The Watchtower, February 1, 1887

VOL. VIII. PITTSBURGH, PA., FEBRUARY, 1887. NO. 6.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY, PITTSBURGH, PA.

BUSINESS OFFICE: No. 40 Federal Street, Allegheny. C. T. RUSSELL, EDITOR.

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 FREE. Including special number (Millennial Dawn, Vol. I., paper bound) seventy five cents. Remit by draft, P.O. Money Order, or Registered Letter, payable to C. T. RUSSELL.

FOREIGN TERMS.

Three shillings per year. Including "Special Number," four shillings. Remit by Foreign Postal Money Order.

TAKE NOTICE.

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

ORDER all the sample copies you can judiciously use, free.

WE send this February number to many whose subscriptions expired with the December number, whose names will be dropped unless heard from at once.

DID YOU GET A PAPER "DAWN" VOL I, AS NOV., DEC. AND JAN. TOWER?

To all regular subscribers, including those on the "poor list" unable to pay, and also to a large number whose subscription closed with December, 1886, we sent a paper bound edition of Millennial Dawn, Vol. I, as representing three numbers of the TOWER, November and December, '86, and January, '87.

The wrapper of this was of specially heavy paper, but some of them sent without tying got the wrappers much torn, and not a few lost the address entirely and failed to reach the proper hands. All therefore who failed to get that number, and who were entitled to it, either as paying subscribers or as the "Lord's poor," according to the terms at the head of this column, should write and let us know at once.

Because of the mutilation of so many wrappers, it becomes proper for us to reprint here a supplement which was printed inside of the wrapper, as follows:--

SUPPLEMENT TO ZION'S WATCH TOWER.

VOLUME VIII., NUMBERS 3, 4 AND 5.

TO ALL READERS, GREETING: We wish you all a very happy New Year and pray that it may be to all of us a very profitable one, very favorable to our further growth in grace and in knowledge, and in the love of God. And if the love of God thus united with and built upon the knowledge of his plan be shed abroad in our hearts, filling them, it will make us NOT ASHAMED of the Gospel of Christ, nor unfruitful in its service, but, on the contrary, valient supporters and expounders of it, willing and glad to support it in the face even of opposition and evil speaking on the part of those whom the God of this world hath blinded to the truth, by prejudices and misconceptions sacred with age and loved associations. And it is to render aid to you all in putting on the whole armor of God and to shed abroad in your hearts more fully the love, and thus provoke you to love and good service for the truth, that this special number is sent out thus. Let us explain: The book MILLENNIAL DAWN, Volume I. (cloth-bound, $1.00), which some of you have already had and read, seemed to be doing so much good that we earnestly desired to have you all possess a copy, but all were not able to purchase, and we had not the means to supply them gratis. So, to meet the many calls for a cheaper edition, which all could possess, and of which a large number could be used in loaning to friends and neighbors, we were led to issue the present edition as a special number of the TOWER, on the terms mentioned on back of same. We issued the October number late in the month, and will, commencing with February, 1887, hereafter issue at the first instead of the 15th of each month. Thus the time between the October, 1886, and February, 1887, issues which this edition fills, will not be too long for a thorough study of the subjects treated, even for those who already have the cloth-bound edition; for it is the general testimony of those who have been most blessed by the book, that the second or third readings benefitted them most, and paid better than the first even.

We could not think of getting out this edition on poor, common paper and with poor workmanship, hence the saving is in the binding and the quantity. The message it carries is clean and beautiful --"good news" indeed, and the Lord, we think, would be pleased to see the truth-bearers also clean and good.

The price of this number is 50c., but to our subscribers to whom it represents three numbers of the TOWER, we make the extra charge only 25c. Those who do not wish to retain it on these terms may return it to us and recken their term of subscription extended three months further, instead. Those who cannot pay the extra charge, and yet desire it and will read it, may keep it without pay-- freely, if they will drop us a postal card stating these facts. Any subscriber to ZION'S WATCH TOWER who may desire copies of this edition for loaning or giving may have them on the following special terms (free of postage in U.S. and Canada; 5c. each extra for postage to Foreign Countries):

10 Copies...................$ 3.00

20 " ................... 5.50

50 " ................... 13.00

100 " ................... 15.00

Anyone can have the present volume (VIII.) including this number at 75c.

With the hearty co-operation of you all we can have this edition in the hands of 50,000 readers before this time next year. Do you know of any better method of preaching the good news?

Yours in fellowship and service,

C. T. RUSSELL.

VIEW FROM THE TOWER.

Matters are rapidly shaping themselves for the great physical struggle of the "Battle of the great day of God Almighty." In Europe all the great men and many of the little ones are full of fear and anxiety, looking after those things coming upon the earth--seeking to read the future and desiring to shape their course accordingly.

Britain's government is weaker than it has been for a long time; consequently she is without policy, except to endeavor

to keep hold of all the countries over which in the name of God she claims the right to rule, because by force of arms she took control years ago. She is beset by her dependencies, whose people, under the increasing light of this day of increasing knowledge, are demanding greater privileges and liberties than she feels would be consistent with her self-preservation. Her common people are almost paupers, made such by drunkenness, combined with the injustice which in years past permitted the aristocracy to "seize" and call their own, all the land, which God gave to all the people. English statesmen and others see that she has enough to do to preserve her present arrangements, and that not for long.

Germany and France, armed now far beyond what reasonable taxation can support, are voting for increased military arrangements. But in Germany even pride of country and fear of France have not influenced their parliament to grant all the enormous increase asked for by their King, whose Prime Minister urged that the entire sum was needed and indispensable to the preservation of the Empire's peace, and who dissolved parliament rather than accept a less liberal allowance. Prince Bismarck's speech upon that occasion aroused the attention of the world, and showed that Germany is so fully engaged in keeping guard over her own Socialists, and in holding France at bay, that she is quite willing to let Russia have her own way in the overthrow of Turkey, Bulgaria, etc.

