The Watchtower, July 1, 1887

VOL. VIII. PITTSBURGH, PA., JULY, 1887. NO. 11.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY, PITTSBURGH, PA.

BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. 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`.

WRITE plainly; give full address each time. In giving a new address say also where from.

IF ANY who desire the TOWER do not receive it regularly, it is probably the fault of their Post-Master, or their own fault. We gave repeated notice that all who want the TOWER and were unable to pay up arrearages, or to renew their subscription, could have it the same as ever, by sending a card stating the facts and requesting its continuance. Others were dropped as we had warned them and are themselves alone to blame. We shall be glad however to learn from time to time of those who hunger and thirst after truth, and shall be glad to re-enter them on our lists.

THE HARVEST FIELD

While many brethren and sisters are taking hold of the work and pushing DAWN, VOL. I., grandly, none should get the impression that the field is so full of reapers and that their service is not needed. Our Father has so arranged the work, now as in every time, that there not only is need for every member of the "body" to be active in the service, for his own development, but also that there shall be a real need for the labor and sacrifice of each consecrated priest.--`1 Pet. 2:9`.

As a matter of fact, if five thousand of our readers could and would use their time entirely in the work, it would require quite a long time to thoroughly introduce DAWN to God's children in every town and city of this land. The present number of laborers, with all their zeal, would not exhaust the field in ten years. One city like New York, Philadelphia, or Brooklyn, would furnish busy work for ten canvassers for nearly a year, and other large cities proportionately. God leaves us without this excuse. We cannot say, that we saw no necessity for our labor, and knew of no way to render it. It will then be simply a matter of whether we loved his truth and our fellows so as to be willing, nay, glad to accept his offer of being his ambassadors, and to leave some of the nets of business ambition and the boats of present worldly custom. We do not mean to say that all can or ought to engage in this crusade--some cannot-- ought not, and must do what they can otherwise: but surely many more have this opportunity than have yet improved it.

Neither do we urge any to leave sure situations for an untried work, especially if they have dependent families: such can get "a day off" and take a sample and make a trial to see how many orders they can get, following closely as possible the instructions in "View" of May TOWER. Others, out of employment, can surely find in this the grandest opening, and may afterward thank God that absence of other work forced them into the ministry (service) of God and his church.

Do not think that you need a lot of books before you begin. You need only a sample of cloth and paper bindings. Order when you know pretty surely how many you can use.

VIEW FROM THE TOWER

We scarcely realize the great revolution of thought now in progress on every subject, on every hand and among all classes. Everything is apparently tending toward unwholesome liberalism and reckless freedom of thought and action. Many whose fears are aroused quiet them by supposing that the present must be only the ordinary course, that it has always been so; or as Peter (`2 Pet. 3:4`) expressed their sentiments prophetically, they say, "All things continue as they were from the beginning of the creation." Only those taking heed to the sure word of prophecy are aware that these things are caused by the parousia of the Son of Man, and are evidences that we are in the "harvest," or end of this age. Others do not realize that every age has its close or "harvest." They remember not that the ark and the flood were the end of a former epoch, and that present and approaching events are as much out of the usual rut of this epoch, as the closing events of that "world" were out of the usual order of that time.

Only those enlightened by the "lamp" of truth, God's Word, can really see the great revolution now in progress and appreciate its immediate and its future results. It is perhaps a blessing for those who cannot see the future grand outworkings of the impending trouble, that they cannot yet see the immediate terrible confusion which the present revolution of thought is rapidly leading to. We can therefore scarcely estimate the amount of good we are doing to the worldly in bringing to their attention the great Millennial reign and times of restitution of all things, which the impending time of trouble serves to introduce, and for which it prepares the way, by leveling classes and overthrowing monopolistic systems, secular and religious, built upon evil principles, errors, in whole or in part. Even if the truth is not now received by all whose attention is called to it, it will be remembered and afterward give comfort, help and light in a dark hour to many who now oppose it.

The more of liberty and truth any system contains, the sooner and the sharper will be the conflict between that truth and liberty and the errors and superstitions held in conjunction. The conflict may at times seem to leave error the victor, but in the end it shall fall. Meantime the conflict serves to judge or test the people, and by causing them to take sides, it accomplishes a sifting and separating work, preparing some for more and some for less stripes and plagues in this day when every evil and wrong shall be uprooted and consumed, root and branch. "The fire of that day shall try every man's work, of what sort it is," is a statement which will prove true of all the world, as well as especially of all in the church. None among us, for instance, need try to be neutral on the great question which is testing us now --the Ransom. You must come to it, and be for or against it sooner or later.

We well know that as they get awake the vast majority will forsake this, the foundation of the gospel of Christ, for it is written --"a thousand shall fall at thy side and ten thousand at thy right hand." It has not yet reached this condition, but it is rapidly approaching it, as all must see who keep watch of the so-called liberal utterances of "leading ministers."

Those who discard the long-cherished dogma of the eternal torture of those who die out of Christ, generally do so under the false impression that the Bible teaches the doctrine; hence in rejecting it, they are also rejecting the Bible which they suppose teaches it. Thus they are cutting loose from all anchorage, to be driven about by the changing winds of their own vain imaginings, unguided by the divine chart and compass, whose marks under false instructions they misunderstood, and which now they have ceased to respect and use. Thus they fall an easy prey to the shifting lights of science, falsely so-called, rejecting the ransom and the entire plan of God as revealed, and land on the barren shores of skepticism, saying, If there is a God, I believe he is too loving to punish his creatures, or to require an atonement for sin, a ransom for the sinner. In their effort to be more charitable than God, they not only promise that all shall be everlastingly saved and that the second death is to be a blessing, but apologize for the first death, promising full amends for that injustice which they claim has been done to man. Professing themselves to be wise, they have become so foolish as to charge the great Creator with injustice. But these, with other errors, shall not proceed much further, for the folly of their argument shall be manifested to all in the great time of trouble just before us. It will then be manifested fully that God is not so loving as to be unjust, or to in anywise clear the guilty; for every man shall receive a just recompense of reward for his deeds-- though eternal torment is not that just recompense.

