The Watchtower, November 1, 1884

VOL. VI. PITTSBURGH, PA., NOVEMBER, 1884. NO. 3.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

C. T. RUSSELL, Editor and Publisher.

BUSINESS OFFICE:

NO. 44 FEDERAL ST. ALLEGHENY, PA.

The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he cannot and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.

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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.

Many of the household of faith looking out can see the storm coming upon the world--the "time of trouble such as never was since there was a nation, even to that same time." (`Dan. 12:1`.) They can see the various brigades preparing for "the battle of the great day of God Almighty." There are the Socialistic "Regulars," and to their army is being added daily "Volunteers" from among the honest, well meaning mechanics, and laborers, of every kind, called together by various circumstances and with hopes of maintaining present advantages, or bettering their condition.

On the other hand as opposed to this organization, are the established governments, who seek to perpetuate their honors, titles, revenues, etc., by maintaining control over the people; and to these and their armies of paid soldiery dependent upon them, are being added volunteers also: The rich of this world see that their interests are closely linked with those of present governments to whom they must look for the protection of their interests.

The members of the true Church (whose names are written in heaven) imbued with the spirit of justice--the Spirit of Christ--can behold both of these gathering armies, see the wrongs of each, and the rights of each, and can pity and sympathize with both. They can sympathize with the poorer classes, those who have little, and have never had much, of this world's goods, and who under the clearer light of increasing knowledge on every subject, are beginning to believe that, all men were created free and equal, and to inquire why there is so unequal a division of the honors, power, and wealth, of the world as at present exists. They see that some men own tens of thousands and hundreds of thousands of acres of land, which, (notably in Europe) under the Landlord system, is rented out to the masses for as much as they are able to pay; and they inquire whether if the earth is a gift of the Creator to all men, some have a real right to so much more than they use, while others have none; and whether the land should not remain as free as God's other common gifts, air and water.

They see that something is wrong, and that the present arrangement is not entirely just and equitable. The study of their rights and the rights of others, lead them to the inquiry: How came our Landlord's right to ten thousand acres while we have none? The answer comes, it was handed down from father to son for several generations; and looking into the pages of history he finds that the present landlord's great-great-great-grand-father took it by force--or stole it --from his great-great-great-grand-father. Is it any wonder that he expects a restitution of some part of it? As surely as the earth is the Lord's and the fullness thereof--as surely as he gave it to the people in general, so surely when he whose right the dominion is, shall take his great power and reign, there shall be Times of RESTITUTION of all things, spoken by the mouth of all the holy prophets since the world began. (`Acts 3:19-21`.)

But they know not what steps to take to obtain rights, privileges, and comforts, which they believe are God-given. They see little hope of their condition bettering --rather, they fear that as mechanical inventions increase, the result will be merely to make the rich richer, which with the increased competition among skilled and common laborers, will result in bringing down wages and making the poor poorer--which means less honor, less power, less comfort.

In this condition men are easily led, by political demagogues and Socialistic enthusiasts, onward to the conflict of the "great day."

The true Church can sympathize also with the "kings, rich men, mighty men, and chief captains," in their view of the conflict. The kings and rulers of earth have so long felt themselves to be superior to their fellow men, that they find it difficult to believe that God "hath made of one blood all nations of men." (`Acts 17:26`.)

Did not "BABYLON THE GREAT" acknowledge their right to rule the people? Did not the Popes in crowning their ancestors, declare that they acted as God's representatives, and that really God had crowned them? Did they not declare that their reign was "by the grace of God"--a mark of God's favor to the people? Have not all the DAUGHTERS of "Babylon the Great" (all denominations of so-called Protestantism) endorsed this policy of the "Mother of Harlots and abominations"? Do not all religious people recognized as "Wise" according to the course of this world, endorse and support the same theory? Why then should these great ones give up the privileges which they esteem far more than life? Rather they will reassert and exert their power, and drive back the "common people"; if necessary, restraining them yet more, by restricting present liberties.

Surely in the conflict they will have the support of Babylon--mother and daughters, for not only are they committed to the support of the kings of the earth whom they have declared to be of God's appointment, but they are bound by closest ties of common interest to mutually support each other. Are not the nominal churches of Europe supported directly by the kingdoms of Europe?

The great and rich men of all countries are naturally led to join this same side in the battle. Their wealth, both in money and lands, has been accumulated by methods approved both by the governments and the nominal churches, whom they in turn support with it, and from whom they expect both moral and material support and protection now. They have, perhaps, inherited their lands and the income from them for many generations, and while they have no ill-will to the tenants, they have come to consider them as semi-slaves who belong to the land. If they are manufacturers they can truthfully reason that they run risks in business and have the trouble and anxiety of its management, which should entitle them to a greater proportion of the profits than the laborer who uses his muscle only and is free from responsibility. For these reasons the rich will be on this side of the battle.

But the true Church stands separate from both these armies--sympathizes with the feelings of both, but joins neither. But she has an interest, nevertheless, in their conflict, and instructed out of the Word of the Heavenly King, she realizes what few others do, that this conflict is "The battle of the great day of God Almighty," and that "the mighty man shall weep there bitterly." (`Zeph. 1:14`.) It will be a day of wrath--"The great day of his wrath." He will overthrow the throne of kingdoms. (`Hag. 2:22`.) It is the day in which the delusions with which earth's rich men, and chief captains, or kings, and the mighty men of the nominal churches who have deceived themselves in their own favor, will all be swept away, and true rights, full liberty (to do right) and progress need no longer be fought for inch by inch, but will be firmly and forever established by earth's new King, who, at this time, takes possession of the dominion under the whole heavens. (`Dan. 7:27`.)

Unknown to men, he has for some time past been holding back the winds --preventing the conflict until the servants of God were sealed in their foreheads (`Rev. 7:3`)--given an intellectual knowledge of the things coming and their relation to the plan of God in the establishment of his kingdom. The Lord reserved until its due time that which he had previously declared through the prophet, the means and agency in the overturning of the thrones of kingdoms --"knowledge shall be increased."

