The Watchtower, April 1, 1885

VOL. VI. PITTSBURGH, PA., APRIL, 1885. NO. 8.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

C. T. RUSSELL, Editor and Publisher.

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NO. 40 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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This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat--yea, come, buy wine and milk without money and without price." And you that have it-- "Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."-- `ISAIAH 55:1,2`.

VIEW FROM THE TOWER.

THE PASSOVER SUPPER.

As per previous appointment, the Lord's Supper was celebrated on its anniversary on the evening of March 29. From letters and cards received before and since, we judge that the event was very generally celebrated by the deeply-interested of our readers in every quarter, and doubtless by many from whom we have not heard as yet. In some places there were about a dozen, in others two or three, and sometimes one commemorated alone. To all of these, so far as we have learned, it was as with us at Allegheny City, a very precious season.

Here about one hundred met in our usual "upper room" and celebrated and commemorated our ransom, partaking of the emblems of our Redeemer's broken body and shed blood. Eight brethren and sisters from New York, West Virginia and various parts of Pennsylvania were present with us, and preceding the celebration, we had a pleasant social meeting, in which our hearts were refreshed by remembrances of our Father's goodness and care and love. Among other things, it was noted that one of the evidences of our relationship to God, our sonship, was, that he was more and more revealing to us his plans. In this connection, and as a proof of it, the words of Jesus came to mind: "I have not called you servants but friends, for the servant knoweth not what his lord doeth: but I have called you friends for all things that I have heard of my Father, I have made known unto you. `John 15:15`.

When the hour of 8:30 o'clock arrived, which we judged would most closely correspond with the time at which the Supper was instituted by our Lord, we partook of the emblems: first briefly examining their significance. For the benefit of all we briefly review what we there saw.

We remembered the Master's words concerning the bread: This is my body [representatively] which is broken for you. This is the bread which came down from heaven, of which a man may eat and not die. Except ye eat the flesh and drink the blood of the Son of Man, ye have no life in you. Looking from the symbolic bread to the body of Jesus, we realized that it was indeed the true bread. It came down from heaven in the sense that his being originated not on earth, but in heaven; in the sense that his being was not begotten of the will of the flesh, but that his was a transferred existence. That he who was rich became poor--became of a lower nature --was made flesh, for the special purpose of suffering death on our behalf, that we through his poverty [he gave "all that he had," even life] might be made rich; that we might have restored to us all those blessings which Adam, our representative once possessed and lost for himself and us.

We considered afresh why it was needful for him to be broken--to be slain for us. We saw that it was because we had no life in us. Death was working in and devouring the whole race. All being of the same condemned race, none could secure his own life, nor was there one who could by any means redeem his brother, or give to God a ransom for him--all were condemned and dying. But man's extremity was God's opportunity: he provided the one who, because of the same kind or nature, could give a ransom [corresponding price], and who, because not of the condemned Adamic stock [but from heaven], was an acceptable Redeemer. We saw that whereas the race, because of Adam's sin, was cut off from, separated from the trees of life in Eden, and hence could not live, yet now they had presented to them through Jesus a bread of life, a gift from heaven, the acceptance of which would restore the life and blessings lost.

We saw that though Jesus was this bread of life, it was needful that he should be broken, sacrificed--die for us, before any of our condemned race could partake of his merits. He being a perfect man, gave himself a corresponding price to cancel the curse of death upon all through the sin of the first representative. Now, all that remains is for each one blighted through Adam to come and partake [eat] of those perfections and rights which Jesus secured for us by his sacrifice on our behalf. We eat or appropriate Christ's perfections by faith, i.e., by faith we realize that Jesus was our ransom, and by faith we appropriate to ourselves those merits which, as a perfect man, he possessed, and which he broke or sacrificed for us.

Here we saw the beauty of God's arrangement that though the sacrifice was sufficient for all, none could receive life through it except by accepting and acknowledging the sacrificed one as the Life-giver. Thus seen, not only is an acknowledgment of the ransom an essential to life now, but in the next age also, it will be necessary. Forever it will be true--"Except ye eat of the flesh...ye have no life in you." That the ransom given is the foundation of all blessing must ever be recognized. "No man cometh unto the Father"--no man has "oneness" with him, except by the broken body and shed blood of the Lamb of God which taketh away the sin of the world. Who "put away sin by the sacrifice of himself."

We looked also at the blood shed for many for the remission OF SINS--not for ours [the Church's] only, but also for the sins of the whole world, and we saw in the wine its symbol: "This is my blood of the new covenant, which is shed for many for the remission of sins." `Matt. 26:28`. We glanced at the three great covenants [see "FOOD," page 148]: we saw how the Law covenant under Moses had failed to prove a real blessing and to give life to the dying race, but how the New Covenant would be superior and would accomplish the blessing [restitution] of all the families of the earth, by reason of the Ransom. Thus we saw that his blood--his sacrificed life or human existence--was the ransom which redeemed all, and made their restitution possible, was most emphatically the Blood of the Covenant-- the sealing, the ratifying, which makes the New Covenant operative. We rejoiced in the blood so freely shed which gave us access to the Father, and resolved that we should never be of those who lightly esteem the blood and count "the blood of the covenant" a common (ordinary) thing, and do despite to the spirit of God's favor manifest in that precious sacrifice. (See `Heb. 10:16-21` and `26:31`.)

Having seen this, in the bread and wine as representative of Jesus, we looked further and saw through the Apostle's words (`1 Cor. 10:16,17`) still another significance in the ordinance. He says: "The cup of blessing which we bless, is it not the communion [sharing] of the blood of Christ? The bread which we break, is it not the communion [or sharing in the breaking or sacrifice] of the body of Christ"? His suggestion is: As the Lord blessed and broke and passed the emblems, and thus represented his sacrifice, do not we, while recognizing that, also represent the same thing? namely, that we as members of the body of Christ are consecrated and being broken in sacrifice with our head? "For we being many are ONE LOAF and ONE BODY; for we are all partakers of that one loaf."