Another class--who, as they begin to think, will see that either the doctrine of a ransom, a corresponding price for all, is an error, or else that eternal torment is not the penalty for sin, (because Christ did not suffer eternal torment for us)-- will find their attachment to the tradition of eternal torment so strong, and their knowledge of the ransom so slight, that they will speedily reject the ransom and hold to eternal torment, when they find them in conflict. Undoubtedly the statement that a thousand to one will stumble and fall over this truth, is what we should expect. How important, then, is our present work to the real children of God in all branches of the nominal church, showing them the fact, the value, and the grand results, of the ransom--how it is in harmony with the just penalty pronounced against sin--death--and the grand exhibition, in one act, of God's justice and love; how that one act maintained his justice and the dignity and unchangeableness of his law, while at the same time it provided the way for mercy to the condemned. For as many as you can really cause to see the ransom for all, in its true light, and the restitution based upon it, you do an incalculable service, in preparing and helping them to stand and not fall in the day of trial now beginning. It is our confidence that all those who are real servants of God, Israelites indeed, will be "sealed in their foreheads" (`Rev. 7:3`), i.e., they will obtain an intellectual comprehension of this truth, sufficient to sustain them before the conflict becomes general.

This being our expectation, we are less surprised than some of you at the wide circulation which MILLENNIAL DAWN, VOL. I., is having. It has a mission not only to seek and separate the saints, but also to fortify those who fear God's name, small and great; and it may serve to counsel and prepare many of the poor Godless world. As a sharp threshing instrument of the Lord in the hands of his faithful children, it is already showing large results.

As an illustration of the workings of error in its effort to combat unfolding truths, we give here some utterances of a prominent "orthodox" minister of this city--Rev. W. R. Mackey--regarding a future probation for the heathen. He claimed there could be no possible object in giving the heathen a future probation, because, he asserts, they have all had a knowledge of Christ,--even those who

lived and died long before Jesus came into the world, had, he claims, a saving knowledge of Christ. In explanation of this seemingly insane statement, he said, as reported in the Pittsburgh Times:--

"The real Christ (that is the incarnation of God's character,) has been in the heart of every man in every time and land who has loved truth and helped his fellow men. Every heathen who has so lived, goes to heaven, because he belongs to heaven and can't go anywhere else. He has not known Christ as he came in Galilee, but he has known and loved the real Christ, though he never heard his human name."

This serves to illustrate the fact that men professedly the servants of Christ and the truth, are so prejudiced against the Bible and its teaching of "a ransom for all, to be testified in due time" (`1 Tim. 2:6`), and so prejudiced in favor of their own theories, that when the two come in conflict, they do not hesitate to make a cipher of the man Christ Jesus and his work of redemption, in order to support their own ideas. No one would think it worth while to ask this man, who represents one of the leading denominations, whether he believes that men were redeemed by the precious blood of Christ. We all know that his answer, to fit his theory expressed above, would be, No, the blood of the historic Christ was nothing; it is contrary to advanced thought to suppose that the actual death of the historic Christ did any good, except as an extreme example which none should follow, but which all should admire.

We fancy that we hear him continue (much in the strain of one of our Exchanges), to explain away the teaching of Jesus and the apostles relative to the value of the precious blood wherewith our Lord bought us, made reconciliation for iniquity and passed over our sins, bearing their penalty on our behalf,--saying, The blood of Christ which is of any value is the blood or life of the Christ principle: the vital principle of righteousness is the cleansing power which makes us acceptable with God--if there is a God other than the God principle of Good.

Alas! Where do men land when they throw overboard the God-given compass and attempt to steer by their own wisdom? And ten-fold is the responsibility of such a one who presumes to be a teacher of others, leading astray the sheep from the true shepherd whom he claims to represent. By and by some now following their teaching, will awake to the fact that the shepherds whom they liberally paid, led them away from the fold.

The unreasonableness and unscripturalness of this minister's teachings, it is needless to point out to our readers; for all who have learned of the fact and philosophy of the ransom, and of the atonement of which it was the basis, can see clearly that it was not the Christ principle, but "the man Christ Jesus, who gave himself a ransom for all," and that it is this fact that is "to be testified in due time" to all, and not a "Christ principle" born in the heart of every man.

How nonsensical is this last claim, how opposed to the Bible teaching, and to every experience and observation of thinking people, to talk about the Christ principle being in men in every time, and to argue therefrom that all have such an innate knowledge of Christ as to be a sufficient ground for deciding their everlasting future! Does not the experience and observation of every sane man prove, that the Bible is correct in the statement that, There is none righteous, no not one, and that all are born in sin and shapen in iniquity, because of inherited weaknesses and imperfections started and caused by Adam's disobedience when on trial as our representative?

Had the apostle Paul interviewed this gentleman, he would probably have talked to him much as he wrote to the `Romans (10:14`), "How shall they believe in him of whom they have not heard? How shall they hear without a preacher?" No wonder people are coming to believe that a curse and blindness attends the laying on of the "holy" (?) hands of the Apostolic succession" (?), rather than any special blessing or ability to discern and teach the truth. As a further illustration of this teacher's ability as an expounder of the Word of God, we note the fact that this is the same gentleman who a year before drew upon him the encomiums of the liberalist press for his skillful manipulation of the miracles of the Bible, showing that there was little or nothing miraculous about them. Especially did he attack and to his own satisfaction overturn the story of Balaam's speaking ass, declaring that the jaw bone of an ass is so formed that it is impossible that it could have spoken. Poor man, he probably knew not that the Scriptures are so interwoven that it is not so easy to get rid of even so small a miracle. He should remember that our Lord (`Rev. 2:14`) and `Jude (11`) refer to Balaam's mission at that time; and that Peter (`2 Pet. 2:15,16`), referring to the same, adds, "The dumb ass speaking with man's voice forbade the madness of the prophet."

