The Watchtower, August 1, 1886

VOL. VII. PITTSBURGH, PA., AUGUST, 1886. NO. 12.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

C. T. RUSSELL, Editor and Publisher.

BUSINESS OFFICE: No. 40 Federal Street, Allegheny, Pa.

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

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TAKE NOTICE.

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

SEND names of any you have reason to think might have a hearing ear for the truth, for samples of English, German or Swedish TOWERS.

WRITE addresses very plainly, please, in every letter. When you change address say where from, as well as where to. You can thus save us much trouble.

MILLENNIAL DAWN.

We are now prepared to fill the largest or smallest orders for Volume I of the Dawn. We have published 4,500 copies in cloth binding handsomely embossed, and we believe its outward appearance will meet your approval. And though delicate about eulogizing our own effort to set forth the glorious divine plan, we can surely say in all modesty that we believe the contents will be very interesting and very profitable to you. It presents the Plan of the Ages in a much more complete and connected manner than was possible through the TOWER. If its reading shall afford you a tithe the blessing it has been to the author it still will be rich.

Some will doubtless regret that the time proofs and treatment of Revelation are not a part of the contents of this volume, but we doubt not your judgment will concur with ours, that it is best not to try to crowd too much into one volume; that it is better to treat the subject more thoroughly than could possibly be done in one or two even large volumes. The next volume, now in course of preparation, will treat of the Times and Seasons of Scripture.

One great advantage of the present arrangement is, that if you loan the book to friends or neighbors to read, in glancing over it they will not be "choked" and "stumbled" with dates and figures, the value and necessity of which, they at first cannot see. The study of prophecy, especially time prophecies, has come to be considered the exclusive privilege of the denomination called "Second Adventists;" and their failure to apprehend the "plan" and the intended and needful office of time prophecies, as related to that plan, has made the subject odious to many. Hence it is a part of our duty to be "wise" (`Matt. 10:16`) and not stumble our brother with our "meat." When vol. I. "The Plan of The Ages"--the plan of salvation, --is thoroughly digested, then, those who appreciate it, will be prepared and anxiously waiting for vol. 2, The Times and Seasons.

We quote the price of vol. I. as follows:-- One copy,............................ $1.00 One copy and one Z.W.T. subscription, 1.25 One copy to those already subscribers, .75 Four copies and one Tower subscription, 3.00 Seven copies " " " " 5.00 Fifteen copies" " " " 10.00

These prices include postage or expressage prepaid by us. In ordering see that your address is full and very plainly written. When ordering four or more copies, mention your Express office as well as your Post-office, that we may send by the least expensive way.

VIEW FROM THE TOWER.

We this month in several articles continue our examination of some of the devices of Satan, which, if possible, would deceive the very elect in this Evil Day of trial and testing, continuing our endeavor to show up the errors of the present "perilous times" in their true light; and helping you to find and adjust the "armor" which God has provided.

It may have escaped the notice of some that this has been God's uniform method of dealing with the Church from the first, namely, giving truth as an offset to error. When error was advanced and was about to sweep away the faith of some, God sent by some messenger the correction of the error and thus disclosed more fully the light upon the subject.

Thus as we look at the Master's ministry, we find that some of his most pointed lessons were suggested by the erroneous teachings about him. The "long prayers" and "sad faces" and public alms-giving of the Pharisees, called forth the truth on these subjects and led Jesus to give us a sample of how to pray in spirit and in truth, after the manner of what is commonly termed the Lord's prayer. The caviling questions of the Pharisees and Sadducees brought out precious truths which not only silenced them, but what was much more important, informed us on subjects of deep interest. So too it was with many of our Lord's parables; for instance, that of the young nobleman. He spoke this parable because they erroneously thought, that the Kingdom of God would immediately appear.

So it was with Paul's letters and those of the other Apostles. The Epistle to the `Romans` is an answer to the errors of some converts from the Gentiles, who supposed Israel after the flesh to be permanently cut off from all divine favor, and themselves permanently grafted into their place of favor with God. In his correction of their errors, how beautifully and how clearly he sets forth the past favor of the Jew, and the present favor to all, both Jew and Gentile, who in Christ Jesus have become new creatures. How clearly he marks the steps of divine favor in justification, sanctification and honor, to the little flock who gladly hear and obey the call to suffer with Christ that they may be also glorified together. And finally, how beautifully he shows that there is a future favor for Israel according to the original covenants (`11:26-28`), and also to the world (`8:19,21` and `16:20`) to be accomplished through the elect church, called and tested during the Christian age. (`11:31,32`.) The conclusion of the Epistle shows that the mysteries therein unfolded, were intended to be the power of God to establish them in the faith by correcting their errors. The `First Epistle of the Corinthians` was mainly to correct sectarianism among those at Corinth, and to answer the erroneous teachings of some, that there would be no resurrection of the dead. (`1:11-13` and `15:12`.) What a valuable fund of blessing and knowledge came to the church down the ages in connection with the answer and refutation of these errors. He shows the false divisions (`1:13`) and where the divisions should be made. (`5:9-13`.) He shows the needful unity of all the true body, and that all truly connected with Christ the head, are of ONE BODY. (`12:12-27`.) He takes advantage of the doubt about the resurrection, to explain the entire subject, that all will be raised, though not all alike (`15:22,40`.) He shows how the saints will be raised first (`15:23,41-44`.) He shows that the world's order of time is afterward, in their own order (`15:23`); and he shows what they will be like (`15:48`), and other precious lessons.

Thus it was also with other Epistles; for instance in writing to the Galatians it was to correct false teachings concerning the Law and freedom of Christians from its bondage, and to caution them against false teachers and their doctrines, which were perversions of the true gospel. (`Gal. 1:6-9`; `2:16`; `3:1`, etc.) How grandly the light shines out upon the entire plan, the true gospel, while he exposes the errors.

The `First Epistle to Timothy` was to instruct him relative to false teachers (`1:3,4,19,20` and `4:1,7`.) It was the same with his `Second Epistle to Timothy` (`1:12-15` and `2:14-19,25,26` and `3:1` and `4:3`.) It was the same with the Epistle to `Titus--1:9-16`.