Regarded thus in its fullness, the eating of the emblems had a two-fold significance --representing to us Jesus' sacrifice which redeemed us, and our sacrifice with him. We saw that it was by reason of our now sharing with Jesus in the sealing of the New Covenant,

that we shall in due time be permitted to share with him in bringing upon the world all the blessed provisions of that New Covenant in the "Times of Restitution of all things." The revival of memory on this subject seemed to strengthen in us all, the resolution to "fill up that which is behind of the afflictions of Christ," that when his glory shall be revealed we may be glad also with exceeding joy. We remembered the two Apostles whose request was to sit in the throne with Jesus, and we recalled Jesus' words in reply: "Are ye able to drink of the cup?" We realized our own weakness and the many besetments and allurements of the flesh, the world and the devil, which would conspire to keep us back from sharing the cup of suffering and death symbolized before us in the wine, yet realizing that we could do all things through the strength of our Head we said, Yea, Lord, we will drink it, "we are able" in thy strength; and then we heard from His Word the Lord's answer to each of us, "Ye shall indeed drink of the cup" "My strength is made perfect in weakness." "Whatsoever ye shall ask in my name I will do it."

When we had partaken of the emblems, we sang a hymn, and went to our homes meditating meanwhile upon the scenes of eighteen hundred and fifty-two years ago: The garden, the betrayal, Herod's soldiers, the crown of thorns, the scarlet kingly robe, Pilate's endeavor to secure his release from the chief priests and great religionists of his day, how they hated him without a cause, because he exposed their false theories and hypocrisies; we saw and remembered him on the cross saying, "It is finished," and dying. The eye of faith grasped the situation, and our hearts, while full of grateful love, cried in faith, "It is finished," we are redeemed, our ransom price has been paid. We have life, we feed upon him, we apply and appropriate to ourselves the life and rights which he surrendered on our behalf. Thank God, "The Lord hath laid upon him the iniquity of us

all; he bore [the penalty of] our sins in his own body on the tree. By his stripes has healing come to us. (`Isa. 53:5`.) We sang in conclusion our thanks to him as our Saviour as well as Lord:

"All hail the power of Jesus' name;

Let angels prostrate fall:

Bring forth the royal diadem,

And crown Him Lord of all."

EXTRACTS FROM INTERESTING LETTERS.

Texas, March 26, 1885.

DEAR BROTHER RUSSELL: I hope and believe I am one of the consecrated ones, but do not know what member of the body I am. As I have no special gift as yet developed, I must be one of the feet members. He who knoweth the heart sees that I am willing and desire to be one of the members, serving in love, knowing what great things God has done for me and how unworthy I am. You will find enclosed $3.00, to be used in "running the body." It is a small amount, but I hope to send more, as I am prospered. I have been very much enlightened by two pieces in the March number of the TOWER, viz., "Think it not strange," and "If the whole body were an eye," &c. May our Father reveal more of the truth to the eye members for the building up and unification of the whole body! I would love to meet with you March 29th; though absent in flesh can be with you in spirit. Please remember the isolated members.

Yours in fellowship, __________.

Vinton County, Ohio.

BROTHER RUSSELL: I received the papers and likewise the Food you sent me in due time, and am truly thankful for them. But I do not think you can understand how grateful I am unless you know how hungry I was. I have stood for nearly thirty years on the rock Christ Jesus, knowing that in him our Father would in due time bless all families of the earth. But sometimes I was almost discouraged because I could not see the plan. I have no human creed to bind me. In all those long years I have only belonged to Christ, and now, praise be to God, who has helped me to stand in the dark, as light now springs up and shines forth in due time, I am ready to walk. I will do all I can for the spread of truth.

A sister in Christ, __________.

Glasgow, Scotland, Feb. 16, 1885.

DEAR BROTHER RUSSELL: I would take it as a favor if you would continue the TOWER to me. I had the hope of being able to send my subscription, but I see that I will not be able for some time. The monthly visits of the TOWER are so highly prized by me that I would feel the want of them very much. They are my only comfort now, being cut off from all the sects called churches. It gives me much pleasure to inform you that I met with four sisters and six brothers in this city twice within the last month, and we purpose celebrating the Passover. Hoping the Lord will bless his own work, I remain

Your Brother in Christ, __________.

Bristol, England.

MY DEAR SIR AND BROTHER: When I wrote asking you to correspond with me by letter, I had no idea that ZION'S WATCH TOWER was a paper, never having heard of it, else I should have known that your time would not permit you to answer every inquirer by letter. But as you so kindly acquainted me with that paper, I send you three dollars, being subscription for three copies of the TOWER, and the rest for postage of a few copies of "Food for Thinking Christians" and "Tabernacle Tract."

I do not know how to express my thanks to God and you for those blessings I have received. Really I hardly know myself for joy. For some time past I have been dimly conscious that a blessing was hovering over me, because I have been going through the deep waters, and I could not account for it. I asked my fellow-believers if they were used to such wrestling as I was experiencing, and they knew nothing of it. I see now the fallow ground was being broken up to receive the good seed. O, how I praise Him for the truth He has given me, and in what a way, too. I joined the Church of England soon after I was converted, but a few months was enough there; then I joined the Wesleyans, but a little more than a year was enough: then I joined the "Brethren," of which I am still a member, but I do not think it likely to continue long, because when they know I deny the doctrine of the Trinity, as well as eternal torment, I think my connection must cease of necessity. I have been a member of a mission to preach the gospel to the poorest classes in the lowest parts of the city, but I was prevented from ill health from continuing doing so, which I now see was my Father's hand restraining. God has given me a talent (the gift of preaching), and although I quite expect all the halls and rooms will be closed against me, yet I will declare the truth in the streets and in the public places as soon as ever I am taught more clearly. I do need some Aquilla or Priscilla, but I can trust to Jesus who is made to me wisdom. I have spoken to several since I have read your papers, and they have had ears to hear in a measure. I feel a great desire to tell it out, and am intensely anxious for the Tabernacle Tract and Food again (I only had one on loan), for instead of the TOWER satisfying me it has set me craving for more. My Bible is no longer a book of a dead language; it is a mine of wealth. I was talking yesterday with a young friend about that article in last number, "Except a corn of wheat die," and while talking the Spirit took of the things of Christ and showed them unto me.

