The Watchtower, September 1, 1886

VOL. VIII. PITTSBURGH, PA., SEPTEMBER, 1886. NO. 1.

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.

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.

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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`.

MILLENNIAL DAWN.--The First Thousand is exhausted and we are now mailing from the Second Thousand. For terms see last page. Any who have paid for the book at any time and have not yet received it, should advise us at once. We have filled all back orders for which we have the full addresses.

VIEW FROM THE TOWER.

Earthquakes of a physical character in Europe and America during the past two weeks have excited almost as much interest as the social earthquakes [the shakings by Anarchists, etc.] did a few months ago.

Since the subject of earthquakes was of sufficient importance for our great Teacher to specially mention, they are worthy of our notice also. Our Master, in referring to them, did not attempt by so doing, to arouse the fears of his holy followers, but on the contrary said, "Take care that ye be not alarmed, for these things must occur." "Nation will rise against nation and kingdom against kingdom, and there will be in various places famines and earthquakes. Yet these are only a beginning of sorrows."--`Matt. 24:6-8`. Diaglott.

Famines and earthquakes have in all ages given evidence that not only man but his home--the earth--is under the curse. And not only does mankind groan and travail in pain together until now, waiting for the new dispensation, but the earth also groans and quakes and travails to be delivered into the full and perfect Edenic condition, in which it will be a fit home for the restored, perfected race.

Our Lord well knew that these quakings of the earth, both physical and social, had been before his first advent, and that they would be frequent during the entire period between the first and second advents, and yet he mentions them among the notable things to be experienced in the transition period from the Gospel to the Millennial age: and so too with famines and pestilences. It seems evident, then, that our Lord's reference is not to the common run of such calamities, but to some special and wonderful events. This is clearly marked by the account of this same discourse given by Luke; he gives some items not mentioned by Matthew and Mark. `Luke (21:10-12`) records it thus: "Nation shall rise against nation, and kingdom against kingdom, and great earthquakes shall be in different places, and famines, and pestilences, and frightful sights, and great signs shall there be from heaven. But before all these they shall lay their hands on you and persecute you."

It certainly was not before a great earthquake that the Church began to suffer persecution, for a few days after Jesus uttered these words there was an earthquake (the day he died) and there was another when he arose. (`Matt. 27:51-54` and `28:2`.) We think the proper inference then is, that in connection with the quakings of society, the overturning of kingdoms (mountains in symbol) in this great "Day of Jehovah," into which we have already entered, we may expect wars, pestilences, earthquakes, and famines, not as usual, not as heretofore, but to an extent never before known in earth's history. All these things together combine to make "a time of trouble such as never was since there was a nation even to that same time," "no, nor [thank God] ever shall be." (`Dan. 12:1`; `Matt. 24:21`.) And as for the earthquakes and famines, severe and wonderful as they will evidently be, the Master tells us, "These are [only] the beginning of sorrows," the start of troubles much more intense.

We can readily imagine the effect of these "beginnings of sorrows" upon the people. Should famines no worse than have been known in the past, occur now, the people, used to bountiful harvests and great extravagance, would feel it terribly to die by the tens of thousands for the lack of the simplest food. And with the present mixture of intelligence with ignorance, among the masses, is it not surmisable that the famines would be charged in some way to Capital--to speculation, etc., by those whose store of learning is "a dangerous thing"? The tendency would be toward bread riots, class legislation, anarchy, and other falsely-supposed remedies and preventives, thus producing the social earthquakes and tidal waves.

Were earthquakes to occur in our day no more terrible than in the past, sixty thousand people might perish in six minutes as in the Lisbon earthquake, and the result would be to make Infidels and Atheists by the thousand among men. More free to think for themselves than in the past, more conversant with facts and less superstitious, and lacking information as to why evil was permitted, or misinformed regarding it, by the creeds and teachers of the nominal Church of to-day, and unable to see that these things are part of the one grand, stupendous plan for human restitution and everlasting happiness, of which the cross of Christ is the centre, many, very many, would doubtless conclude that there is no God and no hereafter, that nature is the only God, and evolution the only process of creation, etc. And being thus freed from the moral restraints and fears which now hold in check so many evil doers, the world will be ripe indeed for a time of worldwide trouble, of anarchy and crime, to which past ages furnish no parallel-- slightly illustrated during the "Reign of Terror" in France.

And seeing that God hath appointed this "day of vengeance" in which to permit human effort to work itself out and prove its own inefficiency, and to demonstrate to them the necessity and wisdom of his laws and plans, what wonder if God has reserved many of the great changes of nature, with their attendant sorrows, for that same day of trouble, in which the increasing light of truth, instead of leading men to repentance and a recognition of the Lord, are because of hardness of heart leading to vain philosophies and self-conceit, which only a full course of discipline and an utter failure of those philosophies will make tractable preparing the way for the Kingdom of God.

We may be sure that great changes must take place in the climates and soils of the earth, before it will be "prepared," as was the garden of Eden to be a fit home for perfect man. Cyclones, earthquakes, thunderbolts, and alternations of drouth and deluge, and of blizzards of cold and simoons of heat, are indications of the imperfection of earth; for the causes are doubtless natural, and very rarely indeed can we see them to be special dispensations of Providence. That God has the entire scope of his plan in all its details measured exactly, we cannot doubt, after learning the plan of the ages; hence we may know that earth must reach its perfection as the garden home of man by the close of the Millennial Age-- when man's trial being ended, it will be due time for all the willing and obedient to enjoy God's favor to the utmost, when "there shall be no more curse" either upon man or upon the earth for his sake. And if this be true, how appropriate that great physical, as well as moral changes, should occur in this harvest or transition period, "the day of preparation," that evil (catastrophy) may be ended, and that by streams breaking forth in the desert (`Isa. 35:1,2,6`), etc., the earth, like mankind her lord, may from a new plane go on gradually, progressively, to the fullest perfection in all respects, under the glorious reign of Messiah.