But let no one mistake our object in calling attention to such teachings: We accord to this gentleman or Mr. Ingersol the same rights, to think and teach as they please, that under the laws of this land we claim and exercise ourselves. We are merely using this as one illustration among many, of the tendency of our day. We note, too, the fact that though the Episcopal Church covers with the mantle of her approval this teacher and his unscriptural doctrines, she would be arrayed against any who would present the Bible doctrine of ransom and restitution, as her church papers have denounced DAWN. What a commentary, too, upon the membership of the church over which this gentleman presides as teacher, that they

are so ignorant of the Bible that they did not know, or so indifferent and asleep that they did not notice and protest against such "another gospel." What wonder if we question whether there be any "men" in Christ, in that and similar congregations? Probably there are some "babes in Christ" among them, who for the time spent ought to be teachers, but have need of milk, have need to be yet taught the first principles of the gospel of Christ. But alas! how poor their chance of getting even one drop of "the sincere milk of the word that they may grow thereby" to become able to use strong meat in due time, while such a man, devoid of even the first principles of the doctrine of Christ, is their teacher and shepherd.

Alas! these are but a sample of many other flocks of poor sheep. Let all who have the truth feed it to the sheep in the name of the Lord.

EXTRACTS FROM INTERESTING LETTERS.

New Buffalo, Mich.

DEAR BROTHER RUSSELL:--I enclose $1.00 for four paper covered DAWNS. Will you please send me also a few copies of the WATCH TOWER. I thank God for the TOWER and especially the March number. I am so thankful for your explanation of the "no ransom theory." I have been taking the World's Hope nearly a year, and I know that it claims that the Second Death brings life and salvation to all. I am so glad now to be fully armed on this subject by the article "As the Serpent Beguiled Eve," in March TOWER.

The Emphatic Diaglott and cloth bound DAWN came promptly. May the Lord bless the work which I shall try to do. Oh! how I wish I might be one who would be consumed with the zeal of the Lord's house. Yours in the Work and Love of the Master. M. T. G__________.

McPherson Co. Kans.

DEAR BRO. RUSSELL:--As my TOWER did not come yet this month, I did not dare to wait for fear of missing it altogether, and that I should not like. I do not want to miss one number as long as I live. I am fifty-three years old, and I have learned more about the Bible and God's plan of salvation in the last three years, through the TOWER, than I did in all the fifty years before, though born, cradled, reared and educated in the Methodist church by a father who was a Methodist minister and whom I have many times assisted in his labor of love. How strange, how wondrous strange, this marvelous work of God's! We are lost in wonder, and have to accept the prophecy, that in the time of the end knowledge shall be increased, as the explanation. O how grand, how glorious, how full of hope is that increasing knowledge: how it proclaims with the sound of the trumpet, "God is love."

Yours waiting for The resurrection,

A. D__________.

BRO. ADAMSON writes:--I am having grand experiences every day. It seems impossible to get through New Castle. Yesterday took 46 names and left in afternoon train for home. In no other town have I got in so many books to the square, and I have excellent talks. Some careful thinkers are investigating, and awakened sleepers by the dozen. Of course there are bitter opposers, but as far as noted people are willing to investigate for themselves, and I have fruit already and expect much fruit. You may increase the order to here to 300 copies.

I find quite a number of people awake to present truth. The legions to compose the Elisha company are forming and Babylon is being less honored preparatory to its destruction.

Since April 15th (the time I began this canvass) I have sold fifteen hundred copies of MILL. DAWN, and the greater part are delivered; and counting at same rate I shall easily sell 500 more--or 2,000 in all, by July 15th--3 months' work.

DAWNS on hand, April 15th, . . . 70

" taken from Allegheny, Pa. . 80

" ordered to Greenville, " . 300

" " " Sharon, " . 200

" " " New Castle, " . 300

" " " Youngstown, O. . 500

Total:-- 1,450

Please ship now, To Youngstown, O., 250

" " " Warren, O. . . 300

Total:-- 2,000

This is selling at the rate of 8,000 a year, but I think I will increase my sales after the cool weather sets in. I think I can see where I can improve my sales. But if I see I am to fall short of the number I expected to sell this year ending April 15, 1888, which is 10,000 copies, I shall hire the delivery part done by other parties. So you may depend on me for the sale of the 10,000 DAWNS in a year.

The "Lord of the Harvest" is greatly blessing DAWN, which greatly strengthens me, since my only desire is to be a co-worker with God in his way. My Father worketh hitherto (to this glorious end) and (now) I work (to this end).

In Christian love and kind remembrance, joined by Mrs. A., ever in Him.

J. B. A.

Bro. A.'s last Postal Card, June 23d, says:--Took 60 subscribers yesterday and 20 to-day (9 A.M.). I think I am good for 100 subscriptions to-day.

Fayette Co. Pa., June 20th, 1887

MY DEAR FRIEND:--The DAWN was duly received. I have read it once and have begun it the second time. Before I tell you, what I think of the book, I would like to make a little confession. I had heard of the same views last winter, but could not believe it, and if you had mentioned the name of the book, I never would have sent for it; and if I had not promised I would not have read it anyhow; for in my ignorance I thought, if the Bible did not teach eternal torment for the wicked, it did not teach eternal happiness for the righteous. And so I read it carefully with my Bible to examine the references, praying if it was a work approved of God I might receive it, if not, that I reject it. And as I read, God showed me that it was the truth, and I could have cried for joy. I could not part with it. How I thank you, my dear friend. But for you I might never have seen it, or read it if I had. May God bless you in your effort to spread the glorious truth. I will do what I can with my one volume. At first I thought I could read it, but that I would never tell such doctrine as that to others, but praise the Lord it is a joy to tell it.