Praying that our Father may still enable you to see many more precious views from the WATCH TOWER, and use you as the channel to convey it to his hungering and thinking children,

I am yours sincerely, __________.

P.S.--I am a cab-driver, and am lost in wonder and amazement as to why He has favored me thus, but `1 Cor. 1:21` is being made literally true in my experience.

Texas, January, 1885.

DEAR BROTHER RUSSELL: I write this for information. We (a few brothers and sisters) have come out of the Church (so called), and are standing for, and searching for the truth. I have been preaching four years, and from the first was called peculiar in my opinions. About two years past I received a copy of ZION'S WATCH TOWER of a dear friend and brother, which I read and compared with the Bible, and have been at it since. I soon began to preach in harmony with the TOWER, because I believed it to be in harmony with the Bible. Therefore my preaching got worse instead of better, my church said, and the consequence was I soon left them, shook off the shackles, pulled out of the yoke, and bless God I am standing in the liberty. During this time I have circulated the TOWER and preached in harmony with its teachings. When I left the church some others--about twenty and since then more--have also come out. The greater portion of us were Methodists. Having, therefore, never been baptized (by immersion), the question has been considered by us. Some want to be baptized, and others are satisfied. They have come to me, and as I have not been immersed I hesitated about immersing others. If I could find a brother that would baptize me, and do, nor ask, any more, I would be glad to receive baptism. The Baptists here will not baptize unless we join their Church, and we do not want to become again entangled with a yoke of bondage.

Now, what ought we to do? I do, and have for some years desired to do, God's will; and I do not want to leave one duty undone. I do pray and believe that you will find time to answer this letter.

Your brother, __________.

IN REPLY.

It does us good to learn of each others victories and achievements, as well as to sympathize in each other's burdens and difficulties; and we and all the members of the body who shall read the above will rejoice with you, realizing that it has fallen to you as it is written: "Ye shall know the truth, and the truth shall make you free."

Your question too, is good, as indicating the right spirit: Like one of old you are evidently inquiring, "Lord, what wilt thou have me to do"--you no longer seek the will of men or sects but of God, because you are free. Thank God for this. You have seen, as all must, who study the Bible and are thinking Christians, that Baptism is enjoined, both by precept and example by

Jesus and the Apostles. You realize that baptism must have a significance beyond the mere outward symbol, and yet you realize that the symbol which was important enough for Jesus and the Apostles to practice and teach, is important enough for you to practice and teach also.

Possibly you have not noticed that the word Baptize is a Greek word, which, like the word Christ, is transferred into the English, but not translated. As the word Christ, if translated into English, would mean anointed, so the word Baptize translated would signify to dip, to plunge, to immerse. You have probably noticed also that Jesus and the Apostles taught nothing with reference to baptizing infants, and that nothing in the Bible gives the least ground for the theory so prevalent among many of the sects, especially the Lutherans and Roman Catholics, that the babe which has not been sprinkled should it die would be damned to eternal torture. On the contrary, you have no doubt noticed, that in every case it is the BELIEVER who is enjoined to be baptized, and we all know that if the believing could be done by proxy much more the baptizing could be done for another.

This much we may know from a very limited use of reason in the study of the bare facts recorded, without seeing the true import of the ordinance. But when we come to see the significance of the ordinance, no room is left for conjecture. As already pointed out in these columns [see Oct., '84, issue], the baptism of Christ and that of John are of different import. The former indicates that all who perform the symbol have consecrated themselves to death, have delivered themselves over into the hands of Jesus, praying that He will work in us to will and to do of His good pleasure; that we may be buried as human beings --immersed into the BODY [the true Church*] of Christ by being immersed into death with him, (`Rom. 6:3,4`,) and be also with Him and like our Head [spiritual beings] in the resurrection; sharing his death and also his resurrection. (`Phil. 3:10`.)

Those who do see the real meaning and significance of the water symbol, must see in it a beauty and force. The complete burial and the struggle which nature makes against it, are strikingly suggestive of the complete consecration against which our human will struggles hard. The helpless condition of the one buried, and the power yet ease by which the administrator can raise him up, represent strikingly our helplessness in death, and the power of God who raised up Jesus, to raise up us also by Jesus. Thus the raising up represents not only our future quickening and perfection, but also the fact that we even now are in the world as no longer human beings, but "new creatures" in Christ Jesus, walking in newness of life; in the world, but no longer of it.

If any one sees clearly the real import of the ordinance, and DESIRES not to follow those footprints of Jesus as well as others, he should, in honesty to himself, make a thorough examination of the obstacle which hinders, lest peradventure it be pride which would prove that the real baptism, the real death, had not taken place. The wholly consecrated heart will be willing, if not anxious, to have it's Master's will done in every matter.

We have never urged any one to perform the symbol. Jesus and the Apostles never did so. Like the reality, it must be a voluntary offering, to be an "offering" at all. The same is true of all the Lord's dealings with those whose selection is now in progress: they are called or invited, not forced or compelled. The Lord's Supper and Baptism, and the things symbolized by these, are held out as privileges, and are intended to draw or select those who thus appreciate them. Our obedience is the test of our love, and thus the Master puts it: "If ye love me, keep my commandments."

Does some one inquire whether the obtaining of the CROWN might depend on so small a matter as obedience to a symbol? We answer, Yes, it might. If the propriety and significance of the ordinance never came to your notice, or if you could not obey it, then you are blameless of any disobedience; but to him that knew his Master's will and did it not, to him it is SIN--wilful sin. (`James 4:17`; `Luke 12:47`.) Such are not overcomers. God tests powerfully sometimes with small things. In Eden the sin was in disobedience: the fruit was the test which showed it. So here various are the tests by which our Lord requires us to prove our full consecration. The form or symbol is nothing, except as it represents the real consecration. Is the consecration real and complete which is ashamed of the symbol? It is well that we make sure work of it by being conformed in all things to the pattern of our Lord. Let no man take thy crown. They will soon all be "laid up" for overcomers and the body complete; now is the acceptable time if you have any sacrifice to present to God, holy and acceptable by Jesus Christ.

