The Watchtower, July 1, 1884

VOL. V. PITTSBURGH, PA., JULY, 1884. NO. 11.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

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VIEW FROM THE TOWER.

"Thus saith the Lord eternal, Behold, I will be against the shepherds, and I will require [take] my flock from their hand, and I will stop them from feeding the flock; neither shall the shepherds feed themselves any more. And I will deliver my flock out of their mouth that they may not serve them for food.

For thus saith the Lord Eternal, Behold, I AM HERE, and I will both inquire for my flocks and search for them.

As a shepherd searcheth for his flock on THE DAY THAT HE IS AMONG his flocks that are scattered, so will I search for my flocks, and I will deliver them out of all places whither they have been scattered, on THE DAY OF CLOUDS and tempestuous darkness." (`Ezek. 34:10,12`)-- Leeser's Trans.

The Good Shepherd who gave his life for the sheep has various flocks as intimated above, and by His own words: "Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." (`John 10:16`.)

The above scripture not only relates to "Israel after the flesh," one of the flocks to be gathered and fed by the Shepherd, but it has special reference to the spiritual flock, the saints of the Gospel Age. As represented in `Matt. 13:52`, the under-shepherds whose duty it was to "feed the flock," bringing forth to them things new and old, have sadly neglected their office and devoted much of their time to feeding themselves upon the husks of science and man-made theology, and in honoring each other with the titles Rabbi, Master, Reverend, and Doctor, seeking not rather the feeding and strengthening of the flock in the knowledge of the truth, and that honor which cometh from God only.

As prophetically foretold in the preceding verses of this chapter: "The fat ye [shepherds] eat, and with the wool ye clothe yourselves; those that are well fed [that despite the neglect of the shepherds find pastures of truth, and feed, these] ye slaughter [not now, as a century or more ago literally slaughter, but slaughter their influence, casting out their names as evil]. But the flock ye feed not. `Ver. 3`.

"My sheep have to wander about on all the mountains, and upon every high hill; yea, over all the face of the land is my flock scattered." `Ver. 6`. The Lord's sheep are intermixed with various nations (mountains) and in various high hills (societies of earth--churches) "there is none that inquireth, none seeketh after them." The shepherds sanction the scattered and divided condition of the Lord's sheep, even claiming that it is the Chief-Shepherd's will that they should be separated in various sects.

But the words at the head of this article assert that at a certain time the Lord comes to the rescue of his sheep, and casts aside the unfaithful shepherds. Mark well that this will be when he is present "here" and "among his flocks that are scattered." Notice also that his presence "among his flocks" is in the "day of clouds and darkness"--in the day of trouble. Trouble on the nations and upon the unfaithful shepherds.

Surely we have evidence that we are now in this cloudy day--that the Chief Shepherd is present. If not, whence comes the food upon which we are feeding, and the refreshing rest of faith which we now enjoy. Is it not in fulfillment of what was written--"And I will feed my flock, and I will cause them to lie down. `Ver. 15`.

The same lesson is expressed through `Jeremiah (23:1,4`) and Isaiah touchingly refers to the Lord's care for even the weakest of the flock in the day of His presence, saying: "Like a shepherd will he feed his flock: with his arm will he gather the lambs, and in his bosom will he carry them." `Isa. 40:11`.

The Shepherd has been feeding us wonderfully during the past few years, and all who are being strengthened thereby should be aware that he is collecting his sheep, and though scattered over the hills of sectarianism, he calls His own sheep together into one fold--one church--as it was at first.

How strange it seems that some cannot realize this; but when they hear His call, "Come," "Come out of her, [Babylon--confusion,] they seem loath to leave, and unused to the liberty wherewith Christ makes free, they inquire, If we come out, into what shall we go? They are so used to bondage to systems and forms and rules of men, that they cannot realize the strength of the fold which has no other bars than the Word of God; they cannot realize the ONENESS of that flock which is kept together simply and only by bonds of love one for another and for the Shepherd.

Looking from the TOWER it seems that there are many such sheep now, who, because of weakness of faith in the words of the Shepherd, and holding to the traditions of men, may lose the high honor of membership in the chief flock--a place among the overcomers. Let us take heed.

But the work of the Shepherd will be first directed to the assistance, feeding and gathering of the first or special flock, yet we thank God that this Shepherd will leave none who truly belong to his flocks to starve. "With his arm [power] he will gather the lambs," and lead them and feed them. Yes, when the arm of the Lord is revealed--when his power is manifest in the overturning of all false systems, then some will SEE, and hear, and obey, who have not the overcoming strength now.

It is of this class we read, "These are they which came out of great tribulation," and "The Lamb which is in the midst of the throne [then in exalted power] shall feed them and shall LEAD them." (`Rev. 7:14,17`.) They will then be ready to be led out of false systems to follow the Shepherd's leading.

Meantime, "Israel after the flesh" will not be neglected; for though of another flock, they are under the same Shepherd. Liberty and restoration to national union and favor will be granted to them, that in due time they may be fitting channels through which the truth of God may pass to refresh, revive and bless all the families of the earth.

EXTRACTS FROM INTERESTING LETTERS.

Mich., June 21, 1884.

FRIEND RUSSELL:--The June number of the TOWER is received; it is a friend anxiously expected and most heartily received. It seems to me like news from home. Since I first saw the "Food for Thinking Christians," I have gained more information from it and WATCH TOWER than from all the works I ever read. I have been quite a Bible reader, and have attempted to teach its doctrines heretofore, but all passages outside of a certain line of doctrine were unintelligible to me. I preached what I supposed to be the Word of God, and I was quite successful, but I became dissatisfied with myself and quit preaching, because I was not sure that I was right; and now I know that I taught the doctrines of men for the commandments of God. I have began to introduce some of the ideas gained from recent reading, and they have produced quite an effect, and some ask, What new doctrine have you got now? I made a chart of the ages, and lectured from that, I am astonished at the result. And now please send me a Wall Chart; I think it is just what I want. I intended to get one painted. Please find the amount enclosed for the Z.W.T. one year, for __________, my friend, he has been a Disciple preacher for 25 years. He mourns to think he has stumbled so long. Please send him a Chart also. May God bless you abundantly now and hereafter. Yours, in hope of eternal life, __________.

