The Watchtower, September 1, 1890

VOL. XI. ALLEGHENY, PA., SEPTEMBER, 1890. NO. 10.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY.

"BIBLE HOUSE:" Arch Street, Allegheny, Pa., U.S.A. C. T. RUSSELL, EDITOR.

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MISSIONARY ENVELOPES.

We have reduced the price of the Missionary Envelopes, so as to induce as large a use of them as possible. We will deliver them to you at 25 cents a hundred, or $2.00 a thousand. By this very low price, which is less than cost, it is hoped to stimulate the spread of truth in this form.

POEMS AND HYMNS OF DAWN.

This is the title of our new book. It is a volume of 494 pages, neatly bound, with red edges, in embossed cloth cover.

It contains 151 choice religious Poems and 333 select Hymns, many of which are from the well known pens of Whittier, Doudney, Titbury, Browning, Mackay, Bryant, Havergal, Reed, Janvier, Bonar, Guinness, Wince, Smith, Heber, Brown, Upham, Watts, Newton, Cowper, Bottome, Doddridge, Kelly, Pierpont, Taylor, Bliss, Oberlin, Toplady, Gates, Crosby, Wittenmeyer, Hastings, Grant, Palmer, Guyon, Phelps, Stennett, Brewer, Bowring and many others, including some by Sister Russell.

For a helping hand to lead our hearts very close to the Lord, in quiet, solitary meditations, and in songs of praise and worship, alone or in little assemblages of believers, we know of none so helpful as this volume of Poems and Hymns of Dawn.

The retail price through bookstores and news-agents is the same as the volumes of MILLENNIAL DAWN in cloth binding, namely: One dollar a copy. The wholesale rate is fifty cents a copy.--ALL WATCH TOWER subscribers are supplied at the wholesale rate, for any desired quantity, without extra charge for postage.

The price is made thus low because we desire that all of the saints may have the assistance of this helping hand in their communion and devotion. It is good to know the truth; it is blessed to obey it; and it is then sweet to feed upon it in communion and worship. In order that the poor of the flock may enjoy the same opportunities for communion and growth in grace, we renew our offer to supply a copy to any who have been on our TOWER list for the past year as the Lord's poor, if they will write for it, saying that they are too poor to afford to purchase the volume.

Let us here remark, what some do not appear to understand, that we are now supplying Millennial Dawn in cloth binding to TOWER subscribers at half the retail price--fifty cents per copy--with no extra charge for postage. Order as many copies as you desire for your own use and for loaning to friends and neighbors.

EXCEPT A CORN OF WHEAT DIE.

"Verily, verily, I say unto you, except a kernel of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit."-- `John 12:24`.

It has been urged by some that this statement proves that the Lord's work for mankind was not that of a substitute. We hold the very contrary to be the fact: that it does teach substitution exactly.

The words were used a few days before our Lord's crucifixion, about the time that he began to show the disciples (`Matt. 16:21-23`) how he must suffer many things and be killed and be raised again the third day, when Peter rebuked him and said, "Be it far from thee, Lord," this shall not be unto thee, and was in turn rebuked. The Lord, in furnishing a reason for his death, drew an illustration from nature, likening himself to the seed grain whose death becomes a source of life to many grains of like kind.

It was the man Christ Jesus who gave himself into death, as the necessary means under God's plan of bringing other men into being. It is too well known to be disputed, that if a grain of wheat is planted and dies, it brings forth other grains like itself, and never produces grains of another kind or sort. Then so surely as it was the man Jesus who died, it will be a race of men like he was when he died that in due time will be developed as the result of his death.

The grain of wheat which dies never revives, never rises; it is gone forever, it has ceased to be; its life is given as a substitute for the lives of the grains which receive its life and nature instead of it. The seed grain gives up its existence as a grain that the others may become living grains. It goes into nonentity as the others were, that they may exist. The Lord's illustration is a perfect one, and in full harmony with his repeated statement that he would lay down his life for the life of the world-- that he would give his life a ransom (a corresponding price) for all.

