The Watchtower, October 1, 1885

VOL. VII. PITTSBURGH, PA., OCTOBER, 1885. NO. 2.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

C. T. RUSSELL, Editor and Publisher.

BUSINESS OFFICE:

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.

TERMS OF SUBSCRIPTION.

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

FOREIGN TERMS.

Three shillings per year. Remit by Foreign Postal Money Order.

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`.

FORTUNATELY we have come across another small lot of "YOUNG'S ANALYTICAL GREEK, HEBREW AND ENGLISH CONCORDANCES"--the best--the "Author's Edition," at much below the present price of the work. We desire that many might avail themselves of the opportunity for obtaining a work so valuable, indeed almost indispensable to Bible study. This great book is cheap at the regular price, five dollars; but we have secured this lot so as to offer them to you at just half the price. They are new and perfect. See last page, last column.

VIEW FROM THE TOWER.

The announcement in our last issue, that we had in view a plan by which those zealous for service could probably use as much time as they could gather from the absolute necessities of life, brought a shower of Postal Cards to our office. These, should they lead to nothing more, have proved already a blessing to your fellow servant, the Editor, refreshing his heart as he perceived from your earnest words how deeply the truth had taken hold of your hearts as well as of your intellects.

When one's heart is absorbed with the truth, he not only seeks by every means and every sacrifice to promulgate it, that others may be blessed with it, but he will look for fruit from his labor; he cannot help it. And thus it is that you and I as we labor for the cause we love, desire as the Apostle expresses it, to "know that our labor is not in vain in the Lord;" to see some of the fruit. Yet we must learn to labor on steadily whether fruit appears or not, knowing that though the germination be tedious and the growth and ripening slow, the ultimate success of the labor is assured by the all-wise Master in whose service we engage. If we go forth earnest in the service, and fully consecrated, he will surely use us; and if done for him only, our labor cannot be in vain. "He that goeth forth and weepeth [feeling the importance and cost of the work in self-sacrifice] bearing precious seed, shall doubtless come again bringing his sheaves." `Psa. 126:6`.

Sometimes the blessing comes in an unlooked for way, even as in the present case your cards were refreshing messengers to us. And again, the blessing of consecrated service, is sure to be greater upon ourselves than upon others. He that watereth others, shall himself be abundantly refreshed. To the extent that you have been a laborer for the Master and have sacrificed anything for the spread of his truth, we feel sure you have received present pay of this sort, as well as persecutions (`2 Tim. 3:12`) besides the laid up hopes and promises "reserved in heaven for you."

This, your experience and mine, was the experience of others before us in the service; and to us, as to them, God sometimes grants a glimpse of the fruit of labor when we feel faint and discouraged. Thus it was with the Lord; after considerable labor and teaching "many went back" and followed him as disciples no more, and Jesus said unto the twelve, "Will you also go away?" Then came the refreshing evidence that the truth had taken fast hold of some, when Peter answered "Lord to whom shall we go? Thou hast the words of eternal life, and we believe and are sure that thou art that Christ, the Son of the living God." (`John 6:66-69`.) Not only was Jesus' heart cheered by Peter's zeal, but Peter also was blessed, "Blessed art thou Simon." `Matt. 16:16,17`.

Elijah felt lonely, and that his efforts to refute the false teachers of Baal were yielding no fruit, and prayed that he might die; but God who knew all about it, encouraged him with the assurance that seven thousand of Israel were still faithful to the truth, who doubtless had been helped and strengthened by Elijah's labors.

Paul, the great Apostle, whose writings have been, and yet are God's storehouse of wisdom and instruction, from which the faithful throughout the age have been supplied with "meat in due season," appears to have written almost all of his epistles with a view to correct some doctrinal errors into which he saw the various companies of God's children liable to fall, or to help them out of errors into which they had already fallen. Little did he suppose probably that his zeal and efforts to assist the saints and guard them with truth, were to be so widespread in their influence as God's guideposts to the Pilgrims of eighteen centuries.

So with us dear friends; we must not gauge our sacrifices and efforts by the little we are permitted to see of the results, but must press on. In fact while interest in the work enters largely into our sacrifice, we must beware and remember that our sacrifice was made to God, and not in any particular interest of our own, in the work; and while we take an absorbing interest in the work, as the development of his plans, we should remember that our consecration was to the Lord; that in accepting it, the Lord made no promise to show us any fruit of labor, and hence whatever we enjoy in this way is God's favor more than promised. In order that we may ever feel our own insufficiency, and that all the needed power and wisdom for the work is in him who is at the helm "working all things after the counsel of his own will, we are not permitted to see much fruit from our own individual labor. Otherwise success in his labor might enkindle pride and self-sufficiency, and make us unfit for further service. But we thank God that we are given so clear a view of the grand results at the end, worked out by the various agencies operating under divine supervision.

Seeing the final results, portrayed in God's Word, should lead us to diligence and sacrifice that we at that time may find, that by the favor of God our labors and tears, and weariness, and endurance of the reproaches of Christ, (`Luke 6:22,23`.) were not in vain, and that in the accomplished results we shall have some share, and then more fully than now appreciate the privilege of being co-workers with God and with our Lord Jesus in the greatest and grandest work of God--Redemption, Reconciliation, and Restitution of the race.

Ah, yes; the Master saw little fruit of his sacrifice when he died, and you and I must expect a similar experience. But of him it is written, "He shall see the travail of his soul and shall be satisfied. (`Isa. 53:11`.) The grand results will abundantly prove the wisdom of God, and the cost, though great, will prove none too great when actually seen as God already foresees it. Then, too, all who now sacrifice for and suffer with Christ shall be satisfied fully. If they have had travail and have made sacrifices, not for error, but for the truth; not for sects, but for Christ, they shall receive great reward (`Matt. 5:11,12`); they shall be satisfied when they enter into the joys of their Lord.

Recently, in looking over our list of English readers, the smallness of the number suggested the fact that each of the about three hundred had cost an outlay of about forty dollars. (The outlay, of which these are as yet the only fruitage, amounted to nearly eleven thousand dollars, aside from the willing labor connected with it.) And the thought came, How many of these appreciate the truth? How many, as they see what it costs in reputation to hold the truth, regret that they ever received it? How many--how few--appreciate the truth at forty dollars--at what it cost to bring it to their ears?