For our part we stand in constant fear (`2 Cor. 11:3`; `Heb. 4:1`.) for those who have failed to perform the symbol after having realized the true significance of Baptism. Nothing short of full, complete consecration will stand the test of the trials of this "Evil day" into which we have already entered: all others must fall under the delusive snares of the adversary. Only as we are wholly swallowed up in consecration shall we be "able to stand." Such being kept by the power of God are the Elect and the delusions and snares would deceive if it were possible, the very elect; but it is not possible, because they shall be holden. One fear is lest those referred to should be found short of full consecration.

As to who shall baptize you in symbol, my Brother, it makes no difference. I should prefer one of the Brethren who appreciates the reality. You could then plant him and others in the likeness of Christ's death, and raise them in a figure or symbol of His resurrection. It matters not where, either--a regularly prepared Baptistry, which you might hire for the occasion, or the river, or any place where there is plenty of water. (`John 3:23`.)

*The "Baptists" get a glimpse only of the significance of the ordinance: they see that Baptism is the only means of access to the body, the church, but fail to see the real Church--the one whose names are written in heaven; as they fail also to grasp the true import of the immersion into death, of which that into water is only the symbol.

"Let your moderation be known unto all men."--`Phil. 4:5`.

CHRIST'S DISCIPLE.

"If any man will come after me, let him deny himself, and take up his cross daily, and follow me." (`Luke 9:23`.)

Would ye be My disciple? Consider again;

Can ye follow My footsteps through trial and pain?

Can ye throw away pleasure, and glory, and fame,

And live but to honor My cause and My name?

Can ye turn from the glitter of fashion and mirth,

And dwell like a pilgrim and stranger on earth,

Despising earth's riches, and living to bless?

Can you follow the feet of the shelterless?

Can ye ask from your heart the forgiveness of men?

Can ye list to reproaches, nor answer again?

Can ye pray that repentance in life may be theirs

Who've watched for your falling, who've set for

you snares?

When you hear I am come, then, can you arise,

The joy of your heart springing up in your eyes?

Can ye come out to meet Me where'er I may be,

Though ye come on the waves of the storm-crested

sea?

When I call, can ye turn and in gladness "come out"

From the heart of your childhood, the friends of

your heart?

With naught but My promise on which to rely,

Afar from your loved--can ye lie down and die?

Can ye take up the cross that was heavy for Me,

The scoffing and scorn, My disciple to be?

Blest Saviour, Thou knowest the weakness of man;

With strength that Thou givest, we answer, We can.

--Sel.

THE TWO SALVATIONS.

A failure to clearly discern the distinction between--first: the sacrifice which Jesus gave for our sins, on account of which we have been granted repentance and remission of sins, and second, the sacrifice we have been called to make with Christ as sharers of his sufferings and to fit us to share his glory, has been the source of much confusion of thought. In consequence, some preach: It is ALL grace, we can do nothing; God through Christ does all. These would quote in proof, "By grace are ye saved through faith and that [grace] not [because of any merit] of yourselves--it is the gift of God,"--"not of works, lest any man should boast." (`Eph. 2:9`.) Others declare: It is grace truly, but unless you do works in harmony with it, you never will be saved. It is written, "Present your bodies a living sacrifice," and "WORK OUT your own salvation." (`Rom. 12:1`, and `Phil. 2:12`.)

The party which mixes works and faith gradually comes to regard faith as of little value, and works as all important, and detracts from the value of the sacrifice which Jesus gave, while adding to the importance of the sacrifice of the sinner, or as they term it the sinner's death to sin, as the means or cost of his own salvation.

The party which depends wholly on faith, generally inclines to an opposite extreme and ignores the possibility of any fallen being doing works acceptable to God. In their endeavor to show that Jesus fully and amply "paid it all," these frequently assert that the penalty of sin was eternal torture, and that Jesus endured as much SUFFERING in a few hours in Gethsemane's garden as all mankind would have suffered in an eternity of torture.

Each of these parties is without argument when confronted with the Scriptures of the opposite party, and without denying or disproving the texts in opposition, each quotes the texts and teaches the view which seems most approved to itself; while the infidel sneers--"Your Bible contradicts itself."

There is a difficulty somewhere-- what is it?

It is this: As we saw when examining the doctrines of Election and Free-grace, both are true; both are supported by Scripture, and the difficulty has been a failure to note the two ages to which the two doctrines apply--an election according to favor during the Gospel age, and Free and complete favor to all during the Millennial age. So also the doctrines of Faith and Works--Belief as a ground of salvation, and Sacrifice as a ground of salvation. Both are true: We must merely rightly divide the word of truth and its beauty and harmony will be manifested. As in the doctrine of Election, the harmony was seen by observing the two ages, so with this doctrine, the beauty and force can only be distinguished by recognizing two salvations.

Does some one hastily say: I cannot believe that; the Scriptures teach of but one salvation? We reply: How do you know? Have you searched the Scriptures with that in view, to see? If you had said the catechism, etc., which I studied when a child, taught that there is but one kind of salvation, then we should have agreed with you. Perhaps that is what you meant: at all events we can show clearly that the Bible does teach two kinds of salvation and two totally different classes of saved.

First, then: There is a general salvation common to all the Adamic race. Adam, the representative of the race, through sin lost the perfection of manhood with all its privileges; the result being death--extinction--not only for himself but for all springing from him and represented by him--"and so death passed upon all men." Jesus came to seek and to SAVE that which was LOST. If his mission was successful it must result sooner or later in the recovery and restoration of that which was lost.