Bristol, Fla., June 12, 1884.

DEAR BRO. RUSSELL:--I received the "Concordance" and the "Emphatic Diaglott" in good condition. Please accept many thanks. I would not be without them for twice the cost of them. It is a real blessing to be able to obtain books of such value at so small a price. By the help of the Concordance, the Diaglott and your own publications, "Food for Thinking Christians," "The Tabernacle and its Teachings," and the WATCH TOWER, the Bible seems almost like a new book.

I would like very much to see the April number of the TOWER for 1883, as I did not have the pleasure of reading your article on the Lord's Supper. Two of us, myself and wife, took the bread and wine in remembrance of the death of our Saviour, but we missed the time, as we did not celebrate it until the evening of the 13th of April, "Easter Sunday"; but I hope the Lord will accept it, as in memory of Him who died for us. I remain yours, very truly,

Graves Co., Ky., April 25, 1884.

DEAR BRO.:--Through a good brother I have been permitted to read three numbers of ZION'S WATCH TOWER. I am so much edified I cannot think of doing without it. I am nearly 55 years of age, and have been in the service of our blessed Master nearly 25 years, and through misfortune I am one of the Lord's poor; but I rejoice that you have made me welcome to light and truth through the WATCH TOWER. I cannot pay you now, but will at my earliest convenience. Please send me right away ZION'S WATCH TOWER. I am praying for further knowledge of the truth, and it seems my prayer is about to be answered. I must have your valuable paper. I humbly pray God to bless your labors. Yours, in hope of immortality, __________.

Louisiana, June 19th, 1884.

DEAR BROTHER:--I have received a copy of the WATCH TOWER of October, 1883. If it can be had, I want the preceding number....If still published, I desire to become a subscriber to the WATCH TOWER. Acquaintance with the paper through the number I have makes me long for all the back numbers, which I will order if they can be had. I thank God for the providence that has put the number I have into my hands. Yours fraternally, __________.

Pastor Baptist Church.

Newark, N.J.

DEAR BRO. RUSSELL:--Accept of my heartfelt thanks for the "TOWER." It is a most welcome guest in my family. Although poor in the things of this world, the blessed prospect of immortality, as taught in your paper, enables me much more cheerfully to "endure hardship as a good soldier of Christ." I find the exposition of Scripture so clear and logical in the "TOWER," that strong faith has taken the place of doubt and instability. May the Lord abundantly bless you in your work and labor of love, and may you be permitted for many years to continue in the blessed service of enlightening the minds of those who are groping in moral darkness. Yours affectionately, __________.

Antelope Co., Nebraska.

DEAR BROTHER RUSSELL:--It is with great joy that I write these lines. To say that my Saviour is blessing me is a poor way to express the joy and peace that he gives me, but I know of no other way. He is very near to me now, though the eyes of my flesh cannot behold him, but with the eyes of faith I can see him and hold sweet communion with him. I feel sure you understand this, but if I speak of this even to those who profess to know and love him they would think I was foolish and very peculiar. They keep trying to get me to

join the church and be one with them, but I tell them I do not want any church or creed but the one church whose names are written in heaven. I have lent or given away all the books and papers you sent me. Some say they are very good, and others say they cannot understand them. One old man to whom I gave a Food for Thinking Christians says he cannot part with it, it is so good. He came over from Scotland about a year ago, and is about 87 years of age; his daughter says he will sit and read Food for hours. May the Lord bless this reading to his soul is my prayer. His daughter gave me fifty cents to send for the WATCH TOWER for him and herself. The other mite please add to the Tract Fund. I wish with all my heart it were a hundred dollars, but my Heavenly Father knows all about it. May the Lord continue to bless you and make you a blessing to others is my daily prayer for you and dear Sister Russell, for I never can tell you how much good the paper does me. I am looking forward to the time, which I hope will not be long, when, if we are faithful, we shall meet in our Father's Kingdom, when we can tell one another of all the way the Saviour led us, and when we shall know one another even as we are known. Blessed thought to be ever with the Lord. Your sister, __________.

WORKING WITH GOD.

In an article in June ZION'S WATCH TOWER, page 6, by Bro. Tackabury, showing the advantages of understanding God's plan of the ages, and the importance of knowing the seasons--as seed time and harvest--that we may work in harmony with God's plan, we find this paragraph: "Many laborers, though very anxious to be at work, seem not to know whether they are to sow or reap. Perhaps we should rather say, they want to sow and reap at the same time. Failing to comprehend God's plan, or, more likely, failing to discover any plan at all, they work hap-hazard, as they suppose God is doing."

How true the picture--hap-hazard just expresses it--and the reason, "As they suppose God is doing." As I read, the picture Jesus gave us of these times came up, and the stupid and falsifying answer of the slothful servant: "Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter: and I was afraid, and went away and hid thy talent in the earth," etc. (`Matt. 25`.) Instead of developing the talent confided to his care by the Lord, he buried it. Why? He was ignorant of his Lord's character and will. He imagined that the Lord was selfish and exacting, claiming more than he had any right to. Is it strange that the nominal Church should have the same spirit? Greedy, intolerant, haughty and boastful, she wants to reap without sowing, to gather where she has no right. She would rather fill the Church with the devil's children, (especially if they were rich,) that she might boast of her numbers and influence, than to have a few who are consecrated. In fact, the truly converted are not what she wants at all; they would, by their "old fogy" notions, keep out the very class she wants to have in.

Among her favorite songs are, "Gather them in," and "Whosoever will may come."

She seeks to reap without sowing. The plough and spade are not suited to her dainty hands. But she has reaping machines, and patent binding machines, and combined threshers and winnowers, that cast out the wheat and save the chaff; and recently she has borrowed from the politicians an elevating machine to store her treasures in the coveted places in her barns.