When ready to have knowledge increased, and through knowledge liberty, the Lord brought to men the art of printing, to which, more than any other perhaps, the overturning of every form of evil and oppression among men is traceable.

We see the various battalions now making ready; the battle-line becomes more and more apparent, and the hosts are marching to their respective positions, and soon the engagement will be general.

But what about the true Church? Has she no share in this conflict? Will she have no part in this battle of the great day? Ah! here is a weak point with many: while interested in watching the world's preparations, they neglect proper attention to their own share in this battle.

--"Are there no foes for us to face?"

--"Sure we must fight if we would win."

Yes! yes!! Awake! the battle is already upon you. It begins with the house of God real, extends to the house of God nominal, and ends with the world. Be sober, be vigilant; for the fiery darts of the enemy are even now falling thick and fast about you. The battle of the great day has already commenced. The grand efforts of the adversary now, is to disarm us of our faith in the cross of Christ as the power of God unto salvation, and if possible to convert us into enemies of the cross. The alarming extent to which he has already succeeded should bid every saint that thinketh he standeth take heed lest he fall. Never, by the grace of God, never let the banner of the cross be torn down. Evidently the "offense of the cross" (`Gal. 5:11`) has not yet ceased. Still, it is to the Jew [and the nominal Christian] a stumbling-block, and to the Greek [all the worldly wise] foolishness, that the death of Christ bought for mankind life and liberty. Up, soldiers of the Cross--

"Lift high the royal banner,

It must not suffer loss."

The preaching of "Redemption through His blood--the forgiveness of sins" (`Eph. 1:7`) has always been opposed by the adversary, and he has ever found able assistance but never with such persistent and deceptive effort as now.

It is well that we all should clearly see the Enemy's plan of attack. His soldiers appear clad in garments of light; they even wear aloft the name of Christ, and are divided into various companies, prominent among these being "Spiritists" and "Progressive Christians" so called, but all and everywhere they may be discerned by their opposition to the Cross. Some are more open and some more wily and mild in their opposition, but all deny the ransom--deny the very foundation of real Christianity--that we "were bought with a price" even "the precious blood of Christ." (`1 Cor. 7:23`; `1 Pet. 1:19`.)

Will the battle be hot--will many fall? Alas! yes, a thousand shall fall at your side and ten thousand at your right hand. (`Psa. 91:7`.) A thousand to one is a very heavy slaughter, and marks the severity of the battle, but evidently pictures what we may expect before our share in the battle is complete. The thousand falling to one who will stand, is as real and truthful as the statements of the same prophet relative to the trouble coming upon the world.

Do you ask the cause of so many falling, and the means by which the few shall stand? We answer that they fall because the Apostles words have not been heeded--"Take unto you the whole armor of God that you may be ABLE to withstand in the evil day." (`Eph. 6:13`.) Alas! how many in the ranks have nothing but the shield of faith. The shield is very valuable, and if we could have but one piece of armor it would doubtless be the most valuable, but unless we have more we must surely fall as this conflict progresses--we will not be "able to stand" without more armor. Ah! how much we need sandals, the preparation of the Gospel which leads us to

expect and enables us to endure the sharp difficulties of the narrow way unflinchingly, as good soldiers. How much we need to be girt about with truth, with the precious promises of God's word, lest we become weary and faint. How much we need to have well in hand the sword of the Spirit which is the Word of God, that we may be able to keep the adversary at a respectful distance. How much need there is also for the breastplate of Christ's righteousness-- his merit recognized as covering our life, our vitals. How much need too, for the helmet, an intelligent hope of salvation-- a head-cover.

Those who are negligent about putting on the armor, and are relying solely upon their shield of faith, to meet every attack of the enemy, are making a great mistake--As the enemy's arrows ["bitter words," sarcasm, sophistry, etc.,] are showered upon you and he presses you close, you may lower your shield for a moment to note his position, and then unless you have an intellectual apprehension of the truth--a helmet--the enemy will be sure to succeed in striking you with an arrow of sophistry. Or if very guarded about your head, and busy seeking to protect your intellect by your shield of faith, you lift high the shield your breast will be exposed, and there the arrow of no ransom will strike, unless you have on the breastplate of Christ's righteousness.

Even armed with the whole armor you will barely be able to stand--so fierce the assault. With all the armor on there are chinks and openings of various sizes in our helmets (intellectual apprehensions) which demand that we still be on our guard and cast not away our shield.

Let every soldier of the Cross put on the whole armor and see well to it that it is true steel and not mere polished tin. See that it all bears the imprint and marks of the Royal Armory--the Word of God.

EXTRACTS FROM INTERESTING LETTERS.

Walton Co., Fla.

C. T. RUSSELL:--Dear Brother:-- Please accept my thanks. I wish I could only tell you all I feel, but I cannot. The teaching of the TOWER seems to me to be the truth, and yet, so different from what I have been taught. I read, and am amazed and delighted, and frequently I am led to exclaim, Surely, surely, this must be the truth! My Father in heaven knows how I long to know the truth--I have prayed to be kept from error.

For some time I have not been satisfied with so-called orthodox teaching. It didn't seem to me to harmonize with God's Word, and although for a time I tried to keep "in the lines," I finally broke through and preached what I believed to be the truth. I have in consequence been persecuted and denounced as unsound in the faith. I became so disheartened that I meditated leaving the Baptist church. But where to go I knew not. When I came to examine, they all seemed to be afflicted with the same disease, and some worse off than my own denomination. Just then (it seemed an accident), a friend handed me, at meeting one day, a couple of Z.W.T., with the remark that as I was unsound, they would not hurt me to read them. Oh! how they stirred my very soul!

I am studying hard; if I become perfectly satisfied, I am done with sects and creeds. I have been lending the papers and circulating them about. Some of the strict ones are watching me. A storm is brewing for me, and I am all alone; but blessed thought, God will help. Yours in Christ,

Brooklyn, N.Y.