The `Second Epistle to the Thessalonians` was written to correct an error also, a misapprehension regarding the Lord's presence, some having gotten the idea that the Lord was then present. This occasion to correct error, became the channel through which God gave us such clear instruction regarding the "man of sin," the "mystery of iniquity," which has aided us materially in the understanding and applying of many of the prophecies relating to the same.

In view of these facts then, let us not hesitate to meet errors squarely, with the word of God. It will work out good surely to the fully consecrated, even as all things are working for their good. This has been our experience during the past few years: the oppositions of error have in every case resulted in clearer views of truth to some.

For instance: it was the promulgation of errors regarding substitution, that drew our attention more closely to it, and pointed out to us the fact that our Redeemer in becoming such was the substitute for Adam, and thus for all our losses entailed through him. This in turn showed us the distinctions between natures; for we saw that he gave "a corresponding price" for that which was lost and thus our attention was drawn to the fact that the divine nature to which he was raised, is totally distinct from the human nature which he sacrificed.

The same error drew our attention more closely to the teachings of the Tabernacle types, particularly the type of the atonement sacrifices, `Lev. 9` and `16`. What a blessing came to us all therefrom many can testify. It opened up a wide field of knowledge there hidden for this very time. It showed us beyond question the significance of the sacrifices in the accomplishment of the atonement, and it illustrated to us the

privilege of being a partaker in the sufferings of Christ and joint heirs with him in the divine nature and in the glory to be revealed. And this in turn opened up the true meaning of Baptism as never before seen. How much that was precious did the Lord thus give just at the time it is needed to combat the errors.

It was the same way with the false doctrine advanced by some, that Jesus was the natural son of Joseph, the husband of Mary, Jesus' mother. The investigation made necessary to answer the many ingenious sophistries advanced, only made the truth to shine the more clearly on the entire subject, showing more conclusively than ever, that he was "the first born of all creation," "the Alpha and Omega, the beginning and the ending" of God's creation, and that by him as Jehovah's chief son and messenger "all things were made."

We might proceed to enumerate, but forebear, merely reminding you that truth has ever needed to be defended from the great adversary and his repeated and various deceptions. Since "we are not ignorant of his devices" we well know that we must "contend earnestly for the faith once delivered unto the saints." Let us, like Paul, fight "a good fight" nor cease to wield the sword of the spirit, the Word of God in opposition to every device of Satan, until we lay our armor down permanently.

Reminding you again of the true method of proving all things, described in our last, we make the above our apology to any who have failed to note the general principle used by God in the unfolding of the truth. It will explain this feature common to the TOWER past, present and future, as well as to all the writings of the Scriptures.

EXTRACTS FROM INTERESTING LETTERS.

Corry, Pa., June 29, 1886.

DEAR BROTHER RUSSELL: Since I saw you last week I had quite an interesting meeting at Greenville, Pa. As I got there late on Saturday night, I hardly knew how to advertise it. Finally a bright idea struck me. I bought a piece of chalk, and with it wrote on the sidewalks near the churches and elsewhere, "Gospel Meeting at the School House at three o'clock." This had the desired effect. I had the best and most intelligent audience I have yet had. I spoke for about four hours with but little intermission. You must know they were interested, when most of them stayed for three hours, and delicate looking ladies kept on their feet all that time. You see the Lord supplies with power to make known the "unsearchable riches of Christ." Is it not wonderful how the Lord uses even the weak ones for his glory? for you know I am no speaker or orator, but blessed be his name, he knows I hunger and thirst to do his will. My one great desire is that every faculty and every power of which I am possessed may be used for his glory. So far the days I have intended to preach I have not felt very well bodily and have been nervous, but notwithstanding this, I have gone forth in the strength of the Lord. I was recently asked by a brother if I did not sometimes lose my interest. I assured him I did not. How could I when the Lord continues to fill me with riches of his grace?

I don't expect to be idle during my vacation. I have no reputation to be afraid of, having sacrificed all to Christ.

I think I might have use for some of those missionary WATCH TOWERS while I am away. With love to your household,

I remain yours in Christ,

S. O. BLUNDEN.

[Brother B., a Commercial Traveler, thus and in many other ways improves his opportunities for the spread of the truth.]

Kent, England.

DEAR SIR: I have been reading the book entitled "Food for Thinking Christians, Why Evil Was Permitted," and I see you offer to supply copies free. My husband is a clergyman, and we have a large boarding school for boys, as well as a part of the parish which we are responsible for. Several have seen your book, and I am quite surprised at the desire they express to have one themselves. We had no idea that these views were held by any one around us, but it is not the few but the many ripe Christians that would gladly see the circulation of this book. I shall be glad to use as many as you can spare me.

Very truly yours, __________.

Mich., July 5, 1886.

DEAR BRO. RUSSELL:--It seems a long time since I wrote you, but the delay has not been in consequence of any abatement of interest in the TOWER and its teachings. On the contrary, my appetite for the truth it proclaims has constantly sharpened. I can hardly wait its arrival. When it is received, it is anxiously opened, and usually read through before stopping. The outlook from the TOWER columns is like the index hand of the clock dial showing the number of the hour.

It numbers passing events that give knowledge of approaching night to the civil and ecclesiastical world, and the overthrow of all systems of error in all of them. Like Noah warning the people in his days of the impending deluge in consequence of their sins, so is the TOWER. It is the Observatory and Telescope from which may be seen the passing events of the present culminating in the great day of the Lord.

But, as in Noah's day, so in the present, but few seem to comprehend that the Lord is present. Nor is it strange that so few understand the present times. Since, like the Jewish Church in the time of Christ's first advent, men are so thoroughly trained in the traditions and teachings of the elders, as to prevent now, as then, their seeing the plan of God in the final restitution of all things.

This is more clearly seen and apparent from the opportunities in connection with others in various localities. Scarcely one member of any of the nominal churches seems to have a clear idea of the teachings of the Scriptures bearing on the present and future.