Since Adam was not a spiritual but human image of God, he lost not a spiritual existence, but a human existence. He lost not a heavenly home, but an earthly paradise. He did not even lose heavenly promises, for none such were given him. Since we all sustained our loss through Adam, ours like his must have been a loss of human perfection, human existence, human likeness to God, an earthly Paradise, etc.; hence Jesus' mission was to redeem--save--recover --restore "that which was lost." He commenced the work, by ransoming the race [giving a "corresponding price"]; and the Apostle assures us that he will complete the work of saving that which was lost--"When the times of refreshing [making new] shall come from the presence of the Lord; and he shall send Jesus Christ....whom the heavens must receive [retain] until the times of RESTITUTION [or restoration] of all things which God hath spoken, by the mouth of all the holy prophets since the world began." (`Acts 3:19-21`.)

Thus seen, the ransom given by Jesus and the results to be obtained are the exact offset to the sin of Adam and the loss thus sustained.

This salvation comes to all men just as freely through Jesus as the loss came unsought through Adam. As now death is upon all, so in the restitution, life shall pass upon all, and as a result, all will begin to improve and to come into full perfection of manhood, which condition when reached may be everlastingly theirs on condition of everlasting obedience to God. This then is the general salvation--"common salvation" in which all shall share, because Jesus Christ by the grace of God tasted death for every man; because "the man Christ Jesus" "gave himself a ransom [corresponding price] FOR ALL, to be testified in due time." This salvation is the saving of man from sin and death to holiness and life; but it in no sense changes his nature; he will still be man and while of the earth earthly, when saved or RESTORED, will again be an earthly image of God, and "very good"--the lord of earth restored to his dominion--recovered from his "fall."

Secondly, glance at the other salvation; the special one, called in Scripture, "THE salvation," "YOUR salvation," "OUR salvation," "so GREAT salvation," etc. Like the other, this salvation is also from sin and death, but it includes a change

of nature, so that the life enjoyed when this salvation is fully accomplished will be not a restoration of human nature, but a transforming to the "DIVINE nature," no longer earthly beings, but heavenly or spiritual beings. The Scriptural evidences on which a hope for this special salvation is based are familiar to our readers, and the call to this hope is mentioned as a "high calling," a "heavenly calling," etc.

"This great salvation" must take place first, before the "common salvation" shall be accomplished, for those who experience the "great salvation" are to be God's instrumentalities through whom the "common salvation" shall be bestowed upon all the world of mankind. They without us shall not be made perfect. (`Heb. 11:40`.)

These who share in "so great salvation" are but a "little flock" and in it are not many rich or great or noble according to the course of this world, for to this salvation God hath chosen the poor of this world rich in faith, heirs of the kingdom. "God hath chosen the foolish things of the world to confound the wise, and God has chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised hath God chosen, yea and things which are naught, to bring to naught things that are." `1 Cor. 1:28`.

The Apostle speaks of these two salvations in the same sentence, when he says, "We trust in the living God who is the SAVIOUR OF ALL MEN, specially of those that believe." `1 Tim. 4:10`.

As these two salvations differ, so do the conditions differ. The only conditions for the common salvation are a recognition of Jesus who bought us with his own precious blood and an acceptance of the salvation provided coupled with their best endeavors to abstain from sin. No works must be here added to the work of the Redeemer to merit this recovery of that which was lost.

"In our hands no price we bring,

Simple to His cross we cling."

Those who will share in the "great salvation" and be "especially" saved to heavenly conditions, must first share by faith in the common salvation. These during the Gospel Age have accepted Jesus and his atoning sacrifice as the ground and substance of restored rights and privileges as men, not getting that restoration to perfect manhood actually, as the world will during the Millennium, but accepting it now by faith it is to such, a reckoned perfection; an imputed justification, a reckoned recovery from all that was LOST to all that human perfection and blessing which Jesus' ransom [corresponding price] recovered for all. But if such would accept of the "heavenly calling," they must do more than thus believe and accept. They are believers and are already subjects of this common salvation from death and sin, before they are called to run for the heavenly prize.

The Apostle forcibly impresses this when he says: "I beseech you brethren [already believers in Jesus as their Saviour, already reckoned, restored or justified through faith, hence called brethren] that ye present your bodies a living sacrifice unto God."

This proves that sacrificing is not the condition of becoming brethren, for these were brethren but had not presented themselves as sacrifices. Thus all who are freed from sin are not only children of God, but are all brethren whether they are of the human nature, justified, or like the Apostle begotten to the divine nature. The earthly and the heavenly when complete and perfect will be all one family, as there is one God and Father of all.

Then as though anticipating an objection from these brethren, that they were unworthy to be sacrifices since all sacrifices must be pure and holy else they could not be acceptable to God, the Apostle answers this objection by reminding them of their justification and reckoned purity on account of Jesus' sacrifice, and assures them that being thus justified their sacrifices would be "holy" and "acceptable to God" as well as a "reasonable service" for them.

This "service" of "sacrifice" after having been justified from sin and death by Jesus' ransom alone, is the condition upon which any shall be "accounted worthy" of the heavenly prize, the great salvation. Only upon the condition of sacrificing WITH the Master, sharing in and filling up that sacrifice for the world, are any promised a part in that "little flock" which shall share Jesus' resurrection [the same sort] because they share his sacrifice.

This is the salvation which can only be obtained by sacrifice--by "working out YOUR own salvation" and the dissimilarity of this, from the salvation which no man can work out for himself, but which was purchased by the precious blood of Jesus, and which must be accepted by all as the free gift of God through Jesus Christ our Lord, should be apparent to all critical readers. And when this distinction is recognized all those Scriptures which before seemed contradictory on the subject of salvation by faith and salvation by works, become beautifully harmonious and clear.

But, some may inquire: Do you then claim and teach that those who gain heaven and become members of the little flock and share in divine nature and honors will gain them by their own works simply? that they will merit such high honors? Ah no! Do not misunderstand us thus.