In view of the reorganized policy of Russia in connection with Turkey, this speech is significant as preparing the way for all of the great powers of Europe hitherto opposed to it, to give their consent to such an arrangement, or by declaring themselves opposed to it, to involve themselves in war to protect Turkey. This all looks as though next Summer would see a war on foot which might engage every nation of Europe. Already France is building extra barracks for troops upon the German frontier, and Austria is ordering extra hospital supplies and provisions, and arranging for transportation of troops in March, while Germans in England have been notified to be in readiness for a twenty-four hour notice to return home for military duty.

Wars in Europe would be no new thing, but circumstances are greatly changed and results would doubtless be greater than ever before. Every country contains a large class whose chief disease is discontent, and frequently not without just cause. These will gradually conclude that themselves and their sons can fill a better mission in life than that of supporting Royalty either by laboring under excessive taxation, or acting as bullet-stoppers. The fact that General Von Moltke and Prince Bismarck, as the agents of their Emperor, failed during the last month, even by the strongest appeals to patriotism, and the statement that the Empire would be endangered unless the measure and the funds it demanded were granted, failed to influence the one-half of the people's representatives, is an evidence that the Germans are no longer easily moved by that poor sentimentalism called patriotism. This is well; good sense and broader ideas will cause men to look with as much sympathy and care at the homes of others, as at their own. And it will lead them to withhold their aid and support from Kings and Emperors who take from them the flowers of the family in their very bloom for soldiers, and rob the remainder through taxation to support their thrones and gratify their vanities or spites--all under the name of patriotism!

But let no one imagine that such a war will bring final results. It will be but one act in the drama--one skirmish in the "Battle of the great day of God Almighty," which covers the coming twenty-seven years. It will doubtless change the map of Europe some, and by weakening and draining the empires it will prepare them for overthrow at the hands of the Communist vultures of `Rev. 19:17,18`.

Russia, recently refused a large loan of money by the great Jewish Banking House of the Rothchilds, has found another way of replenishing her treasury. She has ordered all Jews to leave Russia. She will thus from their confiscated property be able to supply herself with sinews of war, while taking revenge on the Rothchilds and helping to fulfill the predictions of Scripture, that in this day of the Lord the Jews in large numbers shall return to their own land. There are 4,000,000 [See R1465:2] Jews in Russia more than in all other countries.

At home the interval of peace has come temporarily, only to be succeeded shortly by another travail pang more severe than before.

The large vote which Henry George polled in New York city, has alarmed some who dreamed not of so many in sympathy with views so socialistic, [we use the word in its true and proper sense] as those advocated by Mr. George. Now repressive measures are introduced. One Lutheran church has excommunicated several of its members for belonging to the Knights of Labor. The Catholic church in Canada has taken a similar stand, and a priest who has assisted Mr. George in his New York city canvass, has been relieved of his pulpit, a successor appointed, and he has been ordered to Rome. He has refused to go. He does not submit as the Catholic clergy used to do. He has been thinking to himself that as a man he has some rights, while in this country at least. His congregation has rebelled against the Archbishop's decree. The choristers refuse to officiate, and even the janitor will not open the house for the services of the newly appointed priest. At a largely attended meeting of the congregation, resolutions were passed demanding the reinstatement of the deposed priest, and declaring that until it is done they will neither attend its services nor contribute to its support. These resolutions were sent by a committee of thirty of the prominent members to Archbishop Corrigan. A banner displayed by one of the priests' adherents, read: "Give us from Rome all the religion you want, but of politics nothing." Rather unusual for Catholics, is it not? This goes to sustain our prediction of some years ago, (based upon our interpretation of `Rev. 19:19-21`,) that in the coming struggle the Nominal Church will take sides with and fall with the earthly empires, in their overthrow.

In spite of encouraging "statistics" skillfully manipulated to make a good showing, in spite of the retention on church rolls of the names of the dead, etc., candid minds are reluctantly admitting that Protestantism, and in fact all religion, is going rapidly backward. Babylon's fall from power and influence was thus attested to by Mr. J. W. Sproul, an Allegheny preacher of the Reformed Presbyterian Church, recently. He said, "it is a disagreeable truth, but it cannot be denied that the church is losing ground in every respect, and this despite the statements of statisticians." "How lamentable it is to be obliged to say that the church is not even holding her own."

Babylon is so wedded to the darkness and errors of human traditions that she cannot and will not admit the light and "meat in due season" to her children. Since some of these are the Lord's, the whole institution he declares, must be wrecked to set at liberty his captive children. It begins to fall.

All men are waking up, and girding on their various swords and drawing nigh to the battle. "It is near and hasteth greatly." As the prophet has expressed it, (`Joel 3:9-16`,) the plowshares will first be turned into swords, and the great conflict must take place, before they shall peacefully be turned back again to plowshares. So though the dread evil is coming which will cause great trouble to us and to all, yet seeing the outcome of it, and relying upon God's sustaining power throughout, we alone can look forward with composure and trust.

"In God we have found a retreat

Where we can securely abide:

No refuge nor rest so complete,

And here we intend to reside."

But what is the outlook of our own battlefield close around the bulwarks of Zion? some one inquires. We answer that the enemy by first one agent and then another in heavenly garb seeks still, and more, to overthrow the truth, using all subtilty. Thank God we are not ignorant of at least some of his devices. (`2 Cor. 2:11`.) But more on this under the caption, "As the Serpent Beguiled Eve," crowded out of this issue. It will appear in our next.