They seem as much puzzled to understand what is taught as Nicodemus did, though teachers like him in Israel. The standpoint from which they have been taught to look leads them into error, and hence confusion.

Having dropped into a Bible class not long since of one of our great churches, its teacher (one of the professors in a great institution of learning) confessed that he had put much study on the lesson, yet it seemed to him that there was something taught in it which he did not understand. This was frank, and opened the windows for the admission of light from all quarters. There were some present, whose age and qualifications in a knowledge of several languages, was appealed to to shed the necessary light. After much discussion and the truth no plainer, a few passages were quoted to remove the perplexity and suggestions made to change the stand point of interpretation, and the truth and harmony would appear. But results seemed much like the man, confused, who repeated constantly that "once one is two."

If the dogmas which have been long embraced by many were thrown away, their perplexity would cease at once. One minister confessed to me that he had a Commentary that cost him $65.00, and the more he read it the less he knew of the Scriptures. That's confusion confounded; and so it is; the very source of light is hid, by passing error before the sight. I feel that almost all have passed the center of truth, and are on the extreme, like the clock pendulum, and though strongly attracted by the truth at the center, are held in the extreme position by the cohesive attraction of the dogmas of their long honored creeds.

Many Christian teachers are loudly proclaiming that the world is getting better. They tell us $7,000,000 were appropriated to the Missionary cause last year for the spread of the Gospel among Heathen nations, while the city of New York paid $100,000,000 for the privilege of burning tobacco, and in the United States $100,000,000 for liquor drank. While in the very city in which it was proclaimed, about 10 Christian churches existed and 44 saloons are patronized and sustained in some manner by the masses.

The picture drawn suggests that the affirmative of the evidence lies on the other side, and loudly proclaims that some other power than human is absolutely needed to bring around truth and righteousness.

Satan seems to be training his forces for a day of thick clouds and darkness.

Dear Brother, for six months past, severe sickness and final death of my wife, has prevented me from sending money to aid in the spread of Gospel truth. I enclose $1.00, all that it seems to me I can spare now. I hope to be able to appropriate oftener. Would to God I had the means to give liberally. If you can spare a few copies of Tower and Food in German, I think I can place them where some good can be done.

[We have not the "Food" in German, but expect to have a German edition of Millennial Dawn ready about January next. Brother Von Zech is now engaged in translating it.--Editor.]

Bay View, July 23, 1886.

DEAR BROTHER RUSSELL:--The WATCH TOWER just received states that "Millennial Dawn" is ready for distribution. Please find enclosed five dollars ($5), payment for three copies; balance for "Tract Fund." I am still trying to follow in the footsteps of the Saviour. I find much opposition, and sometimes feel lonely and sad, and led to wish the conflict was over. Nevertheless, my strength is renewed, and although the night is dark, "joy comes in the morning." The WATCH TOWER always cheers me, edifies me, and strengthens me. I anticipate a feast in the coming book. I realize more and more every day, and am thankful to my Saviour for the WATCH TOWER. By its teaching I have been led to a good understanding of God's Word, so that it is not possible for Satan or his emissaries to delude me or lead me from the truth.

Your Brother in Christ, __________.

[Glad to know of your pleasure in the truth. Let your light shine. Be on your guard, too, for when realizing a dependence upon God for strength, we are best prepared to stand complete in his strength. "The hosts of sin are pressing hard to draw thee from the prize."-- EDITOR.]

Sand Hill, Va., July 26, 1886.

DEAR BROTHER RUSSELL:--It was with pleasure that I received the announcement, in the July TOWER, that our new book, "Millennial Dawn," is about ready. At the time, I was finishing a chart, which I have enlarged from the one found in Food, and have put it in a nice frame and hung it in my parlor. Already it has been useful in instructing others in God's great plan. I am much pleased to know that the forthcoming book will be a help in the understanding of the same great plan, and also that it will be divided into volumes, which will make it very convenient.

Yours affectionately, __________.

White City, Kan., Aug. 1st, 1886.

DEAR BROTHER RUSSELL:--I have been anxiously looking for the long promised book and am now very anxious to receive it. "View from the TOWER," in July number, has been very interesting to me, and I have re-read the non-Ransom Theories there presented and am astonished. The chart also has been very interesting. I am more and more conformed to the TOWER'S view of the Bible so that that book I value far above rubies.

Your Brother in Christ, __________.

Lackawanna Co., Pa., July 28, 1886.

DEAR BROTHER RUSSELL:--I am so glad to learn that "Millennial Dawn" is complete. I am sure it is just what I shall want both for myself and for loaning. Brother Adamson told me of it while here last winter laboring for the Master in this part of the vineyard. Please send me fifteen copies and find enclosed money order for ten dollars for same and my subscription to the TOWER. I shall ever be grateful to our Heavenly Father for the precious truths learned through Brother Adamson's ministry and the WATCH TOWER publications.

Gratefully yours in Christ, __________.

Dover, Ills., June 23, 1886.

DEAR BROTHER RUSSELL:--It has been some time since you have heard from me but I am still living and feeding on the blessed truth that you are the means of spreading. The WATCH TOWER is always received very gladly and read and re-read with great interest and profit, but I am standing pretty much alone, but few will listen to me, but I think after all, the truth is getting hold of some minds. I received the TOWER last night and read the notice that your book "Millennial Dawn" is about ready for distribution, so I enclose money order for the book and subscription for paper. Please send me also a few packets for loaning.

Yours in the Blessed Hope, __________.

A gunner in the British Navy writes thus from Singapore, India:

DEAR BROTHER IN CHRIST: Grace be unto you and peace from Him which is, and which was, and which is to come.

I don't suppose you remember much about me, but about twelve months ago I wrote to you asking for "Zion's Watch Tower," monthly. About a month after, my Battery was ordered out here very suddenly to come and strengthen the defences of Singapore.

I must say that Singapore is one of the most beautiful, fertile islands in existence. It is called the abode of health and garden of India, and so I think it is.

