speak the word and it shall not stand." How plain and forcible these expressions! They need no comment; and only the unbelief in the word of God--the spirit of infidelity-- in the church nominal, prevents them from understanding their import.

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