These were discouraging thoughts; and then we thought of the great cost-- of the Master's sacrifice--of what the expense of our salvation had been; not in silver and gold, but the precious blood of Christ, and the precious cost as well, in self-denial to him who made himself of no reputation, and, though rich, became poor for our sakes, that he might redeem and bless us. As we saw how few there are who appreciate the first great cost, or endeavor to do a part in the same direction, we said to ourselves, Ah! it is because they and we all see but imperfectly. The world, the flesh and the adversary paint things in false colors before men's minds, and it is only as the truth shines in and gets possession of us that we are able even to approximate its value.

The mail then brought us three English letters, one from a new reader, who had just received a copy of "Food," and two from older readers, one of which, from dear Brother Riley, was just in time for the last TOWER, which contains some extracts from it. We said, as we read Bro. R.'s letter, and saw how firmly the truth had taken hold of him, What is such fruit worth? Our answer, as we considered our own estimation of the value of the truth--beyond price, preferred to millions of money and oceans of respect and influence--was, one such heart made glad and brought nigh to the Lord and refreshed by his glorious plans, as seen in the unfoldings of his word of truth, is well worth the entire expenditure, made in England, of time and labor and money. If no other one there had been reached and blessed, doubtless Bro. R. would refuse such a price in exchange for it. And who can tell how many shall yet believe through the words and efforts of these already blessed.

Then came the memory of sacrifices which we knew some had made [and we know probably of but few of the sacrifices and sacrificers--God alone knows them all]; the sick sister who, not being able to give time or money, cast into the Lord's treasury two long switches of her hair to be sold, and the funds used in the spread of the truth; and the sister who, in the same interest, sold a gold watch chain, in which she had once prided. Under the influence of truth that pride had given place to zeal for the truth. We remembered also the brother in Kentucky who, having no money to spare, sent a watch, and a sister who, from the same motives, sent a gold ring; and many others who we know are denying themselves many things which they once prided in, such as costly apparel, etc., that they may have means which they can and do use in the blessed service. Let all such remember, as they hear of

hearts made glad by the truth, that they have had a share in the work of blessing.

If we may not see much fruit from our individual labor, thank God for what we are permitted to see of fruit to our united efforts. As memory called up these and other sacrifices, and the many whom we know to be using the spare moments and holidays in spreading the truth, or attempting to spread it (which is as highly appreciated by him who looks upon our hearts--who accepts our endeavors rather than our results); and as we noted the many and earnest answers to the proposed new plan of labor mentioned in our last issue, which have come, and are still coming to hand, we thanked God and took courage afresh.

We need scarcely tell you that "a book of remembrance"--a special record--is made in our office of those whose zeal for the Master and his Word is thus evidenced; and who can doubt that such and a much more perfect record is kept by the Master. They are his and found on his side in this day, when he is selecting his jewels. As he tests each one, can we doubt that he measures their love for him by the spirit of sacrifice for the truth which actuates them? Then let us value more and more our privilege of showing our love for him by gladly bearing reproach, and dishonor, and weariness, and inconvenience in the cause of truth--the cause of God.

These thoughts, encouraging and strengthening to us, we give to you, that they may likewise do you good.

"Truth! how sacred is the treasure;

Teach us, Lord, its worth to know;

Vain the hopes, and short the pleasure,

Which from other sources flow."

If we could properly estimate truth, it would make us careful lest we should lose it, and we should value less its price in self-denial, and appreciate more the privilege of communicating it to others, even at the cost of further self-denial. Sacrifices of time, and money, and reputation would be considered "light" matters and would "work out for us a far more exceeding and eternal weight of glory," while we would be prepared thereby to look not at the things which are seen, our sacrifices, etc., but at the things which are not seen--the exceeding great reward in reservation for the overcomers.

EXTRACTS FROM INTERESTING LETTERS.

St. Louis Co., Mo., Sept. 28, 1885.

C. T. RUSSELL, DEAR FRIEND IN CHRIST:--You will find enclosed one dollar to pay for the TOWER. I am doing all I can to spread the glorious truths. I am very poor in this world's treasures, but rich in faith. Year before last I had the TOWER sent to a brother of mine and he loaned it to his neighbors. I was there since, and was surprised to see how much good fifty cents could do. Men who had never feared God, who would not talk on religion, had their Bibles searching for more light, and would hardly talk of anything else. I am "anxious for greater service in the vineyard," and wish to know the plan you have to suggest. I have one copy of "Food" very nearly worn out by loaning and desire more, please. I know it is but little I can do, but I know it will be acceptable to our Father.

Yours in Christ, __________.

Yorkshire, England.

GENTLEMEN:--Working in an empty house some days ago, I found some leaves of a book treating on the Bible. There is nothing to lead me to a conclusion as to what the title is, but every leaf I have is about the Bible and its teachings. "Why Evil was Permitted, The Day of Judgment, The Plan of the Ages," etc. These leaves have whetted my appetite, and after searching well I found what appears to be the last leaf, and it directs me to address a letter as this is directed for further information on these matters. I can only say that, not only I, but others with whom I associate, are never tired of talking, reading or hearing of these things. The leaves I have I would not sell for money, but I should like more, and I hope you may be able to supply me, God bless you richly. Yours in Christ,

Berrien Co., Michigan.

ZION'S WATCH TOWER.--Dear Friends:--A pamphlet published by you, accidentally came to my notice a few days ago, and although torn and mutilated, I have read all I can of it, and desire more of that light that seems to have penetrated your soul. In accordance with your request, which I find on last page of cover, I write you as an earnest, prayerful seeker after truth; knowing that in time past it has pleased God to send light to his children through one another, as in the case of Cornelius (`Acts 10`). My prayer is "Lord, what wilt thou have me to do?"

Now I send to Pittsburgh, to Zion's Watchman, that he may tell me what to do, and send me what he thinks I need. I think I could use several of the pamphlets to good advantage.

Yours in fellowship of Christ,

London, England.