But you will want to know something of the missionaries out here, and what they are doing, and I think my account of them will surprise you. Never in my life did I see such Babylon and confusion and such pretenders. Why they know absolutely nothing of the Scriptures. There is a very dear man here, an American, about the best and most able speaker in Singapore, but in dreadful bondage, always asking for mercy in his prayers, yet calling himself an adopted child of God; so I wrote and asked him why on earth he continued to ask for mercy when he had obtained it long ago?

I have written four or five long letters to a Presbyterian minister here, and he can't see it at all. Of course I copied from your paper, but he is quite willing to read any of your papers. I have lent four already, and he rather likes them, except Restitution, but he don't at all like my speaking of Babylon, confusion among the sects. I have also lent another to the Wesleyan preacher, and one to the Baptist preacher here, and a long letter from your paper also, but he won't have it. He says he can't preach the gospel if he accepts that.

I have another friend at the Sailors' Home reading ZION'S WATCH TOWER, and he agrees with it; for he says God would be a monster to create this universe

of human beings and delight in casting us into hell at the rate of ninety-nine out of a hundred. I have another among the soldiers who has accepted its teaching. I often have a chat with him, and he likes your paper very much. Several of the gunners here have accepted it also, saying that it is sound common sense. I have also put it before a lady here, a dear friend to soldiers, but she is silent about it. I lent her two or three papers to read, and have written several letters. All she said was, "I quite sympathize with you on prophecy." I often go to her Bible class. She liked your account on the "little flock" very much indeed. I wrote to an officer here the other week, an earnest Christian, and he returned both my paper and letter, and said he had no time for studying such things. I am opposed very much by a representative of the British and Foreign Bible Society, and the Baptists.

I have very much upset several of the preachers here by this doctrine. It is all over Singapore. Of course I keep putting in a word here and there, which brings them to a complete standstill at times, and they seem quite stupefied about it. I am writing letters all over England to people that I know, as I have a great deal of spare time. I have put that beautiful illustration before nearly all here of the diamond in "Food," and the jewel having its beauty again restored so as to perfectly reflect its Creator's image again.

I must just tell you how I opposed the Baptists here the other night: They asked God to save the heathen from going to an everlasting hell. I said how could that be when in `Psa. 46:10` God says he will be glorified among the heathen and exalted in the earth? and again, a people that were not called a people shall be called the people of the living God, and nations that knew not thee shall come unto thee and worship.

I must just tell you the positions they hold here as missionaries. They are a lot of perfect gentlemen, they ride about in the "gharries" like gods of the earth: for instance, the Presbyterian minister here gets three thousand dollars a year, beside a splendid house fit for any of our noblemen in England. His gardener and "syce" and everything free. Is such the position of a stranger and pilgrim here below, following the Master's footsteps whithersoever he goeth? And I find, too, that he preaches to suit his congregation, which consists of all the higher class of Scotchmen and other Europeans. One of the Baptists here occupies a large house, and takes in boarders at fifty and a hundred dollars a month. This is another stranger and pilgrim. Please send me some of your tracts for distribution. __________.

"GET into the habit of looking for the silver lining of the cloud, and when you have found it, continue to look at it, rather than the leaden grey in the middle. It will help you over many hard places."

"THE Jewish population of Jerusalem is constantly increasing, and now numbers 18,000. This is the largest number that has lived in the sacred city at one time since the destruction by Titus in 70 A.D. The first blind asylum in Palestine, the land that probably has now, and has had for centuries, the largest number of blind people proportionately in the world, has been established in Jerusalem. It is connected with the Syrian Orphan's Asylum, under charge of the German missionary, Schneller."

THE SECRET OF THE SAINTS.

"To play through life a perfect part,

Unnoticed and unknown;

To seek no rest in any heart

Save only God's alone;

In little things to own no will,

To have no share in great;

To find the labor ready still,

And for the crown to wait.

"Upon the brow to bear no trace

Of more than common care;

To write no secret in the face

For men to read it there;

The daily cross to clasp and bless

With such familiar zeal

As hides from all that not the less

The daily weight you feel.

"In toils that praise will never pay

To see your life go past;

To meet in every coming day

Twin sister of the last;

To hear of high heroic things,

And yield them reverence due,

But feel life's daily offerings

Are far more fit for you.

"To woo no secret soft disguise,

To which self-love is prone;

Unnoticed by all other eyes,

Unworthy in your own;

To yield with such a happy art

That no one thinks you care,

And say to your poor bleeding heart,

How little you can bear.

"Oh! 'tis a pathway hard to choose,

A struggle hard to share,

For human pride would still refuse

The nameless trials there;

But since we know the gate is low

That leads to heavenly bliss,

What higher grace could God bestow

Than such a life as this."

IS GOD THE AUTHOR OF SIN?

SUPPOSED AFFIRMATIVE.

"I make peace and create evil: I Jehovah do all these things."--`Isa. 45:7`. "Shall there be evil in a city and Jehovah hath not done it?"--`Amos 3:6`.

NEGATIVE.

"A good tree cannot bring forth evil fruit...by their fruits ye shall know them."--`Matt. 7:18,20`.

"Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee....Thou hatest all workers of iniquity."--`Psa. 5:4,5`.

"Thou art of purer eyes than to behold [countenance] evil, and canst not look upon iniquity."--`Hab. 1:13`.

"Every good and every perfect gift is from above." "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man. But every man is tempted when he is led astray of his own desires and enticed."-- `James 1:13,14,17`.

"All unrighteousness is sin" and "he that committeth sin is of the devil."-- `1 John 5:17` and `3:8`.

"What shall we say then? Is there unrighteousness with God? God forbid" that we should reach such a false conclusion.--`Rom. 9:14`.

"Ascribe ye greatness unto our God. He is the Rock, his work is perfect; for all his ways are judgment: a God of truth and without iniquity, just and right is he."--`Deut. 32:3,4`.

"There is no iniquity with the Lord our God."--`2 Chron. 19:7`.

"Hearken unto me, ye men of understanding: Far be it from God that he should do wickedness and from the Almighty that he should commit iniquity. ...God will not do wickedly."-- `Job 34:10,12`.

"The Lord is upright; He is my Rock; there is no unrighteousness in Him."-- `Psa. 92:15`.