Seriously, the Churches have plenty of machinery, good facilities and well systemized work by many workers. Why, then, do not the nations fall before her? Some of their blind leaders, looking with pride upon their facilities, boast that it will take but a few years more to convert the world.

Looking from their standpoint, it is not unreasonable that they should think so. Surely such a vast amount of machinery and organized effort ought to accomplish wonders. Think of the Young Men's Christian Association, with its myriads of workers everywhere; the Women's Christian Temperance Union, rapidly spreading its numbers and influence; the Home Missionary enterprises of various kind; the International S.S.

system; the sermons, lectures, inquiry meetings, etc., etc.

Why is it that in the presence of this vast army of zealous, tireless workers so little is being accomplished? The accessions to the Church do not keep pace with the population, so that, instead of conquering the world, the Church is actually falling behind, and that rapidly. Secret skepticism and blatant blasphemy are steadily increasing; crime and corruption fill the newspapers, which, in many cases, are eagerly bought for the sake of their filthy record.

Why cannot some see that something must be radically wrong in this matter? Is God unable to give this army the victory? What of Gideon, and Samson, and David, and Nehemiah, and many others who fought the Lord's battles? If a handful working in harmony with God could do so much, what should be done through these millions?

There can be but one answer: their zeal is not according to a knowledge of God's plans--they are not working with God?

Jesus said: "He that is not with me is against me: he that gathereth not with me scattereth." (`Matt. 12:30`; `Isa. 26:17,18`.) W. I. M.

THE SALT OF THE EARTH.

"Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." `Matt. 5:13`.

Salt is permeating in its character, and is a well known preservative against decay, and is therefore a fitting symbol of the principles of Christianity and those in whose life those principles are exemplified. The character of a child of God is known and read by those of the world who never think of reading God's written revelation, and it is emphatically true, that these living representatives of the principles of Christianity, are the salt of the earth.

If we would see the effect of this salt we have only to consider the difference between the so-called Christian and heathen nations of the world to-day. The superstition and ignorance of the latter impede progress in every direction. Take, for instance, China. In morality her standard is exceedingly low, and the mass of that vast nation seem to have lost those manly traits of character which distinguish the human from the lower orders of being; its system of education is a mere memorizing and inculcating of the old fables and superstitions of the past. These superstitions forbid any advancement in science, philosophy, art, and what is generally called civilization. Railroads and telegraphs can scarcely be constructed because they come in conflict with these old superstitions. Just so it is in India and in every heathen country.

"Yes," we hear many voices say, "this great progress in civilization in Christian nations is due to the influence of the Church;" and by the Church they mean that great organization, or rather union of diverse organizations which the Scriptures term "Babylon," (`Rev. 17:18`)-- the great development of the "Mystery of Iniquity." But this is a great mistake: Jesus never said, Babylon, or the Mystery of Iniquity is the salt of the earth; but "ye"--the true children of God--"are the salt of the earth."

Let us notice, then, how this salt of the earth has been working. But first, we object to the expression "Christian nations," for there is not a Christian NATION on the face of the earth. If such a nation did exist, it would indeed be the salt of the earth.

What is termed civilization is nothing more than the arrest of those elements of decay which are at work in the human family, and a preservation or salting of the good qualities which have not yet become extinct. And this, in so far as it has progressed, we claim has been done solely through the agency of the children of God, though hindered, not helped, by the great "Mystery of Iniquity." Every truth and principle that has been brought to light from the Divine Revelation, and exemplified in the faith and life of the saints, has made its influence felt to some extent on the world, and the aggregate of that influence is seen in the present development of civilization. Every martyred saint, and every persecuted, despised and rejected faithful one, who bravely defended the truths and principles of Christianity, has done his part in thus salting the earth, although the false or ignorant professors who persecuted them, did so in the name of the Lord, saying, "Let the Lord be glorified." `Isa. 66:5`.

As thus through the suffering, sacrifice and toil of the faithful few, sufficient truth has dawned upon the world to liberate them from the thraldom of superstition, they have enjoyed a greater degree of liberty. And in that blessed liberty and just to the extent that they have received it, has heart and mind expanded; morality has increased; philanthropic enterprises have been undertaken; and art, science, invention, and every branch of education has flourished. And yet the nations thus favored are not Christian nations; no, they have only been salted a little with the truths and principles of Christianity, though they do not realize from whence they received them, and generally consider these things as the result of their own wisdom.

This salt has, at least to some extent, penetrated all nations with results corresponding to the amount received. Since these who have been the salt of the earth, have grown up largely under the shadow of the Mystery of Iniquity, that great system has not only persecuted them, but it has claimed as the result of its own working, all the benefits which have accrued to the world as the result of their effort. But the real character of the great Babylon system has ever been to becloud the truth, advance error, promote superstition, fetter thought, and retard progress. Whatever progress the saints have made in gaining a knowledge of the truth has ever been against her strong opposition. Yet God permitted the true and the false, the wheat and the tares to grow together until the harvest. (`Matt. 13:28-30`.) And now, in the harvest time, the saints, the real salt of the earth, are being separated from the false ones in the Church, and shall soon be exalted to power, and through that power they will be enabled to thoroughly salt all nations. The blessed truths and principles of Christianity shall then permeate not only all nations, but all hearts. "The earth shall be full of the knowledge of the Lord as the waters cover the sea." `Isa. 11:9`.

But there is another important thought in the text under consideration. Jesus inquires: If the salt have lost its savor, wherewith shall it be salted? and answers, "It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men." Here is a solemn fact that we should all lay well to heart. That which constitutes the saints, the salt of the earth, is the fact that they have been salted with the truth, and that truth received permeates their being, affecting their actions, thoughts and words.