But amid all the troubles of this day, the saints should give ear to the Master's words, "See that ye be not troubled, for all these things must come to pass." The physical convulsions are as needful and as proper as the moral and social upheavals, and in order that our faith might be well founded and unshaken, God has provided us the strong meat of truth in due season. From the advanced standpoint now attainable, we can see the grand outlines of God's plan, in which the "Day of Wrath" and its shaking are needful parts.

Thus advised, and leaning upon the strong arm of her Beloved the King, the little flock, the saints, the espoused Bride of the Lamb, may well be without the alarm and fear which will gradually become more and more general. Speaking for these members of the body of Christ, and concerning this very trouble, the Psalmist says:--

"God is our refuge and strength,

A very present help in trouble;

Therefore will not we fear

Though the earth be removed,

Though the mountains be carried

Into the midst of the sea,

Though the waters thereof roar and be troubled,

Though the mountains shake with the swellings

thereof."--`Psa. 46:1-3`.

This applies equally, whether the literal or symbolic or both, be understood as meant. We need not fear the revolutions and overturnings of governments at hand, for we are waiting for and expecting thus to see Messiah's heavenly rule introduced. We need not fear or be troubled at literal earthquakes, or death in any form, since we are only waiting to finish our course, and realize that "Blessed are the dead that die in the Lord from henceforth."

Thus armed and prepared, we may be without fear or carefulness as regards these things, and give the more earnest heed to our mission as laborers in the harvesting of the church, and to our part in the battle of this great day--the defence of the truth, the defence of the cross.

EXTRACTS FROM INTERESTING LETTERS.

Michigan, August 25, 1886.

DEAR BROTHER RUSSELL: I have just finished reading Millennial Dawn the second time, and although the subjects treated were not new to me, but had been studied and digested before, I am delighted with the book, and have experienced great pleasure and profit, and feel like a giant refreshed with new wine, better prepared and equipped for the conflict.

One feature of the book that escaped my notice before, is the wise arrangement of the subjects, and the mild and gentle language used in contrasting the truth with error. Although these truths set forth so clearly, may still be rejected by the so-called great teachers in the

nominal church it appears to me it would be impossible for any to take offence. The book is a production well worthy of a Master in Israel, one whose eyes had been anointed with eye-salve. The book will be "meat in due season" to all who are true followers of Christ. I will be anxiously looking for the issue of Vol. II.

I feel deeply obliged to you for any word of advice, encouragement or reproof by letter or in the TOWER. Reproof no doubt is what I need the most, will receive it as from the Lord. Shall feel deeply thankful to you at all times.

All my sympathy is with you in your labor of love. Yours in Christ, J. P.

Brooklyn, Aug. 23, 1886.

DEAR BROTHER RUSSELL: Last evening as I sat home perusing the August TOWER, I noticed some articles of special interest, and it occurred to my mind that this number would be a good one to send around with my name on wrapper, and marked articles, to many of the members of the church I have left. So please send me 35 copies and charge to my account. I did think in the Spring that I would take but one copy, but now I think I must have three or four regularly. I give one, two or three away each month.

For the last two months these truths have been clearer to me as a whole, and I begin to realize (that is quite different from accepting or believing) the power of these truths.

The Millennial Dawn, two copies, came to hand last week, much to my satisfaction. The work, as a piece of manufacture, in clearness of type, fine paper, careful printing and neatness and beauty of binding, is very excellent.

I have only, as yet, had opportunity to glance over the chapter headings, but that glance affords much satisfaction, and next month I shall commence a careful study of these doctrines, which you here present in such clear and connected form.

I anticipate great profit from your work, which I cannot but feel that the blessed Lord has directed you in and revealed to you. I want two more of each of the coming volumes when out.

The TOWER has always much profitable reading in it, and I particularly like the "View" and "Interesting Letters." That one in last TOWER from the gunner in India is excellent and very interesting. How he sees through the shams of worldly missionary life. These letters do me good and give me new ideas. I often feel that I do not amount to much, but "every little helps."

I have given away but three Foods lately, but think they are profitably received. Am hoping for another Christian to ask me, to whom I gave a July TOWER with a few words.

One earnest Methodist associate has read a number of TOWERS and some in Food and is giving respectful consideration to the views. He is quite a student and a Bible class teacher of adults.

I have always had joy in the Lord, but as the years roll on I rejoice more and more, and realize the privilege of serving him as I can.

I do not expect you to answer my letter. With all your work, correspondence, etc., I wonder that you can get time for writing books, let alone answering occasional correspondents. With Christian regard, yours in hope, __________.

DEAR BROTHER RUSSELL: I held a meeting at Bradford, Pa. on Sunday, and obtained four (4) subscriptions for the WATCH TOWER. I enclose herewith Post-office Order for $2.00 and names of the parties. They want me to hold it in a hall the next time. One party, a hardware merchant, proposes to raise $25.00 for the hall. This man who has become so deeply interested, has been a Free Thinker. Yours in the Lord, S. O. BLUNDEN.

Galt, Cal., July 31, 1886.

DEAR BROTHER RUSSELL: I thank you again for all the tracts and papers received a short time since. I am constantly on the alert for opportunities to place them where they will accomplish most good. Each copy is given or sent with a fervent prayer, and not carelessly. There is much to remind us that this is the gleaning time; only a few scattered everywhere will accept the truth. How precious they are in God's sight. Only the humble hungry ones, whose eyes are opened to see how vain all their pleas for God's love according to Sectarianism are, can receive the truth. Some see a little at first, but when they find how much they must suffer if they go out of the "pews," they cling to their creeds with some mental reservations.

Yours in Christian love, __________.

England, August 9, 1886.

MY DEAR BROTHER RUSSELL: It is with unspeakable satisfaction I find the long-looked for "Millennial Dawn" announced in the TOWER for July, which has just reached me. I hasten to ask you to forward as many copies as you can for the enclosed amount.