"Let God be true [though it make] every man a liar."--`Rom. 3:4`.

The editor of another journal lately started in the interest of the no-ransom theory, had not noticed the first two texts quoted above until recently, when he concluded he had struck a rich vein of new light, and hastily without mature reflection, he has jumped to the conclusion that he has found the key to the divine plan, which he in substance explains thus:--God is the author of all sin and evil. Having caused the evil he must rectify it. To fail to do this would make God and his government criminally guilty. Since he caused the sin and the pain, trouble and death, he must and will fully banish these when he has fulfilled his purpose with them.

To this one-sided reasoning we object. But some one inquires, do you not also teach in the pamphlet "Food," that God was the author of sin? By no means, we answer: it teaches the very reverse. We agree with all the texts above quoted, all of which when understood, harmoniously declare that just and right is he, hating evil and condemning sin in every form. We claim and teach that every good cometh from God as the good fountain, and that evil on the contrary comes from sources and fountains in opposition

to God and his goodness. In "Food for Thinking Christians" we show to the contrary, that God's wisdom and power enabled him to foresee the course of all his creatures, and that from the first he designed or purposed to PERMIT evil to have sway for a time, because he saw how he could ultimately overrule it, and how the permission of it would but prove to his creatures the wisdom of his arrangements, and give them a beneficial lesson experimentally, on the advantage of good and the disadvantage of evil. This is totally different from the theory above mentioned, which places upon God the responsibility and criminality of being the creator or author of evil: it is the very reverse.

God is indeed the author or creator of all things, of things that are evil and sinful, as well as of those that are perfect and upright; but the error is in assuming that God made them evil, imperfect or sinful in any sense or degree. "God saw everything that he had made, and behold it was very good." Absolutely perfect himself, he could not create anything morally imperfect, corrupt, sinful. Wherever such imperfection is found it is the result of violation of God's wise and perfect arrangements and consequently is a degradation of his creation.

Are there fallen angels? They are those who "kept not their first estate" of perfection in which God created them, but who violated his rules and brought themselves into the evil condition. Is the human race in an evil condition? Whose fault is the evil? Can it be charged to the fountain of every good? Shall the fountain of life and blessing be charged with being a fountain of bitterness, of evil, sin and death? Was our Lord Jesus mistaken, when he declared that a pure fountain could not send forth bitter waters, and that a good tree could not bear evil fruit?

Those disposed to thus malign and asperse the character of the great Jehovah had best go slower. They had best do a little thinking, and not try to build a theory with such miserable wood, hay and stubble. Are they prepared to entirely reject the Bible testimony upon the subject, except the two texts first quoted above? Or have they studied out a way to twist and wrest the many other statements of Scripture into apparent harmony with their theory and with their misinterpretation of these two texts?

How plainly it is stated of man, as of angels, that God's "work is perfect," that he created man in his own image. A likeness of the perfect God, only of earthly nature.--`Gen. 1:27`.

These whom we criticize claim that `Gen. 1:26`, "Let us make man in our own image," implies that God intended eventually to bring man to a "very good," a perfect condition, by a process of evolution or development, but that he began by making him EVIL, in order that man might develop into a good being, a likeness of his Creator. But how blinded by theory--can they not see, that the next verse (`v. 27`) declares that God not only purposed beforehand to make man a likeness of himself in clay, but that he accomplished that purpose in full, in Adam's creation: "So God created man in his image; in the image of God created he him; male and female created he them."

David understood it thus and refers to man as created perfect, and crowned with honor and dominion of earth, a likeness of the divine honor and rulership of the universe, and declares, "Thou hast made him a little lower than the angels." --`Psa. 8:5`.

If then, man's first estate, like that of the angels, was not evil, but perfect, very good, an image of God, did man like the angels leave his first estate, or did God cast him from it? We answer, man like the angels sinned wilfully against light and knowledge (`Gen. 2:16,17`) and thus came under the proper righteous punishment which God had designated and foretold as the wages of sin. We are distinctly told that Adam was not deceived in his trial, hence he incurred the penalty willingly and knowingly, with full ability to have resisted it. (`1 Tim. 2:14`.) And the prophet plainly tells that "God hath made man upright, but they have sought out many inventions." Man was as much the author of the evil which came upon him, as were the angels which kept not their first estate of purity, perfection and harmony with God, the authors of the evils which resulted to them.

Paul's testimony, that sin and death and all the train of evil came by one man's disobedience, is certainly a positive denial that God is the author of it.-- `Rom. 5:12,17-19`.

We have now established the fact that God is good and not evil, the author and creator of good and not of evil. We have cleared his character of such a foul stigma. If he were the author and instigator, and designer and cause of all evil, or of any of it, he would certainly be the chief of sinners, insomuch as his superior wisdom and power are greater than those of all others. And the fact that God was not the author and cause of sin, disproves the theory built upon that claim, which is that God must bring mankind to a higher and happier and more perfect condition than he has yet attained, because of having caused him to suffer, he must in justice compensate him therefor, by giving him corresponding blessings. This theory, which makes man's future to depend upon God's debt to man because of past injustice in creating evil and placing man under it for six thousand years, is wholly set aside by the proofs we have given, that God was not the author of sin and evil, but the author of every good and perfect gift and naught else. We have shown that man was justly condemned and hence the author of his own evil [trouble] and that he is wholly dependent upon the loving mercy of God for future life. And we have heretofore shown that God has manifested his love and mercy in and through Christ--in the ransom--thus provided as a free favor to all.

How then shall we understand the two texts which say that God is the creator of evil? Shall we reject them because at a casual glance they do not fit? Nay, let us rather examine them, assured that God's book like himself is good, and not contradictory and inharmonious. If the harmony does not appear on the surface, careful study and examination will always discover it. The explanation of these two texts is very simple indeed. The word rendered "evil" in these texts might have been translated adversity, trouble, affliction, or calamity. In fact the same Hebrew word is twenty-one times thus translated in our common version of the Old Testament. Thus understood, these two texts inform us that whatever calamity, adversity, affliction, or trouble, there may be, none of it is outside of God's knowledge and control. These could not happen without his concurrence or permission, as all power and authority is of him. And what saint can not and has not drawn consolation from this fact (the divine control of every trouble or evil), as he believed the promise that all things, even the calamities and troubles of life, would work together for good to those that love God and are called according to his purpose--the high calling.