But if these who are the salt of the earth lose their savor, (saltness,) that is if they lose those truths and principles of the gospel wherewith they were salted, wherewith shall they be salted again? There is no other gospel that can salt them, or preserve them from decay, putrefaction and ultimate death. There is no better gospel; there is no grander plan of salvation than that we have learned, and no better teacher and guide into truth than the Comforter we have received, and who has led us in plain paths since first we submitted implicitly to his leading.

Tell us then, if you can, "If the salt have lost its saltness, wherewith shall it be salted? Jesus said, "It is good for nothing." O, can that be the sad condition of any who once were enlightened and who rejoiced in and were sanctified by the truth? Were such a circumstance not possible, then surely the Master would not have warned of such danger. Let us, therefore, consider well, and beware, and be not too hasty to decide that the solemn warning is unnecessary and called attention to by the mere caprice of a brother who for some selfish end would put the breaks on the wheels of progress.

"It is thenceforth good for nothing." Lord, will it then be worthy of eternal life? Will God perpetuate the existence that is "good for nothing"? NO, it is to be "cast out and trodden under foot" --destroyed. Once esteemed of God as the salt of the earth, afterward "a vessel of wrath fitted to destruction." But while it is possible thus to fall, let us rejoice in the blessed assurance that none can pluck us out of our Father's hand, (`John 10:29`;) and "He that keepeth Israel shall not slumber" (`Ps. 121:4`). If the salt loses its savor it will be because we abandon the truth and turn unto fables, and not because God fails to supply it to his saints with abundant and convincing proof. R. W.

FELLOWSHIP WITH THE FATHER.

There is a story of a young man who, having some financial scheme which required a large amount of capital, called on a very wealthy banker to interest him in the enterprise. He declined to advance the funds that were needed for the undertaking, but promised to put him in a way to get them; and so, taking his arm they walked once or twice up and down the Exchange, conversing with him as they went. When they returned, he told him he could go among the bankers and get what he wanted. The young man found that the statement was true. The very fact of his being seen with that wealthy man gave him all the credit he wanted.

It is thus when men walk with men. The world is quick to see and draw inferences from our associations. But what must it be for a man to walk with God?

What do angels say when they see a weak, helpless, sinful, fallen, mortal taken into fellowship with their Master, and walking with him along earth's desert way? So Enoch walked with God many hundred years ago. Men knew him as one who lived a hidden, secret life, whose mystery they could not penetrate; the demons of darkness knew him as one clothed in armor which they could not pierce, and defended by One into whose presence they dared not intrude; but the angels knew him as a man who walked with God, and were not surprised when at last "he was not, for God took him."

To such fellowship and intimacy as this, Christians are called. We are invited to draw nigh to God, and have fellowship with him, to maintain such intimacy that the world shall know that we have been with Jesus.--Selected.

THE times are critical, not here alone, but all over the world. Prospering in purely material interests, as I fully believe the people at large have never done before, the elements to bring on the gravest moral changes are simultaneously at work everywhere. The problems now lavishly presented for agitation touch the very foundation of religious faith, of moral philosophy, of civil government, and even of human society. New forms of power are developing themselves, seriously menacing the solidity of all established institutions. Even that great conviction, ever cherished as the apple of your eye, and which really is the rock upon which our political edifice rests, the durability of representative government, bids fair to be, sooner or later, drawn into question on solid grounds. The collision between the forces of associated capital and those of associated labor is likely to make itself felt throughout the wide extent of human civilization.--Charles Francis Adams.

"WE would laugh at a man who should suppose his field of grain to be cut simply because he had whetted his scythe. No less absurd is it for a man to think that he can do his whole duty by merely praying."

ST. JOHN, THE AGED.

I'm growing very old. This weary head That hath so often leaned on Jesus' breast, In days long past that seem almost a dream, Is bent and hoary with its weight of years. These limbs that followed Him--my Master--oft From Galilee to Judea! yea, that stood Beneath the cross and trembled with His groans, Refuse to bear me even through the streets To preach unto my children. E'en my lips Refuse to form the words my heart sends forth. My ears are dull, they scarcely hear the sobs Of my dear children gathered round my couch: God lays His hand upon me--yea, His hand, And not His rod--the gentle hand that I Felt those three years, so often pressed in mine, In friendship, such as passeth woman's love. I'm old; so old I cannot recollect The faces of my friends; and I forget The words and deeds that make up daily life; But that dear face, and every word He spoke, Grow more distinct as others fade away, So that I live with Him and holy dead More than with living.

Some seventy years ago I was a fisher by the sacred sea. It was at sunset. How the tranquil tide Bathed dreamily the pebbles! How the light Crept up the distant hills, and in its wake Soft purple shadows wrapped the dewy fields! And then He came and called me. Then I gazed For the first time, on that sweet face. These eyes From out of which, as from a window, shone Divinity, looked on my inmost soul, And lighted it forever. Then his words Broke on the silence of my heart, and made The whole world musical. Incarnate love Took hold of me and claimed me for its own. I followed in the twilight, holding fast His mantle.

O, what holy walks we had Through harvest fields, and desolate, dreary wastes! And oftentimes He leaned upon my arm, Wearied and wayworn, I was young and strong, And so upbore Him. Lord, now I am weak And old, and feeble! Let me rest on Thee! So, put thine arm around me. Closer still! How strong Thou art! The twilight draws space Come let us leave these noisy streets and take The path to Bethany; for Mary's smile Awaits us at the gate, and Martha's hands Have long prepared the cheerful evening meal. Come, James, the Master waits; and Peter, see Has gone some steps before.

What say you, friends? That this is Ephesus, and Christ has gone Back to the heavenly kingdom! Ay, 'tis so, 'tis so, I know it all; and yet, just now, I seemed To stand once more upon my native hills, And touch my Master. O, how oft I've seen The touching of His garments bring back strength To palsied limbs! I feel it has to mine. Up! bear me once more to my flock! Once more There let me tell them of the Saviour's love; For, by the sweetness of my Master's voice Just now, I think He must be very near. Coming, I trust, to break the vail, which time Has worn so thin that I can see beyond, And watch His footsteps.