VERY DEAR BROTHER:--I am going to write you a few lines. More and more I esteem your special work. I have been feasting on "Food," and it is rich, spiritually. When first I read of the doctrine of the presence of Christ, it was too much for me--so contrary to all I had learned in days past--but now, after months of study and meditation, I see the truth, and it is a power to the believer. Your letter of April 11th has been perused over and over, and has been of great help to me. I again thank you. The one serious and important question, if you remember, was as to how much time I should give to the Lord and how much to business. Since then, the subject has been constantly in my mind, having given it the cool and careful consideration you advised (also my method), desiring to do exactly right in the matter, desiring above all to please our Lord, and to so decide that I should gain spiritually and be enabled to do the best for others.

Well, business takes the second place, and I will give more time in studying the Word and gaining from the Lord spiritual light and direction. The Lord is revealing himself to me more and more. I pray that I may so understand him as to do the most I can to honor him in this life, to do good to all men, and "to live and move and have my being in him." I pray for wisdom, direction and blessing for you, often.

With sincere regard, your brother in Christ, __________.

Clay Co., Dak., Oct. 14.

DEAR BROTHER IN CHRIST:--May the Lord bless you, in your work, spreading the joyful tidings of our dear Master's presence. "O Jerusalem, that bringest good tidings, lift up thy voice with strength; say unto the cities of Judah, behold your God." I have often thought of writing to you; but being a foreigner, the English language don't come as natural to me. Have had the TOWER in our house for two years, and it has been the means of opening my eyes. My heart is full of gratitude to my heavenly Father. How gloriously the dawn is breaking after such a long night of darkness! For the last five years I have been earnestly looking for the coming of Jesus my Bridegroom. My path has often been narrow and difficult. Thanks to God, I can see it clearly now. What a great privilege it is to suffer with him here and share his glory there. When your paper and Food first reached me, it seemed to me I was like Peter, who was out along with the other disciples, fishing the whole night and caught nothing. When morning came, Jesus stood on the shore and they knew not that it was Jesus, but John was the first to recognize him, and told Peter, and we know the result. So it was with me, when you told me, "It is the Lord." I believed the John class, and swam ashore. Will you please send me three copies of each number of the SWEDISH WATCH TOWER; I would like to send them to Sweden, to some persons whom I know for sure are thinking Christians and Bible students. The mite enclosed ($5.00) will help pay some of the debt you are in for expense of the Swedish paper. I wish it could be more, but I am sure the Lord is able to provide in due time. "Be of good cheer," the help will come where we least expect it. I hope that some of my countrymen, or the Swedish saints, may be able to comprehend the glorious truth, and take an interest in the Swede TOWER. I know but two or three that really understand--they are old pilgrims. May God bless you abundantly, dear brother and sister Russell, is my daily prayer.

Your sister in Christ, __________.

Orangeburg, S.C.

MY DEAR BROTHER:--I am glad to tell you that I am cheerfully holding on to what I have learned of "the good (not spurious) Word of God," and am still anxiously reaching for more. I receive so much comfort from the teachings of the TOWER that I read the different issues over and over again. Indeed, so helpful is the paper to me, in the understanding of God's Word, that I look for it every time as I would for a dear friend. It is next to the Bible. I am alone as yet, but the light is certainly making some impression. Babylon is visibly unstable and corrupt; her corruption is becoming so enormous, that thinking men cannot much longer submit to it; she is actually closing her eyes and ears to known filth in her ministry, as well as laity, and her order is to "hold the fort" against the light now streaming from the Word.

Delta Co., Tex.

DEAR SIR AND BROTHER:--Some time ago, a copy of the WATCH TOWER accidentally (?) got into my house. I read it and became interested very much; have received several numbers since, and "Food for Thinking Christians." Well, what of it? I hardly know whether to accept it or reject it; in fact, I can't reject a part of it without rejecting the Word of God. I determined many years ago not to accept or reject any theory until satisfied that the Word of God sustained it. I need not tell you this motto has made me a little "weak-kneed" on some things in my church.

I have read all you sent and am thirsting for more. I handed some of the papers to friends, though that voice, "Let no man deceive you," makes me tread cautiously; yet, "by their fruits ye shall know them" partly dispels the fear. I shall be glad if you will answer this by letter, and answer the following questions: First. Should I become convinced that yours is the true Church, and wish to join it, how should I proceed? Second. In other words, would I have to subscribe to a certain set of doctrines, the mode and design of baptism included? Third. If you have a set of doctrines your ministry are bound to subscribe to and teach, what are they?--especially with reference to baptism, its mode and design, and the conditions of pardon? I think, from what I can gather from your book and papers, that we are agreed on these things--I hope so. Can you arrange for us to have preaching on these subjects? This is, I should think, a good field of labor. Our people are ready to hear and test by the only infallible guide--the Bible. Will you please to send us, as per offer, more reading matter, especially, "The Tabernacle and Its Teachings," and whatever else you think would be good for me.

With respect, &c., I am yours in Christ, __________.

[Answers to the above questions will be found in the following articles of Z.W.T.:--"The Ecclesia," Sept., '84; "Our Sect," Oct., '83; "Justification Defined," Sept., '84; "The Two Baptisms," Oct., '84; "The Episcopal Church," this issue. When evidence is seen, "Be not faithless, but believing"-- then courageous and faithful.]

Palmyra, Ill.