DEAR BROTHER RUSSELL:--It is with heartfelt thankfulness that I write to you for the TOWER. Praise God from whom all blessings flow. The TOWER is looked for with delight, not by myself alone, others here look for it with equal pleasure, and we desire you to send it for another year. The subjoined list are the names of those who send money. We have of late had a real feast through the TOWER; it has opened up the Scriptures so that we can now search for ourselves. What once was to us very nearly a sealed book, now becomes full of harmony and beauty. We are already despised and rejected of nominal Christians, but we count it joy that we are accounted worthy to thus suffer with him. Since we have seen something of the truth, and are no longer building with the wood, hay and stubble of men's traditions.

Our little Bible class does not grow very large, but we are not building on numbers. We find we get some very precious seasons with about four, and I think up to the present our best meetings have been the smallest; and during the week when two or three meet for a few minutes we often part with some new thought or reminder of the grandeur of the plan or character of God, and go forth with renewed energy to serve him. I find the experience vastly different from my previous experience in the nominal church, then doubting and fearing with a very indefinite idea of what was future both for the servants of God and those who did not serve him.

But now we are glad to see that all shall be taught of God. Looking at the unfolding plan of God we cannot but see that his ways are higher than our ways and his thoughts higher than our thoughts. Please send more reading matter. We are gradually finding interested readers.

Your brother in Christ. __________.

Neosho Co., Kan.

DEAR BROTHER IN CHRIST:--If I should not be too late please forward a wall chart to my address for which I will pay express charges. I expect to return to my own nation in the near future (Cherokee Indians) and I will be more able to make the vision plain. I would send you money to pay for one or two years subscription of your paper, the Z.W.T., if I had it; but just now I am so pressed financially that I can scarcely keep my family, but hope I can do something soon. I preach as often as I can leave home, and ride from ten to twenty miles to make known this truth. Pray the Lord to bless his poor servant, who once was blind but thank God that now I see. I ever remain your brother in the Anointed One. __________.

[N.B. The supply of WALL CHARTS is exhausted.]

Toledo, Ohio, Sept. 20, 1885.

DEAR BROTHER RUSSELL:--Again is the welcome Z.W.T. at hand. But alas I can not read it any more. [A cataract has been forming over his sight gradually.] Having it read second-hand, and by those not consecrated however well meaning they be, it has not the satisfactory result as when read by myself. I am hungry for the glad tidings, but for the present cannot be satisfied and must now draw on the store gathered when natural sight was one of the blessings. Please inform me what your plan is for the consecrated ones. If I cannot see to read I may find a willing ear to talk to. Hoping you may be able to gather the meaning of this communication, the Lord bless you and be with you in his work is my prayer. Yours in Christ, __________.

Mitchell Co., N.C., Sept. 29, '85.

DEAR BROTHER RUSSELL:--A suggestion in your last number of WATCH TOWER to those having time to invest in the Master's service at the eleventh hour, caught my eye and moved my heart, as I had been asking the Lord to open up the way that I might be enabled to do more effectual work in his vineyard. Not that I have been idle or careless about the "glad tidings of great joy which shall be to all people," or of the Church's glorious position, either; as I have been lecturing on these glorious themes for some time past until this summer, when the powers of darkness became somewhat alarmed, taking possession for the present, but it is only for the present, for they have already whipped themselves.

It was after this manner: I had, as a feeble instrument in the hands of the Master, built up a considerable Sunday attendance, on lectures and Bible readings, in a section deserted by all denominations, but formerly belonging to the Baptists. They saw a good chance to reorganize their church and Sabbath school, which they did, offering me the superintendent's place if I would join them. Telling them I was not for sale, of course they left me "out in the cold." Many were dissatisfied with the proceedings and caused considerable interruption, so much so, that they now have no Sabbath school and very seldom any preaching.

Their preacher passed my house today and told me that perhaps he would leave this fall, not having been here quite twelve months. Truth will prevail. He sees there are impressions of God's eternal truth so deeply rooted that he will either have to submit to it or leave.

I was lecturing on the Millennium and God's promises to the Jews, when by a strange circumstance I fell in with your Sample Copy of Z.W.T. This has been over two years since. I was led by God's Word to see that there are deeper and richer blessings for the church and world than held out by the sects. Praying for more light on these glorious truths, the Lord sent your publications. It would be strange to you indeed, if you could know the harmony in our teachings before I saw your views, or heard of them. But I only had the outlines until the Lord brought us together. O then, what light indeed, rayed forth from "ZION'S WATCH TOWER."

Ever since I have been circulating your publications and lecturing. In this and the adjoining county deep impressions have been made and I feel confident will show fruit in God's "due time." The Methodists and Baptists prevail in this country, and held strong antagonism until the true light burst forth; since, they have become alarmed and are holding meetings together. Pilot and Herod were made friends in condemning the Lord of Glory. Strange coincident with his first rejection! It is only a question of time, when the way will be open for more successful labor. Patience for the Lord's "due time," is what we all, perhaps, are deficient in. May we "let patience have her perfect work."

I have engaged a school, but am not bound for any definite period; I only take it while waiting for the Lord to open up something in which I can serve him better. If he has directed through you in the "plan" mentioned in last TOWER we will shortly "know of his will." I wish to stand ready for whatsoever and whenever he may call me.

Being aware of the great value of time with you, and the vast importance of the glorious work in which the Lord has called you, makes me feel as an intruder by writing so much, but I cannot close without giving you an expression of my feelings and desires as a co-worker in the closing gospel harvest of the age, which indeed "is ripe" while "the laborers are few."

The vast importance of the truth of the millennial glory so thrills my whole being, that I could proclaim the "glad tidings from Greenland's icy mountains to India's coral strand," and "from the rivers to the ends of the earth" in honor to the name of Jesus who is riding forth in his majesty.

Sweetest name on mortal tongue,

Sweetest notes in Seraph's song.

Truly, __________.

NOT to know evil, that is innocence; but to know evil and choose the good, that is virtue.

A WORD spoken pleasantly is a large spot of sunshine on a sad heart; who has not felt its effects? A smile is like the bursting out of the sun behind a cloud to him who thinks he has no friend in the world.