So, raise up my head, How dark it is! I cannot seem to see The faces of my flock. Is that the sea That murmurs so, or is it weeping? Hush, My little children. God so loved the world He gave His Son: So, love ye one another. Love God and man. Amen. Now bear me back My legacy unto an angry world is this. I feel my work is finished. Are the streets so full? What, call the folk my name? The holy John; Nay, write me rather, Jesus Christ's beloved, And lover of my children.

Lay me down Once more upon my couch, and open wide The eastern window. See, there comes a light Like that which broke upon my soul at eve, When in the dreary isle of Patmos, Gabriel came And touched me. See, it grows! And hark! It is the song the ransomed sang Of glory to the Lamb! How loud it sounds! And that unwritten one! Methinks my soul Can join it now. But who are those who crowd The shining way? Say!--joy! 'tis the eleven, With Peter first! How eagerly he looks! How bright the smile on James' face! I am the last. Once more we are complete To gather round the paschal feast. My place Is next my Master. O, my Lord, my Lord! How bright Thou art! and yet the very same I loved in Galilee. 'Tis worth the hundred years To feel this bliss! So, lift me up, dear Lord, Unto Thy bosom. There shall I abide. --Sel.

THE SPIRITUAL LAW.

The Law is spiritual, but I am carnal, sold under sin.--`ROM. 7:14`.

The ideas associated with the words carnal, natural and spiritual are various and generally confused. And before defining the above Scripture let us glance briefly at the meaning and scope of these words.

Natural signifies according to nature. Nature has two principal definitions-- "The sum of qualities and attributes which make a thing what it is as distinct from others"; also, "the regular course of things, the usual order of events."-- Webster. The first of these is the primary or strict meaning of the word, but from custom the latter is generally understood and used.

Using the word natural in connection with mankind in its primary sense, the strict meaning of the expression, the natural man, would be a man possessed of the sum of qualities and attributes which belong to human nature, i.e., a perfect man. According to this strict definition, there is not a natural man living in the world to-day; for there is not one who possesses in perfect measure all the qualities and attributes which belong to human nature. But the general use of the word natural, would define the expression, "the natural man," thus: a man in harmony with the regular, course of things, and after the usual order of mankind as it exists at present, which Scripture asserts is a fallen or depraved condition, and not the condition which belonged to, and was enjoyed by, the first of the race.

The word spiritual is used in two ways also. The strict or primary meaning is, "Consisting of spirit--a spiritual substance or being." A secondary meaning, and the one generally used, is, "Pertaining to the intellectual and higher endowments of the mind--as influenced by the spirit, controlled and inspired by the Divine Spirit." According to the primary meaning of the word, to become spiritual would be to become a spiritual substance or being. According to the second definition, it would be to have the intellect under the guidance of God's spirit.

The expression, "the law is spiritual," cannot be understood according to the first definition--the law is not a spiritual being--but according to the second. The Law appeals to the intellectual or higher endowments of men and represents the Divine mind or spirit.

In answer, then, to the question: "Can a natural man keep a spiritual law?" we answer, It depends upon what you mean by a natural man. If you use natural according to the second definition, your question would in substance be, "Can a man after the usual order of men [fallen and imperfect] as we see them about us to-day, keep the Law of God which is spiritual and represents his perfect will? And our answer to this question would be, No; the race has become imperfect in mind and body, and has lost the original likeness to such an extent that it is impossible for them either to fully appreciate that law, or to keep it. "There is none righteous; no, not one."

But if the question be changed so as to give the word natural its primary meaning, it in substance would be: "Could a man possessing all the qualities and attributes which BELONG to the human nature keep a spiritual law?" To this question we would say, Yes: God made man in his own image [endowed with like mental and moral qualities, though of less scope] for the very purpose of having him able to appreciate his law--which is spiritual, or which represents his mind. It is in this particular that man differs from, and is superior to the lower animals. He was made capable of appreciating fully the will of his Creator.

Sin and its consequences have warped and twisted man's intellect and judgment by which he was intended to apprehend God's dealings and laws, to such an extent, that now, with somewhat perverted judgment, he, in his present fallen state, is unable often to discern the righteousness of God's rulings, and cannot ever fully keep the requirements of His perfect law.

This agrees with Paul's argument in the connection in which this text occurs. He reasons that the Law was just and good--in fact, was spiritual, or represented the mind or judgment of the perfect Creator, hence, could not be wrong; and since he and others by nature (second meaning, i.e., in the condition usual or common to all) were out of harmony with that Law, and were condemned by it, it proved that they were imperfect and sinful. He then explains how it comes that man is out of harmony with the perfect law, saying: "I am carnal, [have a fleshly mind, or a mind conformed to the ordinary or depraved course of this world], sold under sin"--sold by the first Adam, for a momentary gratification, into slavery to sin and its train of consequent evils, terminating in death.

This is the reason that a variance exists between the perfect law and man as he is--under sin. Not that man, as originally created in the image of God, was at variance with the law of God and unable to keep it, but that, having lost much of God's image in the fall, and having become depraved through sin, he is unable to keep the Law now, because he is carnal--sold under sin.

The perfect man of God's creation-- Adam--had the full range of mental and moral faculties which constituted him God's image, but of practical knowledge he of course had none, the design of the Creator being that His (God's) knowledge should be accessible to the man. And so long as Adam was content to follow his Maker's instructions perfectly, that is, to be controlled by God's spirit, or mind, or will, so long he prospered and was happy. The fall was occasioned by his leaning to his own understanding or judgment, which, from lack of experience, was defective.

Losing the mind or spirit of God, he not only was condemned by the Law of God, which represents or expresses God's mind, but the race soon began to lose even that perfection of organism and mental balance, which at first enabled Adam to see and appreciate things from the standpoint of the Creator. Hence it is said that the mind which men now have is carnal--made up according to their earthly circumstances and surroundings--and not the mind of God.

OUR NEW MIND.