I am sorry I cannot report any marked improvement in the work here, but every number of the TOWER encourages us to go on quietly doing what we can, leaving results, though we are thankful for some evidences of good being done. If men will not come right out, they confess we are right. Yes, the truth will sink into honest hearts, and we need not fear that all who have ears will hear. Your article this month (July) is especially opportune. You may be more advanced in America, but exactly the same is rapidly increasing here. If the Lord will may it please Him to use us to speak a word in season to those who are giving up truth along with error.

I must not trouble you with a long letter, as I know your time is well occupied. Your faith encourages us here. Bro. W. and myself and wife pray that the Master may continue to bless your labors. We know and realize fully that none but the Master could give the light we get upon his word through the TOWER.

We send loving greeting to yourself, Sister Russell, and all whom, though having not seen, we love for the Master's sake.

Affectionately yours in Christ,

A. P. R__________.

Metcalfe Co., Ky., August 11, 1886.

DEAR BROTHER AND SISTER RUSSELL: Your dear WATCH TOWER seems to be an associated agent with the blessed Bible, sent forth into the world by the Holy Spirit to bring to us clearer knowledge of the plan of God. Many thanks for the chart, I appreciate it more than tongue can tell. I have not been well for some time, and have the chart on a screen where I can study it with "Food" as I lie upon my bed. I am trying to learn it so that I may be able to explain it to others. My interest in the Restitution is increasing. Oh! how I long for it to be proclaimed throughout the land that the dark clouds of ignorance and tradition be driven before the bright Star that is rising.

I love the WATCH TOWER more every day, and am willing to do anything in my power to circulate it more, or anything of a similar nature.

May the blessings of heaven rest upon you and your work in the Lord, is the prayer of one who remains,

Yours truly, M. E. S__________.

Uniontown, Pa., Sept. 2, 1886.

DEAR BRO. RUSSELL: Some time since I met Mr. __________, who told me of your work, and gave me a few of your teachings in regard to the Word. Now I am filled with a desire to know all. Am a Baptist-professing Christian, but I want the truth, and I will try to recognize it wherever I see it. Please send me a list of all publications that has been or is put out by ZION'S WATCH TOWER. I never have been so moved in mind as I have been within the last few months in regard to spiritual things. "FOOD" has opened much light to me, and I am hungering after the rest. I expect to do missionary work, or as I understand it better, colporteur work. I hope the Lord has some sphere in which I may cast my mite of work for his honor and glory. I am very poor in this world's goods, but I want to buy as soon as I can all of your publications, including, if possible, the back numbers of the TOWER. God willing, I want to get down to the Bible class and other meetings in Allegheny. Yours truly for God and his glory, J. H. G__________.

Flora, Ills.

DEAR BROTHER: I notice by my last TOWER that the first volume of "Millennial Dawn" is ready. I do not ask you to send it to me now, for I have not the ready money, but I expect to have it by the middle of next month, when I will send it. I write to ask you to reserve a copy by all means. I have not yet sent my subscription for the TOWER, but, dear brother, do not stop it. I could not do without it, nor can I do without "Millennial Dawn." Next month, or sooner if I can get the money, I will send what I can, two or three dollars if possible. I must have them all. I can't do without them. My mind craves the truth (spiritual food) as much as my worn-out body craves natural food. With lasting gratitude to you and Sister Russell for my present enjoyment of the glorious light now bursting upon the sleeping Christian, I sign myself,

Your Brother in Christ, __________.

A Swedish Brother writes:

DEAR BROTHER IN CHRIST: "Millennial Dawn," which I received some time ago, I prize very highly, and nothing in the world would please me better than to see it in the hands of every professing Christian, and I think it would make real Christians out of many of them. I thank God and you that I have a copy of it.

Dear Brother, as far as human companionship is concerned, I am alone out here; but then I do not feel lonesome in the least, for I can truly say that Christ our Redeemer is my companion (in mind) a good deal of my waking time. And then again, I am often with you and Sister Russell (in mind) thinking and almost seeing you working away with might and main to prepare and send out the glad tidings of great joy, and by this means I do not feel lonesome after all. __________.

Amboy, Ohio, Aug. 26, 1886.

DEAR FRIEND: I embrace the first available opportunity to acknowledge the receipt of the "packets," and also the "Millennial Dawn." I have read it almost through, and consider it a wonderful production. It makes the truth so plain that I can hardly wait to finish the reading of it, feeling so desirous that somebody else should have it, for it seems to me they cannot fail to see the reasonableness and truthfulness of the subjects therein discussed. Yours in Christian love, F. E. R__________.

New Lisbon, O., August 24, 1886.

DEAR BROTHER RUSSELL: Enclosed you will please find one dollar, for which you will please send me Vol. I, of "Millennial Dawn." I have seen a copy of the book and am much pleased with its appearance externally and delighted with the contents so far as I was able to examine it. A few of us here are doing what we can to proclaim the glad tidings. The greatest opposition we find comes from the sources we least expected, that is from the churches. And those claiming to be the most advanced and most liberal seem to be the most bitter. I am not surprised at the action of the church of Ephesus in expelling those members who differed from them. Probably if they had kept quiet they could have remained in the church. That seems to be the rule of the "Disciples' Church" here. I thank God to-day I am free from all such organizations, and I intend to speak out what I believe as I have opportunity, and to do all I can to advance the cause of the Master. Wishing you success, I remain, Your Brother in Christ,

W. F. F__________.

Easton, Pa., August 26, 1886.

DEAR BROTHER RUSSELL: I am sure you are always pleased to hear from the little flock, still on account of your arduous duties I have heretofore refrained from writing, but can do so no longer. Bro. Blunden was with us last night and preached on The Restitution of all things. (`Acts 3:21`.) The number present was not as large as we could have wished, but they were much pleased. It is our intention to have Bro. B. preach for us each time he comes, (this was the second time) and some are becoming interested. I want to do all I can to bring them and others into this marvelous light of the Gospel. In compliance with your request, I herewith send the names of some whom I know are Bible students.

Yours in grace, F. P. G__________.

September 1, 1886.