However, "evil" is not an improper translation here, for our English word "evil," like the word "ra," here used in the Hebrew, has a wide range of meaning, and may be used to signify either trouble or wickedness, according to the connections, the context deciding which thought should attach to the word.

Webster's definition of evil is, I. "Anything that directly or remotely causes suffering of any kind." II. "Disposition to do wrong, corruption of heart, wickedness, depravity."

Now we ask, would any pass over the first and primary meaning of the word evil, and apply the second definition of it, in these texts under consideration, unless their judgment were rendered unsound by reason of a false theory which they desire to prop up? Such must be our conclusion if we examine the context. `Isaiah 45:1-7` is speaking of the evil which came upon Babylon at the hand of Cyrus, who was God's messenger (`verse 13`) to punish Babylon and restore Israel. `Amos 3:1-8`, is referring to trouble, evil, calamity, about to come upon Israel as a punishment for their iniquities (`verse 2`.) The mind that could construe either of these expressions to mean, that God by these proclaimed himself to be the author of sin, the Creator of disposition to do wrong, the cause of wickedness, depravity and corruption of heart, (Webster's definition of moral evil) has serious cause for examination of either his mental or moral balance. Yet the journal which advances this idea as new light, represents itself as the exponent of the very spirit of the Word of God. If the bare suggestion that they had followed the maxim, "Let us do evil that good may follow" was resented by the Apostles as slander, (`Rom. 3:8`.) what shall we say of such an imputation against the Almighty?

But then, considering it proven beyond question that God is not the author of moral evil, i.e., sin, what shall we say:--

IS GOD RESPONSIBLE FOR EVIL IN THE SENSE OF CALAMITY AND TROUBLE?

We answer both yes and no. Yes,

in the sense that the particular forms of trouble and suffering come by his permission and arrangement as the proper penalty of violating his wise and just laws. No, in the sense that man is the author of his own sufferings and trouble, by his violation of laws which were wise and good. And indeed it is a fact recognized very generally, that sin--disobedience to God--would bring its own penalty naturally, even if God had not marked out its kind. Thus for instance, violation of the laws of health hasten disease and death, while the violation of conscience and morals, brings its line of rewards in unhappiness, entanglements, and remorse. On the whole it is a principle fixed as the law of gravitation that "Sin when it is finished bringeth forth death."

Hence we say that the evil and trouble which God has permitted upon man are but a just and reasonable result or outworking of man's own wilfully chosen course, which would have been far worse, had not God from time to time headed it off, as in the case of the antideluvians

and the Sodomites, whom God blotted out, to prevent the spread of their corruption, as well as to be an "example" to those who should afterward think to run riot in ungodliness, that God still oversees mankind and their affairs, and will restrain them within certain bounds even now. In evil, as trouble and sorrow, as well as in moral evil or wickedness, everything in Scripture declares that "God created man upright, but he sought out many inventions" contrary to the divine command, and defiled himself, and brought trouble and sorrow, direct or indirect, upon himself. Hence man, not God, is responsible for evil in the sense of calamity or trouble.

All evil is punitory, i.e., evil [trouble, calamity, etc.] is always a punishment for something. Had all things continued as they were created, perfect and upright, there would have been no evil [trouble, calamity, etc.] nor any occasion for it. In fact there could have been no such thing; for it is, always has been, and always shall be contrary to justice and right, and hence contrary to the will of God, to inflict pain, trouble or distress upon the guiltless. Hence whatever evil [calamity, trouble] exists in the world, exists as a punishment, as a result of wilful, moral evil i.e., sin on man's part; it is the fault of the race which is being punished.

All evil [trouble, etc.] is reformatory so far as the race is concerned, but not always reformatory so far as individuals are concerned, though this last is claimed by many. God is the great Physician and Surgeon; the race with its many members is the patient sick and diseased, and dying. Every time the good physician touches the sores the patient has increased pain; yet it is needful to the reformation and recovery of the diseased parts. So evil [trouble] forms a necessary part of man's experience as a result of his moral obliquity and fallen state, and also as an attendant circumstance to his recovery from that state. But there are times when the wise surgeon will find a member incurable, and for the sake of its polluting influence upon other members, it must be entirely "cut off." In such a case the cut off member is not healed, because that is impossible, though the other members are protected from poisonous influences thereby. So it is in God's government, not a member of the race shall be "cut off" whom it is possible to recover; but not one member which divine wisdom finds it impossible to renew (`Heb. 6:4-8`) shall be permitted to remain and to spread its baneful poisonous influence to others.--`Matt. 25:41,46`. To this intent an abundant provision for the healing as well as the testing of each, either in this age or the age to come, is arranged for. Every member shall come under the care and skill of the great Physician, but when that treatment is ended and shall have proved which members of the race prefer evil to good, which it is "impossible to renew," then, such shall be cut off for the general good. And the case once decided will need no further testing or trying. God is too wise to attempt that which he himself has declared is "impossible." Of this class Satan is thus far the most notable example; all the manifestations of God's goodness and of the terrible consequences of sin for more than six thousand years have only increased his wilfulness and hardness of heart. Those of men similarly affected by knowledge and experience are reckoned his messengers and co-workers and share with him the final destruction-- to them the second death.--`Matt. 25:41`. Thus we see that evil [trouble] though never good, under divine supervision may be punitive, corrective and protective --a punishment for sin, a correction or remedy in bringing from sin to righteousness, and a protection to the race in that it destroys any of its members who will not yield to righteousness.

Aside from the advantage to the race of such protective measures, it is better for the individual willful sinner, that he should be cut off from life, than that he should forever be under the natural consequences of his determined evil course.