Our Lord teaches that having left the higher nature and become a man, a "kernel of wheat," it was not his purpose to abide or continue to live as a man. Had he chosen to do so he might indeed have preserved his life; he needed not to die. But then the very object of his taking the human nature (that he might become the life-giver to all of Adam's death-sentenced race who would desire it upon God's conditions) would fail of accomplishment. He as the "kernel of wheat" might indeed preserve himself, as his life was not forfeited, and no cause of death was found in him, but thus he alone would have life and the race of Adam would continue dead or dying, under sentence of death without one hope of life. Only in one way could the many be brought to life--by the death of the one in whom was the germ of life. And our Lord Jesus himself was that one, the only kernel which had a germ of life, the only man who had a right to life since Adam lost his right by disobedience.

We have already shown at length that to secure for mankind forever the rights and privileges of restitution to perfect manhood, our Lord's laying down of manhood and its rights and privileges was forever; that he did not take them back in his resurrection; that on the contrary he was "put to death in flesh, but made alive in spirit," a new creature, of the divine nature, spirit and not flesh, heavenly and not earthly. (See MILLENNIAL DAWN, Vol. I., page 175, and Vol. II., page 107.) This illustration of the kernel of wheat shows only the death of the man Christ Jesus as our ransom price; it does not show his previous condition as a spirit being, before he became a man; nor does it show his subsequent exaltation far above manhood and far above angels and principalities and powers, to be a sharer of the highest of all natures--the divine nature. But it shows well what the Master used it to illustrate, viz.: his death as a man to give life to many men.

As the grains which spring up as a result of his death receive from him only that which he surrenders for them, so all the blessings which result directly from our Lord's death are human and earthly rights, privileges and blessings--those lost in Adam are the ones redeemed for all by Christ. And it is those very blessings that he will restore to all the worthy in the "times of restitution of all things."

How, then, is it that the Church, called and drawn during the Gospel age by the Father, is offered and is to receive spiritual and heavenly blessings through Christ, and not a restitution of the earthly favors lost in Adam?

We answer, that is an additional favor granted now, or as the Apostle puts it, "favor upon favor;" a special call which ends with the close of the present age. But all thus called to the additional favor must first share in the favor of restitution, which Christ purchased for all. Justification in the present age is the equivalent of restitution in the next age, only that it is a restitution received by faith instead of an actual restitution. Restitution will be the making of men actually right or perfect as men, the actual restoring to them of all that was lost in and by reason of sin. Justification is the reckoning of men as right or as though perfectly restored to all the grand qualities and privileges lost by reason of sin.

As the restored race, in the end of the Millennium, will be fully back to harmony with God, as though there never had been any fall or condemnation, so those now justified (or reckoned restored, right and perfect) are treated as though there had never been a fall or condemnation. They are justified freely from all things--justified by his blood who redeemed them. They are thus restored to the human rights in advance of the world in general, though only by faith.

God's object in justifying us, through faith in the ransom, is to make us ready or fit to have offered to us the additional favor referred to above. That additional favor is the offer that the justified may, during the Gospel age, follow the example of their Lord Jesus and offer up (sacrifice) their justified selves--their justified manhood, after the example of the man Christ Jesus, with the promise to such as do so that they shall be counted in with their Master in the sacrifice (though his sacrifice, not ours, possesses the merit or value which pays for the sins of the whole world), and that as he was raised up from death, no more a man, but highly exalted to the divine nature, so they shall also be made sharers of the same high honor and glory with him, and under him as their Lord.

Now (says the Apostle, referring to the Gospel age) is the day of this great offer of this great salvation: "Now is the acceptable time"--the time when God agreed to accept such sacrifices--justified through faith in Jesus' blood and presented in his name and merit.

Brethren, I beseech all who have presented themselves thus and who have been received as holy and acceptable in Christ, that ye make good your covenant of sacrifice --even unto death, and that you let no man beguile you of this reward which God hath promised, by turning aside your pure minds from the simplicity of these good tidings, to human philosophizing and theorizing. For other hopes are merely the earthly, the human, though the promises made to the heavenly class be misapplied to them.

THE PROVIDENCE OF GOD.

In our present trial-state, while we walk by faith and not by sight, the question as to the leadings of divine providence is often a perplexing one to many. In many instances the discerning and experienced children of God can see very serious errors in the course of some who suppose they are following the leadings of divine providence, but who in fact are far astray from the Lord's expressed will.