THE LORD'S SUPPER.

The anniversary of the Lord's Supper will this year fall upon Thursday evening, April 7th; and in harmony with a custom among the early Christians, we esteem it as they did, a blessed privilege to commemorate our Lord's death in the manner which he requested us to observe, and at the time observed by him. Though he has made free from the Law all believers in him who were under it (Israelites), yet he was "under the Law" and was limited by it. Accordingly he could be crucified only upon the fourteenth day of the Jewish month Nisan (which this year commences Thursday evening, April 7th, and ends at 6 P.M. on Friday, the 8th), because his death was the antitype of the death of the lamb whose blood sprinkled upon their door-posts covered or protected the firstborn of Israel. And these firstborn in turn were exchanged for the tribe of Levi (`Num. 3:12,13`), of whom came the priests through whose sacrificial ministrations all the

people were justified.

The lamb typified Christ Jesus our Lord; its death represented his death. And, in exact correspondence with the type, his sacrificial death, must and did occur at the same date. The firstborn saved by the blood of the typical lamb, typified "the church of the firstborn, which he (Jesus) hath purchased with his own blood." Those firstborn Israelites, afterward the priests, typified the "Royal Priesthood" of whom the Lord himself is Chief Priest; and this anointed company is to be God's instrumentality for blessing all people who will come into harmony with him, typified by all Israel. Thus seen, the blood of the typical lamb cleansed and preserved all Israel, though applied at first and directly only to the firstborn. For if the firstborn ones had not been preserved, there would have been no priesthood; and if no priesthood, no reconciliation. So also in the antitype, the merit of the Lamb of God which taketh away the sin of the world, is applied during the gospel night only to the firstborn, the church, the select little flock, the Royal Priesthood, who under the direction of the High Priest, shall soon in the incoming age, bring all of honest hearts (Israelites indeed) into full harmony with God.

Let all of the Church of Firstborns then intelligently and reverently commemorate, not the typical lamb, nor eat it as did the typical people (Israel), but let them celebrate the death of our Paschal Lamb, the Lamb of God. Let us as often as its anniversary recurs, keep it in remembrance of him; for even Christ our Passover [lamb] is slain, therefore (let us not only commemorate his death) but let us joyfully afterward keep the antitype of the Feast of Passover.*

We do not celebrate the "Feast of Passover" on the night of April 7th. It is celebrated throughout the remainder of our lives which the seven days of its continuance represented; but we will celebrate the Supper, whose elements (bread and wine) symbolize the flesh and the blood of our Redeemer.

And yet the bread and wine are only symbols, and to appreciate what we do we must see deeper than these while using them as our Lord directed, saying, "Do this, in remembrance of me." The partaking of the bread representing his flesh, to us means a partaking of those perfections which were in him as a perfect man, which we and all, lost through Adam. In partaking of the wine representing his blood, his life, we accept from God again through him, the right to live, lost in Adam. Thus the eating and drinking of the bread and wine, emblematic of his flesh and blood, signifies our complete justification. All of the Redeemer's human perfections and his right to life--given for us--are thus accepted by us, in this symbol. All believers in the ransom are thus privileged to celebrate or commemorate it, and the blessings it brings.

But among those "believers" there is a class, a "little flock," to whom it means all this and more. These are those who have consecrated themselves as the under priests, under their great Chief. To these the emblems not only signify the Lord's sacrifice by which they are justified to human life and all its rights, but also their own consecration to be joined in sacrifice with him, to suffer with him, to be dead with him; to sacrifice all the rights to human perfection and life to which their justification through acceptance of his sacrifice had entitled them. To these the emblems (bread and wine) are not only remembrancers of the Lord's sacrifice, but also of their own covenant to share the sacrifice with him, if by any means they might fulfill the conditions and be accounted worthy to be "made partakers of the divine nature," and to be with him, his "joint-heirs" and co-workers in blessing all the people.

Paul calls our attention to this feature of the commemoration, saying: "The loaf which we break, is it not the communion of the body of Christ [the "little flock," the Church, of which our Lord is the head]? the cup of blessing which we bless, is it not the communion of the blood of Christ [the entire anointed company]? For we, though many, [members] are one loaf and one body, for we are all partakers of that one loaf. --`1 Cor. 10:15-17`.

All must eat of the flesh and blood of our Lord Jesus: i.e., they must partake of those human rights and privileges which his sacrifice secured for all, either in this age by faith, or in the next age actually, else they will have no life rights, either to make sacrifice of now, or to enjoy (without the privilege of sacrificing them) hereafter. So then we urge all believers to "do this" intelligently, and while using the emblems, to accept and apply and appropriate fully the justification from all sin and the right to life which God holds out through the Lamb of God, and in no other name or way. And especially let all believers who have been immersed with Christ into his death, and thus into membership in his "body" (`Rom. 6:3,4`), do this, remembering their justification through his blood and renewing their covenant to be dead with him as human beings, that they may live with him as partakers of the new, the divine nature.

So far as possible meet with such as you can recognize as fellow-members of the same body, and exclude no believer in the ransom. Arrange for the meeting long enough beforehand. It matters not who shall pass the emblems, even Judas may have assisted at the first celebration.

All who can do so are cordially invited to be present and celebrate with the church that is at Pittsburgh. If possible arrange your affairs to stay over the following Lord's day, which will be the anniversary of our Lord's resurrection. Turn aside--let us devote a few days to the pursuit of our spiritual interests exclusively. It will help possibly to break some of the cords by which the world, the flesh and the devil would bind us down to "diligence in business," to the dwarfing of the fervency of spirit in serving the Lord, so indispensable to every crown-winner.