DEAR BROTHER RUSSELL: Will you send me four more copies of Millennial Dawn for the amount enclosed. When I loan them I ask my friends to read them carefully by chapters and in their regular order, and then to give me their opinion. At the same time I caution them, that if they do not critically examine the contents of the book as suggested, I shall not care for hearing their opinion, neither should I desire any criticisms based upon an imperfect understanding of portions read and examined disconnectedly, for the reason that such criticism would be entirely unworthy of consideration.

I would very much like to ascertain from honest, intelligent skeptics and infidels, their convictions regarding the existence of a supreme, intelligent Creator, and regarding the Bible as a divine revelation, after reading the whole book in the manner suggested. Also, I would like to ascertain from my unbigoted Christian brethren (of the household of faith) their convictions as to whether the character of our God, as demonstrated in these pages, is not such as to incite to greater reverence and veneration for him; and whether the plan of God, as the unfoldings of truth have revealed, and to which their attention is called in this volume, does not enable them to recognize these unfoldings to be in perfect harmony with his justice, wisdom, love and power, and to realize more clearly than ever before that the Bible is indeed God's Word.

Will you please let me know how my account stands with the Z.W.T. Tract Fund? There will be no danger of my wanting to "sound a trumpet" (`Matt. 6:2`), for I know the amount must be shamefully small; but the reason I ask for the information is, because it has occurred to my mind that I ought to give at least no less than I used to give to the support of the sect to which I belonged. Indeed, we who have been helped out of Babylon, and thus freed from her shackles, ought not to forget how the truth first reached us, and we ought to do all in our power to have it reach others.

When we begin to count up the prejudices and errors that the Z.W.T. publications have been the means of divesting us of, and when we begin to reflect upon the liberty we have been called unto and enjoy, and upon the floods of heavenly light that have been pouring in upon our understandings, we look back and feel as though there had fallen from our eyes, as it had been scales. (`Acts 9:18`.) And as Paul done, so should we, for straightway he began to preach the truth he had received, and he increased in strength, confounding the Jews who dwelt at Damascus. So may we confound those who dwell in the cities (sects) of mystic Babylon. As the truth reached us, we have good reason to believe that it may yet reach others, and in the same manner. If we can not write it, or tell it, may we not by contributing our means thus aid you in publishing it, until it has reached all who have ears to hear, and brought them into the enjoyment of that liberty wherewith Christ hath made us free?

Still trusting in God, who giveth us richly all things to enjoy, I remain, your brother in Christ. Grace be with you, and with all your fellow-laborers.

W. C. MACMILLAN.

"WHEN you make a mistake, don't look back at it long. Take the reason of the thing into your mind, and then look forward. Mistakes are lessons of wisdom. The past can not be changed. The future is yet in your power."

THE true Christian is like the sun, which pursues his noiseless track, and everywhere leaves the effect of his beams in a blessing upon the world around him.--Luther.

A BRUISED REED.

"Lord, all thy wondering saints have told

Thy faithfulness from years of old;

Yea and amen, thy word shall be,

Though flame devoureth land and sea,

That changeless word my trust I make,

'A bruised reed he will not break.'

"When tempests sweep the noon-day sky

And bow the forests with a cry,

Though trembling in the rush I wait,

So weak, so lone, so desolate,

Sure shelter still this rock doth make,

'A bruised reed he will not break.'

"When in the midnight gloom I fear

The nameless terror prowling near,

Out of the night's immensity

This star of promise shines for me;

My refuge in this word I take,

'The bruised reed he will not break.'

"A bruised reed! a worthless thing,

With every light breeze shivering!

By earth forgotten or unknown,

Yet sheltered by a heavenly throne,

His promise all my trust I make--

'A bruised reed he will not break.'"

"GOD IS LOVE."

`1 JOHN 4:16`.

The Bible statement that God is love, and also its teaching that he is wise, just and almighty is very generally accepted by Christian people. Our ideas of the great Creator of the Universe admit of nothing short of perfection in each of these respects. But laying aside the Bible and its declarations as to God and his plans, what visible proofs have we of this character of love which the Bible ascribes to him.

Look about for a moment; creation everywhere speaks of God's power and wisdom. We look at distant worlds and note the harmony and beauty of the entire arrangement; "Day unto day uttereth speech, and night unto night showeth knowledge. There is no place nor language where their voice is not heard." (`Psa. 19:2`.) They all declare with united voice, The great Creator is infinitely wise and almighty. If we look at the mountains and oceans of earth, they repeat the story of God's wisdom and power. If we look at the insect and its wisdom and skill, or if we look at man, even in his fallen condition, we are forced to admit the wisdom and skill which have so perfectly adapted to their functions our various members; and thus again we are told of God's wisdom and power.

In regard to the justice of God, we have one awfully impressive illustration which should, as God designs, last us to all eternity; and not us only, but all his intelligent creatures. This illustration is found in mankind itself. The aches and pains and sorrows which are associated with the great enemy death, which as a great monster has been swallowing up the race for six thousand years, speak to us of God's justice; for we realize that we are sinners, and recognize the justice of his law which declares the just wages of sin to be death.

Hence, while groaning and travailing in pain together, and crying, O, wretched man that I am, who shall deliver me from this state of bondage to corruption, we recognize the justness of our penalty, that the law which condemns us is holy, and just, and good; that the fault is with us, and that "just and right is he." We wait for Jehovah's favor, hoping for forgiveness, hoping that he will excuse our sin and receive us back into fellowship. But after waiting over four thousand years, we see that God's justice was so great, so perfect, so unalterable, that even he, could not violate his own just law, but to clear the guilty he must provide a ransom--a corresponding price. Had not the justice of the Almighty been equaled by his wisdom in arrangement, sad and hopeless would man's case have been. But wisdom had foreseen and a Redeemer was provided, who gave himself a ransom for all, on account of which all shall go free.

Ah, yes; we have abundant proof of the completeness of God's justice as well as of his wisdom and power. But now let us look at the proofs of God's love. What are they? Think them over. Can you not think of any proofs of God's love? Surely those who claim that God is all love, and that his wisdom, power and justice are small in comparison to his love, should be able to give many proofs of it, many more than the few we have just given of his wisdom, power and justice. Will they not mention some of the proofs of God's love?