TRUE repentance consists in the heart being broken for sin and from sin. Some repent, yet never reform; they resemble a man traveling in a dangerous path, who frequently starts and stops, but never turns aside.

"THAT fortitude which has encountered no dangers, that prudence which has surmounted no difficulties, that integrity which has been attacked by no temptation, can best be considered but as gold not yet brought to the test, of which therefore the true value cannot be assigned."

OUT AND INTO.

Out of disaster and ruin complete,

Out of the struggle and dreary defeat,

Out of my sorrow, and burden, and shame,

Out of the evils too fearful to name,

Out of my guilt and the criminal's doom,

Out of the dreading, and terror, and gloom;

Into the sense of forgiveness and rest,

Into inheritance with all the blest,

Into a righteous and permanent peace,

Into the grandest and fullest release,

Into the comfort without an alloy,

Into a perfect and permanent joy.

Wonderful love that has wrought all for me!

Wonderful work that has thus set me free!

Wonderful ground upon which I have come!

Wonderful tenderness, welcoming home!

Out of the terror at standing alone,

Out, and for ever, of being my own,

Out of the hardness of heart and of will,

Out of the longings which nothing could fill,

Out of the bitterness, madness and strife,

Out of myself and of all I called life;

Into the light and the glory of God,

Into the holy, made clean by blood,

Into His arms, the embrace and the kiss,

Into the scene of ineffable bliss,

Into the quiet, the infinite calm,

Into the place of the song and the psalm.

Wonderful holiness, bringing to light!

Wonderful grace, putting all out of sight!

Wonderful wisdom, devising the way!

Wonderful power that nothing can stay!

--Sel.

ONE MEDIATOR.

There is "one mediator between God and men, the man [Greek anthropos--human being] Christ Jesus, who gave himself a ransom [Greek antilutron --a corresponding price] for all."-- `1 Tim. 2:5,6`.

The Greek word translated Mediator in this text is mesites, and has the significance of the English word mediator, viz., "middle man," or reconciler, or, as defined by Webster, "one who interposes between parties at variance for the purpose of reconciling them."

On this subject there are two views, both of which we believe to be very erroneous. First, we mention the view growing popular recently among so-called advanced thinkers, viz., that God, after trying to secure man's attention and love and reconciliation for four thousand years with very little success, changed his plan of operations and sent Jesus to entreat for him with mankind and to win man's love over to God, that thus reconciliation between God and men might be effected. They take this view because a false theory compels it; their theory being that God has nothing against mankind that would require a Mediator to adjust and settle, while mankind has supposed grievances against God which the Mediator was needed to dispel. This class, for the same reason, find no meaning or sense in the Scriptural statement that Jesus was a ransom for all men. They claim that God required no ransom for sinners, but was so full of love for men that he could not permit his justice to act in opposition to them; that God's love over-mastered his justice.

This theory makes void the ransom, and the atonement through it, in a most deceptive manner, because it pretends to accept all the Scriptural statements on these subjects, though it as really opposes and makes void the Scriptures on these subjects as do open infidels.

Its influence is really more misleading than theirs. But not only does such a theory make void the ransom, but it is totally unreasonable of itself, being in opposition to all the known facts.

Facts testify in hundreds of ways that "the wrath of God" rests upon the race. Sickness, pain and death, pestilence, cyclones and earthquakes are facts however we may account for them. We must either conclude (1) that our Creator cannot prevent and remedy these evils, or (2) that he is careless of our welfare, or (3) these evils are permitted by him as a penalty for sins, and as a manifestation of his just wrath and righteous indignation therefor. We are not left to conjecture as to which of these views of the facts are correct; for the Bible not only assures us (1) that God is able to prevent evil, and has all power in heaven and in earth, and (2) that he is not careless and indifferent to the welfare of his creatures, and that he loves them; but (3) that death with all its attendant miseries and troubles, is the just penalty for sin, (`Rom. 6:23`; `Deut. 32:45`; `Gen. 2:17`; `3:17-19`; `Rom. 5:17-19`.) and that exposure to the disorders of nature as experienced in earthquakes, cyclones, etc., are incidental adjuncts of the curse which came upon man as the just wages or recompense for the sin of their representative Adam, and are therefore evidences of divine disfavor or opposition.

That the Scriptures clearly state these facts to be evidences of the WRATH of God, should be known to all. The apostle speaking for himself and the Church, says, We "were by nature [through the fallen nature inherited] children of wrath even as others." (`Eph. 2:3`.) "For the wrath of God is revealed [displayed] from heaven against all ungodliness and unrighteousness." (`Rom. 1:18`.) Not only is there the present general display of divine displeasure against the race, (death, etc.) but the Scriptures point to a "wrath to come," "a day of wrath and righteous judgment of God" (`Rom. 2:5`.) the great time of trouble in the end of this age. The wrath manifested in death, etc., for Adam's sin, is supplemented by that to come because of the wilfulness and perversity of Adam's fallen children.

Such as shall accept of Christ as their ransom, we are expressly told "shall be saved from wrath through him" (`Rom. 5:9`): while on such as believe not in the Redeemer "the wrath of God abideth" [continues]. (`Jno. 3:36`.) Such as now accept of Christ and become his obedient followers, are saved or delivered from wrath to come; and even now, though not delivered from present wrath and penalties of sin, they are assured of God's acceptance of the ransom and of his favor toward them and of a full release shortly from every vestige of the curse and wrath now resting on all. Thus by faith we reckon ourselves delivered or "saved from wrath through him" (`Rom. 5:9`.) whom God raised from the dead, even Jesus, which delivered us from wrath to come. `1 Thess. 1:10`. The same word is rendered vengeance, `Rom. 3:5`. Is God unrighteous that taketh vengeance? Compare `verses 23 to 26`.

From these texts, as well as from the facts about us, slow indeed would be the mind, or obstinately obtuse the heart that would claim that the great Creator could not be angry under just and proper cause. It would be as improper for our Creator to refrain from righteous indignation and wrath when there is a just and proper cause, as it would be for him to be angry without a cause. He is angry with wickedness and sin every day (`Psa. 7:11`), and declares that ultimately, sin, and all who love it, shall be no more.