Ah! says one, there was a peculiar coincidence in my life, or a peculiar train of circumstances which indicated to me my

course of action, and I am so persuaded that the leading was of the Lord, that nothing can move me from my course. Who has not met some instances where the delusion was so strong that even the Word of God had no power to dispel it? The subject, therefore, is one worthy of very careful consideration; for certain it is that God does lead, direct and discipline his children not only by his written word, but also by making the circumstances of life work together for their good.

But how, then, shall we account for the misleadings as well as the true leadings of some who, we have abundant reason to believe, are God's children. From the Scriptures we learn not only that all things shall work together for good to them that love God, to the called according to his purpose, that God's eye is upon all their ways, and that not a hair of their heads shall fall to the ground without his notice, but we also learn that the prince of this world has power to deceive and to lead astray many, and that if it were possible, he would deceive even the very elect.

The elect, therefore, are the only class who cannot be deceived. God is pledged to see to it that they shall not be deceived either by circumstances, appearances or perversions of his Word. Who are these favored elect ones who are so guarded and protected on every side, that no weapon that is formed against them can by any means prosper? (`Isa. 54:17`.) We answer, they are the called and faithful and chosen ones. Many are called, but few are faithful to the conditions of the call, and few, therefore, are chosen. We are told that a thousand of the called ones shall fall at our side and ten thousand at our right hand, but that that which shall cause their fall will not come near the elect. They cannot be moved.

In the fullest sense no one is elected to membership in the body of Christ until he has finished his course of self-sacrifice, even unto death. And yet from the moment of consecration we are reckoned as of the elect, and treated as such to the end, unless at some point in our course we prove unworthy of the favor, and as unfruitful branches are lopped off from our connection with the vine, which is Christ.

Consequently, those assurances of preservation in the midst of the pestilences and flying arrows of this evil day are only to the called and faithful--to those who have heeded the heavenly calling, presented their bodies living sacrifices, and who, true to their covenant, are keeping the sacrifice on the altar. These cannot fall; it is impossible to deceive them; and no weapon that is formed against them can prosper. So in this day when the pestilence of infidelity is raging, and the sanitary condition of the public mind forebodes a wide prevalence of the disease, and when the disease is taking on its most insidious and destructive forms, every consecrated child of God needs to look well to the spiritual condition of his system in general, to see that self-will is indeed dead, and that in simplicity of heart he is walking in the Master's footprints.

We need to bear in mind that the glorified church is to be but a little flock, possibly only a literal hundred and forty-four thousand (`Rev. 7:4`); that in all probability the majority of that number long ago finished their course and fell asleep in hope of the first resurrection, and that only a very small and very choice company is now desired to complete the church. The heavenly Bridegroom desires for his bride only those proved faithful under all the tests applied. But those rejected from that position are not cut off from all favor; they are simply not wanted in that near relationship. Consequently their deception is permitted for a time; and, like unfaithful Israel, for a time they stumble and fall; but if not persistently wilful they will yet be recovered out of the snare of the Adversary, though probably not until their opportunity to be of the bride of Christ is past.

Just as God permitted Satan to deceive Eve as to the result of her disobedience when she really desired to disobey God; as he permitted circumstances and surroundings to deceive unworthy Israel, who were too proud to receive the humble Nazarene as the promised Messiah and King, and to blind them to the spiritual blessings of the Gospel Age, reserved for the meek and faithful few; as he has for centuries permitted the delusions and deceptive appearances of Antichrist to flourish and deceive all who loved the world and desired the mere outward forms of godliness, so that the faithful few only would follow Christ through privations and persecutions; and as in the end of the Millennial Age he will again permit all those unworthy of life, because at heart disloyal to God, to be deceived with the delusive hope of life, regardless of that merit which alone can secure it; so we must not be surprised to find some now fully persuaded to a course contrary to the expressed will of God, on account of certain deceptions and delusions which have power over them because of some unfaithfulness on their part toward God and the covenant of consecration they had made with him.