"Grace first contrived the way

To save rebellious man,"

In every step 'tis still displayed

Throughout God's wondrous plan."

The recovery of man from sin and death was God's favor through the sacrifice of his Son. Restitution to his "former estate" was not merited, hence was the manifestation of God's grace or favor. So the offering to some of the redeemed race of the infinite "prize" in exchange for the human rights and privileges which he himself had just presented to us freely through Jesus, is but a further manifestation of the grace of God. We do not by any works or sacrifices merit an exaltation to the divine nature and glory--"far above angels and principalities and powers" as joint heirs with Jesus. And not only so, but we never could have dreamed of such an offer being made us! It is simply astounding to us; to many this "EXCEEDING

RICHES OF HIS grace in his loving kindness toward us IN CHRIST JESUS," is wholly inconceivable, and unbelieved. But those who believe the offer and give their little all, [justified-- saved through Christ] in exchange for a prize so great, can only say:--

"God moves in a mysterious way

His wonders to perform.

Deep in unfathomable mines

Of never failing skill,

He treasures up his bright designs,

And works His sovereign will."

This "great salvation" is to be to all eternity the great monument of God's grace by which all his creatures angelic as well as human, shall have indubitable proof that God's grace is boundless, and his love and wisdom and power by which he is able to cause all things to work together for good to those who love and serve him are unfathomable.

THE FAVOR OF GOD.

Let the conditions of the present Gospel Age, the besetments of Satan now permitted, the obstacles which now hinder faith, and the sacrifices which are now demanded of all who would now be overcomers as shown in the article-- "Think it not strange" (See last issue) be CONTRASTED with the favorable opportunities of the incoming Millennium, when the obstacles to faith shall be quite removed, when all shall know the Lord, from the least to the greatest; when Satan's power shall be restrained, and when the requirements of God will be no longer the sacrifice of things right and lawful, but merely the rejection of evil, with full liberty to use and enjoy every blessing and privilege, then freely supplied to all. In view of the contrast some would exclaim: "How favorable a time the Millennial Age will be! How I wish that I could have lived then instead of now! Why will that age be so much more gracious or favorable than the Gospel Age, if God is no respecter of persons and loves us, as much as them?"

Well, such is a very natural mistake. The fact is, however, that the Gospel Age is the one of special FAVOR. The greatest and grandest favor that ever has or ever will be offered to any of God's creatures is held forth during this Gospel Age, and closes with its close. While the advantages and opportunities of the next age are most favorable, the prize then obtainable is proportionately less valuable, though the prize offered for obedience during the Millennial Age will be great and grand also: It will be glorious indeed to have everlasting existence, in perfection and happiness under God's approval and blessing. But the fact is, that the prize offered during the Gospel Age to the sacrificing members of the body of Christ, is exceedingly great, exceedingly grand, infinitely sublime. So much so, that in the estimation of all who have truly realized its value, it is priceless, and would be cheap at any cost. It is no less than to be made of the Divine nature, and to share Divine honors and glories with our illustrious Head and forerunner. It was when contemplating the EXCEEDING great and precious promises, held out during the Gospel Age, and the EXCEEDING riches of God's grace [favor] in his loving-kindness toward US through Christ Jesus, that the Apostle to the Gentiles, looking at its cost, in trials, besetments, burdens, sacrifices and sufferings, said: I do count them but loss and dross, and shall rejoice if by any means [at any cost-- any sacrifice] I may win CHRIST and be found in him--if I may be a member in that BODY OF CHRIST which is to be so highly exalted and honored in God's due time. `Phil. 3:7-14`.

So then, in this as in the ordinary affairs of life, an article which costs far more may be a more favorable bargain than one costing less, though it be a favorable bargain also. Not only the cost, but the things obtained therefore, must be considered, when we decide as to which is the more favorable of any two things.

Our conclusion that the Gospel Age is one of superior favor [grace] to any before or after it, is abundantly proven to be God's estimate by many Scriptures; a few of which we here quote:

"I thank my God always on your behalf, for the GRACE of God which is given you through Jesus Christ" (`1 Cor. 1:4`). "By whom also we have access by faith into THIS GRACE wherein we stand and rejoice" (`Rom. 5:2`). God "hath saved us [from Adamic sin and its penalty through Jesus our propitiation] and called US with an holy calling, not according to our works, but according to his own purpose and grace" (`2 Tim. 1:9`). "Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [favor] that should come UNTO YOU." "Unto whom it was revealed, that not unto themselves, but UNTO US they did minister the things which are now reported unto you by them that have preached the Gospel unto you." `1 Pet. 1:10,12`.

Seen in its true light then, the fact is that Jesus' death was the equivalent or "corresponding price" for Adam's sin and penalty, and quite sufficient to legally effect the release of every member of the race. And the Millennium of blessing and the restoration of all mankind to that human perfection and being which they had lost through Adam, would have at once commenced after Jesus' resurrection, but for the Gospel Age of SPECIAL FAVOR offered to believers willing to follow in Jesus' footsteps of sacrifice. They are reckoned as members of the world's Redeemer and their sacrifice [made worthy and acceptable first by his] are accepted as parts of Jesus' sacrifice for the sins of the whole world, and are RECKONED as filling up that which is behind of the afflictions of Christ.

This opportunity for sacrifice is a favor, because of the great reward and high honor promised to Jesus which we may share by reason of sharing in his sacrifice.

Does some one suggest that the favor contained in the privilege of suffering and sacrificing with Christ may perhaps be continued, and thus all come to the same divine nature and honor? We answer, No. This would be unscriptural as well as unreasonable. Wherein would consist the special favor of the Gospel Age unless it be as we have shown, a call to and opportunity for gaining a "high calling," a "heavenly calling," not otherwise obtainable?