The same Greek word rendered "wrath" in the above texts, is rendered "angry" in `Mark 3:5`, "He [Jesus] looked about on them with ANGER, being grieved for the hardness of their hearts." This was proper anger, a righteous indignation at hypocrisy and wilful opposition to the light.

While God announces his anger, and shows its justice, he bids us beware of it, lest, because of our fallen condition, we err in judgment. We therefore recognizing ourselves as imperfect in judgment, are admonished to leave it for him who cannot err, and who says "Vengeance is mine I will repay." Hence we are exhorted to "put off all these--anger, wrath," etc., (`Col. 3:8`) and let all bitterness and wrath and anger... be put away from you," (`Eph. 4:31`.) and to be swift to hear, slow to speak, slow to wrath." (`James 1:19`.) The Greek word used in these three illustrations referring to the Church is orge the same exactly as used above in referring to the "wrath" of Jehovah, and the "anger" of Jesus. The reason, as we have shown, is that we are not capable in our present fallen condition to judge our fallen fellow creatures; hence while God's wrath is a righteous indignation "the wrath of man worketh not the righteousness of God." (`Jas. 1:20`.) Hence the command, "Be ye angry and sin not." There may be instances of wrong and oppression when we should be angry, when to be otherwise minded would be wrong, and would show either a sympathy with the wrong, or a lazy fear of the result of opposing it. We must remember our own weakness and liability, and be ready to cease resentment upon evidence of true repentance and reform, remembering that God has said, "Vengeance is mine, I will repay, saith the Lord." (`Rom. 12:19`.) We say, therefore, that this view, which ignores and denies the wrath of God against sin and sinners, and which therefore sees no necessity for Christ as a mediator for man's sin toward God, is in direct opposition, both to the facts of life and to Scripture testimony.

But now let us look at the other distorted view of the mediation of Christ, the view generally known as orthodox. It pictures before men's minds, a God so angry as to be ferocious and cruel, whose rage against sinners pursues them not only during the present existence, but beyond the grave, and supplies them with existence for the one and only purpose of torturing them everlastingly. Then dropping for the time being their unscriptural and absurd idea that there are three Gods, "one in person," they speak of Christ Jesus as being very different from Jehovah; for whereas the one, as described, would be the personification and embodiment of hate, anger and malice, the other, they represent as love and love only. While according to this view Jehovah was engaged in hurrying off earth's millions to everlasting torture, Jesus appeared and by a sacrifice of himself, placated, or in a measure, satisfied the wrath of Jehovah.

According to this view, Jesus having finished the sacrifice for man's sins, ascended to heaven, where it is claimed he sits upon what is termed his mediatorial throne. It is claimed that Jesus will occupy the mediatorial throne until the end of all probation. Their claim is that while he sits as mediator between God and men, he will plead for the sinner, and importune God not to send him into everlasting torture, but to let him come into heaven; and that when Jesus shall leave that mediatorial throne and come a second time, there is no more hope for sinners. Then it is claimed Jesus will look again over the already fixed verdict of the just and unjust, in what they term the judgment day, and thereafter Jesus and his Church join with Jehovah in the grand (?), glorious (?) and delightful (?) work of superintending the everlasting and hopeless torture of the great majority of the human race in endless woe, either mental or physical, or as claimed by some, both.

We deeply pity the benighted mind to which this view of God's character and plan has the slightest appearance of right or truth. Such know neither the Father nor the Son.

The idea of so-called Protestants on the Mediatorship of Jesus is very closely related to that of Roman Catholics on the same subject. The Church of Rome directs the sinner to go to the priest, who will intercede for him with the Virgin

and dead saints, and these in turn intercede with Jesus, who finally intercedes with Jehovah and secures the forgiveness of sin. Protestants, leaving out the mediation of priests, dead saints, and the virgin, come directly to Jesus, as a Mediator and Intercessor. The thought presented is that of the angry Jehovah approached by the loving Jesus, who PLEADS for us, showing the wounds of Calvary, until finally the Father relents and reluctantly receives the sinner. This view is forcibly expressed in the following verse from an old and familiar hymn:

"For me he ever lives,

For me to INTERCEDE;

His all redeeming love,

His precious blood to PLEAD.

Forgive him, O forgive, they cry,

Nor let that ransomed sinner die."

Alas! that any claiming the name of Christ, and possessing the Bible, should be in such ignorance of the character of Jehovah therein revealed. Instead of repelling his ransomed creatures and requiring the pleading and interceding of a Mediator to induce him to be reconciled to us, the very reverse is true. All the mediation is in the past, so far as God is concerned; and ever since the ransom-sacrifice of Jesus was accepted as the propitiation or satisfaction for our sins and the sins of the whole world, Jehovah's attitude has been propitious [favorable --gracious] toward the sinner, ready and willing to receive all that come to him in and by the merit of that propitiatory sacrifice. And it has been the mission of the Apostles and of all who have become the children of God through faith in the finished work of Christ, to herald the fact to all men that God is now ready and willing to receive all who thus come. Therefore, as says the Apostle, it is, "As though God did beseech you by us, we PRAY YOU in Christ's stead, BE YE reconciled to God." (`2 Cor. 5:20`.) This text shows that the part of Christ's work of mediation which related to the settlement of the claims of justice against us, as sinners, was at a full end--finished, completed, and that the part remaining was the making known of this divine reconciliation to the sinners, making them aware of God's favor and willingness to receive all that come unto him through the finished work of the Mediator.

How clearly the Scriptures guard us against the two extreme theories of man. They assure us that God is love; that the Lord is very pitiful and of tender compassion; that he has no pleasure in the death of the wicked, but would that all would turn unto him and live; that he authorized Christ and all his followers to be his ambassadors and ministers, to make known the good tidings of reconciliation accomplished "by the death of

his Son, whom he set forth to be a propitiation for our sins, and not for ours only, but also for the sins of the whole world." (`Rom. 3:25`, and `1 John 2:2`.) They assure us also that Jehovah's love and wisdom planned the redemption, and that, in raising Christ from the dead, he gave proof of the acceptableness of the sacrifice, and of the certainty of the resultant blessing. It is not only true that in due time God sent his only begotten Son for our redemption (`Rom. 5:6`), and that God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (`Rom. 5:8`), but it is true also that this was Jehovah's original plan, and that before sin entered, even before the foundation of the world (`1 Pet. 1:18-20`; `Rev. 13:8`), his wisdom and love provided, and beheld in the distance, "the Lamb of God, which taketh away the sin of the world."