MRS. C. T. RUSSELL:--My Dear Sister in Christ:--I have longed so often to write to you, but have refrained from anything only short letters to the TOWER, on what seemed necessary. But it is almost a year since I left the M.E. Church, and myself and husband were buried in baptism. It has been such a year of rest that I must write and tell you. Of course, we have had trials; those that once spoke well of us now say strange things, but you know all about that, for all are treated alike. We have stood on the "sea of glass" almost a year, and we are not tired yet! The Word tastes just as good--yea, it grows sweeter all the time. I do wish I knew some word to write that would express my intense love for the precious Word of God, precious because it is the revelation of himself. Several years ago I promised my Lord to do whatever I should see to be duty, regardless of others' opinions, and the Lord always gave me strength to do whatever he required. As to knowledge of Scripture, I had none only the most simple; I clung to what I had, but was afraid to try to learn more. I read my Bible just exactly as a Catholic counts his beads, in reverence and in ignorance. I was afraid to study it, because friends of mine commenced studying long ago, and, seeing the error in the church, left it, and left all. They saw the error in the church, but did not see the glory in true religion; they saw the failure of man, but did not see that God has a religion that is not, and cannot be defiled by man. I feared to study my Bible, lest I should deny the Lord that bought me, and then, of a sudden, I saw that I might study--yea, I could go down into the depths of the wisdom and knowledge of God, and he would aid me, and there was no fear of infidelity! Could I be disobedient to the heavenly vision? nay, nay, but I could praise him continually for the great joy he has given me, the unspeakable joy of knowing him. I wish we could oftener find listening ears, for it seems so selfish to have all these precious truths and not feast our friends too; but they are suspicious of us, it is seldom they will listen, and I find it a severe trial to be quiet and learn so much and say so little. We esteem the WATCH TOWER most highly, but I cannot tell you that we swallow them all instantly; sometimes we get too large a dose, and have to wait a while and apply the test, but we search the Scriptures daily, to see if these things are so, and it is wonderful what feasts we have, how could we have read the Bible so long and not know anything about it?

And now, dear sister, I have written this to you, because I love to commune with one of like precious faith, and hoping that it might prove a slight encouragement to you, if your arms are weary. I would help to hold them up, but the Lord will sustain you. We do not know each other, but we do know the same precious Saviour, and together we will praise him.

Your sister in the Lord, __________.

NO OTHER NAME.

The healing of the lame man at the Beautiful gate of the temple, the wondering crowd which it excited, and the rulers who were enraged about it, and the more so because they could not deny the genuineness of the cure, all combined to afford the Apostles some rare opportunities to preach to the people. It was quite another thing to seize upon and make use of the opportunities which the miracle afforded. The Apostles, under God's power and guidance, were equal to both demands. This time it would seem as if God had guided the thoughts of the offended rulers to just those utterances which would prepare the way for the Apostles to give voice to some of the most fundamental and important truths they ever proclaimed. "By what authority and in what name have ye done this?" "In the name of Jesus Christ of Nazareth," came the answer. And then, as if forgetting the lame man and his cure, the people and their amazement, the rulers and their anger, together with all temporal and temporizing considerations, Peter swept on in thought to that larger, grander power of the crucified Nazarene to save men from the maladies and deformities of sin, and uttered those words that come ringing down to us through the ages. "Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved." Hear it, all ye that need salvation. Accept him, and learn that he is able to save to the uttermost all who come to God by him.--Selected.

HOLY COURAGE.--Holy courage characterizes every true life. The possessor of this life looks at the right, and says, "With God's help I will do it." He never for a moment asks himself the question, "Will it affect my material interests?" but only, "Is it right?" If the reply to this question is "Yes," he moves right on in the sacred path of duty, though it leads through a "burning, fiery furnace," or a lion's den. The frowns of friends, or the threats of foes move him not. His position is taken, and from it he will not be driven. When he approaches the portals of the tomb, he exclaims, "I have fought a good fight"; and when he is lowered into the grave, the very remembrance of his heroism calls forth the word, "There he lies who never feared the face of man." Such are the men who triumph over every foe, and are more than conquerors through him that loved us.--Sel.

COMMUNION with God must ever hold a higher place than service for God. Do we realize it?

HAVE FAITH IN GOD.

When the stormy winds are blowing,

And the angry billows roll,

When the mighty waves of trouble

Surge around the stricken soul,

Have faith in God,

Who reigns above;

Trust in Him,

For He is love.

When the way is rough and thorny,

Danger all along the path,

When the foe is ever planning

How to crush you in his wrath,

Have faith in God;

His loving care

Shall keep you safe

From every snare.

When your eyes are dim with weeping,

And your heart is full of woe

For the loved that now are sleeping

In the cruel grave so low,

Have faith in God;

The dead shall rise

To meet the Saviour

By and by.

Are you filled with eager longing

For the night to pass away?

Are you weary of the watching

For the dawning of the day?

Have faith in God;

He is our stay;

Soon will come

The perfect day.

Are you hoping and rejoicing

In the presence of the Lord?

Are you waiting for the kingdom,

And the glorious reward?

Have faith in God;

Our King is here,

And soon his glory

Will appear.

--Sel.

TO WHOM WAS IT PAID?

"Jesus died and paid it all;

All the debt I owe."

We live in a day when the wherefore and why are sought on every question. It is, therefore, to be expected that when the grand old doctrine of a ransom for sin is being attacked and scoffed at, those who hold the doctrine should not only be required to give a "thus saith the Lord" on the subject, but also that when asked to prove the reasonableness of the statement, and show how, and why, and by whom, and to whom, and on what account the ransom for sins was given, we should be ready to show it.

While it should be to all saints, and is to us, SUFFICIENT that God's Word declares that we were "bought with a price," "redeemed with the precious blood of Christ," ransomed "from the grave" by Him who "gave himself a ransom for all," etc. Yet it is gratifying to us that we are able to "give an answer to every one that asketh" on this important subject.

Let us bow before the statements of Scripture, and let us also see that they prove logically

"How firm a foundation ye saints of the Lord

Is laid for our faith in his excellent word."

Our opponents in an endeavor to make the ransom look unreasonable, ask and answer as follows, viz.: To whom can it be claimed that this ransom sacrifice of Jesus was presented or paid? To God? Surely God delights not in blood and death. God is love, why should the loving Jehovah need to be propitiated? (See "Propitiation" in July TOWER.) Was it presented to release man from death?--then it should have been presented to 'Him that hath the power of death, that is the devil.' (`Heb. 2:14`.) Did Jesus present the ransom sacrifice to the devil?"

By such questions and suggestions it is sought to ridicule the ransom, and thus to turn some from the plain statements of the Word. Before giving a solution of these queries, let us see how shallow is this method of reasoning. Suppose we did not know, and could not answer to whom the sacrifice of Jesus was offered, would that disprove the fact that he "was once offered to bear the sins of many?" (`Heb. 9:28`,) or the statement made by Jehovah that his was a "sacrifice for sin," "a propitiation for our sins, and not for ours only, but also for the sins of the whole world?" (`1 John 2:2`.) Surely not, ignorance of reasons or causes is no argument against facts in any sane mind.