God can not be held responsible for evil, then, even in the sense of trouble or distress, for his part was right. He created good things and good laws governing them. And though all power is of God and all is subject to his wise control, the fact that his power and laws fall as distress and trouble upon his creatures is not the fault of the laws, or misuse of the power, but entirely the fault of the transgressor. And as we have shown, though the trouble which God permits or causes to result from wrong doing seems an evil or undesirable thing to the sinner, yet it really is good, as seen from God's standpoint. In creating [preparing] or arranging that trouble and distress should follow wrong doing, God did only that which was right. That which was right, to men seems evil, yet whatever way he may regard it the cause of it was in his own willful sin.

THE PLACE OF THE CROSS IN THE SUBJUGATION OF EVIL.

While considering thus, how evil [trouble] comes as a consequence of moral evil or sin, and is used of God in dealing with the sinner, let us not lose sight of the fact that evil of itself is not corrective, but destructive only. Contrary to the opinions of some in this matter are the facts of history; for though reforms have occasionally sprung up, the general tendency of any corrupting influence is from bad to worse. It is only to the extent that God interposes and applies the "salt," that the masses are preserved from more and more rapid putrefaction. In the age prior to the deluge when God let men try their own skill, and what they could and would do for themselves undirected and measurably unaided, the result was not corrective. The corruption increased and resulted in destruction, for the imaginations of man were only evil and that continually, swallowing up and almost wholly obliterating the divine image except in one family, that of Noah.

Thus God's work and wisdom is made manifest in overruling the destructiveness of evil, and so arranging that to those who will accept of his favor it shall be corrective and not destructive, and prove to be a blessing in the end through God's merciful and wise overruling. And those who would have his favor, learn to accept it in the way his wisdom offers it. He offers favor and release from evil to all, through the cross.

It was with full knowledge of the dreadful effects to result from giving mankind freedom of choice of good and evil, that God created man thus. He saw how things would appear from time to time to necessitate a disobedience of his laws, and that lacking the knowledge which comes from experience, man would sooner or later choose to disobey, if he had the liberty. God decided nevertheless to give man the liberty, and let him bring upon himself the consequences of disobedience--death, with all its incidental train of sorrow and trouble. In wisdom he foresaw he could be just, and yet recover the man out of death even after he had been condemned, by giving a ransom--a corresponding price, for the willful sinner. And in wisdom he further determined to let the test be wholly upon one representative man, through whose disobedience the experience of evil would come to the race, while only the one man should thus be the willful sinner, and thus one ransom-sacrifice be sufficient to justify all and release all from the condemnation of sin, death.

Nor could it be said that God had dealt unjustly with Adam's children, or that he inflicted evil [trouble, death, etc.] upon them, for God dealt only with the one man. He created only the one, tried only the one, and condemned only the one to death. Adam and his sons have spread the race and spread the evil. "The fathers have eaten the sour grapes and the children's teeth are set on edge." The groaning creation has propagated its evils as well as itself.

But here God's plan steps forward in due time, and his wisdom and love begin to appear as we get glimpses of his plan. The ransom given in the person of Jesus, the willing sacrifice, is made to redound to His higher exaltation far above angels, (`Heb. 1:4`; `Phil. 2:9`) to a glory and an honor far superior even to the excellent glory he had with the Father before the world was. God's arrangement to have the one representative not only was the grandest economy, in that but one sacrifice for sin was needed to redeem-- to be a corresponding price, but it became also the means for the exalting of one "far above" all others of his creatures, justly to be head over all that in all things he might have the pre-eminence who was the beginning of the creation of God--Christ Jesus our Lord.

Had there been many tried, there would have been many guilty and as many would have been condemned. Justice in payment of the ransom for all, must then have demanded as many sacrifices for sin as there were sinners, and as a consequence it would have been but just to reward alike, all who would thus engage, and there would then have been no one "far above all" others, no one with a great pre-eminence.

And yet the wisdom of God is further seen, when we consider, that though it is his plan to bring a number, a "little flock," to the divine nature and joint heirship with the highly exalted Redeemer, he manifested his favor and wisdom by selecting these from among the redeemed race, in another way, which would serve a double purpose. First, the selected ones are from among those who already recognize the first begotten as their Redeemer and Master, and being exalted through his favor they recognize him as head and Lord, even while highly exalted to joint-heirship with him. Secondly, God's arrangement permitted the testing and sacrifices of these, to be among the sinners whom afterward they should share in blessing, and in the midst of the evil from which by and by they should be God's agencies to deliver the groaning creation; and meanwhile they would be "lights," "examples" and "witnesses" to those yet in chains of darkness, among whom as "salt" they have a preservative influence.

THE CREATURE WAS MADE SUBJECT TO FRAILTY IN HOPE. `ROM. 8:20-23`.

The Apostle while speaking of the hopes of these joint-heirs of the only begotten,

and telling us that the earnest hope of the world centers in their manifestation, clothed with power as the sons of God, (`verse 19`) branches off to give us a word regarding the permission of evil. He says: "Creation was made to submit to [its present state of lifeless inability or impotency] frailty, not willingly, but by reason of him [Adam] who [as their representative] subjected it" [to this lifeless or impotent condition]. This is a statement of the facts of the case: Man is in a hopeless state of inability to recover himself from the bondage of corruption (death); not that he would not, after seeing the results, desire to abandon the state of sin and death; but having been brought by Adam under the penalty, man can not escape from it and is obliged to wait for God's help. This statement (`v. 20`) is thrown in as a parenthesis and the Apostle's argument continues between `verses 19 and 21` thus:--

"For the eager outlook of creation is ardently awaiting the revealing of the sons of God [the little flock, the elect]; in hope that even creation itself shall be freed from the bondage of corruption [death] into the glorious freedom [from death, corruption] of the children of God."

God permitted mankind to be thus subjected through one man's disobedience, because he had planned the redemption of all from it. The hopes of the world, that somehow there would be a future life, were always vague, but their hopes will be much more than realized in the abundant offer and opportunities of attaining life, which will be brought within their reach when the manifestation of God's Kingdom takes place.