So far as God is concerned, the mediation of Christ Jesus is all in the past. As the Apostle expresses it in the text under consideration, the Mediator who stood BETWEEN the just Creator and his condemned and guilty creatures, was "the man Christ Jesus," and not the exalted Jesus. He mediated by giving himself a ransom [a corresponding price] for all. It is not the glorified Jesus that intercedes as mediator and prays pardon for sinners. If such were the case, the Son of God need not have come into the world to die for the sinners, but might from the first have prayed for them. But if prayers only were needed, no mediator would have been necessary, for God himself "SO LOVED the world" --"while we were yet sinners." It was because no mediation, in the sense of entreaty, was necessary, and because no such action could mediate between God's violated law and the sinner, that the mediation was accomplished in a totally different manner. The Mediator was the man Christ Jesus. He became a man that he might be the Mediator. The act of mediation consisted in the man Jesus giving himself a ransom [corresponding price] for all men, to meet the penalty of the law of God against all men, that henceforth the condemnation of sin and its penalty death being removed, there might be no obstacle hindering men from the enjoyment of God's blessing and favor. In a word, the sacrifice for sins is the mediation, and the Sacrificer at the time of the sacrifice is the Mediator.

That this is the correct idea, is not only borne out by reason, and the above statement of Scripture, but by every text in which the word Mediator, as applied to Jesus, occurs. The same word occurs as follows: `Gal. 3:19,20`; `1 Tim. 2:5`; `Heb. 8:6`; `9:15` and `12:24`. These refer to Jesus and Moses, both as mediators. They show that Moses, as the mediator of the Law Covenant, was a type of Jesus, the Mediator of the New Covenant.

The apostle, after informing us that Christ was mediator of the New Covenant, adds, (`Heb. 9:15-22`--Diaglott) "For where a covenant exists, the death of that which has ratified it, is necessary ...a covenant is firm [binding] over dead victims, since it is never valid when that which ratifies it [or, is to ratify it] is alive. Hence not even the first [i.e. the Law Covenant] has been [was] instituted without blood," [though the blood used in the type was not the actual blood of Moses the typical mediator of that typical covenant, but the blood of beasts representing Moses' blood]. For every commandment of the law having been spoken by Moses to all the people, taking the blood of bullocks and of goats with water and scarlet wool and hyssop he sprinkled both the book [of the law, the covenant] itself, and all the people, saying, "This is the blood of [or evidence of the death, of that which ratified] the covenant which God enjoined on you."

It will be observed that the killing [shedding of the blood] of the bullocks and goats, was the mediation, their death representing the death of Moses the mediator of that covenant. In the killing of these, the mediation was completed; the covenant was ratified and in full force that very instant. The sprinkling of the blood upon the book and people was not a part of the mediating of the covenant, for the covenant had no force or binding value until the mediation was complete, finished. That which mediated for the sins of the people RATIFIED, or completed the covenant, i.e. made its provisions applicable to the people. The sprinkling of the people and book came as a result of the ratifying of the covenant; as a result of the mediation for their sins typically represented in the death of the beasts.

As in the typical, so in the real mediation for sin, which ratifies and brings into force the better covenant--the New Covenant. The man Christ Jesus mediated or came between God and man by meeting the penalty of the law against which mankind had sinned. He opened up a new and living way [a new way of life] by bringing into operation a New Covenant or new arrangement between God and man. The original arrangement entered into between God and his creatures was, that if obedient to God, man should live forever. This we failed in as a race, represented in Adam, and the penalty--death--came upon all. God could not make another contract or covenant with men whereby they could have life, while they were already under sentence of death for the violation of the original covenant or arrangement. Hence it was impossible for a new covenant or arrangement between God and man to take effect at all, until the penalty of the violation of the original engagement had been met by the payment of a ransom-- a corresponding price. The one paying that price and removing the obstruction which hindered the making of a New Covenant, is the MEDIATOR. The man Christ Jesus, who gave himself a corresponding price, did thus cancel the penalty of the violated covenant, and thus opened the way for the "New Covenant," or new contract between God and men; wherefore he is called, "The Mediator of the New Covenant." Compare `Heb. 9:15`.

Thus the death of Christ, by meeting our penalty, mediating for us or making "reconciliation for iniquity," RATIFIED or established the New Covenant, putting it into force, and so, immediately after Jesus' sacrifice was complete and had been formally presented to God on our behalf, came the Pentecostal blessing, marking the beginning of the New Covenant.

It may help us to appreciate the matter, if we examine the New Covenant and see what kind of an arrangement it is, and also the typical covenant of which Moses was the mediator, as represented in the dying beasts.

The New Covenant or new arrangement between God and man, is that expressed to Israel, whose sacrifices, covenants, etc., were typical of those to be instituted once for all men. "Behold, the days come, saith the Lord, that I will make a New Covenant with the house of Israel and with the house of Judah.... This shall be the covenant that I will make with the house of Israel: After those days [after a while or by-and-by],

saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, 'Know the Lord'; for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity and remember their sin no more." `Jer. 31:31-34`.

The new and future covenant is here compared and contrasted with the Law Covenant, under which, as a nation, they had long been. The thing to be desired was to get rid entirely of the original sin and condemnation, and to get a clear understanding of God's requirements and have a fresh trial--i.e., to be permitted each individually to stand trial for life or death according to obedience or disobedience, in hope of obtaining and retaining everlastingly the right of life.