If you were asked to give a full explanation of the power and agencies which hold this world in order while revolving in space, or of any other fact the philosophy of which you imperfectly understand, would you be obliged to disbelieve and deny the FACTS because you could not explain them fully? So with the doctrine of RANSOM. Is it sensible or reasonable to ask any child of God to disbelieve the plain statements of God's Word because he cannot fully explain its every reason in detail? You believe that a grain of corn grows when planted. You do not understand and cannot explain fully, how and what the process, but do you therefore deny the fact?

Let it not be forgotten either, that some of our opponents desire to seem to hold fast to the Scripture, and hence sometimes use and quote the word ransom in such a manner as to leave the impression with some that they are in harmony with the Scripture where it occurs, but they have never yet defined the word, nor explained the texts in which it occurs with the context. Beware of such deceitful handling of the Word of God.

Now we come to the questions. Let us consider them in the reverse order: Was the ransom-sacrifice of Jesus presented to "Him that hath the power of death, that is the devil?" We answer, No, assuredly not. Satan's power, though willingly exercised by him, could not be exercised were it not permitted by the great Supreme Jehovah. And Jehovah would have permitted Satan's power and the great calamity to be inflicted upon man, had it not been that by sin he had brought it upon himself as the penalty of Jehovah's violated law.

Hence Satan's power, like that of a hangman, is a delegated "power of death." The hangman is merely the servant of the Law to execute its penalties. And Satan as the servant of the Law laid down by the Supreme Judge of all creation, permitted and used for a time as the executioner of the sentence pronounced: "The wages of sin is death," "Dying thou shalt die."

If a prisoner's ransom or fine was to be paid, it would not be offered to the Jailor or Executioner, but to (the clerk of) the Court whose law demanded it. So likewise the ransom for sin should not be paid to Satan the executor of the penalty, but to the power which condemned sin, made the penalty, and ordered the execution of the guilty.

Thus we have already suggested the answer to the first question--Was the ransom-sacrifice presented to God? Yes. Not only as above shown is it reasonable to say, that the sacrifice for sin should be presented to the one whose laws were violated, but we shall now offer scriptural proof that Jesus did present his sacrifice to God.

The sacrifices for sin, under the Law, were sin-offerings unto Jehovah. See `Lev. 4:3,4,23,24,27,31,34 and 35`; `Exod. 30:10`; `Lev. 5:11,12` and `Lev. 9:2,6,7`, and `2 Chron. 29:7-10,20-24`. These were but shadows and types of the true sacrifices for sins by which the Lamb of God taketh away the sin of the world, putting away sin by the sacrifice of himself, and presenting himself without spot unto God. (`John 1:29`, `Heb. 9:26`; `1 Pet. 1:19`; `Heb. 10:4-9`.)

The same thought is taught inductively by the following scriptures, `Deut. 32:17`; `1 Cor. 10:20`; `Psa. 68:20` and `Rom. 12:1`.

Having thus established by scriptural testimony, the fact that there was a ransom-sacrifice, and that it was presented to God, let us notice the objections implied in the question. Did God require blood as a satisfaction or propitiation for human sin? We answer, yes: and if Christians could take larger and fuller ideas of God and see the perfection of each of his attributes as well as the harmony of them all, the matter would appear perfectly clear and plain.

It is because Justice, Wisdom, Love and Power are all imperfect in us, that we are not quick to notice the perfect operation of these qualities in our Heavenly Father. In the fallen race Justice, Wisdom, Love and Power are continually antagonizing each other, but not so with our Father in heaven. With Jehovah, Wisdom first surveyed the field and laid out the best plan, Justice, Love and Power consenting to it, fully. Under Wisdom's direction man was placed at once, under a Law the penalty of which was the forfeit of his existence, and all the train of woes accompanying death. Wisdom foreknew man's FALL through inexperience, but felt justified in view of beneficial results--lessons, etc.

When man disobeyed, JUSTICE stepped forward, drove him from Eden and delivered him over to Satan to be buffeted by evil circumstances that the FULL PENALTY of the violated Law might be inflicted--"dying thou shalt die." While the Justice element of God's law (and character) was dealing with man, the Love element was not indifferent, but it was powerless for two reasons: first, it could not oppose Justice, and secondly, it could not at first relieve man by satisfying Justice and providing a ransom-sacrifice for sin, because that would have been in opposition to the plan marked out by infinite Wisdom: hence Love moved not to man's relief, except to encourage and instruct through promises and typical sacrifices, shadowing forth its future work. Thus was Love employed while awaiting the auspicious moment when under Wisdom's direction it might act.

Finally that moment came. It was in "the fullness of time" (`Gal. 4:4`,) and in the "due time" (`Rom. 5:6`) that God sent forth His Son, "that he by the grace [favor, love, bounty] of God should taste death, for every man." (`Heb. 2:9`). Herein was MANIFESTED the Love of God, in that while we were yet sinners, Christ died for the ungodly." (`1 Jno. 4:9`, `Rom. 5:8`).

Love, because exercised in harmony with the Law of God was not in conflict with Justice. Love's method was not an attempt to overrule and oppose the sentence, nor to interfere with its full execution, but to provide a substitute or ransom for man. By meeting for man the penalty inflicted by Justice (death,) Love forever releases mankind from the Adamic curse (death) inflicted by Justice. This was Love's triumph no less than the triumph of Justice. Its triumph was in the offering of the acceptable ransom-sacrifice which Jesus presented to Justice--the element of God's character which enforces his righteous decree and penalty.

But Love's triumph was not yet complete, Wisdom had marked out a course which not only should thus redeem man, but by which he should be lifted back to perfection, and that under circumstances favorable to his everlasting continuance in well doing.

The plan was no less than the selection from among the redeemed ones of a "little flock" which through much tribulation and severe trial should be "accounted worthy" to be associated with Jesus in the work of restoring mankind to its original and perfect state. Hence, Love is still at work and soon, aided by the Power of Omnipotence, will in the Millennial age, complete its work in the resurrection, restitution, blessing, of all the families of the Earth.