Quite a number were present from a distance last year, and many more have expressed the intention of attending the coming celebration. Especially those whose labors are of a public character, will do well to come. Make a memorandum of questions which you would like to discuss, so that our communings together may be the more profitable. So far as possible all of our readers will be provided with board and lodging free during the meetings. Let us know of your coming a day or two ahead. Notice the date and get here some time before 6 P.M., of April 7th, that you may be in time for the celebration of the "supper." Come to the Z.W. TOWER business office.

*The "Feast" is not the "supper," but follows it and has a totally different significance. The "Feast" with the Jews lasted a week, and commenced after the lamb had been killed and eaten. Its observance was marked by joy of heart, separation from all carnality and from leaven. It represents the life of joy and purity and separation from sin [leaven] which all who recognize the value of the lamb, etc., are to enjoy.

THE EASY YOKE.

"Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy and my burden is light."--`Matt. 11:28-30`.

Satan the prince of this world has placed many yokes upon the necks of all mankind. They are bound and fettered by every device which he could arrange. But Jesus invites all such to come to him and find rest--the blessed rest of freedom from the galling yoke of the oppressor. That rest is found in the meek and quiet spirit which humbly submits to the easy yoke of the divine will and ceases the strife to gratify the perverted human will. The burden of the divinely imposed yoke is easy and light when we let it rest naturally upon us. It is only placed upon us for our good, and only those who cheerfully submit to it have rest and safety.

Our Lord's words were addressed to those of his day, bound by Jewish creeds and traditions and their own fears, engendered by their erroneous misconception of God and his plan. As with the Jewish church, so with the Christian church, the "yokes" of sectarianism and the "burdens" of tradition, fetter and gall those who possess the spirit of Christ, whose zeal and love are according to knowledge and for Christ and the church which is his body, rather than for a sect of human organization. Such cannot be comfortable with the yokes and burdens of men and must claim the freedom of sons of God, the liberty wherewith Christ hath made them free.

THE CHURCH OF GOD.

"Zion, arise, break forth in songs

Of everlasting joy;

To God eternal praise belongs,

Who doth thy foes destroy.

Thou Church of God, awake, awake,

For light beams from on high;

From earth and dust thy garments shake,

Thy glory's drawing nigh.

"To raise thee high above the earth,

God will his power employ;

He'll turn thy mourning into mirth,

Thy sorrow into joy.

In shining robes thyself array,

Put on thy garments pure;

Thy king shall lead thee in the way,

That's holy, safe and sure.

"In thee, the Lord shall place His name,

And make thee His delight,

And place on thee a diadem,

Divinely fair and bright;

And thou shalt be the dwelling place,

Of him that reigns above,

Yea, thou shalt be adorn'd with grace

And everlasting love.

"The joy of nations thou shalt be;

A bright and shining light;

For God is in the midst of thee,

To keep thee day and night.

He'll bring thy wandering children home,

And gather those without;

And with a wall of jasper stone,

Will guard thee round about.

"Arise, O Zion, praise thy King,

And make His name thy trust;

With joy and triumph loudly sing;

For he is true and just.

O Zion, sing with truthful voice,

Thy great Redeemer's praise;

In His almighty power, rejoice

Throughout eternal days."--Manifesto.

THE TIME IS SHORT.

"But this I say, brethren, the time is short; so that they who have wives, should be as if they had none; and they who weep, as if they wept not; and they who rejoice, as though they rejoiced not; and they who acquire, as though they acquired not; and those occupied with this world, not going beyond the proper using of it." --`1 Cor. 7:29-31`.

It is a great mistake, and yet a very common one, to apply the teaching of the Apostle Paul to the world and the church indiscriminately. It should be borne in mind that the apostle is addressing the church only, as a peculiar people, separate from the world, with hopes and aims, and present conditions and future destiny entirely different from those of the world, although they appear to be as other men. It would seem strange indeed if such a class should need no special instruction.

Under the erroneous impression that these and other teachings of the apostle were intended alike for all, Paul is generally considered as an extremist, and as a teacher who though good in some respects, had his peculiarities which colored his teachings, and which should therefore be received at a discount to that extent. Paul was indeed a man of marked personal peculiarities, and therefore he was a fit instrument and a chosen vessel to do the greatest work that any man, except "the man Christ Jesus," was ever privileged to accomplish. He was a man true to his convictions, untiring in energy, and full of zeal,--one of the meek who, when called upon by the Lord even in the midst of his zealous persecution of the saints, in which he verily thought he was doing God service, meekly inquired, "Lord, what wilt thou have me to do?" And what the Lord showed him to do, he did immediately, not stopping to confer with flesh and blood.

But these were not the only peculiarities which influenced Paul's teaching. By the favor of God, Paul was caught away (in the spirit, that is, mentally) to Paradise, to the third heaven, the new dispensation or kingdom of God, where he saw things to come, which were not then lawful to be uttered clearly, because it was not yet due time. And the broad view of God's plan thus given to the apostle enabled him to realize the real position

of the saints, and the weighty interests involved in their development as members of the body of Christ. Yes, Paul at that early day of the church's history was by special favor of God permitted to know what is now due to all the saints, viz., the plan of God spanning the ages past and future. And from this standpoint of knowledge he was able to guide the church by his teachings all through the age--from the beginning down to the closing days of her course, until she is presented to her Lord as a chaste virgin accounted worthy to be his bride. In this great work of preparing the bride for the marriage, the various apostles and prophets were privileged to share; but Paul was more highly honored thus than any other.