Yours truly, Mrs. E. H. B.

[The above reply came to a sister who had loaned DAWN to a thinking Christian.]

Arkansas

EDITOR ZION'S WATCH TOWER. VERY DEAR SIR:--Enclosed find $1.00, my subscription for Z.W.T. and 50 cts. for the two "DAWNS" you so kindly sent me.

As to your teaching I cannot express myself now, for I am all torn up. I have quit preaching. My friends know not the cause. I cannot preach. I sometimes regret that I ever gave your teaching any notice. But some how I devour the contents of "Z.W.T." as soon as it comes, and now that I will have some leisure, I will review the DAWN. One thing I must say here: If the spirit of the Editor of the DAWN and Z.W.T. is not of Christ, then I know not the spirit of my Master.

Please let me have a few April TOWERS to loan to friends whom I think will study them. With an earnest desire for the truth of the Gospel of Christ in its beauty and simplicity, I remain your student and friend, J. J__________.

[We know your difficulty, dear Brother, and fully sympathize and so does our Master. It is indeed a severe trial, to come out boldly and acknowledge former errors and advocate the truth in the face of so much organized opposition as we find to day. The meekness of a little child is indeed requisite and the Lord brings the test just to this point as at His first advent. Others are not fit for the Kingdom. The trial falls most severely upon those who by reason of education, and time, and study are best able also to receive the truth; and this is but reasonable also. Surely the truth is sweet as honey to every saint who tastes, and the after bitter experiences as a test, were foretold, and should be expected from the first. (See `Rev. 10:8-11`.)

Receive the truth gladly, if you would have its full sweetness and strength.--EDITOR.]

Amboy, O.

DEAR SISTER IN CHRIST:--I have not been able to do much work for the Master, as my mother has been very feeble and needed all my attention. But my heart's desire to do has not diminished in the least. And I do know that God is blessing me more and more with a more perfect knowledge of the Scriptures, and with it a desire to tell it to others, which I do, wherever I can get "an ear to hear." I find that prejudice is a great hindrance to the reception of the truth, I think that if I am ever so situated as to get away from my own town, I could with the blessing of God, do better.

[Our Lord testified that a teacher is not without honor except among his own acquaintances. ED.]

My desire is, to see M. DAWN, in the hands of every thinking Christian, and not only them but every thinking person. For it is destined to work a great revolution; in the establishing of truth and the demolishing of error. My dear mother to all appearance cannot survive many months, and my work must be mostly to care for her now, but if I discharge that duty faithfully, our Father will give me something else to do. I try to keep the DAWNS preaching where I can find a hearer. I have a promise from the M.E. Minister that he will read it when he has sufficient leisure and I pray that God will open his eyes to see the beauty and harmony of his plan of salvation.

Send a few April Towers to circulate. God bless you in your labors.

Yours in Christ. MRS. F. E. R__________.

LIFE'S STORMS ARE PASSING.

The storm has broken, and the heavy blast

That stifled morn's free breath, and shook its dew, Is dying into sunshine; and the last

Dull cloud has vanished from yon arch of blue.

I know it is but for a day; the war

Must soon be waged again 'twixt earth and heaven; Another tempest will arise to mar

The tranquil beauty of the fragrant even.

And yet I joy as storm on storm awakes;--

Not that I love the uproar or the gloom; But in each tempest over earth that breaks,

I count one fewer outburst yet to come.

No groan Creation heaves is heaved in vain,

Nor e'er shall be repeated; it is done, Once heaved it never shall be heaved again;

Earth's pangs and throes are lessening one by one.

So falls the stroke of sorrow, and so springs

Strange joy and comfort from the very grief, Even to the weariest sufferer; so brings

Each heavy burden its own sweet relief.

One cross the less remains for me to bear;

Already borne is that of yesterday; That of to-day shall no to-morrow share;

To-morrow's with itself shall pass away.

That which is added to the troubled past

Is taken from the future, whose sad store Grows less and less each day, till soon the last

Dull wave of woe shall break upon our shore.

The storm that yesterday ploughed up the sea,

Is buried now beneath its level blue; One storm the fewer now remains for me,

Ere sky and earth are made forever new.--Bonar.

MADE LIKE UNTO HIS BRETHREN. NO. I.

In all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God-- to make reconciliation for the sins of the people." --`Heb. 2:17`.

The present time is meant by the Apostle when he speaks of the "Evil day" in which it will be difficult to stand. When he says, Take unto you the whole armor of God, that ye may be able to stand, it implies a defensive rather than an aggressive fight--a necessity for defending the faith once delivered unto the saints, from assailants. This is the case now, and the attack upon the truth is daily becoming more pronounced. The fact that errors have long been so mixed with truths in the minds of men, affords the enemy a grand opportunity for assailing the truth, now that the time for the fall of error has come. The armor must be put on before the attack comes; for during the attack we will be kept so busily engaged meeting and parrying the cuts and thrusts of error that we will have little time for the adjusting or polishing of the armor. The attack is already commencing, and the unarmed are beginning to fall; and surely in the end none of that great host will be able to stand--"A thousand shall fall at thy side." But while the necessity of a defence hinders the progress of the armed, yet every blow and every thrust will but prove the strength of their armor, and give the greater confidence in it.

Such an attack is now being made on the advance picket line, in the claim that our Lord Jesus was a sinner like the rest of mankind. The above text is cited in proof of this, and the argument deduced is like this: Our Lord was made like unto his brethren in order that he might be a faithful High Priest, able to sympathize with tempted, fallen men, because made like them a sinner. If not a sinner how could he sympathize with sinners? they confidently ask. Their theory that our Lord did not come to ransom the world, needs in some way to show some reason for our Lord's first advent, and hence their claim that it was merely and only to be an example to men that he then came. And if it was needful for our Lord to come down to manhood in order to furnish an example to sinners, the same logic would demand the admission that he must have been a sinner in order to be able fully to sympathize with them, or to be really the example as they claim.