While, therefore, the saints may and do rejoice in the manifest leadings of divine providence in the shaping of their course and their guidance in it toward the prize of their high calling, according to the precious promises above referred to, if they would not be deceived by a permitted counterfeit leading of the adversary, which will seem to be in the right direction, but which will actually be misleading, they must look well to it that they are carefully fulfilling the conditions under which alone such promises of safe leading can be claimed. They must see to it that they are still abiding in Christ, that they are faithful to their covenant of self-sacrifice, and hence still of the elect body of Christ, to whom the safe and sure leading is promised by him who will never leave us nor forsake us, so long as we humbly and faithfully abide in him. "There is a way which seemeth right unto a man, but the end thereof are the ways of death" (`Prov. 16:25`)--if pursued to the end. But we may hope that many, who through some unfaithfulness are for a time beguiled into error of doctrine or of practice, may yet be recovered from the snare of the adversary.

And if one so ensnared should, on examination of his own heart, discover his deflection from the straight course and quickly repent of it, and again, from the standpoint of a thorough determination to greater faithfulness, view his course, God will indeed "show unto him the path of life" and give him grace to walk in it. For it is written, "If any man sin, we have an Advocate with the Father." (`1 John 2:1`.) Consequently, while there is need for great watchfulness and carefulness, there is no cause for discouragement on the part of any who are faithful, or who in view of past unfaithfulness are sincerely repentant and very diligent in efforts to overcome weaknesses and hindrances.

The faithful, consecrated ones, therefore, may recognize the circumstances of their daily life, from the time of their consecration,

as shaped by the Lord. If they have severe trials and testings of faith, of patience or of endurance; or if they have great obstacles and difficulties to surmount in accomplishing their fervent desire to do the Lord's will and the Lord's work; these should all be regarded as so many favors of God which thus afford them opportunities of overcoming and of proving their faithfulness. Or if in the faithful pursuance of their course an unseen hand gently smooths the way at times, and grants a sweet refreshment whereby new strength may be gathered for future trials, this too may be gratefully recognized as the same divine providence.

"If [for a time] on a quiet sea

To our haven we calmly sail,

With grateful hearts, O God, to thee,

We'll own the favoring gale.

"But should the surges rise

And rest delay to come,

Blest be the sorrow, kind the storm,

That drives us nearer home."

But if because of a decline of zeal for God, or a waning spirituality, we find ourselves smoothly drifting along with little to disturb or oppose us, there is indeed great room for fear. And though God may permit such for a long time to thus drift away, and even effectually separate themselves from the body of Christ, as surely as he loves them the surges of trouble will by and by rise about them for their discipline and correction.

Thus it will be seen that from the standpoint of faithfulness or unfaithfulness our experiences may be very differently regarded. Therefore, if any of the consecrated have been unfaithful to their privileges, let them beware of the leadings of circumstances, etc. But the faithful may rejoice in all things and in every thing give thanks; for "all things [whether seemingly favorable or unfavorable] shall work together for good to them."

MRS. C. T. RUSSELL.

THE FALL AND THE RESTITUTION.

The fall and the restitution of all things are more intimately associated than some seem to realize.

Some claim to believe in the "times of restitution" mentioned by the Apostle in `Acts 3:17-19`, who think of it as relating to the physical earth. They get the wrong idea from the Lord's words to Adam when he cast him out of Eden, "Cursed is the ground for thy sake." They somehow infer that the entire earth was like the Garden of Eden up to that time, and that there God caused a blight to come upon it because of sin. This is all wrong. It represents God as doing a great and useless work, as if he had not foreseen the fall of man and had been surprised by that sudden turn of events. It was because the entire earth was in a very imperfect [condemnable or cursed] state that God specially prepared or planted a garden or perfect spot eastward in Eden,* as a suitable place for the trial of the perfect man he was about to create, and as an illustration of what the whole earth shall be at the close of the Millennium, when the worthy of mankind shall have been tested and brought back to perfection. Thus seen, the earth, at the time God created Adam, lacked 7000 years of preparation, to make it all ready for man.

God's foreknowledge of Adam's course, while it was not allowed to influence Adam, did influence God's own conduct with reference to Adam. Seeing how man, inexperienced in the use of his great liberty, would soon disobey his law and come under its penalty, death, God arranged the entire plan of redemption and salvation with respect to this foreknowledge. He therefore introduced man upon the earth 7000 years before the earth would be properly ready for him, gave him a fair trial in the prepared "garden," and since, has let him have his experiences with sin and death in connection with the earth, and as a convict, to labor upon what God designs shall be the everlasting home of the obedient.