Believers in Christ, who realize through his sacrifice the forgiveness of sins, are exhorted to make a full surrender of their will (which in all, is carnal) to the will of God: that is, to cease to look at matters from the depraved standpoint, and to use every effort to look at things from God's standpoint. This is a much more difficult matter for us now, than it was for Adam, because of the bent which sin has given us constitutionally, which is offset to some extent by our knowledge of the circumstances as revealed in God's Word.

As we may become acquainted with the mind or spirit of our fellow creatures by attention to their words, so God has given us His Word that thereby those who desire to do so, may ascertain his mind or spirit. If we consecrate ourselves fully, and ignore our own will, to accept of God's will, then we are said to be spiritually minded. Then we stand in precisely the position which Adam occupied before disobedience --controlled by the mind of God. "To be carnally minded is death, [to be controlled by any other will than God's will, brings distress, misery, trouble, and eventually death, according to the perfect and unalterable law of God]; but to be spiritually minded is life and peace." (`Rom. 8:6`.) To have a mind in perfect harmony with that which is perfect and which is working all things according to the counsel of his own will, is the way not only to insure peace and happiness, but the only way to insure everlasting life; for God declares that all who will not be subject to his perfect will or law, may not live forever, since such lives would be an injury, both to themselves and others.

THE SPIRITUAL MIND TO BE RESTORED TO MANKIND.

Since this condition of spiritual mindedness was one of the things lost by mankind in the fall, it would surely be one of the things restored to men by the Redeemer and Restorer in the times of restitution of all things. Mankind may again come into God's likeness, and being freed from sin by the Redeemer, will in due time be freed from the carnal mind, (of opposition to God,) which is the result of sin.

This is expressed forcibly by the prophet, who says of the work of the Times of Restitution: "I will take away the stony heart out of your flesh, and I will give you a heart of flesh." That is: I will remove the caloused and depraved elements of disposition--your carnal mind--and give you a mind such as you should have as men, such as belongs to perfect manhood, a heart of flesh. Again: "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." "After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." (`Ezek. 36:26,27`, and `Jer. 31:33,34`.)

Again it is stated:

"It shall come to pass AFTERWARD, that I will pour out my spirit upon all flesh." [After the Gospel age is ended, the spiritual mind is to be restored to all flesh, during the Millennial reign.] "And in those days I will pour out my spirit upon the servants and upon the handmaidens." (`Joel 2:28,29`.) [During the Gospel age none can receive God's spirit except they first become his servants by consecration, while in the next age, the carnal mind being removed by the process of restoration, the acquirement of the mind of the spirit will be without difficulty.]

THE SAME SPIRIT PRODUCES DIFFERENT RESULTS UNDER DIFFERENT CIRCUMSTANCES.

Since, then, the Spirit of God is one Spirit, and is to be in the world in the next age, as it is in the Church in this age, the question arises, Will it not produce the same effects in them (the world) that it now produces in the Church, and will not the results be the same? if the possession of the Spirit by the world gives evidence as with Adam, of perfect MANHOOD, does it not indicate that the highest aspirations of the Church under the same Spirit should be perfect MANHOOD? or, on the other hand, if the hope is well founded that the Church through the possession of the Spirit and as a result of it, becomes changed from human to SPIRITUAL NATURE (a spiritual body as well as mind), does it not prove that if the world comes under the influence of the same Spirit the result will be the same to them?

From a surface view one might answer, Yes. But we think we can give the best of logical, as well as Scriptural reasons for answering, No, the possession of the same Spirit or mind will not lead to exactly the same results because of the difference of circumstances during the two ages. The same Spirit, or mind of God, under the same circumstances, would produce the same results, but under opposite circumstances would produce different results.

The mind of God is always in harmony with justice and love, hence if we possess that Spirit now, during "this present evil world," while in contact with sorrow, trouble, pain, injustice, etc., we must of necessity oppose them, and use our influence against them, and this Spirit of God will lead us not only to sympathize, but to sacrifice, in our endeavor to bless and alleviate. As the apostles saw the dreary darkness of those about them, and knew the joy and comfort and peace of heart it would give them to know of a Ransom by Jesus and a coming blessing upon all through him, they sacrificed much to

"Tell the whole world the blessed tidings," Because led of the same Spirit or mind of God which prompted the Father to send the only begotten that the world through him might live, and which inspired our Lord when he "gave himself a ransom for all," therefore the apostle could exclaim even in the midst of tribulation, "Woe is unto me if I preach not the gospel." (`1 Cor. 9:16`.) Under the influence of that Spirit he could take pleasure in nothing else. Possessed of that Spirit, his own comfort, ease, pleasure, honor or wealth appeared as loss and dross, to be gladly abandoned for the privilege of being a co-worker with God, and joining his life in sacrifice to the Master's. And in proportion as WE possess the Spirit or mind of God, we will so view matters and so act, so long as ignorance, blindness, trouble and sin exist.

If the miseries, etc., of the present should continue during the coming age, the Spirit of God would ever prompt in the same way to its alleviation, and the results would still be sacrifice among all possessing the Spirit: but it will not be so. With the end of this age the predominance of evil will cease; and with it the

necessity and opportunity of suffering by opposing it, will cease. The time of suffering will have given place to the time of rejoicing and glory. Glory to God in the highest, glory to Christ and the Church, and on earth peace and good will toward men, with naught to molest or make them afraid. The Scripture will be fulfilled: "In His day the righteous [right-doer--those possessing God's Spirit] shall flourish." Whereas, now, "Whosoever will live Godly [according to the Spirit of God] shall suffer persecution."

Thus we easily and quickly show that the possession of the Spirit of God would have different effects according to the circumstances--one time necessitating and producing suffering, sacrifice and dishonor, and at another the very reverse, blessing and honor.

It only remains for us to show from Scripture, that different rewards result from the possession of and obedience to the Spirit of God, which we now proceed to do briefly.