As we are now privileged to see from the same standpoint of knowledge, it now being due time, we can see a propriety in Paul's teaching which is in perfect accord with God's plan and purpose for the saints, though it must seem extreme to others. Being begotten to a new nature, they are no longer to live after the old. We should now live, not as men, concentrating our interests, affections, hopes and aims on earthly things and striving after them, but as new creatures, whose sole interest and concern is for the advancement of the interests of the heavenly kingdom.

The principal work in the interest of the heavenly kingdom during the present age has been the selecting and development of the church, who are to be God's agents for the enlightenment, conversion and blessing of the world in the age to come. The all-important work, therefore, to which every earthly consideration should now bend, is the seeking out and preaching the gospel to the meek, few though they be; encouraging, strengthening, and helping them in every possible way to make their election sure.

For this great work we are reminded that the time is short, and that if we would have a share in it, we must push aside the earthly hindrances and improve every passing hour; for very soon our opportunity will be gone. Consider for a moment how very short is the opportunity which as an individual you possess, that you may more fully realize the necessity for haste and diligence in the service. Deduct from the brief space of your present life the years past, before you came to a knowledge of the truth and consecrated your life to the service of God, and then the declining years of life, when sight grows dim and physical strength grows more and more feeble, and then the time and strength which must be expended in providing things needful for the temporal wants of ourselves and those necessarily dependent upon us, and with the greatest economy of time, how much is left for the great work in hand to which we have consecrated ourselves? When we actually figure it out, how very insignificant it appears! Truly, Paul is right here--the time left for service is extremely "short"; and it behooves the saints to resolutely push aside the hindrances and overcome the obstacles, if they would run successfully for the prize, or accomplish anything to the Master's honor, or to show their love and appreciation of the good tidings by sounding the trumpet of truth to fellow-pilgrims.

The time is short; so that they [of us] who have wives should be as if they had none. The establishing of an earthly home and the rearing of an earthly family, which is generally regarded as the principal business of life, should not be the ambition of the saints. The injunction to increase and multiply and fill the earth, was given to the natural man, but not to the little flock, the new creatures, partakers of the divine nature. Their mission is not to help to people the earth, but to help bring to the spiritual birth the new creatures of the divine nature--the little flock--begotten of the heavenly promises. And the time for that work being short, they cannot afford to further cumber themselves by increasing their earthly cares. The idea of consecrating one's life to the service of God, and then going on, year after year, tying ourselves down and loading ourselves with cares and responsibilities of an earthly character, which when once incurred we dare not shirk, and which with increasing and necessary demands will require more and more of our time and thought, and care and attention, is simply preposterous, and entirely out of harmony with our covenant. It is not following the footsteps of either the Lord or his most faithful apostle.

Jesus said he had finished the work given him to do at his first advent, and how did he spend his life? He spent it in selecting, teaching, training and developing a small and apparently insignificant company of men and women, who should form the nucleus of the church, which under his future direction and care would be fully developed and perfected. He did not cumber himself with the cares of this life, and let his special work take its chances, in the odds and ends of time which could be spared from earthly things. The increase of the earth's population, he considered no part of his work; nor is it the mission of those who follow in his footsteps.

With his clear insight into the plan of God, and a realization of the importance of the great work in hand, Paul's counsel that the unmarried should remain so, that they might thus give themselves without hindrance to the Lord's service, and that the married should not add to their earthly cares, and thus make their pathway more difficult and their opportunity for service less, was timely and important, and in perfect harmony with The Lord's example and teaching (`Matt. 19:12`), which he also so closely followed.

None should make the mistake, however, of supposing that the responsibilities of a family already incurred can be ignored or set aside; on the contrary, it is written, that he that provideth not for his own is worse than an unbeliever, and hath denied the faith.--`1 Tim. 5:8`.

The worldly and lukewarm Christians are in total ignorance of the great work before the saints either in the future or in the present age, and therefore our work seems to them unimportant and foolish--a waste of energy; but we must not for a moment view it from their standpoint. This work, insignificant though it may seem in the eyes of others, and small though it may appear to us now in its results, is the grandest work in which it was ever the privilege of any to engage. Eternity alone will reveal to the world its magnitude and importance, or enable us to fully realize it.

Further, we are told that because the time is short, those who weep should be as if they wept not, and those who rejoice as though they rejoiced not, and they who buy as if they acquired not. We may and have, in common with all mankind, causes of an earthly character for both weeping and rejoicing; but we should not allow either joy or sorrow to unfit us for our work, nor to detract from our interest and effort in it. But we may rejoice always in the Lord, knowing that in due time all tears shall be wiped away, and that fleeting earthly joys shall give place to the songs and everlasting joy which by-and-by shall be upon every head. And those who acquire wealth or goods should not reckon their acquirements their own, or for the gratification of self-pride or the love of display, but as something belonging to the Lord, something more of his entrusted to them to be utilized in his service. If once thoroughly awake to the fact that every acquirement is the Lord's and not their own, that their time, influence and talent, past, present and future, is all consecrated, it would free such from many of the snares to which they are subject-- "which some coveting after, wandered away from the faith and pierced themselves through with many sorrows."-- `1 Tim. 6:7-12`.

Finally, while necessarily occupied with the business of this life and the expenditure of its income, we should not go beyond the just using of it for ourselves as becometh saints. Provide things honest, neat and comfortable for the temporal necessities, and then give them no further thought. Though we have consecrated ourselves and all our goods which we have acquired or may acquire, to the Lord, he permits us to appropriate this much of it for our temporal wants. In harmony with our covenant, this only is the "proper using" of earthly goods.