So then, a restitution of the earth would be far from a blessing--it would mean its return to a state of chaos.

Others who advocate an evolution doctrine use the word restitution with reference to man, and seem not to observe the inconsistency of such language in connection with other features of their theory. They believe that Adam was called man, not because he was really a man, but because he was the start or beginning of what would become a man. This evolution theory declares by one of its advocates that "If Adam fell at all, he fell upward."

For those who hold and teach such views to say that they believe in restitution is truly ludicrous. If Adam was not a perfect man, if he fell upward, and if his race to-day is more nearly perfect than he was, then the last thing to be hoped for, and the very thing above all to be if possible avoided, would be a time of restitution.

But how simple, consistent and plain all is when God's Word is the guide and the sophistries of error are discarded.

The fall from divine favor by the wilful sin of disobedience, the sentence of death, the ransom once for all, the only hope of salvation, the 6000 years of groaning and dying and hoping and longing on the part of mankind, the coming of the one who redeemed all with his own precious blood [life] to restore all things which God hath promised by the mouth of all the holy prophets since the world began--this is the Bible testimony. Do you believe it? Do you believe the testimony of the prophets, of the Lord, and of the apostles? Search and see; for this is the story of paradise lost, redeemed and restored, which they all declare.

*The word Eden signifies delight--God planted the garden eastward in the most delightful portion of the earth as to climate, etc.

FROM RUSSIA TO PALESTINE.

In consequence of the enforcing of an edict unfavorable to the Jews by the government of Russia, vast numbers of that people are emigrating to Brazil and to Palestine. The matter has attracted world-wide attention through the secular press, so that it is only needful to make mention of it in a general way as another step in the direction that all events are pointing-- to the fulfilment of God's prophecy concerning the events of the Day of the Lord in which we are living.

A NEW REQUIREMENT FOR CATHOLICS.

Under this heading, the Chicago Herald of Sept. 1st says:

"With the re-opening of the parochial schools to-day a new policy is to be inaugurated by the clergy of the archdiocese in relation to children attending the public schools. Hitherto there has been comparative liberality extended in the admission of children attending public schools to the sacraments of confirmation and communion. A few months' attendance at the parochial school was all that was thought necessary to insure a child's being instructed in religion sufficiently to be admitted to the sacraments. And, in some cases, even attendance at Sunday-school was considered adequate. But from to-day all this is to be changed.

"Children will not be allowed to receive the sacraments without previously attending for at least twelve months a parochial school."

Can this be the fulfilment of prophecy of `Rev. 16:4-7`, when the third angel poured his vial into the rivers (universities and colleges of learning), and into the fountains (the common schools and lesser institutions of learning, and perhaps including the books and newspapers) of water (knowledge, pure water, the truth, or knowledge of the truly muddy water, the truth or knowledge of it obscured by traditions of men), and they became blood (symbolic of strife and perhaps actual war)? W. M. WRIGHT.

A SAINT IN THE SHADOW.

I walk through darkened paths, yet know

My Father marks the way I go.

I cannot see his tender smile,

But feel his clasping hand the while;

And since he heeds the sparrow's fall,

I trust his love, in spite of all.

Borne through the dark by loving arms,

I sometimes shrink with vague alarms,

Yet closer cling that I may hear

The voice that whispers in mine ear.

"O trembling soul," it says to me,

"Rest in the love that clings to thee!"

I cannot tell if long the way

By which I go, through night to day;

But, soon or late, I know my feet

Will walk in sunshine, broad and sweet;

And, soon or late, before mine eyes

The radiant hills of peace uprise.

--Selected.

THE TABERNACLE'S TEACHINGS.

(CONTINUED FROM THE AUGUST TOWER.)

ANOTHER TYPE OF THE DAY OF ATONEMENT SACRIFICES.

`LEVITICUS 9`.

This chapter seems to give a more condensed picture of the work and sacrifices of the Day of Atonement than the one already examined (`16`.), and in addition, it furnishes certain features which, after the consideration of the sixteenth, will be of interest to us. It is another picture of the Atonement.