When the difference of circumstances is kept in mind--the favorable circumstances of those in the coming age, when Satan and evil is bound, and blindness, ignorance, and depravity, are being removed, and when the full knowledge of the Lord is flooding the earth as the waters cover the sea, and the unfavorable circumstances of the present age, when Satan uses his blinding arts and ensnarements, when we must walk by faith and not by sight, when to have and exercise the Spirit of God demands self-crucifixion, self-denial, dishonor and adversity, are kept in mind, who can wonder that God has provided "some better thing for us" than for the world in general. (`Heb. 11:40`.) Not that the world's portion will not be good, yea PERFECT, but that our portion will be better inasmuch as it will be a perfection on a higher plane of existence than the human, even a partaking of the divine nature. (`2 Pet. 1:4`.) Do you question how both could be PERFECT yet one better than the other? Let us illustrate: When Jesus was "made so much BETTER than the angels," think you that it implies that they are degraded or imperfect? Nay every creation of God in its perfection is very good, though there are various orders or kinds, and the perfection of each differs from the other. So with the perfect man RESTORED to God's image and controlled by his Spirit, he will still be "a little lower than the angels" in comparison, (`Ps. 8:5`,) while the glorified Church like her Head and Lord will be "so much better than the angels," inasmuch as with her Lord she becomes partaker of the divine nature, which, though no more perfect than angelic nature, both being perfect, is nevertheless superior as a higher order of nature--above all.

The proof of a different reward for those who during this Gospel Age suffer with Christ is briefly stated thus: All the promises to Israel according to the flesh, and the world, which they in figure represented (the priesthood excepted, who represented the Church,) are earthly promises, adapted to perfect human beings, viz.: the land, fruitful fields, abundance of peace, restoration, etc. (`Gen. 13:14,15`; `Exod. 20:12`; `Micah 4:4`.)

The promises to the Church are the reverse--on earth suffering, poverty, affliction, persecution, self-denial, and in the future, heavenly glory, honor, power and association with and likeness to Christ Jesus. They have the privilege of not only suffering with him, but of sharing with him in the restoration of mankind.

"Rejoice and be exceeding glad for great is your reward in heaven."

IS IT A CONTRADICTION?

"Ye shall see...all the prophets in the kingdom of God." (`Luke 13:28`.)

"But what went ye out for to see! A prophet? Yea, I say unto you, and more than a prophet.... Verily, I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he." (`Matt. 11:9-11`.)

In the above Scripture we have what might appear to many candid students a contradiction in Jesus' teachings. The Jews regarded John as a prophet, and Jesus agreed with them, ("Yea,") showing that he was not only a prophet, but the greatest of them, in that he was the immediate forerunner of the Messiah. And notwithstanding his teaching on another occasion, that all the prophets, (which of course would include John,) would be in the kingdom of God, he now states that the least one in the kingdom would be greater than this greatest prophet. And this statement excludes John, as well as the other prophets, entirely from the kingdom.

One of two things is certainly true-- either this is a contradiction, or else Jesus was speaking of the kingdom of God in two different senses. The latter we find to be the case, and so these statements prove to be harmonious. As there was a fleshly house of Israel developed during the Jewish age, so a spiritual Israel has been developing during the Gospel age. (`1 Cor. 10:18`; `Gal. 6:16`.) The promises to the former were of an earthly character, while the promises to the latter were "exceeding great" and "better promises" of a heavenly or spiritual character. So the kingdom of God which is to rule the earth in the age to come, is to consist of an earthly, visible phase, and a spiritual phase which is higher and invisible to men. And Jesus affirms that the least one in this higher phase, shall be greater than the greatest in the visible, earthly phase of the kingdom.

Paul shows us further that those who shall have part in the earthly kingdom, shall partake of the earthly or human nature, while those who have part in the heavenly or spiritual kingdom shall partake of the spiritual nature:--

"Some will say, How are the dead raised up? and with what body do they come?...God giveth it a body as it hath pleased him, and to every seed his own body....There is a natural [human] body, and there is a spiritual body. ...As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly." (`1 Cor. 15:35-48`.)

This exceeding great and precious promise, the spiritual kingdom, was

never made known until Jesus brought it to light, (`2 Tim. 1:10`,) and he as the head of that spiritual kingdom, was the forerunner of all that "little flock" who shall inherit it. It will be seen also that this high exaltation of the few, is for the blessing of the many subjects of the kingdom.

Upon the recognition of the two natures, human and spiritual, and the two corresponding phases of the kingdom of God, depends to a very great extent our ability to rightly divide the word of truth. If we fail to discern this distinction so clearly set forth in the Scriptures, we fail entirely to discern the high calling of the saints of the Gospel age, and all necessity for this age, as distinguished from the next. MRS. C. T. R.

"THE MAN OF SIN."

A. J. GORDON.

In a recent lecture on the "man of sin" mentioned in `2 Thess. 2:3`, we took the ground that the mysterious power there foretold is that of the Papacy, springing up and holding sway in the Christian Church, alleging that this was the view strongly held by the Reformers, and by the best expositors from their time onward.

An honored brother, the editor of The Truth, who is strongly wedded to another view--viz., that the words refer to a future infidel, Antichrist, sitting in the rebuilt Temple at Jerusalem-- heard with astonishment that we used the following language, and wondered how any one laying claim to accurate scholarship could make such an assertion: viz., "The Greek for 'the temple of God' in `2 Thessalonians` never, in a single instance elsewhere, means the literal Temple, but is always applied to the Church of God, which temple believers are. We used precisely these words, and are most glad to be called upon to reiterate and substantiate them.

Let us say at the outset, that in interpreting difficult passages of Scripture, we know of no sure method of finding their meaning except to give attention to the exact words and phrases employed, and then to collate these with the same expressions in other parts of Scripture; and so, by "comparing spiritual things with spiritual," to find out the teaching of God. Those who hold loose views of inspiration, say that the thought is the main thing; and that this phrase is equivalent to that phrase, provided it contains the same general idea. We do not admit this. We believe that the Bible is written "not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth;" and that the Spirit is infinitely accurate in the use of language. Holding this in view, the interpreter can move forward with confidence; to him the words of Holy Scripture are "nails fastened by the master of assemblies," and he can hang his expositions upon them without fear of their giving away.