Ah, says some one, I will mention the proofs: the rain, the sunshine, the heat and the cooling breeze, life, health and strength, are proofs of the love of God to men.

Nay, my brother, you err there; these are not proofs. He sendeth his rain upon the just and upon the unjust, and causeth the sun to shine upon the evil and the good. Life, health and strength are not found in our groaning and dying race, unless we use the words in a modified and accommodated sense. And then we find these inapplicable as proofs of God's love; for the most healthy are oftenest the wicked, of whom it is declared: "God is angry with the wicked." --`Psa. 7:11`.

Then again, what should we say of these proofs when we consider that the sun shines too hotly sometimes, and men are overcome by the heat. Are they overcome by the love of God? When the rains fall in torrents and cause immense destruction of life and property, is that a proof of the love of God? Who will say that there are proofs of the love of God about us, visible and tangible to the sense of mankind as the evidences we have of his wisdom, justice and power? Day after day, year after year, century after century, cyclones, tempests, hurricanes and earthquakes manifest power, but speak not of God's love. Cholera, small pox, yellow fever, typhoid fever, scarlet fever, malaria, diphtheria, croup, consumption, dyspepsia, and a list too long to repeat, known to all by bitter experiences, weary watchings, and sad partings in death, surely these do not prove God's love.

Notice one thing dear reader: all of these things do prove that God is not so overbalanced in love, that he cannot permit justice to thoroughly scourge the race of condemned sinners. And in the scourgings his justice and power are manifested, though his love, and often his wisdom, are yet veiled. Nevertheless all are there. These things prove that God's love does not override and overthrow his justice, and surely blind must be the mind which sees in the dealings of God past and present, a God wholly love and devoid of justice. Lame indeed is the world's hope if it depends upon God's love to overthrow his just sentence against the race, and thus release from condemnation and death.

But again we ask, is there no evidence of God's love--no proof? If so man's case is hopeless. Justice could never clear those whom it had condemned as unworthy of life. Nor could it grant them another trial as though its present sentence were unjust. Is there no proof to corroborate the Apostle's statement that "God is love?" Must we take it on blind faith, without a single proof?

Thank God, dear reader, there is one proof of God's love, and it is so grand as to be overwhelmingly convincing to him that hath an ear to hear. That proof is Jesus. The fact that God sent his only begotten Son, that at so great a price God "redeemed us," "bought us," is proof of his love, beyond all question. Here we have the proof, the very proof that was in the Apostle's mind when he wrote, God is love; for he declares

again, "Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation [Greek, hilasmos, THE SATISFACTION] for our sins." `1 John 4:10`.

Though the Bible repeats over and over again that God is love, and promises that he will prove it by and by, only those who accept of the RANSOM as the expression of his love, and the central feature of the plan of salvation, can see any proof of God's love. The more clearly we grasp the plan of which the cross, the ransom is the centre, the more truly we see light in God's light, for this is the only manifestation or proof of God's love yet given to the world.

The confidence of the saints in God's love and care cannot be offered as proof to others; for it is such proof as faith alone can accept. By faith we see proofs of his love and care where others see just the opposite; we walk by faith and not by sight. By our faith we are enabled often to see love, care and providential blessing in adversity, tribulation, opposition and persecutions, and to realize as true, God's assurance that all things good and bad are being overruled for good to us. Hence we see by faith in God's promises what we cannot say has yet been demonstrated, except in the one instance mentioned, the gift of his Son to be our ransom price, and thus to become in due time our Deliverer.

The next age will DEMONSTRATE in a practical manner the love of God as fully and clearly as the past has demonstrated his other attributes; but as yet his love is entirely a subject for faith. A faith which is instructed out of God's Word has for its foundation the Bible's explanation of present circumstances, namely, that the disturbances of nature, (earthquakes, cyclones, etc.) as well as the ravages of death in various forms of disease, are all parts of the curse or death penalty to which our race became subject through the disobedience of our first representative in Eden. From that standpoint also, it looks out into the future with confidence and hope to the promised Restitution, vouched for by the RANSOM.

A faith to be able to appreciate the love of God must grasp God's explanation of the justice of the curse, and must reach forward and grasp also the as yet unfulfilled assurance that the ransom given by our Lord fully met the obligations of the sinner, and that in consequence the curse shall be removed and be "no more," and all the race shall be blessed when the due time shall come. On the contrary, the mind which sees in the catastrophes and curse of the past the love of God, and from these facts draws the inference that his love overbalances his justice, and concludes that he could not, in the exercise of his justice, blot out the willful sinner, because his love would hinder it, would compel him to violate his own decrees and just arrangements regarding the cutting off of willful sinners from life--that mind is in even a worse condition, and more blinded than that which believes that God inflicts these calamities, this "curse," unjustly upon beings innocent of any fault in the matter; who claim that man never was perfect, never was tried, and never fell, but was created imperfect and then cursed and subjected to evil, that he might develop (evolve) greater perfection than God was able to give him in his creation.

How weak and foundationless both of these theories, when examined in the light of facts and God's Word. Both contradict them, and furnish the only reasonable explanation, as well as the strongest imaginable ground for faith and love. Thus seen, God is love, God is just, God is wise, God is almighty. Oh, the depths of the riches both of the wisdom and knowledge of God!

A WORD OF WARNING.

We live in a time when it is considered discourteous, and a sign of narrowness and bigotry, for a speaker or writer to criticize the teachings of others, no matter how erroneous they may be. This common sentiment has grown out of an attempt on the part of the various Protestant denominations to effect an outward union, or at least an agreement not to antagonize each other, by ignoring doctrinal differences, instead of harmonizing them by an appeal to the Bible. And it has been nourished by independent thinkers both in right and wrong directions who have come to differ from their denominations, and yet because of sectarian popularity have desired to stay within the pale of the nominal church. These, when called to account, to defend their position, raise the cry of "bigotry" and "narrow-mindedness," against those who attempt to call them to account for their deviation from their ordination vows to the sect under whose name and auspices they hold forth.