O how narrow is the way in which the saints must walk who follow in the footsteps of the Master! There is self-denial at every step, but Jesus said, "He that taketh not up his cross, and followeth not after me, is not worthy of me." If we cannot prove our love for the Lord by thus sharing in his reproaches and self-denials, we are not of the class he wishes to make his Bride. It will be no easy thing for any to endure unto the end, but blessed is he that shall do it. If we keep looking at the things behind, cherishing the old ambitions and fostering the old spirit which once impelled us, endurance of our trials will become more difficult if not impossible; but let us take the apostle's advice, and forgetting the things behind, seek new conquests over the world and flesh and devil. Let us thus press forward to the mark of the prize of our high calling, which is of God through Christ Jesus. And bearing in mind that the time is short, let us make haste to improve passing opportunities for such a grand and blessed service.

HE is a great conqueror who can conquer himself.

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 cannot be changed. The future is now in your power.-- Hugh White.

BIBLE LIGHT ON PROBATION AFTER DEATH.

Brother Stowe is a contributing member of one of the branch Bible Societies. At one of their recent meetings the so-called "Andover question" of probation for infants and heathen in death, was taken up for discussion. Brother S., though not a public speaker, prepared and delivered the following paper, which shows the question from our standpoint in a good light. It made quite an impression on some of the D.D.'s who heard, and we doubt not they wondered that a Christian business-man could become so well versed in theology as to be able to teach them on this subject. It shows how the earnest ones who have the will can find some way to serve the truth. Each saint should seek to multiply his opportunities for service and thereby increase his talents. Willing hearts, hands and voices are finding and using hundreds of ways, great and small, and making openings.--Editor.

Opinions, from other sources than the Bible, differ as to what the act of death is, but the agreement of the whole Bible seems to be that it is a total extinction of life, and, therefore, that the state of death is an entire suspension of being, mental as well as physical. This being so, man's probation or trial must occur, not in death, but before the state of death has begun or after it has ended--in resurrection.

"So man lieth down and riseth not; till the heavens be no more they shall not awake, nor be raised out of their sleep. Oh, that thou wouldst hide me in the grave, that thou wouldst keep me secret until thy wrath be past, that thou wouldst appoint me a set time and remember me! If a man die, shall he live again? All the days of my appointed time will I wait till my change come. Thou shalt call and I will answer thee; thou wilt have a desire to the work of thine hands."--`Job 14:12-15`.

"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--`Eccles. 9:10`. ("Grave" is here translated from "sheol.")

"For in death there is no remembrance of thee; in the grave (sheol) who shall give thee thanks?"--`Ps. 6:5`.

"For if the dead rise not, then is not Christ raised; and if Christ be not raised your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished." --`1 Cor. 15:16-18`.

A great multitude of texts convey the same meaning. This death is the Adamic death, from which Christ, by virtue of his sacrifice, giving a ransom or corresponding price, redeems all men. The first probation of the race was a representative one in Adam, whereby all became subject unto death. Were there not to be a recovery as wide as the condemnation the first probation would be properly regarded as a total failure, a sweeping victory for the adversary at the outset of creation. But "Known unto God are all his works from the beginning of the world." (`Acts 15:18`.) "For the Lord of Hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?" (`Isa. 14:27`.) We who believe in the infinite power, wisdom and benevolence of God cannot doubt that he has a definite and systematic plan for the development of the race, by which the largest possible proportion thereof shall be brought to ultimate and permanent good. This idea was hinted at when God told Adam that the seed of the woman should bruise the serpent's head. Two thousand years later he told Abraham plainly that in his seed should all the families of the earth be blessed. Gradually the features of the plan were delineated in the prophecies, but it was yet a mystery until its fulfillment began. Paul declares (`Col. 1:27`) that "this mystery which hath been hid from ages and from generations,...now made manifest to his saints,... is Christ in you the hope of glory."

Jesus is anointed to be the Head or Lord over the Church, which is his body, and unitedly they constitute the promised "seed"--the Great Deliverer. "If ye be Christ's, then are ye Abraham's seed and heirs, according to the promise" (`Gal. 3:29`)--the promise of blessing to all the families of the earth.

There never was a publication to the Gentiles of the "only name" given whereby men must be saved until the world was 4000 years old, and the very gradual and intermittent progress of the "good tidings which shall be to all people" up to this day, indicates the purpose of God hitherto to have been other than

the application of the ransom to the world in this life. Who can doubt God's power to have enlightened all men had he so chosen? He has not done so. More than nine-tenths of the race have died without any knowledge of Christ. Only a "little flock" has been "called and chosen and sanctified," while mankind at large have only lived that they might learn the sad but needful lesson that sin brings misery and evil brings destruction. With this experience which Adam had not, they will be better prepared than he to accept the favor of God when it shall be extended to them. To them, indeed, "the law," whether written on tables of stone or in their hearts, has been a "schoolmaster," availing for their condemnation, but not for their salvation, since that must come through Christ alone.

The present mission of Christ to the Gentiles has been to take out of them "a people for his name." Convinced of this, many have supposed that all not so chosen were forever lost. In reality the few are chosen and severely disciplined now, that through their labors in the coming new day "all the families of the earth" shall be blessed.

There is to be a resurrection of all. "But now is Christ risen from the dead and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (`1 Cor. 15:20-22`.) "Therefore, as by the offence of one, judgment came upon all men to condemnation [to death], even so by the righteousness of one, the free gift came upon all men unto justification of life." (`Rom. 5:18`.) "And he shall send Jesus Christ, which before was preached unto you, whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began." All that was lost in Adam by the world of mankind will thus be restored through Christ. All the prophets had declared it, though it is improbable that they understood it. This resurrection, this "justification to life," then, is a part of the Savior's work of blessing all the "nations," "kindreds" and "families of the earth." How, then, shall we read his words--`John 5:28-29` --"Marvel not at this, for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." The new version renders the last word "judgment" instead of "damnation," and a glance at the original discloses the fact that the change is wisely made. The Greek word is "Krisis." Webster gives eight definitions to the word "judgment," which includes trial as well as sentence. Read now `verses 24 to 27`, the burden of which tends toward the giving of life, rather than its withdrawal.