This is a very delusive and ensnaring argument to all who are not firmly grounded on the rock foundation, to all who do not see the necessity for a ransom. Those who have seen clearly the ransom doctrine taught in the Bible, know that a ransom (`1 Tim. 2:6`) means a corresponding price, and such see that our Lord became a man in order to give this ransom for Adam and all represented in his trial and fall. Such see at once that in order to be a ransom for the perfect Adam, who sinned, our Lord must be a perfect, spotless, sinless, undefiled, holy man; for nothing else would be a corresponding price. And God, foreknowing the character of the present attack, has been arming us upon this very subject for years. See articles: "Perfecting the New Nature," March, '83; "Himself took our Infirmities," January, '84; "The Undefiled One," September, '85. But some have not put on the armor and are now liable to fall under such attacks as the one we now mention.

But let us help these opposers to a further logical conclusion, by suggesting, that if their theory be correct, if it be true that our Lord's mission was to gain a practical experience with sin in himself, in order to be able to SYMPATHIZE with sinners, and to be able to ILLUSTRATE how they should each put away his own sin, then the logical conclusion must be, that he tasted of every kind of sin, in order to be able to sympathize with and succor every sinner. If their theory be correct, there is no escape from such a conclusion, and some of the more candid promptly acknowledge it and quote in support of it the statement, "He was tempted in all points like as we are."

But what does such a theory and such an interpretation of Scripture imply? It implies a contradiction and setting aside of all those other scriptures which teach that our Lord was pure, holy, undefiled, in mind and body. Let us see that this is so. Imagine the besotted drunkard, so weak as to be unable to resist even the smell of liquor, or frenzied by it to recklessness and crime; imagine the opium user enslaved to his habit; imagine the miser worshipping his money and ready to sell life, health, and every comfort for money; imagine the spendthrift with his inglorious failing; imagine the proud and haughty in their contemptible weakness; imagine the libertine and prostitute whose every thought becomes inflamed with impurity so as to continually beset them with temptations; imagine all these vices and degradations and temptations and then reflect, that if the theory we are opposing be true, that our Lord came to be tempted in all points to the extent that all sinners are tempted in order to fully sympathize with each, and to be an example to each how to put away his sin, then our Lord must have had as unholy, ungodly, unmanly, impure, degrading thoughts and feelings as we have above described. And furthermore, as a pure fountain cannot send forth impure waters and a good tree cannot bear bad fruit, it would follow that to have such thoughts and feelings our Lord must have had a very depraved mental and physical organism. And our Lord then must have been not only as low and degraded in mind, body, thought and feeling as any man, as any sinner, but must have been the worst and most degraded of all, possessing all the bad qualities and weaknesses of all men of his own and every day, before and since. Sodomites and Antediluvians were filthy sinners, but

our Lord, according to this theory which we are opposing, was as bad as the worst of them, and as bad in addition as the worst of other sinners in other ages and in other crimes--the vilest of the vile.

How absurd and blasphemous this error thus carried to its logical conclusions. For be it noted carefully, that if it be admitted that it was not needful for our Lord to go into the depths of sin to be able to sympathize and set an example, then it must be admitted that it was not needful that he should be a sinner at all, nor have a single imperfection, which is just what we claim and the Scriptures everywhere teach.

But if our opponents should grant this, their no ransom theory would fall, for they would be forced to admit that our Lord being a perfect man corresponded with the first perfect man (Adam) who sinned; and they would also be forced to admit that when the uncondemned perfect man Christ Jesus died, he gave the very price or penalty that was against Adam--exactly a ransom or corresponding price. Thus our opponents would be forced to admit that the ransom and no other work (no example) was accomplished for the world.

Having shown what our text does not mean we leave the explanation of its true meaning for an article under the same caption in our next issue.

"TO THE JEW FIRST"--AND LAST.

We do not stop to consider all the reasons why divine favors were extended to the Jew first, before his Gentile brother: we will only consider one reason, and that to draw some conclusions therefrom. One of the main reasons for preaching the gospel of the high calling to the Jew first, was, that they as a people were already justified from sin and consecrated to God typically. Typically they were in embryo the holy nation, the royal priesthood (`Exod. 19:6`), through whom as his kingdom God had promised blessings upon the world. They were therefore better prepared to accept of the realities of which they already possessed the types or shadows, than would be the Gentiles, who even typically were without God and without any knowledge of his plan, or hope of sharing in it.

While typical justification, and consecration based upon it, would not serve the purpose of the true, it was but a short step for the Jew, who realized himself justified and harmonized with God yearly, by an atonement made with the blood of bulls and goats, to accept of the better sacrifices of which those were but types, and to realize a lasting atonement not requiring yearly repetition. And if he, trusting in the typical atonement for his sin, had come into harmony with God and consecrated himself, he would not need to re-consecrate when accepting of Christ: having already consecrated to God under Moses the typical Leader and Commander of the people, the Jew needed merely to accept of Christ Jesus as the true prophet, priest and king promised. (`Acts 3:22`.) The same consecration would serve--the better foundation of real justification being substituted under it, instead of typical justification.

It was for this reason that Peter made a difference with the Jews in speaking of baptism. He did not tell them to be baptized as a symbol of consecration, as Paul, the apostle to the uncircumcision, tells the Gentiles (`Rom. 6:2-4`), because as a people they were already consecrated to God, and the whole trouble was that they had been and were still neglecting their consecration--sinning against the covenant they had made. Hence Peter said to them, "Repent [of having violated your covenant, repent of having rejected and crucified the real King and Mediator sent of God of whom Moses was only a type-- turn back to covenant relations with God, accept of Christ Jesus, his son, the true Mediator who by the sacrifice of himself, the antitype of the bulls and goats sacrificed by Moses, has sealed and ratified the "new covenant" promised by the prophets, and is now, highly exalted by God, ready and willing to fulfill all the promises] and be baptized in the name of Jesus Christ...for the remission of sins."