The worldly who predominate in every sect, favor the newer and so called liberal views, and those who hold firmly to a doctrine, true or false, fear the epithet, bigot, so much that they yield, and think and act as quietly as possible.

To such an extent is this true, that the leading pulpits of the leading sects are filled with men who though brilliant and able, not only act a lie regularly every week, (for they would not profess to believe or teach the doctrines of the sect they represent) but what is even worse, some of them do not even claim to believe the Bible, nor the plan of salvation therein set forth. They take a text from it as a matter of form and custom, but quote its statements in the same breath with quotations from Shakespeare with evidently the same ideas concerning the inspiration of both. They teach openly what others teach privately, that the plan of salvation is a step in a general process of evolution. They deny a fall from and loss of innocency and perfection, and life, on the part of a representative, Adam, and also the ransom of all from that loss, by the DEATH of Christ Jesus, man's second representative. (`Rom. 5:17-19`. `Matt. 18:11`.) One of these openly declared to his congregation, "If you believe the old scheme of theology that men fell in Adam, then you have not any room to believe anything I am telling you and my preaching is idle."

They thus construct out of evolution, or as they term it, progressive development, a new gospel, a new different hope from that which Jesus and the Apostles preached (`1 Cor. 15:21,22`. `Heb. 2:9`),

--a salvation to be accomplished by a resurrection, and brought about by the death of Jesus a ransom for all.

Yet these utterances go almost unchallenged, because, first, "Orthodoxy," so called, furnishes no clear cut, sharp, powerful arguments, among its various and clashing creeds, which could successfully meet these infidel heresies: and secondly, because these anti-scriptural evolutionary theories, are popular among the rich and cultured and fashionable, who constitute the "back-bone" of each denomination; and the opposer would in any event be considered a narrow-minded bigot, an obstructer of reform and progress.

We thank God for liberty of conscience, for freedom from the stake, for reform and progress in the study of his word, for ability to rightly divide its precious truths, and for the light now shining from it, exposing traditional errors and revealing the divine plans. But as for that Liberal Christianity now so popular, which counts the Christians of the world at 350,000,000 and includes in that number every shade of belief and unbelief in the Bible and out of the Bible, and confessedly "includes all the speckled and streaked" characters of christendom, thank God we have knowledge enough of his word to utterly repudiate it as opposed to his teachings. And he that by silence or action biddeth God speed to any error, or its advocates, is a partaker in the evil.

This same false sentiment prevails in religious journalism, though to a less degree, for the same reason. There are to-day numbers of journals whose doctrines, though moral, are like those above referred to--evolutionary and in opposition to the Scripture Gospel of a restoration from a FALLEN state by the payment of a ransom or corresponding price for all, in the death of our Lord Jesus.

We claim no liberty to deal with the personal affairs, or the private character, of any of our contemporary editors, but we do claim the fullest liberty to criticise their public teachings, and accord to them the same liberty. And while we would not harm them personally, but rather do them good, we will use our best endeavors to knock to pieces, and show up to God's children their sophistries, and to expose the deceitful and ensnaring manner in which they would set aside the ransom and the cross of Christ, in its place leaving the idea that we are reconciled to God by our own death to sin, as they are pleased to call it--each upon his own daily cross.

To frame an argument, they say, Adam died to righteousness and Christ died to sin, and we become acceptable to God by following Christ's example and dying to sin. Thus they form an argument which few can see the weakness of, because death is sometimes used in a figurative, as well as in a literal sense by the Apostles. If some of their readers enquire whether then they believe that Jesus was a sinner, that he could die to sin, as Adam died toward righteousness, they quickly quote the Scripture which declares that "In him was no sin," and leave the argument there safely, because few can see through their sophistry; and thus they go over and over the same thing, admitting in one breath that Jesus had no sin in him, and claiming in the next that he died to sin in the same way that Adam died to righteousness, and that we should die to sin as he did.

We can scarcely believe that these teachers are deceived by their own sophistry, and unable to see that since in Jesus was no sin, his dying to it in

any figurative sense would be a totally different figure from that of our death to sin; for in the sense in which we become dead to sin, we were alive or active in sin once. Consequently if Jesus never was alive in sin, he could not die to sin in the same sense that we may be said to die to, or cease to live in sin.

Suppose for argument's sake we should admit their claim, and say that Adam died toward righteousness when he began to live in sin; it would surely imply that he was alive toward righteousness before he could die, or cease to live in that condition; and since our Lord Jesus was never alive in or toward sin, is it not evident to all that he could not die to sin in the same way Adam died to righteousness? --in the sense of leaving or abandoning it? Hence it is evident that such an argument instead of being logical is sophistical--a deceptive arrangement of words to convey a false idea and cause it to appear reasonable.

What then is the meaning of the statement of `Rom. 6:10` "In that he died, he died unto sin once?" We answer, He did die for [or because of] sin once, not however metaphorically but actually, really and on a literal cross--as a sacrifice for or because of our sins. And when we realize the completeness of the price thus paid, and that in rising from death he did not take back that price, but was raised by the Father to a new nature, we are prepared to realize that we who were under the condemnation of death, are fully redeemed from that penalty, and that by a resurrection we will regain life. And realizing this now, by faith we may reckon ourselves as though we had passed through the ordeal which our Lord passed --as though we had died, and had then been made alive by God. (`Rom. 6:11`.)

As a matter of fact, the wages of sin is total extinction, but Christ having paid our penalty, has assured us a life from the dead. Thus, so far as we are concerned the effect is the same as though God had repented and remitted our penalty, and after having taken life from us according to his threat, had relented and restored us to being, and to his favor.