Israel supposed that they had received virtually this, when the Law Covenant was ratified. With great pomp and solemnity, that covenant was instituted at the hands of Moses, and they were assured, as the items of the Law were announced to them, that "The man that doeth these things shall LIVE" as a consequence [have life as long as he doeth them]. `Rom. 10:5`; `Gal. 3:12`; `Lev. 18:5`. But their bright hopes were soon blighted, for one after another died, giving evidence that none of them kept their part of the covenant fully; and it soon became evident that, By the deeds of the Law [Covenant] could no flesh be justified in God's sight. `Rom. 3:20`.

This was God's object in giving them that typical covenant. He thus showed them their own depraved condition, to convince them that a great remedy was needed for the great malady of sin-- that a great Saviour was needed to deliver them from the enemy's power. The Law Covenant was given to teach this lesson, and to typify and illustrate the operations of the New Covenant coming after it, as well as to fill up the time intervening before the right time of the introduction of the New Covenant which it typified.

The New Covenant is like its type, the Law Covenant, except that its range will be greater; it will embrace the world represented by Israel; its provisions will be grander and deeper as an antitype is always superior to that which is used to typify it. Comparing the two, under the Apostle's direction, we can see the vast superiority of the New Covenant over its type: The typical covenant, established or ratified or mediated by the death of bulls or goats as sacrifices for original sin, was insufficient; for such sacrifices "can never take away sins"; (`Heb. 10:11`), their death was not a ransom--not a corresponding price, to the death of man, not equivalent in value to the penalty resting upon mankind for the violation of the original covenant by their representative, Adam, and nothing short of this could cancel the sin and remove its penalty really. That God so regarded their covenant is evident from the fact that it had to be repeatedly ratified every year by the sacrifice of more bulls and goats on the typical "Day of Atonement," thus indicating that the original guilt was not blotted out and canceled, but merely RECKONED SO for a year at a time. This process of ratifying the typical covenant yearly, and offering life to every Israelite who would live up to its requirements, was kept up for centuries, though none of them gained the coveted boon--until the man Christ Jesus, came--a perfect man whose life came not through a father of the Adamic race, but from Adam's Father, Jehovah. Thus we see another use for the Law Covenant; it pointed out and served to prove the man Christ Jesus the only perfect man, and hence the only one who could give a ransom--a corresponding price for the transgression of the first perfect man's failure to obey the first covenant.

But as the sacrifices by which the Law covenant was mediated were only typical and temporary, and hence of no lasting value to sinners, so also, the other provisions of that covenant; for instance, the law given them and which they covenanted to obey, was written in tables of stone, and their hearts being left in the depraved condition, to keep the law was an impossibility--it could only condemn them, as out of harmony with it.

Now contrast with this the New Covenant and its better conditions. The foundation of the New Covenant is sure; the mediation is thorough and complete and needs not a yearly repetition; the putting away of original sin is by "one sacrifice for sins forever" (`Heb. 10:12`), because the Mediator of the New Covenant mediated not with the blood of others [bulls and goats] "but by his own blood," by "better sacrifices" than those (`Heb. 9:12 and 23`), "when He offered up himself" (`Heb. 7:27`) "a ransom for all." Thus seen the security of the New Covenant rests upon the cancellation of the penalty of the original covenant violated by Adam our representative. A corresponding price, i.e., a ransom, is the only complete settlement of the old case which would admit of a new covenant being entered into with us. Hence the importance of realizing the RANSOM price given by the man Christ Jesus, the mediator of the New Covenant, before we can appreciate fully its blessed provisions. The man Jesus was not only a better sacrifice than bulls and goats, but His better sacrifice became the "surety of a better covenant." `Heb. 7:22`.

Notice that by the provisions of the New Covenant the sinners released from the penalty of the former violated covenant, will not only have a new trial, but will, in addition, have restored to them the original perfections of being, whereby they shall individually have as full an opportunity of rendering obedience, and meriting life everlasting, as Adam their representative had under the first covenant. And their trial will be backed up by the lesson learned from Adam's disobedience and their own experience under sin. This is indicated in the promise of the New Covenant--"I will put my law in their inward parts and write it in their hearts." Thus it was with Adam; he needed not to have God's law written on tablets of stone, for his instruction, because his very being was permeated with that law. His mind (spirit) was in harmony with God's mind (spirit). Sin had not warped and twisted his judgment and made wrong to appear right. Malice, selfishness and pride had not at that time displaced righteousness and love, the image of God in which he was created. And not only was his mind in harmony with God, but his body also. He had then none of the physical imperfections

and tendencies to evil that now so hinder and incapacitate, for perfect obedience to God: So deeply was the Law of God originally written in the perfect human organism that even the past six thousand years of degradation, sin, ignorance, superstition, and misery has not entirely blotted out that law; and to-day even the most degraded savages give evidence of some appreciation of right and wrong, even without the written law. "These having not the [written] law," "show the work [or give evidence] of the law, written in their hearts ...their thoughts the meanwhile accusing or excusing." (`Rom. 2:15`.) This glimmer of conscience, often so distorted by superstition and error as to lead into deeper error, serves to illustrate what it would be to have the full Law of God clearly and deeply written in the heart.

But, moreover, the word "heart" is used to represent the center of affections, hence the promise of the New Covenant is not only to give mankind an intellectual knowledge of the Lord, so that they shall need no further instruction one of another, but the law will be deeply and lastingly engraven in the very center of the affections of all who will accept the provisions of that covenant. O how different is this new covenant from its type given to Israel! how much grander the sacrifice of mediation which cancelled the old and ratified the new. How much better to have the heart-written law (which implies restitution to God's image) than the law written on tables of stone.

Thank God for the New Covenant, praise him for its bountiful provisions for every member of the fallen race; and above all, noting how all else depended upon its mediation and ratification by the settlement of our indebtedness or penalty under the original covenant (death), let us, above all, praise God for the gift of his Son, the Mediator, "the man Christ Jesus who gave himself a ransom." Compare `Heb. 10:16-20` with `Jer. 31:31-34`.

OUR ACCESS TO GOD THROUGH THE ONE MEDIATOR.

"Having therefore boldness to enter into the holiest by the blood of Jesus." `Heb. 10:19`.

"No man cometh unto the Father but by me." `John 14:6`.