"Judgment must begin at the house of God," says Peter. The church has its trial now; the world will have its trial hereafter. The "day of judgment" will be a period commensurate with the extent and grandeur of the work to be done in it.

"Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in and shall not be able when once the master of the house has risen up and hath shut to the door." This refers to the present dispensation.

Now note a picture of the coming day: "Strengthen ye the weak hands and confirm the feeble knees. Say to them that are of a fearful heart, Be strong; fear not; behold your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart and the tongue of the dumb sing, for in the wilderness shall waters break out and streams in the desert....And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; the wayfaring men, though fools, shall not err therein." And the ransomed of the Lord shall return (from death) and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away."--`Isa. 35:3-10`.

Every age is tributary to its successor in the revealed plan of God. In the present the rod of God smiteth the rocky heart of a man, and lo! it becomes a "well of water springing up into everlasting life;" but in the broader day, when the New Jerusalem "cometh down from God out of heaven," the water of life is not a little well here and there, but a mighty river, and then "whosoever will may partake" thereof freely. (`Rev. 22:1,2,17`.) The church is then complete; yet we are told that the leaves of the trees upon the margin of the river are for the healing of the nations, showing that there will then be nations not in health, but capable of being healed.

"The ransom given does not excuse sin in any; it does not propose to count sinners saints and usher them into everlasting bliss. It merely settles the first condemnation and its penalty, and reckons the sinner released from that condemnation and its results, direct and indirect, and places him again on trial for life, in which his own willful obedience or willful disobedience shall decide whether he may or not have everlasting life."--Millennial Dawn," Vol. I., p. 148.

"But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years and a thousand years as one day. The Lord is not slack concerning his promise as some men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance."--`2 Peter, 3:8-9`.

"Who will have all men to be saved (from death) and come to a knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time." --`1 Tim. 2:4-6`.

In this last clause lies the key to the mystery. To the millions of the living to-day and to the far vaster myriads of the dead the ransom has not been testified, but that it will be we have many a "Thus saith the Lord." When even extinct and sinful Sodom shall be brought back to her "former estate" and made a daughter to Jerusalem, as we read in `Ezek. 16:44` to end, we may well believe that "the mercy of the Lord endureth forever," and that "I will give thee the heathen for thine inheritance and the uttermost parts of the earth for a possession." The mysteries of human destiny that have pained our hearts and tested our faith are clearing up in the advancing light due to the household of faith, and as the Church beholds her work spreading out before her in the coming life, and sees the grandeur of her association with her head in ruling and blessing the nation's new-born from the grave, she is filled with gratitude and gladness and her heart is stirred with passionate zeal for present self-purification and to make known to all the good tidings which shall be to all people.

J. A. STOWE.

LIVING BY FAITH.

"Now the just shall live by faith, but if any man draw back my soul shall have no pleasure in him."--`Heb. 10:38`.

Living by faith is a very different thing from living by sight. To live by sight is to act in the present, and plan for the future, according to our own knowledge, experience and judgment; while to live by faith is to study and accept God's plan for both the present and future, and to act as he directs, ignoring our own ideas of expediency whenever God's word speaks to the contrary.

It will not require very deep penetration therefore to decide to which of these two classes we belong. Every man belongs to either the one or the other, unless he be an idiot or insane. The great mass of mankind are endeavoring to walk by sight; yet they are so very short sighted that they can see but a short distance in advance, and their past experience has been so brief and varied, that it forms a poor criterion on which to base a correct judgment in devising plans for the future. Yet, lacking faith in God, it is the best they can do for themselves, and they very generally realize that all their plans must end with the present existence, as they know nothing of the future beyond the tomb.

But there is a small class who walk by faith. They are a peculiar people, separate from the world, and cannot assimilate with it. Having learned and believed God's plan, and seeing that it not only includes all the present but stretches on into eternity, and having implicit confidence in his infinite wisdom and boundless love, they simply place their hand in his, accepting of his proffered leading, and promising to follow wherever he directs, trusting that however dark or thorny the way may be, the end will be blessed and glorious. They are not promised that the pathway in the

present life shall be one of luxury and ease, that they shall have abundance of comforts, that their business plans shall all succeed, that friends will multiply, and that their declining years, specially, shall be years of rest, after the heat and burden of the day is past.

No, these things are not promised, but it is promised that their bread and water shall be sure as long as God desires

to have them live; and having food and clothing they are to be therewith contented, and whatever temporal adversity may come, to remember through it all, that all things whether good or evil, shall, under the divine management work together for good to them. Having this confidence it is their privilege to be always rejoicing, trusting with childlike simplicity to their heavenly Father's love and care, and faithfully meekly and obediently following in the footsteps of our leader and head, Christ Jesus, who set us an example that we should follow in his steps.

His life was one of implicit faith in the promises of God, and his daily walk in perfect harmony with his faith--obedient even unto death. He took no thought more than was necessary for the life that he then possessed--either for the present or future of his earthly existence; and beyond that, he had nothing except what was secured to him by the promise of God.