The effect, we say, is the same so far as we are concerned, but it has been accomplished in a just and righteous way on God's part. God could not thus violate his own laws and decrees: to do so would indicate imperfection, change, vacillation, and injustice. But he gives us the same blessed results, and maintains the honor of his just law--Yea, says Paul, the just law of God is magnified, and shown as unalterable and grand, while his love and wisdom are also displayed by the method used in the recovery of the lost and condemned-- through the ransom.

But says one, Do you not teach that it is the privilege of believers to present themselves living sacrifices, and to become dead with Christ? Yes, truly; it has been largely our aim and work to set before the Church her joyful privilege of filling up that which is behind of the afflictions of Christ, and becoming dead with him, if she would live with him. This we have repeatedly shown to be the high-calling of the age just closing, a distinctive feature which marks and distinguishes this from the past and future ages and dispensations of God's plan. We have shown it not only from the apostles' words, but also from the types of the Jewish service. But we always claimed, and have proved repeatedly, from the apostles and the law, that all members of the Adamic race are sinners under the curse or penalty of sin-- death--and imperfect and unacceptable before God. Our claim and proof has been that the ransom which our Lord Jesus gave for all men, provides a full release for all, from all that was lost through Adam's sin; and that we who now accept it in this age, are reckoned of God as perfect and spotless, covered with the imputed righteousness of Christ as with a robe, and that BECAUSE of this justification, those who during the "accept-able time" presented themselves as sacrifices and became dead with him were accepted of the Father as the Bride and joint-heir of Christ Jesus our Lord.

And this it is, which our contemporaries have taken up, and they are attempting to make the sacrifice of each individual, the price of reconciliation with God, and Jesus' sacrifice of no value except as it set an example of how all men should sacrifice and make themselves acceptable to God.

This, at very most, is what the Jews sought to do for over eighteen hundred years, and failed. They attempted to justify themselves and become holy and acceptable to God by works. And then what? do they place a higher standard upon sacrifices of the Church than we teach? Nay, verily, but a lower standard; for their claim is that in dying to sin it is the sins merely that they are crucifying. It is their sins and sinful desires that they place upon the altar before the Lord, but the stench is surely an abhorrence. Alas! this has ever been the tendency; the things which are condemned of God, the sins which they have no right to keep or indulge, these they place before the Lord and call it sacrificing. So Saul brought the flocks and herds he was commanded to kill; of these he would make a great sacrifice to the Lord, but they were not acceptable. So, too, the poor Jew would bring the Lord the blind and lame and weakly, but they were not acceptable. Cain did better even than this: not the weaknesses and imperfections did he attempt to offer to God, but his first fruits of the field, symbolic of good works. He was not acceptable, because, first of all, the lesson must be taught that a death was needful (typical of Jesus' sacrifice) to redeem us and open up communication with God, so that our good works would be acceptable.

Our sacrifice must be one without blemish; not our filthiness and sins can we offer; we must be justified freely from all things and be "holy" through the cleansing that is in the blood of Christ, if we would be acceptable to God," (`Rom. 12:1`) and then we may offer ourselves and be acceptable sacrifices.

But note again the inconsistency of their position: they claim that Christ is the example of how to thus die to sin; or, as they call it, sacrifice. Was he? did he put away his sins and offer them to God, if he had none? What inconsistency! what absurdity!

What, then, is our position? We answer: Sins and weaknesses, and the self-denial of things which are wrong, (sinful things) and which, therefore, we have no right to, were not at all a part of the sacrifice of our Lord Jesus, nor are they a part of our sacrifice, as his followers and imitators. His sacrifice consisted in self-denials of rights, privileges, comforts and liberties, in the service of God's plan, and the crowning feature of all, and the end and completion of it all, was the surrender of existence, to which he had a perfect right, because in him was no sin. And so with the body of Christ, the little flock, who now unite in sacrifice and death with him, that they may share also in his glory and in dispensing to the world the blessings which his ransom-sacrifice made possible. They deny themselves lawful pleasures, liberties, etc., in the present life, and in death they lay down an existence to which, through Jesus' ransom, they have a right. They lay down human nature and all its privileges forever, as the Master showed them, and have his assurance of awakening in his likeness, which is the express image of the Father's person--the divine nature.

Thus the adversary seems to grasp and attempt to turn against the truth, every point of truth as it becomes due. Truly it has been said that he transforms himself into an angel of light [truth]. His methods vary but his principles are always the same; and since it is the children of light whom he seeks to stumble and ensnare, he selects the best of them that he can get to be his agents and to forward his cause.

REPROVE, REBUKE, EXHORT.

"Reprove, rebuke, exhort, with all long-suffering and doctrine; for the time will come when they will not endure sound doctrine."..."And of some have compassion, making a difference; and others save with fear, pulling them out of the fire." `2 Tim. 4:2,3,15-17`; `Jude 23,24`.

It is not our province to judge men's hearts [motives]; we can judge only by their words of profession and their course of action; we must leave the rest to be revealed by the great Judge. Hence, when our fellow-creatures profess to desire the truth, we must always be ready to meet them and assist in the search, in the spirit of the Master, ready to give to every man a reason for the hope that is in us with meekness.

We believe that very many, even of those who, after having tasted and known the truth, and having appreciated and been sanctified by the "blood of the covenant" (`Heb. 10:29`), seem to reject the blood by denying the ransom, are merely blinded by the cunning sophistries which Satan constantly uses to deceive --himself, his agents, and his doctrines, being so clothed as messengers of light, and so wrapped in fragments of truth, as to deceive, if it were possible, the very elect. (`2 Cor. 11:11-14`.) Of these, the truly consecrated, earnest ones we believe, will surely be brought in contact with the antidote, or cure of the poisonous errors they have imbibed, and restored to the ROCK of salvation the ransom which God provided, which

Jesus gave, and which all who will not perish in the second death, must climb upon and build upon.--`John 3:15,36`.

Our part must always be to be ready at all times to help such back; because we know not the willful rejecters from those merely deceived and ensnared. We, however, have the assurance that so far as the willful ones are concerned, all our efforts will be in vain; because "It is impossible to renew them again unto repentance."--`Heb. 6:4-6`.