Then, too, if the body of Christ "fills up" the measure of the afflictions of the anointed, how could there be any to fill up in a succeeding age? And if the sacrifice for sins is complete, and its measure filled up by the Gospel Church, what occasion and what opportunity could there be for sacrificing any in the Millennial Age? Further, we know that had there not been sin in the world, and had it not had liberty to flourish, it would have been impossible for either Jesus or his followers to have sacrificed, since there could have been no opportunity. Hence also, to have sacrifices for sins during any coming age, would imply that evil must then be in control, as well as that the sacrifices of Christ head and body were not a sufficient ransom. The fact everywhere expressed in Scripture is contrary to this; Christ shall reign and the wicked shall no longer have liberty to insult, buffet, malign and crucify the righteous. Satan shall be bound--restrained--have no power. Christ shall have all power, and in his day the righteous shall flourish instead of being sacrifices; and the wicked shall be cut off, instead of prospering in wickedness. Ah, yes! the sufferings of Christ will have ended, and the glory which was to follow [the end of his sufferings] shall have commenced. See `1 Pet. 1:11`.

Yes, though now the world esteem us as it did our Head, "stricken, smitten of God and afflicted," and not favored, yet the time is coming when of both head and body it shall be recognized as true, that the Christ was smitten for the world's iniquities, and that the price of the world's salvation was exacted of him, when throughout coming ages God shall display, and men and angels shall recognize--"The exceeding riches of his grace, in his loving-kindness toward US through Christ Jesus."

LIFE AND DEATH.

"See, I have set before thee this day life and death." `Deut. 30:19`.

These were the words of Moses to Israel when he had delivered to them the law of God, promising life to the obedient, and threatening certain death to the disobedient. Accompanying these solemn words through Moses, we have also the affirmation and exhortation of Jehovah through the prophet `Ezekiel (33:11`), "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, for why will ye die, O house of Israel?"

The same alternative had been placed before Adam in Eden, and through his transgression, the sentence of death had already passed upon all the race; and there could be no release from that sentence until a ransom or substitute had been given, and no redeemer had yet appeared.

The above words follow the giving of the law to Israel; But, God knew that his law was the full measure of a perfect man's ability, and that therefore, it was impossible for Israel to keep it. Was it then mere mockery for God to set before them life, when he knew they could not attain it? and to present death as a possibility, when he knew it was certain?

In view of the fact that not one gained life under that law, it would certainly appear to be mockery, were it not for the fact that further enlightenment through New Testament teachings, proves Israel to be a typical people [See "Tabernacle Teachings."] Israel is seen to typify the world of mankind; and the sin-offerings, sacrifices, atonement, etc., made typically for them, prefigured the real and effectual sacrifices and atonement made for the whole world.

So we must regard this promise of life, and this warning of possible death, as given to the whole world through Israel their type. When? when the law in full, is given and expounded to the whole world, by that "Great Prophet of whom Moses was a type, (`Acts 3:22`; `Deut. 18:15`.) --the Christ, head and body--in the in-coming Millennial Age. When they thus receive that law, the first death will have been passed, and because of the ransom given they will have been awakened from it, to have the privilege of running for life as individuals; released from the former sentence or condemnation which came on them through Adam. They may then run for life with the full assurance of obtaining it, if they run lawfully. Yet that there is a possibility of failure is proved positively by the words of `Ezek. 33:11-16`, to all those who believe God true, and not a mocker.

We see then that the Millennial Age is the world's appointed Judgment Day. Then the final issue of life and death will be before the world. But we have learned further, that not only is Israel a type of the whole world, and God's dealings with them typical of his dealings with the world in its day of Judgment, but we learn that Israel is also typical of the Gospel Church in this day of Judgment. (See Tab. Teachings.)

Since the Gospel Church enters upon its reward before the world's judgment begins, it is quite clear that our judgment must be finished before that time. In other words, our judgment must be finished within the limits of this present life. Death ends all opportunity for those who have during this age, consecrated themselves entirely to God. Solemn thought, that every moment we stand before the judgment seat of Christ. Before us, are now placed the FINAL ISSUES of life and death, which will in the future be placed before the world.

"See, I have set before thee THIS DAY, life and death."

True to his diabolical character, the great deceiver is specially busy now among the consecrated, as he will be with the world when loosed for a little season in the end of their judgment day (`Rev. 20:3`). His object now, as it then will be, is to deceive those running for life, and if possible, to deprive them of it. He cannot then, nor now, deceive those trusting implicitly in the word of the Lord, with full purpose of heart to serve and obey him; but those not so trusting and not fully so disposed, he will deceive, not as to what is truth, but as to what the result of such a course will be. He will repeat the lie given in Eden, "Ye shall not surely die" (`Gen. 3:4`), reasoning variously as emergencies may require:--with some, that God is too good to pass the sentence of death again, and that even if he should, he would rescue them from it as he did from the Adamic death. And as an angel of light he will praise the goodness and love of God and attempt to prove how it will overleap and overpower his justice. Others, he will deceive as to the nature of death, attempting to prove it a blessing in disguise, or a necessary step in an evolution to a higher nature, or a symbolic expression to imply the destruction of evil, or what not? Anything but the dread penalty of wilful sin as set forth in the Scriptures to be total extinction of existence. He will also attempt to deceive as to the merit and efficacy of the ransom, without full recognition of which, God has declared that none may have life. `Acts 4:12`.

All these various deceptive devices which will be brought to bear upon the world in the end of their judgment day, after they have been fully enlightened, tasted of the good word of God, and the powers (opportunities and advantages)

of the world to come, are now being advanced among those now on trial-- consecrated believers. Are such able to meet them? If not, we must charge God with unfaithfulness in leaving his sheep unprotected among the wolves. But no, God is true, and it is not possible to deceive his elect--those who still maintain a full purpose of heart to trust and obey him. His truth, our "shield and buckler" is made so plain now that no such child of God can fail to see it, and therefore to rest in it.

Hear further the words of the Prophet: "I command thee [spiritual Israel now-- the world in the age to come] this day to love the Lord thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgments, that thou mayest live...But if thine HEART turn away, so that thou WILT NOT hear, but shalt be drawn away [deceived or allured] and worship other Gods and serve them; I denounce unto you this day, that ye shall surely perish....I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life." `Deut. 30:15-19`.