Thus it is seen, that in our Father's plan all his attributes take their proper part and place, and the result will be a grand triumph of all, demonstrating to angels and to men that His Justice, Wisdom,

Love and Power are each infinitely perfect and that together they work out harmoniously His benevolent designs.

Ye fearful saints, fresh courage take;

The clouds ye so much dread

Are big with mercy, and shall break

In blessings on your head.

Judge not the Lord by feeble sense,

But trust him for his grace;

Behind a frowning providence

He hides a smiling face.

Deep in unfathomable mines

Of never-failing skill,

He treasures up His bright designs,

And works his sovereign will.

His purposes will ripen fast,

Unfolding every hour;

The bud may have a bitter taste,

But sweet will be the flower.

Blind unbelief is sure to err,

And scan His work in vain;

God is His own interpreter,

And He will make it plain.

A RIVER THAT MAKES GLAD.

"There is a river the streams whereof shall make glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her; she shall not be moved. God shall help her, and that right early."--`Psa. 46:4,5`.

The preceding and succeeding words of `this Psalm` indicate a time of great and wide-spread trouble and distress, which is here very graphically described in symbolic language: the earth is removed, the mountains are carried into the midst of the sea, the waters thereof roar and are troubled, and the mountains shake with the swelling thereof.

These things were not true, either in a symbolic or in a literal sense, in the day in which it was written, nor is it yet fully accomplished. The writer spoke as moved by the Spirit of God, and, like the other Prophets, uttered many things which he did not understand, they being written for our admonition and instruction, in whose day only the application is due.

The great bulk of prophecy was dark and mysterious, alike to Jew and Gentile, until Jesus and the Apostles, under the direct inspiration of the same Spirit that dictated them, gave us the keys to unlock their hidden meaning, never designed to be understood until God's "due time" should come; and then only by the consecrated in Christ Jesus. These will give their consecrated time and labor and patient thought in applying the keys to the various locks, and these alone receive the rich reward--the meat in due season.

We find that earth, in symbol, signifies human society as at present organized; that sea is a symbol of the unrestrained and uncontrolled masses of mankind not submissive to either civil or religious control; that mountains symbolize the great ruling powers of earth--the kingdoms of this world. We find that this interpretation of these symbols is applicable throughout the Scriptures wherever these terms are used symbolically.

In order to get the idea conveyed here, let us read `verses 1 to 3`, using the interpretation instead of the symbol: "God is our refuge and strength, a very present help in trouble; therefore will we not fear, though the present organization of society be dissolved, and though the kingdoms of earth be overthrown and swallowed up by a revolution of the people who will refuse to be longer ruled by them."

If a literal mountain were cast into the midst of the sea, it would quickly be swallowed by the sea; so will it be with the kingdoms of earth when overthrown by the turbulent masses of discontented people who are now mustering their hosts and disseminating their revolutionary principles under names now universally recognized--Communism, Socialism and Nihilism, etc.

This revolutionary spirit has not yet reached its climax; the earth is not yet removed; nor are the mountains yet carried thus into the midst of the sea: but the events of `verse 3` have come to pass. The waters of the sea [the discontented peoples] roar and are troubled. We hear the roaring of the troubled waters from every quarter of the globe, and truly the mountains [kingdoms] shake with the swelling thereof. There is not a government on earth that does not realize that these are perilous times, and in consequence of this fact, each is taking special precautions to protect itself against the rising power of its own subjects--the roaring, troubled waves of the sea.

This is the extent to which the events foretold in prophecy have at present ripened, and the rising storm will, from present indications, require only a few years to reach its terrible climax, overthrowing and swallowing up in anarchy and confusion all the kingdoms of earth. A few more years and the prophecy of `verse 2` will find its complete fulfillment, just as surely as we now realize the fulfilling of `verse 3`.

But who is it that finds a refuge of peace and safety in the very midst of the shaking and dissolving kingdoms? Evidently it is the class spoken of in `verse 4` as "the city of God," dwelling in "the holy" of the tabernacle of the Most High. In symbol we find that

city represents a church, an ecclesiastical kingdom, true or false. The city of God, then, means the kingdom of God-- the Church. As referred to here, it is not the kingdom set up and glorified, else it would be represented as in the Most Holy. [See "Tabernacle Teachings," pages 5 and 11.] But it is the kingdom of God--the true Church, in its present condition--the wholly-consecrated children, not the mere outward professors. "There is a river," a river of truth, the blessed streams whereof makes glad this city of God.

How many of us have been refreshed, especially of recent years, by these blessed streams of truth! Though we hear the roaring of the troubled sea, the murmuring and threatening of discontented and oppressed people, and feel the shaking of the kingdoms with the swellings thereof; and though we know that the dreadful result will be universal anarchy and the complete overthrow of all governments, yet we fear not, for "God is our refuge and strength, a very present help in trouble."

But our peace and composure, in view of these things, is not a selfish condition which rejoices in its own security regardless of the woes of others. Ah no; for the streams of truth have brought to us the blessed assurance that

"Sweet accord shall grow at length

From out this clash of earthly discords."

Men fear and tremble as the storm approaches, and will be in utter dismay when it bursts, yet the Church [all truly consecrated saints] shall not be moved. "God shall help her, and that right early." Even now she is being strongly fortified with the truth which shall protect her. The Lord of Hosts is with us; the God of Jacob is our refuge.

In `verse 8` the Prophet carries us down to the time, and bids us view the scene, when these things will have been actually accomplished, saying, "Come, behold the works of the Lord, what desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; he breaketh the bow and cutteth the spear in sunder; he burneth the chariot in the fire."

What! is it the Lord that thus makes the earth desolate? Yes, Isaiah also expresses it so, saying, "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof." (`Isa. 24:1`.)

But have we not just seen that the trouble and destruction is to be accomplished by a general uprising of discontented and ungovernable people? by such a revolution as Communists, Nihilists and Socialists contemplate? Yes, as `verse 6` states it, "The heathen [lit., nations] raged," and as a consequence "the kingdoms were moved." "He [God] uttered his voice; the earth melted."