From the foregoing it will be plain, we trust, that the mediation is all in the past, that it is not the living, glorified Jesus who is now mediating between God and men and propitiating God as toward and for us, but that the mediating and propitiating work, is all completed, finished, ended by the Mediator who gave himself as the mediatory or propitiatory sacrifice --the man Christ Jesus.

This being true, it is evident that there is no longer any barrier or hindrance to prevent any sinner who accepts of that mediation--the ransom--from having access to the Father without any one to intercede further on his behalf. It is evident that to obtain the forgiveness of sins provided for by that propitiating ransom, the sinner for whom it was given has only to go to God and claim the forgiveness, and needs not to bring any other sacrifice for sins than that ONE, and needs no Mediator either in earth or heaven. This simple truth is beautifully expressed by the poet:--

"In my hand no price I bring,

Simply to The cross I cling."

Alas! how humanity would bar the way which God through Christ has made so open and free. How the traditions of men would hinder and obstruct the way of the sinner. Papacy set the example, saying by actions and practices, God is not fully satisfied with the ransom: He must be approached by Jesus and pleaded with to receive you; and Jesus loves his mother, say they, and would make special effort for the sinner if his mother requested it, and the Virgin Mary, say they, would not take special interest in the sinner's plea for mercy and forgiveness unless she were importuned by a regularly ordained priest, and the priest would not spend his effort for the sinner unless it paid either in money or influence. Protestant sects obtained much of the same spirit of error from the false doctrine that the penalty for sin is everlasting misery instead of everlasting extinction --death. This false doctrine has produced an awful dread and fear of God which love cannot cast out, while life and this error lasts. Of this the Lord speaks through the Prophet, saying, "Their fear toward me is taught by the precept of men." `Isa. 29:13`. Having such a fear of Jehovah and not seeing clearly that the ransom given cancelled all the claims of justice against the race, and silences forever the condemnations of the curse against those who, by faith, lay hold of that ransom, they still feel a need for some one to stand between them and Jehovah and plead forgiveness for them. And this wrong idea leads to other wrongs of action. Teaching an unwillingness on God's part to receive the sinner freely and fully, without being urged to do so by Jesus, is the foundation of what is known among some of God's children as the "mourner's bench," where the repentant sinner, seeking forgiveness, is taught, by practice and example at least, that tears and groans and entreaties of himself and others must precede any forgiveness of sins or acceptance with God. To thus represent him as requiring entreaty is to misrepresent God and the teaching of his Word, and to undervalue the efficacy of the precious ransom sacrifice by which we have full, free and uninterrupted access to the Father. The way to life does not need to be opened by groans and pleadings; it was opened more than eighteen centuries ago by the Mediator--the man Christ Jesus, who gave himself a RANSOM for all.

The custom of so-called Revival Meetings to call upon sinners to arise, and thereby request an interest in the prayers of Christians present, is a part of the same error. It is virtually saying to sinners that they need the intercession or pleading of saints with Jesus, and of Jesus with the Father, before they can be at harmony with God. It thus deceives the sinner and helps to fix an error in his mind, which even though he should become converted, will for years be a stumbling block to him, and through him to others, preventing many from correctly apprehending God's character and plan.

Doubtless from this error, in conjunction with others, has sprung the erroneous but common custom of praying for the conversion of friends. While it is proper for us to make known to the Lord our interest in our friends, and in sinners in general, yet it is not proper for us to request God to change his plan and arrangements and to adopt our plans. Rather, we should listen to his word, and learn what is his way and then reverently say, Not my will but thine be done, and not my way and time but thine.

For an imperfect human being to attempt to direct the all-wise Jehovah, is the very extreme of presumption. It is evidently born of the idea that we love the sinner more than God loves him; that our love is deeper and stronger than that of the Father, who so loved the world, while all were yet sinners, as to send his Son to mediate and ratify the New Covenant, which would bless all the families of the earth; or that our love is deeper than that of him who declares, "Greater love hath no man than this, that a man lay down his life for his friend." Those who feel that their love for sinners is greater than this, should reflect that they have shown less love and made less sacrifice for sinners.

A proper view of the matter would lead to some such conclusion as the following:--

Here is a friend whom I love; I desire that he shall come into harmony with God--be converted from ways of sin and unbelief to ways of righteousness and faith. What shall I do about it? Shall I pray to God and entreat him to love him and to provide for his welfare? No; because I realize that he already loves him more than I do, and that he has already made provision for him at great cost. What then can I do for my friend? First of all, I can inform myself of what plan and arrangement God has made for him, assured from the very outstart that that plan must be as much more wise, loving, and just, than any I could design, as God is more wise, just and loving than I am.

When I find in God's word that a full ransom has been given for all, and that a New Covenant, a new way and arrangement, was thereby opened for all, I realize that my friend, myself, and all others are sure to be given an opportunity for life everlasting under its bountiful provisions. Thanking God then, that my friend has been redeemed, and that "in due time" he will be brought to understand the conditions of the New Covenant, and helped to comply with those conditions, I rejoice in this.

Then, I inquire of the Lord through HIS WORD, whether, in order to partake of the New Covenant blessings, my friend must recognize and accept of its provisions now; and I find the answer there, and in the facts of life, that only a few of the whole race, who shall be blessed by that covenant, learn anything of it in this present time, that the vast majority die in infancy and in almost total ignorance of it, but that whoever hears of it and receives it now, during the Christian age, has the opportunity and privilege of sacrificing, and thus of receiving the additional favor promised to such. Now I say to myself: I know that my friend will be blessed through the ransom, and brought to a knowledge of that blessed truth, and to the enjoyment of the favors thus opened up--some time. There can be no doubt of this. But now, I wish that he could see it and receive the truth now, that thus he might have the honor and blessing to be conferred on the overcomers of this age. The fact that God says that some are so blinded by the ruler of this world (`John 12:31`) that they cannot see the truth, suggests at once that there is a strong possibility that my friend might be one of these, whose mind is so prejudiced and blinded that he cannot receive the message of redemption and reconciliation until the next age shall have removed the obstacles and hindrances, when all the blinded eyes shall be opened. `Isa. 35:5`.

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