It is far from our desire to think of any fellow-creature as rebellious against God's plans and methods, and rejecters of the one and only remedy for sin; but even as infinite wisdom and love, which provided the sacrifice and the resulting favor of everlasting life, has guarded it and arranged that only those who will

accept it as provided shall have it, so we, as faithful ministers of God, must make plain the one condition upon which only seekers may have the gift of life. And as God states the fact that some, after being fully enlightened in this Gospel Age, as well as some in the Millennial Age, will reject the favor in the way it is offered (`Heb. 6:4-6`; `10:29-31,38,48,39`; `Rev. 20:9`; `Matt. 25:41`), so, while hoping and believing that the number of willful rejecters will be small, we are "warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ."--`Col. 1:28,29`.

REASON AND FAITH.

W. G. MONCRIEF.

"Come, now, and let us reason together." `Isa. 1:18`.

In the domain of religion there has been a persistent tendency to wrap everything in mystery, and to leave common sense on the outside of the boundary line. Terms in constant use, and universally understood, have been forbidden to carry their natural import in the region of what are usually called spiritual things, and any amount of classifying and defining has been employed to render that clear which needed no explanation. As a result, what in ordinary life is level to the humblest range of intellect has been confounded and darkened beyond all apprehension. The design of the teachers we may assume to have been good, but, alas! for those under their guidance; they have been landed in a maze.

Faith is one of the terms that has been so dealt with, till the very sound of it is a terror and a despair to many serious persons. It is a depth they cannot fathom --a mountain they cannot climb--a problem they cannot solve. They have heard it so frequently explained--professedly explained--till they grew stupid under the shower of theological verbiage, and perhaps fled from the subject and the term as something beyond their grasp, let the consequences come as they might. "Revelation!"--they mutter; "in our forlorn state, we have had darkness enough already!" So the blame is cast on the All-Merciful, and souls eager for truth and rest find none, because the obscurations of mortal instructors are substituted for heaven's light in the human consciousness, and in the simple page of gospel truth.

Having made faith a mystery, Reason next has been authoritatively outlawed. The very word has grown into a bugbear. It savors of infidelity, atheism, impious conceit: in short, of every execrable odor. Confessedly reason is not a terror in the shop, the warehouse, the market-place, in the councils of the nation, at the bar, on the bench, or in the haunts of science and philosophy. But in religion!--beware of it as an enemy in ambush--a snake in the grass! Reason not! Have faith, only have faith; if, (it should be consistently added,) by any chance you can understand what the thing or the function is.

Certainly have faith as God enjoins, but whereby should reason be scorned and driven away from the camp? The two are not at variance in their office. They ought to be co-operators in the highest concerns appealing to man, as they are in every secular interest and pursuit. A faith without reason honors not God, nor is it worthy of an intelligent being. Faith divorced from reason as its ally, and support, and shield, is merely grovelling superstition, which ought to be shunned by us with inflexible purpose. There is a difference between them as there is between the hand and the mouth; but as these act conjointly, the hand feeding the mouth that the mouth may masticate the food for the nourishment of the body, so reason ministers to faith and faith profits by its counsels. When harmony between them is established, in accordance with the design of him who appointed each its post, and its duty, the human actor may be expected to acquire that sobriety of thought and steadiness of purpose which lead to success in whatever field he may employ his energies.

While the two, Reason and Faith, were intended by the Creator of man to co-operate in his history, the proper order of their action is, as we have just now placed them, reason first and then faith. In some way, or to some extent, faith presupposes the action of reason; and is maintained by its strength, as well as invigorated by its own exercise and experience. Were it not the antecedent, then the mind would believe and trust without a reason, or before it was supplied with such, which would reduce it to a position truly absurd and humiliating.

It does not accord with fact to assert that the reason or ground of faith must ever be valid, as we may say, a faith-warranting reason; for men often err in their inferences and judgments, and so the faith-power with which they are gifted is inevitably misled. In that case they believe when they should not believe, trust when they should not extend confidence.

Still the statement holds good that the natural and consistent order of the two functions is as we have described it, reason first, faith second. Reason, then, has a conspicuous part to fill. It is the guide of faith, as in a dark night one going with a lantern before a traveler shows him the road and the dangers to be avoided. Reason investigates, seeks for and weighs evidence, or warrant, and announces the result to faith. Faith merely receives the report, but, from its special character, makes no independent observations and inquiries. The responsibility for faith's actions is entirely suspended on reason. The rational power may be led astray, and the being in whom the double process goes on loses, as in the reverse circumstances he gains, by the faith which the evidence-collecting faculty seemed to justify.

In ordinary affairs, let us now observe how the two, reason and faith, naturally co-operate, as by Divine arrangement they were formed to do. In describing their action in that region a sufficiently correct view of their respective functions and spheres can be exhibited, and one more likely to impress and satisfy those who have small taste for metaphysical analysis and description. Our aim is practical. We shall therefore try to make things as simple as possible, in order that what seems so important for every one to understand may be comprehended without an effort.

Here is a farmer, we shall suppose, who has a thousand dollars he wishes to deposit in a bank for safety, and at the current rate of interest. Safety in such a transaction is the main point to be considered; and to that end his reason must first be satisfied as to the stability of any particular institution before entrusting his money to its keeping, if he is to act like a man of sense and forethought. He inquires, he discovers how a certain bank is rated in public esteem, what value its stock carries in the market, what reputation its chief officials have earned for themselves, and if its dividends are punctually paid. These and other things being satisfactory to his mind, he feels warranted to trust the institution, through an exercise of reason; in other words, he has acquired faith in it, and accordingly the sum is delivered to its charge. Should he trust without investigation; that is, should he act without reason, the chances are that his property will be lost forever. The law of security is, reason first, and then faith in a man or in an institution. This co-operation of the two brings, so far as certainty can be attained in fragile, human affairs, the desired result. In the farmer's case, that would be the preservation of his cash, or, which is the same thing in another form, he was sure of the interest when due, and sure also that his deposit would be returned to him on demand.

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