Truth on every subject, however, or by whomsoever uttered, is the voice of God. And it is the dissemination of truth, the voice of God, among the masses of mankind, that is awakening them to a keen sense of the inequalities existing under the present social organization, and this prompts them to assert their equal rights with their fellows and to make desperate efforts to obtain them.

But human effort will not be able to accomplish that which is desired. The dreadful result will only be anarchy and wide-spread confusion, the earth will melt, organized society will be dissolved. And when human effort has spent itself, and men realize their own inability to rightly adjust affairs among themselves, God speaks through his prophet, saying, "Be still, and know that I am God." And wearied and discouraged at their own efforts, men will hear, for, it is written: "When the judgments of the Lord are in the earth, the inhabitants of the world will learn righteousness." (`Isa. 26:9`.)

Then, too, they will learn that "The Lord of Hosts is with us," and that Christ is present to rule and reign, and he will be exalted among the nations, he will be exalted in the earth. They will realize that the God of Jacob is their only refuge.

"And many people shall say, Come, let us go up to the mountain of the Lord [let us seek protection and render obedience to the kingdom of the Lord], and he will teach us of his ways and we will walk in his paths." (`Isa. 2:3`.)

While the message, "Be still, and know that I am God," will have a special application to the world at the time just referred to, it is applicable to the Church now. Amid the clashing creeds of the many great organizations claiming to be the Church, and claiming the support of the Scriptures for their various theories, and yet denying and mystifying their teachings, God's voice comes to his consecrated children, saying, "Be still, and know that I am God: I will be exalted among the heathen; I will be exalted in the earth."

Those who obey, who bid their own wills, their prejudices, etc., be still, are learning now from God's word the blessed truth that the Lord's Anointed is even now present to set up his kingdom under the whole heavens, enforcing the will of God on earth as in heaven by abolishing evil and restoring the race to fellowship with God. Then all may partake freely of the river of truth, the streams whereof, even now, make glad the city of our God--the saints.

Another thought is suggested by this Psalm, viz., that some at least of the little flock who are to be joint-heirs with Christ will remain in their present condition, in the flesh, until the now threatening and rising storm shall have at least partially accomplished the overthrow of the present kingdoms--until the mountains be carried into the midst of the sea. This is also in harmony with what we have learned with reference to the part the same class take in pouring out the seven last plagues of `Rev. 16`. See, Z.W.T., of June and July, 1883.

THIS PERSUASION.

This persuasion cometh not of him that calleth you....But he that troubleth you shall bear his judgment.--`Gal. 5:8,10`.

To persuade is to convince or teach. Every Christian should "be fully persuaded in his own mind"; that is, he should exercise his mind in the study of God's revelation, so as to know just what he believes, and the scriptural reason for his belief. Thus the Apostle responded and testified concerning "the kingdom of God, persuading men concerning Jesus, both out of the Law of Moses, and out of the Prophets, assisting the willing ones to make up their minds, and to recognize in Jesus the crucified, the one typified in the sacrifices of the Law, and referred to in the Prophets-- the Lamb of God who taketh away the sin of the world--putting away sin by the sacrifice of himself, being delivered for our offences, but raised for our justification, in which risen and glorified condition, he shall soon fulfill all the prophetic declarations of glory and blessing.

After summing up the evidence of God's love as revealed in the fact that "He spared not his own Son, but delivered him up for us all" and that since "It is Christ that died" for our sins, and thus became our ransom price from sin's penalty, the Apostle says no one has a right to condemn us, for surely God who has justified us through this offering of his Son, would not now condemn us. Then he concludes his strong argument by saying, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the LOVE OF GOD which is in Christ Jesus." (`Rom. 8:38`.) All God's love and mercy and blessings come to the race in and through Jesus and his work--"through whom are all things, and we in him."

But in the Scripture under consideration, the Apostle refers to a teaching or persuasion which was being advanced in the Church, which he assures them is not of God. This shows the necessity of guarding our judgments, so that we be persuaded only of God, and not by the adversary, even though he should present his persuasion through some of those who have been recognized as teachers in the Church.

Let us closely examine this evil persuasion here referred to, that we may judge whether it is being now used to "trouble" the Church. The Apostle's argument as shown by the preceding context, is not against the Law. No, that is the common way of viewing the matter, but an incorrect view. The law was the law of God, hence could not be bad. It was the same law, of which the same Apostle declares: The law is just and holy and good. (`Rom. 7:12`.) It is manifestly incorrect then to suppose that he is here opposing the law. His argument is, that because of inherited condemnation and weakness, the law could not justify any to life: that is to say, no one would be counted worthy of everlasting life on account of right doing, (keeping the law,) because all are imperfect and sinful by inherited nature and none could keep the law perfectly.

It was because the keeping of the law could not justify (declare just, or righteous, or pure) any one, but on the contrary, reproved and condemned all, that Jesus came and gave himself a ransom for all, to thus redeem us from our inherited curse. Hence while the Law is good, it was useless as a justifier of sinners, for it condemned totally all who did not harmonize with it perfectly.

The Apostle was writing to Christians at Galatia, some who had been heathens. They had originally received the correct idea, that "Christ died for our sins according to the Scriptures," and that through his blood we have redemption [from the curse of sin] even the forgiveness of sins. (`Gal. 3:1` and `1:4`.) But their early trust in Christ's redemptive work had been disturbed by some Christianized Jews, who, while calling themselves Christians, were denying the very foundation fact of Christianity, viz.: that Jesus' death cancelled the sins of all who accepted of him as their Redeemer and Saviour.

They did not deny Jesus, else the Galatians would have been unmoved by their teachings. But calling themselves Christians, and confessing that Jesus was a notable and worthy EXAMPLE, they denied the ransom--they denied that there was "redemption through his blood, even the forgiveness of sins." (`Col. 1:14`.) They claimed that Jesus' example was good, yet if any would be saved, they must accomplish their salvation by good works, and observance of the law --circumcision, etc. That these were the facts, is evident from the Apostle's language throughout this epistle.