The entire nation consecrated to God's will, departed from its covenant so far, that when God sent the long looked for Messiah and true Mediator, all but a few were blinded by their sinful pride, so that they saw not in him the clear fulfillment of the prophetic record. Instead of receiving him, and crowning him, and obeying him, the consecrated nation rejected and crucified him; fulfilling the prophecies ignorantly. And of all this sin, says Peter, you as a nation are guilty and we urge you to repent. And with many other words did he exhort them saying: "Save yourselves from this untoward generation," by faith in Christ, repenting for your sin in once rejecting and crucifying him, and show your repentance and faith by being immersed in his name. This will testify to your faith in Christ as the real Messiah, the real King whom God has sent to rule and bless you, and your entire submission to his rule, his will; and at the same time it will signify before God and men your repentance of once rejecting him, and your return to all the original covenants and blessings--For the promises are still open to you; you may yet become the joint-heirs of the kingdom, though our nation has been cut off from those promises as a nation: "For the promise [the 'high calling' etc.] is unto you and your children" [as well as to others afar off, not yet called], you are already in covenant relationship, therefore have every advantage, if you will realize it fully and return to it, believing in Christ Jesus, in whom all God's promises are to be fulfilled. You are the children of the prophets, and of the covenant which God made with our fathers.... "Unto you first [therefore] God having raised up his Son Jesus, sent him to bless you, in turning every one of you from his iniquities"--back to his covenant relationship, which now is established on a better basis, sealed by "the blood of the covenant" --everlasting.--`Acts 2:38,39`; `3:25,26`.

Gentiles on the contrary had never been in covenant relations with God, and had no such sin of covenant-breaking to repent of, or symbolically wash away, and when after believing in Christ and coming into fellowship with him through faith in the ransom, they learned of the high calling or covenant, it then was proper for them to make a covenant of obedience to God and his Anointed Son, and to symbolize it by baptism, signifying the burial of their wills and their complete submission to God, in Christ, as taught by the apostle Paul in `Rom. 6:2-4`. It is for this reason that baptism never signified repentance to a Gentile, but did to the Jew. Baptism in water is the symbol of entire consecration, and Gentiles never having been consecrated, could not repent of having broken a covenant with God, and thus re-consecrate. But to as many Jews as had violated the covenant, it would imply a regret for that violation and a return to the original covenant. Our Lord though a Jew was not a covenant breaker, but as he was to take the place of the covenant breakers and suffer as a covenant breaker, it became him to

show his own consecration to God individually, hence his immersion.

The point however which we wish to have particularly noticed is that first stated: that the Jew already consecrated to obedience and service to God, needed merely to repent of his transgression of that covenant and accept of Christ, the true, as instead of Moses, the typical Leader and Head, in order to make his covenant valid. And thus his immersion signified this repentance or re-consecration.

To some extent the same principle is seen to apply to the children of believing parents during the Gospel age. From earliest infancy such may come to God in prayer as fully reconciled through the death of Christ, even before they are able to comprehend the redemption through his blood for the remission of sins. Such are born in a justified, reconciled or forgiven state, as relates to God, and hence as they come to years of judgment, may ratify their parents' consecration and give themselves to God's service without becoming "converted" (turned), unless they have first turned from God, and from their early state of reconciliation. This is the significance of the Apostle's statement in `1 Cor. 7:14`--"Else were your children unclean [sinners, unacceptable with God], but now are they holy" [justified, reconciled, acceptable with God]. This will account to some for their not having experienced the special change or conversion that some do. Those born in this justified state, being the children of justified parents, and from earliest recollection endeavoring to live in harmony with God, never needed to be converted--turned from their course. Their course was a right one, and to be converted or turned from that, would be a turning from God.

But another point is now due in this connection, and is therefore seen clearly: We have seen the Lord's arrangement-- that with the close of the Gospel age the call of the justified to joint-heirship with Christ in the divine nature ceases. The call to consecration and its propriety does not cease, but the offer of the great prize as a reward ceases, that class being about complete--enough having already consecrated to fill the elect number of the body of Christ, as prearranged in God's plan before the foundation of the world.

We have seen too, that the calling ceases before all the consecrated ones are tested and proved worthy, and that the Lord warns these to take heed, lest others take their crowns (`Rev. 3:11`), showing that the number of crowns are limited, and

that there is danger that some of these who are written in heaven, as (probationary) crown-wearers, may come short and their names be blotted out. The question then arises, If the number is fixed and the members of that "body" can be neither more nor less, and if no more are "called" from among the justified ones, and if all those called and consecrated, should they all so run as to obtain the prize, would make just the correct number--where would God find any to take the places of any who in the present trial should prove themselves unworthy of a crown? It will not do to say that God could make the truth clearer to some of the indifferent runners among the consecrated, so as to stimulate them to run effectually, for his arrangements already make the truth as clear and stimulating, as the runner is sincere and faithful to his consecration. And to do more would be to measurably force them. It is not a question as to whether God can force us, but as to whether his "call" will so stimulate us, as to lead us to force and crucify ourselves. God is seeking those who love to do his will, and who delight in it, and not to see whom he could force; for he could force all. The prize is a favor, which none will be forced to accept. So then the question stands--Who would take our crowns, if we should prove unfaithful, seeing there are not too many to fill the elect number, and no more are to be called?

We answer: God could fill the deficiency from among the Jews without violating any law or principle, and without forcing any will, in any degree. Suppose that an earnest Jew, desirous of doing God's will, had consecrated during the acceptable time--what barrier would there have been to his being received? We answer, one barrier only--his consecration was all right, but it had not a good foundation. It was BASED on a typical justification, made by typical sacrifices, instead of on the real justification accomplished by the sacrifice of Christ. If, then, the blindness of such, relative to Christ Jesus, were removed and their consecration moved from the typical to the real justification--from the sandy foundation to the rock--the same consecration would still hold good: it, if sincerely made, to God was always good, but unacceptable with God, because not made acceptable by an acceptance of Christ's death as the satisfaction for sins.