"And Moses saith, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. And Moses said unto Aaron, Go unto the Altar and offer thy sin-offering and thy burnt-offering and make an atonement for thyself [the members of his body required it] and for the people" [the world].

This shows how Jesus [the bullock sacrifice for sins] was sufficient to redeem both his body, the "little flock," and also the whole world of mankind. Our share in the sin-offering could have been dispensed with entirely; we might have been saved from death and restored to perfection of human nature, just as all mankind will be. But it pleased Jehovah not only to choose Jesus to this great work of sacrifice, but also to make him the Captain or Head of his "Church, which is his Body," who, as well as their Captain, should be made perfect as SPIRITUAL beings, by suffering as sin-offerings, in the flesh.

Paul, referring to our intimate relationship to our Head, says: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places [the "Holy" and the "Most Holy"] in Christ; according as he hath CHOSEN US in him before the foundation of the world--to the praise of the glory of his grace, wherein he hath [justified or] made us accepted in the beloved." (`Eph. 1:4,6`.) God "called you by our gospel to the obtaining of the glory of our Lord Jesus Christ" (`2 Thes. 2:14`), so that "if we suffer with him, we shall also reign with him."--`2 Tim. 2:12`.

To continue--After offering his own sacrifice once for all, he was to "offer the offering of the people [the goat], and make an atonement for them [all Israel] as Jehovah commanded." (This arrangement for our having part in the sacrifice of atonement was a part of our Father's original plan, as Paul also attests.)

"Aaron therefore went unto the altar and slew the calf [Heb., young bullock] of the sin-offering which was for [instead of, a substitute for] himself. And the sons of Aaron brought the blood unto him, and he dipped his finger in the blood and put it on the horns of the altar; but the fat, [etc.] the flesh and the hide he burned with fire without the camp. And he slew the burnt-offering [a ram], and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar. And they presented the burnt-offering unto him; and he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar, with the pieces thereof and the head." (Much the same account as in the `16th chapter`, and having the same significance. See August TOWER.)

Thus the burnt-offering of Jesus has been burning all through the Gospel Age, giving evidence to all in the "Court" of God's acceptance of him and the acceptance of all the members of the body-- laid to the head, on the altar.

"And he brought the people's offering, and took the goat which was the sin-offering for the people [not for the Priests and Levites] and slew it and offered it for sin as the first," i.e., treated it exactly as he treated the bullock. This goat is the same as the "Lord's goat" in the other picture, the scape-goat and the other features being omitted in this more general view. It is, however, confirmatory of the teaching, that only those who follow the Lord's footsteps are participants in the sin-offering.

"And he brought the burnt-offering and offered it according to the [usual] manner. And he brought the meat-offering, and took a handful of it and offered it upon the altar beside the burnt-sacrifice of the morning."

"He slew also the bullock and the ram for a sacrifice of peace-offerings which was for the people." The peace-offering, as already described, represents a vow or covenant. By this peace-offering, made in connection with the sin-offering of the High Priest, is signified the covenants and promises based on the sin-offering. In the type, the peace was established between Jehovah and Israel on this wise: The sin-offering having been made, also the burnt-offering showing the acceptableness of it to God, there was peace between Jehovah and Israel because their former Adamic sin was typically removed; and they were obligated to now live obedient to a covenant based on their forgiveness --i.e. they were to keep the Law--that he that doeth those things should live by (or as a reward for keeping) them. But as our sin-sacrifices are better than the typical ones, so with the peace-offering or covenant established by those sacrifices: it is a better covenant. Thus in this sacrifice of peace, or covenant-offering, the Priest is seen to serve unto the example and shadow of spiritual things--the mediator of a better covenant (`Heb. 8:6-13`), under which all people shall be blessed with RESTITUTION, and thus be enabled to obey the perfect law and live forever.

"And Aaron lifted up his hand toward the people and blessed them and came down from offering of the sin-offering, and the burnt-offering and peace-offerings." Thus in the type we see illustrated the fact that though the blessing is not fully due to come upon the people until all sacrifices are finished, yet a measure of blessing comes upon mankind from the members of the Priest, even now during the age of sacrifice, before we all go into the "Most Holy" or spiritual condition.

"And Moses and Aaron went into the tabernacle of the congregation, and came out and blessed the people."