The apostle denominates this class who now thus live by faith, the just. This includes Jesus their Lord and head, the just one, and all those now justified by faith in his blood and following in his footsteps. These justified ones are just, having received the favor of justification through Christ, and in grateful and cheerful obedience submitted themselves to God. Blessed "little flock" follow on, through evil report and good report, through present tribulation and trial and conflicts within and without; it is your Father's good pleasure to give you the kingdom; blessed virgin church "the King hath greatly desired thy beauty" and thou shalt be his bride and joint-heir, if thou wilt prove thy love for him by cheerful endurance unto the end.

But if any of this class draw back the Lord will have no pleasure in them. To draw back from this high privilege into which we have come by faith, is to go back to the world and to live after the course of this world, to take the world's standpoint of observation and to reject the Lord's leading. The drawing back is not generally done suddenly but gradually. It begins with discontent, and the discontent soon finds expression in complaint; and complaint soon developes into open opposition, which grows more and more fixed and obstinate. Paul declares the end of such apostacy when in the `next verse` he remarks hopefully, "But we are not of them who draw back unto destruction, but of them that believe to the saving of the soul."

Let each of the dear consecrated company beware of taking the first steps backward; and if you realize that you have already done so, wake up to a sense of your danger and recover yourself at once from the snare of the adversary. Your only safety dear ones is in keeping your eye of faith fixed on the mark of the prize of your high calling and forgetting the things behind. If you keep looking back at the sacrifices already made you will only see the things behind, and the things before-- unseen except by the eye of faith--will cease to attract you, and very soon you will be caught in the snare of the prince of this world. Besides the malady of discontent is contageous and may spread to some other members of the household of faith, and so many be defiled. Thus you would be a stumbling block and adversary of the body of Christ rather than an aid and upbuilder of it. "Watch and pray that ye enter not into temptation."--MRS. C. T. R.

"NO VARIABLENESS, NEITHER SHADOW OF TURNING."

"Do not err, my beloved brethren: Every good gift and every perfect gift is from above and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures."--`Jas. 5:16-18`.

Only those who have been brought to a clear knowledge of the plan of God, can really rejoice in those assurances which the Scriptures give of the unchangeableness of his character, and the certainty that all his purposes shall be accomplished. To the great majority of Christians this assurance only awakens fearful apprehensions. For centuries the church has been taught that God's plan is to consign all but a few of his creatures to eternal and hopeless misery; and as they look at his perfect law and realize their own shortcomings when measured by it, and much more the utter failure of all the world to find justification through it, the assurances of God's unchangeableness sounds like the knell of an eternal and merciless doom for the great majority of the human race.

But with what different feelings we read the blessed words, "With Him is no variableness, neither shadow of turning" --we who have been so wonderfully enlightened through the Scriptures concerning God's plan: as to how it was wisely designed before the creation began; how it has been developing in the ages past; what is its present status and mode of development; and what and when will be the glorious outcome. As we take in the grand scope of the wondrous plan and perceive the blessings in store through it for all creation, both spiritual and human, our hearts are filled with joy unspeakable and full of glory as we read, "With him is no variableness, neither shadow of turning." "I am the Lord, I change not." "My word that goeth forth out of my mouth shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."--`Mal. 3:6`; `Isa. 55:11`.

Do not err, beloved brethren: every good and perfect gift comes from God. God's plans for mankind are all good and perfect, and when fully realized in his appointed time will amply demonstrate his glorious and benevolent character. Every purpose of God is for the ultimate good of his creatures. His severest chastisements are for the reformation of the wayward and their final establishment in righteousness and everlasting happiness; and only when they absolutely refuse to be rightly exercised by the discipline of the Lord will he administer the final punishment which forever blots them out of existence, because unworthy of life. And this he declares will be the last resort; for "As I live, saith the Lord, I have no pleasure in the death [second death] of the wicked, but that the wicked turn from his way and live.--`Ezek. 33:11`.

God is not the vindictive tyrant which so-called orthodoxy represents him to be, delighting in the eternal misery and torture and hopeless despair of millions of his creatures; and those who have been taught to so regard him should reflect upon his words through the prophet `Isaiah (29:13`)--"Their fear toward me, is taught by the precept of men."

God's eternal purpose is briefly epitomized in two great covenants carefully recorded by the prophets--the Abrahamic Covenant, and the New Covenant. The former, addressed to Abraham, reads thus: "In thy seed shall all the nations of the earth be blessed." (`Gen. 12:3`; `22:18`.) The latter, addressed to the typical people Israel who represented the whole world [see Tabernacle Types] is recorded thus: "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah. Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they brake, although I was a husband unto them, saith the Lord. But this shall be the covenant that I will make with the house of Israel: After those days [when the days are accomplished for the overthrow of the kingdoms of this world and the setting up of the kingdom of God] saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one [who dies then --the second death] shall die for his own iniquity [his own wilful sin, and not because of inherited weaknesses and tendencies to sin]. Every man that eateth the sour grape, his teeth shall be set on edge." --`Jer. 31:31-34,29,30`.

Of these two covenants it will be seen, that the latter, or new covenant guarantees to all mankind, represented by Israel, a restitution. This is the prophet Jeremiah's testimony concerning the restitution of all things which Peter says, God has spoken by the mouth of all his holy prophets since the world began (`Acts 3:21`). A restitution, as all must know, signifies a restoration of that which was lost--the restoration of mankind to the perfection and blessedness lost in Eden. Read it again, and see how emphatically and clearly the Lord here states his purpose; and notice further that it is unconditional --an affirmation of Jehovah not subject to any contingencies which might hinder its going into effect. And then remember his words: "I am the Lord, I change not," and the words of the Apostle James, "With him is no variableness, neither shadow of turning"; and the words of the Apostle Peter, which show that the times of refreshing, the times of restitution, are due to begin with the return of our Lord Jesus Christ whom the heavens receive until that time.--`Acts 3:19-21`.

…