So, then, if a Jew should accept of the real Lamb of God, as instead of the typical, his consecration would stand firm and date back to its beginning, notwithstanding its originally unsafe foundation; and if made in season--during the "call"--an acceptance of Christ would bring him fully into every favor enjoyed by Gentiles. And thus, as Paul declares, the broken-off branches may be grafted in again. (Read carefully `Rom. 11:17-23`.)

Here, then, is a reserve from which the Lord may select crown-wearers to take the places of such as prove unworthy among those already "written," whose names must be blotted out. But here again, none can be selected, but those consecrated before the end of the call.

Some may object, that the Jews are so blinded that it would require a special and almost miraculous interposition of divine providence to bring such to see Christ as their Redeemer, and that if we object to forcing Gentiles as being contrary to God's method, we must also object to the forcing of the Jews. We answer, that there is a wide difference between the two: The one would be forcing a man who has seen and consecrated, to fulfill his vows, while the other would be, forcing a man who has consecrated himself and is earnestly living up to his consecration, to see the real basis upon which his consecration should stand. The latter is no violation of the man's will, nor of God's law and arrangement in the matter. Paul, for instance, was consecrated and very zealous for God, but he was blind to the true foundation of consecrated service--redemption through the blood of Christ. God could and did miraculously open his eyes to this truth, because of his honesty in consecration. But had Paul ignored or despised his consecration, God would not have miraculously stimulated it, but as Paul himself declares, would have permitted him to take his course and become "a castaway;" for if he would not be influenced and inspired by the exceeding great and precious promises, he was unfit to be a member of the select, anointed body-- all of whom must be overcomers.

Another point needs notice in this connection, lest any should be discouraged who are called and faithfully running in this race, for this grand prize. It is this: If you are able to see this prize (with the eye of faith) and able to endure the reproaches of Christ and his truth and social and financial losses for the same, gladly, then, you may recognize yourself as having the spirit of the priesthood, and you thus have good evidence both of your consecration and acceptance. Your zeal and sacrifice prove your consecration, while the fact that you can see the "deep things of God" and prize them above all else, is sure evidence of your being priests in the "holy," enlightened by the light of the golden candlestick and strengthened by the holy shew-bread of deep spiritual truth. Such, as called ones, should go on faithfully to the end of the course, that their names be not blotted out, and that no man shall be given their crown. Thus make your calling and election sure; work out your own salvation to this high calling with fear and trembling, letting God by his truth work in you, both to will and to do his good pleasure.

Many doubtless were consecrated long before they are now inclined to think, because they never saw until recently the fulness it implied. Our consecration dates from the moment we first sought to please God and do his will. We appreciate it more now, because of the morning light now shining upon our way. Remember too, that some of God's consecrated children, in their honest search for truth, got away among the swine, and would fain have eaten of the husks of Infidelity to their full, but could not, and finally by this route, because they were honest children of God, they were brought to see the truth they sought ignorantly in other channels. Remember that Paul, the persecutor for a time, was even then a consecrated child of God. It was because he was consecrated and earnest that he got the light. This was proved by the fact that as soon as he received the light he walked in it with the same zeal and consecration. In his case the light did not make him a child of God, but being a child of God was the reason for giving him the light, that thereby he might walk more perfectly; and so it is with us all.

THE NEW TESTAMENT AMONG HEBREWS

Vienna, May 13th, 1887.

"The new Testament, which was translated into Hebrew by the late Rev. Isaac Salkinson, missionary among the Jews of Vienna, of the British Jews' Society in London, has been reprinted here in a second edition of 110,000 copies. Of this number 100,000 have been bought by the subscription of one generous Scotch donor, who requested that they might be distributed gratis among Hebrew-reading Jews all over the Continent. Two missionaries lately came from England to make a distribution from Vienna, and they have been sending copies to about 2300 Rabbis, many of whom have undertaken to circulate these Scriptures among their co-religionists. Very few have stated that they had any objection to read the New Testament.

"In connection with this movement it may be mentioned that one of the most learned and respected of Hungarian Rabbis, Dr. J. Lichtenstein, who has been 35 years Rabbi of Tapio-Szele, has lately startled his co-religionists by two pamphlets in which he affirms the divinity of Christ. The pamphlets being very ably written, have been noticed by all the leading newspapers, and have raised much controversy, for Dr. Lichtenstein professes to remain obedient to the Mosaic dispensation while recognizing that Christ was the Messiah."

--Telegram to London Times.

DISCIPLINE IN THE CHURCH

Some who are not fully aware of the perfect organization of the Church of Christ, seem to think that there is not, neither can be, any such thing as discipline in it. They see its members scattered all over the world, many of them standing alone, and some in little companies, often numbering only two or three, and meeting from house to house. They see no record of membership, hear no talk of church building, church debts, collections, etc., and see no salaried and titled ministry. Their ideas of church discipline are drawn from what they see in the various sects of the nominal church, where they occasionally see some of the saints judged by the standard of human creeds and cast out, but very rarely one of the "disorderly."

The organization and discipline of the church of Christ is, however, most perfect. Its invisible Lord is fully recognized, as its only and infallible Head; His Word is authority for the settlement of every question; his plan of work is studied and acted upon by the various members; his spirit is fostered and cultivated in the hearts of all; and his disciplinary punishments are applied when necessary.

It is not our purpose at present to enter into the details of the organization and effectual working of the true church; this we have done before. (TOWER of Sept. '84.) We now merely call attention to the discipline of the church--what is the appointed method of dealing with offenders, etc. That the church has important duties in the direction of discipline is clearly indicated by many expressions of the Lord and the Apostles.