Now, in seeking to determine the character and seat of this mysterious "man of sin" predicted in Thessalonians, we use just this method, comparing the words here employed to describe him with the same words used in other parts of Scripture. And we have the uttermost confidence that this will give us the true solution of the secret. Let us seek to determine them,

I.--THE SEAT OF THE "MAN OF SIN."

"He, as God, sitteth in the temple of God, showing himself that he is God." The Greek phrase here employed for "temple of God," is "ton naon tou Theou." Now, from Matthew to Revelation this expression occurs seven times only. The following are all the instances:

1. "This fellow said, I am able to destroy the temple of God, and to build it in three days." (`Matt. 26:61`.)

2. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you." (`1 Cor. 3:16`).

3. "If any man defile the temple of God, him shall God destroy." (`1 Cor. 3:17`).

4. "For the temple of God is holy, which temple ye are." (`1 Cor. 3:17`).

5. "And what agreement hath the temple of God with idols?" (`2 Cor. 6:16`).

6. "For ye are the temple of God, the living one." (`2 Cor. 2:6`).

7. "So that he as God sitteth in the temple of God, showing himself that he is God." (`2 Thess. 2:4`).

Of the first six of these passages, not one refers to the Jewish Temple, and, therefore, we believe that the seventh cannot. Our critic quotes the first, indeed, as so referring; but remembering that this was the language which Christ's enemies imputed to him, we have only to turn to his own words as recorded in `John 2:19`, to find the real meaning of what he uttered. It is there said, "But this he spake of the temple of his body." Thus we see that Christ's meaning corresponds exactly with that of Paul in his letter to the Corinthians--the temple of God being the body of believers, individually and corporately, as "the habitation of God through the Spirit," or, in other words, the Church of God, including the Head and the members, as indwelt by the Holy Spirit. This is the primary and literal usage of the phrase, thus far employed in the New Testament. And can we believe it possible that in this passage in Thessalonians the Holy Spirit uses the expression "the temple of God," with a totally different meaning from that which it bears in every other instance in the Gospels and Epistles? Is it credible that Paul in this place signifies the Jewish temple, when in every other use his language clearly means the body of the believer, or the Church of Christ? And this inquiry is especially pertinent when we remember that Paul, in the same Epistle to the Corinthians, wherein he five times calls the Church, individually and collectively, "the temple of God," has one clear reference to the Jewish Temple (`1 Cor. 9:13`), but in alluding to it employs a totally different term, simply to heiron, the word constantly used by Christ and his disciples of the Temple in Jerusalem.

If, now, we turn to the Revelation, we find this term three times employed: "Him that overcometh will I make a pillar in the temple of my God," (`3:12`); "And the temple of God was opened in heaven," (`11:19`). By general consent, these texts refer to the Church glorified, or the heavenly Jerusalem, and there need be no controversy about them. The other passage is the `eleventh chapter, first verse`: "Rise, measure the temple of God," etc. This, our critic considers, plainly points to the literal Temple at Jerusalem. But Alford holds that the naos tou Theou is here to be taken symbolically, and that so taken the words "can only bear one meaning, viz., the Church of the elect servants of God." With him agree the most eminent expositors of the Apocalypse, ancient and modern, from Mede to Elliot.

These citations exhaust the list of texts in which this inspired phrase occurs. Admit, if need be, that the last one is doubtful, and can, therefore, throw no certain light upon the significance of the others; then, excepting this as uncertain, the case would stand thus: First, that in applying the phrase naos tou Theou in `2 Thessalonians` to the Jewish Temple, we give a name to that Temple which, in every other determinable instance in the New Testament, belongs to the Church of Christ, individual or corporate, on earth or in heaven; and, secondly in so applying language we give a name to the Temple at Jerusalem which the inspired writers of the New Testament, while making scores of allusions to that Temple, never in a single instance, apply to it. Undoubtedly the Jerusalem Temple was and is called "the temple of God," in popular phraseology; but we must interpret by the Spirit's language, not by the peoples language. And so interpreting, we contend that to apply this inspired phrase as our critic and those of his school do to the Hebrew Temple, is an instance of exegetical violence exactly like that of which they complain in those who take the Greek word for "leaven" uniformly meaning corruption in the New Testament, and make it signify, as used in the parable of `Matthew 12:33`, the gospel in its diffusion through society.

Thus we have measured "the temple" exegetically, as it stands before us in this Epistle to the Thessalonians, and it will be seen that we have not measured it "according to the measure of a man;" that we have not brought the passage to the test of current phraseology, but have tried it by the rule and the plummet of the Spirit's own words-- words which are employed, we believe, with more than human accuracy.

II.--THE ORIGIN OF THE "MAN OF SIN."

Led by our investigation thus far to look for the Evil One in the Church of God, we find all the other language of the prophecy pointing in the same direction.

The first stage in the predicted development of the wicked one is that of apostasy. Speaking of the return of Christ, Paul says, "For the day will not come except there come a falling away first." The Greek word for falling away is He apostasia--the apostasy. The word is very clear in its meaning, and, as used in Scripture, invariably signifies a spiritual defection. The exact noun is employed once in the New Testament, `Acts 21:21`, where Paul is charged with teaching the Jews apostasy from Moses by abandoning circumcision. It would

be impossible to find a word to describe more accurately the beginnings of the Papacy, which consisted in a forsaking of the simple faith and worship of primitive Christianity for Jewish rites and Pagan ceremonies. In `1 Tim. 4:1` we have the same words in its verb form: "But the Spirit saith expressly, that in later times some shall fall away from the faith" (R.V.) This refers not to the very last times, but "to the times subsequent to those in which the Apostle was writing." (See Alford.)

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