The very `first chapter` makes it very prominent: "I marvel that ye are so soon removed from him that called you INTO THE GRACE OF CHRIST unto another gospel, which is not [really] another [Gospel]; but there be some that trouble you and would pervert [turn] the gospel of Christ." (`Gal. 1:6,7`.) We should note the fact that the Apostle clearly and distinctly shows here that the true gospel was that of grace or favor through Christ.

The gospel says, Here, take salvation as a gift, a favor of God through Christ. Jesus has made of himself a propitiatory sacrifice for our sins; he died the just for the unjust and now presents us with the fruits of his sacrifice--free, for the taking of it. That which you could not win by your own service and merit, you may have free, it is the Lord's bounty or grace, a "free gift," purchased for you with his own precious blood. This was indeed glad tidings.

But this other gospel to which some invited them, Paul assures them was not really glad tidings at all; it was simply the Jewish law of salvation by merit and obedience, supplemented by the name and example of Jesus. But, as all may see, this would do little good, for the name of Jesus is nothing except as it means a Saviour from sin and its penalty. (See `Matt. 1:21`.) Jesus' example as a perfect man was so far beyond their ability to follow, that thus they must come short, for his example was nothing less than the fullest expression of their LAW, under which, their experience as well as the Apostle's words, proved that none could be justified to life. Hence it is that the Apostle declares, that merely linking the example and name of Jesus to the Law, did not constitute another Gospel or good news, for there was nothing in it which could give them life. Under it they would still be in their sins; hence still under the death penalty. He marvels that they should turn from justification through the sacrifice of Jesus, and attempt to justify themselves by following his example and keeping the law.

The Apostle argued against "this persuasion" or doctrine, which endeavored to base salvation upon the keeping of the law and following Jesus' example, instead of on the merit of his sacrifice freely imputed to all who would accept of it.

To present the matter very pointedly before them, he declares that they must choose one of two ways, for God had provided only the two and they could not be blended: Either they must hold to the law and hope for eternal life through obedience to it, gaining all the help they can from the examples of Jesus,

and prophets, etc., or else on the other hand renounce all these and flee to the merit of Christ's obedience and sacrifice alone. His words are, "I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing"--that is to say, the rite of circumcision, if practiced, is an evidence that you are hoping to justify yourselves by your own works, and not trusting to the merits of Jesus' sacrifice; and if not trusting in the merits of Jesus' sacrifice for your sins, then you are still under sin and its penalty as much as though that sacrifice for sin had not been made; for you are not grasping its advantages, and to be had, they must be laid hold of by faith in him as your sin bearer. "Christ is become of no effect unto you; whosoever of you are justified by the law; ye are fallen from grace [favor]. (`Gal. 5:2,4`.) You, who seek by works, to justify yourselves and free yourselves of the condemnation resting upon you, are relying upon that for salvation, whether you call yourselves Christians and follow his example, or whether you call yourselves Jews and follow the example of Moses and the prophets. The principle is the same. You are turning from and rejecting the grace--the favor--THE FREE GIFT of God through Christ, by endeavoring to obtain everlasting life without recognizing the ransom which God provided, and which Jesus freely gave.

PRESENT FORM OF THIS PERSUASION.

We know of none to-day who are turning to the law, as such, though they are turning to the law in the sense that they are turning to works, to good deeds, self-denials and Jesus' example (which was keeping the law and justification to life thereby) as the basis of hoped-for future life. They thus turn to an ungiven and unwritten law, which they think ought to insure God's favor and blessing of endless life, just as these Galatians turned to the Law given to Israel with its promises of life. Both these of to-day, and those whom Paul addressed, have forgotten or failed to see, that because of sin and depravity, we cannot render perfect works to God, and that God's great comprehensive law, as well as its brief synopsis given to Israel, condemns as unworthy of life--worthy of death--every creature which cannot, and does not, fulfill its every requirement perfectly. If they realized this, they would see the uselessness of presenting to God anything short of PERFECTION, with any hope of its acceptance and reward. Hence the Apostle assures us that "By the deeds of the law shall no flesh be JUSTIFIED." (`Rom. 3:20`.) This being true, there is no other "way" (`John 14:6`; `10:1`) and "none other name under heaven given among men whereby we must be saved," than Jesus, and the way he opened up when he "gave himself a ransom for all," and thus opened up a new way to life. (`1 Tim. 2:6`.) The way of the Law (works) had been offered to the sinful and condemned Jew for 1800 years, and had never justified one of them, hence they should have been ready for the new way brought to their attention through the glad tidings, viz., that Jesus had cancelled the claims of justice against both Jew and Gentile by meeting all its requirements in his own person, on which account God could be just when he justified [declared righteous and worthy of life] those who, by believing in the ransom, had their sins blotted out and Jesus' righteousness imputed to them. (`Acts 3:19`; `Rom. 4`.)

O, thoughtless Galatians, who has deluded

you? [This might be fitly applied to those of our day who are turning from free grace assured by Jesus' ransom, to look for grace as the result of their own sacrifices,] before whose eyes Jesus Christ was previously represented as having been crucified and for our sins.

Beloved let us not forget that "This persuasion cometh not of Him that calleth you," through whomsoever it comes; even though it might come through an angel from heaven, it is from the Adversary. It "cometh not from him that calleth you." But while rejecting "this persuasion," "cast not away your confidence" in Christ and the promises which God has made, which have a great recompense of reward. Be fully persuaded in your own minds--not satisfied to accept of any testimony or persuasion not well sustained by the word of the Lord. Then with Paul you will be "persuaded" that God is "for us," and that his favor is manifest in that "He spared not his own Son, but delivered him up [to death] for us all" [as our ransom]. And if we are thus justified by God's own act, and through his own arranged sacrifice for sins, He certainly no longer condemns us. Who can condemn us while we know that "It is God that justifieth" us? Who could condemn us longer, when it is known that "It is Christ that died" on our behalf, "the just for the unjust"? Nor can anything separate us from such love.

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