Discipline includes not only the dealing with offenders, but it includes the entire process of education by instruction, exercise, correction and punishment; and in cases where these methods fail and meet with defiant opposition from those who still claim to be members of the church, and associate themselves with it, it includes the cutting off of such members from the church.

All discipline in the church is properly under the direction of the Head of the church only, and the object of such discipline is stated to be--"that he might present it to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish" (`Eph. 5:26,27`). No member of the church has any authority in matters of discipline except in carrying out the directions of the Head, though each member has a duty in so doing. The talents of each must be used for the benefit of all as far as possible. Not only are our talents to be used in widely proclaiming the blessed gospel, but they are to be used for the upbuilding, protection, and perfecting, of those who accept it and by consecration have become members of the church, the body of Christ.

This important work requires carefulness both in our judgment of each other and in our study of the Word of God. But there is much misunderstanding with reference to the church's duty in the matter

of judging, from a failure to understand clearly the teaching of the Scriptures on the subject.

Jesus said, "Judge not, that ye be not judged." (`Matt. 7:1`.) And Paul said, "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?"--`1 Cor. 6:2`.

A superficial glance at these two expressions might lead some to suppose that the Apostle was not in harmony with the Lord's teaching here. But when rightly understood, there is no lack of harmony.

Our Lord addressed those who had not yet received the spirit of adoption, for the spirit had not yet been given (`John 7:39`); while Paul addressed the church--consecrated believers, who had received the spirit, who had heard and accepted the call to be partakers of the divine nature and joint-heirs with Jesus Christ as rulers and judges of both angels and men.

While the class thus addressed were not at all perfect, as his reproof to them indicates, they were able, by reason of their understanding of the mind of God expressed in his Word, to judge righteous judgment and to act upon it. As imperfect men, our judgment is generally warped and biased by prejudice and false ideas of justice, etc., but as "new creatures," we are able to judge from God's standpoint if we let the mind of God dwell in us richly, if we freely imbibe his spirit through his Word.

In the extreme case of immoral conduct referred to by Paul (`1 Cor. 5:1`), he was reproving the Corinthian church for not judging such a one unworthy to be counted one of their number. With their understanding of the general principles of God's plan they should have needed no such instructions from him, but should have acted promptly on their convictions. And the fact that they did not do so, gave evidence of a cool indifference to the will of God which needed reproof.

Imperfect human judgment might greatly err in dealing with such a case. Some would say that the crime was so glaring and so base that the offender had justly merited eternal torment, while others would say, Well, he has some good traits of character yet; he is kind, or benevolent, or gives largely of his means to support the church, and the good must balance the evil. But those acquainted with the principles of God's government know that eternal torment has no place in God's plan, and also that the sin committed was not the sin unto death, but that it was by no means excusable; nor could it be considered as balanced by other good qualities. They know also that such a one, though he may have made a full and entire consecration of himself to God, has shamefully violated his covenant and brought reproach upon the cause of Christ, which must be resented by every loyal member of the church, that he may feel their righteous indignation and his own degradation. And not until there is evidence of sincere repentance should such a one ever again receive the hand of fellowship.

To thus judge and deal in such a case, is to deliver such a one over to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus (`1 Cor. 5:5`). When thus cast off by the saints as unworthy and unfit for their society, and entirely deprived of their fellowship, the adversary to whose temptations he gave way, will buffet him yet more; the blows of adversity will come heavy in some shape or form; and God's object in permitting it will be his reformation. How painful is such a measure of discipline; yet had such measures been pursued the church would not have been overrun with tares as it has been, and great Babylon, with her millions of professors merely, would not have come into existence.

The necessity of judging in such matters will thus be seen to be most necessary to the purity and growth of the church, and to the honor of her name as the virgin of Christ. In difficulties or disputes between brethren, the church should find in its own members some at least who could point out the course of justice as viewed from God's standpoint. If in the future they are to be the judges of angels and men, they should at present be able to judge in such small matters without appealing to civil courts to settle their disputes. For brother to go to law with brother would not indicate that either has much of the spirit of Christ, or much love for the cause they represent. If they had real love for the cause, they would prefer, as Paul says (`1 Cor. 6:7`), to suffer injustice rather than bring upon it this reproach.

But some of the saints seem to misinterpret Paul here and think they are forbidden to go to law with a worldly person at whose hands they have suffered injustice. This is quite a different matter and in a case of real injustice brings no reproach upon the cause. The church has nothing to do with such a case, because the man of the world is not at the present time accountable to the church. Paul more than once appealed to the law for justice and protection from his enemies.--`Acts 16:37`; `22:25-28`; `23:17`; `25:10-13`; `26:32`.

In the church there are also the necessary duties of reproof, exhortation, encouragement, and teaching, and the various members must judge when each is necessary and perform them in the spirit of the Lord and Head of the church, who directs and guides the church through the ministry of its faithful members, imbued with his spirit and instructed through his Word. And every member of the church should be ready at all times to receive as well as to give assistance, in the spirit of meekness, whether it be in the way of reproof, exhortation, or teaching, recognizing the Lord's object in all discipline, whether painful or otherwise, to be to present to himself a glorious church without spot or wrinkle or any such thing.

BIND HIM HAND AND FOOT

There is another feature of church discipline in which also the Head of the church acts through the agency of its faithful and loyal members. Our Lord foretold that in the end of the age, the time of harvest, certain of those in the church would secretly become its most subtle enemies, and thereby not only bring reproach upon the church and dishonor to her Lord, but spread a snare for the unwary feet of some of the saints. The matter is referred to in the parable of `Matt. 22:1-13`. When the King came in to inspect those called to the wedding, he saw one there not having on a wedding garment. As in the illustration wedding robes were provided for all the guests by the host, the fact of one appearing without the robe provided, showed great disrespect to the host. It indicated that though the robe was given him he preferred his own clothing and considered it better than that provided.

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