Not from such earnest words of warning would any reasonable mind gain the idea that death, from which Jehovah says "Turn ye, turn ye, for why will ye die" and again "As I live, I have no pleasure in the death of him that dieth"--is a blessing, a death to sin, or a necessary step by which to gain a higher nature. Could any of the elect (those in the right condition of heart) be so deceived? Nay, if any are deceived, the fault is chargeable to themselves, and not to God.

It is a duty imperatively demanded of the watchmen on the Tower of Zion today, not only to point out to Spiritual Israel the blessed and inspiring promises now nearing fulfillment, but also to warn of present and approaching danger. If any of those whom God hath placed in such positions of trust, fail to watch or to warn, their blood shall be required of his hand. True, none will be lost solely on account of the watchman's unfaithfulness, but on account of their own unfaithfulness. The watchmen nevertheless will be held to account as though all depended on his warning.

In obedience to his high trust, Paul thus faithfully warned the church, and pointed out in language that cannot be mistaken by unbiased minds, the blessing and cursing, life and death, set before us. `Heb. 10:25-31`.

Another device of the adversary in this critical hour, is to endeavor by sophistry and deception, to diminish the incentive for which we run the "Narrow Way"--making it appear that there is little advantage to be gained by such sacrifices as we are required to make-- representing that only mere selfishness can see in the word of God a prize (the divine nature) for the Gospel Church above what the world shall share. Of course the inference is, that it is folly to thus run for what the world will in due time get without such exertion.

"Christian be on thy guard,

Ten thousand foes arise;

The hosts of death are pressing hard

To draw thee from the prize."

MRS. C. T. R.

"CUSTOM may lead a man into many errors, but it justifies none."

"IT is easier to find a score of men wise enough to apprehend the truth, than one intrepid enough to stand up for it in the face of opposition."

SATISFIED AND DISSATISFIED.

Sunday, January 25, 1885, the Rev. Talmage said in his sermon to his Brooklyn congregation:

"If you want to know how life seems to me now, I answer, It is very bright. I have had dark days, sad days, tumultuous days, but there now is not one cloud on my sky. I would rather be here than anywhere else. My surroundings suit me exactly. Except yours, I have the best family in all the world. My friends are kind and sympathetic; the world to me is a most desirable abode. I have nothing against the weather, for if it be cold, I have fuel and stout apparel; and, if it be hot, I flee to the mountains, and have no indictment to present against anything or anybody."

On the same page with the above report was the following one of the destitution and dissatisfaction existing in Cincinnati as expressed by a Communistic parade carrying a red and black flag through the principal streets of that city. The report says:

"One who is on the street at night will find an able-bodied man on almost every square, whose plea for a few cents for bed or bread is certainly not always that of the professional beggar. Men steal that they may be sent to the workhouse, and tell of it when arrested with shamefaced exultation. The workhouse is filled to overflowing, and the prisoners have to sleep two in a bed designed for only one. The charities and the charitable are overtaxed. Cases of destitution are brought to light daily till they are monotonous. On Wednesday a Russian Jew tried to let out his life through his wrists, because of his utter despair of longer earning bread for himself and his wife and babies in a strange land.

"This is the condition which one in every ten of the whole population finds confronting him. The transparencies borne last Saturday night said: 'Work or bread;' 'The many fast, the few feast;' 'The pensioned idleness or pensioned industry;' 'Order and an empty stomach can never be allies;' 'No mendicants or millionaires.' 'Self-preservation is the first law of nature;' 'Revolutions grow with the discontent of the people;' 'Revolt was never belied by the tin cup of the soup-house;' 'Charity covers sin, labor covers the back;' 'Wealth needs charity, we need labor.'"

Truly the distinction between men, both in talents and comforts, occasioned through the Adamic "fall" and hereditary taint, is very great; and to the lower strata of society it becomes more grievous to bear as intelligence increases. How much the world needs the promised kingdom of God! It is "groaning and travailing in pain," waiting and hoping for a good time to come, though how it will come they cannot clearly see. They vainly hope that love's righteousness shall become universal, and that the question of service and wages and a more uniform distribution of life's blessings will result.

Some hope that this grand and desirable result may be attained by the preaching of Christ, and point to the millions of professed Christians; and, in their desire to increase the showing of results even counting those whom they call "anti-Christ" to swell the numbers. But while all should be glad to concede that all of these systems, both Christian and anti-Christian are exhibiting increasing benevolence, yet at the present rate it would be a long time before Love would hold the sway over selfishness. In fact, to-day, the satisfied and dissatisfied, the luxurious and the poverty-pinched are seen side by side in greatest contrast in the greatest city of the world (London) under the government which claims to be the most advanced in Love and Righteousness. The dissatisfied are becoming restless and desire revolution, not realizing that the speedy effects of it would be to make their condition worse, as well as to destroy the peace of the satisfied class.

But not until men have exhausted their efforts to legislate the world into Love, and to revolutionize it into Righteousness; not until it has learned that what is now called Christianizing people is far from the real thing, and that after all its boasted millions of Christians only a comparatively little flock are really such, not until then, we say, when discouraged and sick with its many failures will mankind be prepared to see what God hath wrought.

Then, in despair of establishing a righteous empire whose rule shall be for the blessing of all, it will be prepared to receive the true kingdom of God. It will then realize that the kingdoms of earth the Church-State organizations which they have been taught are God's kingdoms, were merely Satan's deceptions to obscure the truth and prevent men from loving or expecting the real kingdom of God promised.

Then it will be realized, that while the so-called church systems were endeavoring to spread their power and dominion over earth, God was selecting from among men a "little flock" to whom it is his "good pleasure to give the kingdom," even the control of the whole world--to rule it and to bless it with righteous government, and a restitution to original perfection; in which condition when universally attained they shall be able to live in love and peace and righteousness. Each shall then be able to love God with all his heart, and his neighbor as himself.

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