What shall we say then to these things? These features of God's plan demonstrate that God is not the author of sin, imperfection and wickedness, but a fountain of holiness and life, from which spring joy and blessing. They demonstrate that calamity, trouble, etc., are the proper, just and natural results of sin to which all the violators of God's laws are subject, and which he has been graciously tempering and overruling for the instruction of the wayward and sinful, and for the discipline of his chosen, --the saints. They demonstrate that evil in no sense cures itself, and prove

the cross of Christ to be the only remedy provided; and an all sufficient one which lays hold upon every one that was lost in Adam, granting every needful assistance to enable them to come to fullest freedom from death--to a complete restitution to their former estate represented in God's perfect creation, Adam, the divine likeness in earthly nature --"very good."

In conclusion, we suggest another reading of the text placed at the head of this chapter.

FATALISM.

A certain extreme and unreasonable view of God's foreordination leads many into errors such as we endeavor to correct above. Those who fix themselves in the belief that God causes everything, can scarcely get rid of this and a thousand other errors now lying as snares in the pathway of the saints. Upon their false premise they build false conclusions and theories. If God foreordains everything, then it would be necessary to say that he foreordained or compelled Adam's sin and every other sin, as well as every good deed since. This would not only remove all credit for well doing from man's efforts, but also all responsibility from evil doers. God would in that case have the credit of any good there is, and the responsibility for all the evil, (moral evil, wickedness, as well as physical evil, suffering) and man would be merely a figure, a puppet, a machine.

In such a view how absurd, deceptive and sinful it would be for God, in sentencing Adam, to say, Inasmuch as thou hast done, etc. In such a view how absurd and misleading for the Lord and the Apostles to urge the people to do certain things, and not to do others. In such a view life's opportunities are a mockery, for if it is all settled beforehand, there is no opportunity for us to change or guide our own affairs, or affect our own interests either present or future. In such a view every thought of rewards or punishments is unjust; for wherein is the justice of rewarding a man for doing that which he could not avoid doing, or where the justice of punishing man at all for that for which he was in no sense responsible?

But such a view of God's foreknowledge is utterly wrong; it is opposed by reason and common sense as well as by the Bible. "Known unto God are all his works from the foundation of the world." His plan is complete in all its parts, and his wisdom and power are such that even though he grants us liberty, freedom of will to do as we please within certain broad limits, yet his wisdom and power being so superior, he can anticipate, counteract and overrule the various affairs of life to work together for good to his saints, and in the outcome to accomplish what he had planned. Such a view of God's foreknowledge, wisdom and power gives confidence and trust to those whose earnest desire and endeavor is to walk with God, lean on his promises, and render themselves living sacrifices in his service. But it gives no consolation to the careless, indifferent, slothful, foolish or overcharged servants.

BEWARE!--Flatterers are the worst kind of traitors, for they will strengthen your imperfections, encourage you in all your evils, correct you in nothing, but so shadow and paint your follies and vices that you shall never, by their aid discover good from evil, vice from virtue.

In connection with the two articles following, the reader should call to mind the article in the June, '86, issue, entitled "Forsaking All."

TAKE NO THOUGHT FOR TO-MORROW.

"Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on." --`Luke 12:22`; `Matt. 6:25-34`.

This should not be understood as encouragement to carelessness or sloth. The Lord does not mean that we should go to bed without having, to the extent our ability, taken thought and made preparation for the morning meal, nor that we should expect clothes to grow upon our backs as feathers do upon sparrows or adornment upon lilies. Other exhortations from the divine Word quite contradict such an interpretation. Is it not written that we should be "Not slothful in business"? and again, "Let him labor, working with his hands, that he may have to give"? and again, that we should "Provide things" (`Rom. 12:11-17`)? and again, that he that provideth not, denies the Christian faith (`1 Tim. 5:8`)? And did not our Lord reprove the idlers in the vineyard parable, and does he not call the slothful servant wicked, in the parables of the pounds and talents? and did he not hold up to scorn the thoughtless builder who began a tower without taking thought whether he could finish it? All these things, as well as the Creator's method of having a plan and working all things towards its accomplishment, forbid that we should understand our Lord to enjoin upon his followers carelessness, thoughtlessness, improvidence, or anything akin to these.

What, then, does the Lord mean? He means that we should not be anxious in the sense of being fretted and worried about food or clothing. To be so corroded with care for these earthly things would dwarf our spiritual growth, and prevent our interest in, and labor for, the promised kingdom. He would have us absorbed in heavenly things; in obtaining, and using, and giving out to others, spiritual food--truth,--and in keeping our wedding garment of Christ's righteousness unspotted from the world, and in daily inworking upon it the embroidery of good works and self-sacrifices. (`Psa. 45:14`.) And to do this,-- to make this our chief work, he sees that we must be freed from distress of mind with reference to earthly things.

First, we should be free from that pride of life, that worldly spirit, which leads on so many to a love of money, fashion, costly apparel, and show, which as a great maelstrom swallows up the time, energy, and love, consecrated to the Lord and the truth. And through the apostle, he tells us that having [needful] food and clothing, we should be content (`1 Tim. 6:8`), and not seek to compete with the world in a race for the luxuries of the present time, but use that time and energy in the service to which we consecrated it. Secondly, should the Lord see fit to permit us to come down close, to the want of even the merest necessities--if, in spite of our diligence in business, and prudence, and economy, we should find the cellar and the purse growing empty, and the cupboard bare, we should not be as others--as the world, but should remember that our Father knoweth that we have need of the necessities, and that it is a part of his promise that bread and water shall be SURE to us. And with this confidence, we should be ready to share our last loaf or last dollar with any more needy than we. The Lord will provide! He may by this means teach us the lesson of trust, or correct us if we were being overcharged with the cares of this life, in an attempt to race with the world for present luxuries and earthly wealth. Yet without doubting his power, we should not expect the Lord to send us the wheat, or flour, or ready-baked bread, any more than we should expect him to put food into our stomachs already masticated. That we may learn to walk by faith, and not by sight and signs and wonders, our Father usually supplies our necessities as he does those of the sparrow which our Lord used as an illustration--namely, in a natural way, as a reward of industry.

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