When this day (age) of sacrifice is over, the complete Priest (head and body) will appear before God, and give evidence of having met all the claims of the law against the people (the world). It will be noticed that while the Type of `Lev. 16`th divides the work of the Atonement Day, and shows all the particulars of how the Lord's sacrifice first makes ours worthy of acceptance, etc., this type shows the entire work of the Gospel age as successive offerings, yet joined really in one--all the sufferings of Christ, when ended, followed at once by restitution blessings. The going in of Moses, also, seems to say, The Law is fully satisfied and its righteousness vindicated in the sacrifice of Christ. The Law (represented in the type by Moses) will testify on behalf of the world, that it is justified to life through the sacrifices of the Priest who "offered up himself."

When presented, the entire sacrifice was "holy, acceptable to God," and Moses and Aaron came out, and together they blessed the people. So in the incoming age, the Christ will bless all the families of the earth (`Gal. 3:8,16,29`; `Gen. 12:3`), yet not by setting aside or ignoring the Law of God and excusing sin, but by restoring men to perfection of humanity, in which condition they will be able to keep the perfect Law of God, and be blessed by it. Blessed by the Priest, made perfect and able to keep the Law, its condition of "do and live" will be a great blessing to all men; for whosoever will may then obey and live forever in happiness and communion with Jehovah.

"And the glory of the Lord appeared unto all the people." As the blessing progresses (restoring and elevating the race mentally and physically) the results will become manifest. The people--the world in general--will recognize God's gracious love, more and more each day. Thus it will be, that "the glory of the Lord will be revealed, and all flesh shall see it together." (`Isa. 40:5`.) They will come to see, gradually, the length and breadth and height and depth of the love of God, which surpasseth all understanding.

It is worthy of note that the blessing here mentioned was not a blessing to the under-priests. No; they were represented in the blesser--in Aaron. The blessing came on all the people of Israel, who, in type, represented the world. It is this blessing of the world by the "SEED"-- the entire Christ, after all the afflictions are filled up by the Body (`Col. 1:24`) --that Paul refers to, saying, "The whole creation [humanity] groaneth and travaileth in pain together...waiting for the manifestation of the sons of God." Before they can experience deliverance from the bondage of corruption [sin and death] and restoration to the liberty of sons of God [freedom from condemnation, sin and death, etc.], as enjoyed by God's first human son, Adam (`Luke 3:38`), the Atonement Day sacrifices must be finished, and the priests who sacrificed must be clothed with the royal, divine authority and power to thus set them free.

It is doubtless this same blessing of all the people--salvation from death and its sting, sin--that Paul refers to, saying: "UNTO THEM THAT LOOK FOR HIM SHALL HE APPEAR THE SECOND TIME WITHOUT SIN [without any contamination from those sins borne for sinners] unto salvation." (`Heb. 9:28`.) The world has seen the Priest--head and body--suffer as a sin-offering); during this age: Jesus was manifested to the Jews in the flesh (as a sin-offering); and as Paul could say, so can all the followers in his footsteps say, "Christ is manifest in our mortal flesh." (`2 Cor. 4:11`.) As the whole Christ has thus been manifest and suffered in the flesh, so they shall also be "glorified together" before the world; for the glory [the blessing and salvation] of the Lord shall be revealed, and all flesh shall see it together." When he shall appear, we also shall appear with him in glory.-- `Col. 3:4`.

But this great High Priest of the world will be recognized only by "them that look for him." If he were to appear in the flesh, in the sky, or elsewhere, it would be an appearance to all, whether looking for him or not; but we have already seen that the Scriptures teach that the Head has been perfected as a spirit being, and that his "little flock" shall be made "like him," spirit beings, of the divine nature, which no man hath seen nor can see. (`1 Tim. 6:16`.) We have seen that the way in which the world will see the glorified Church will be by mental perception, in the same sense that a blind person may properly be said to see. In the same sense we now see the prize, the "crown of life," "while we look not at the things which are seen, but at the things which are not seen [by physical sight]; for the things which are seen are temporal, but the things which are not seen are eternal." (`2 Cor. 4:18`.) It is in this way that the entire Church of this age has been "looking unto Jesus;" thus "we see Jesus."-- `Heb. 2:9` and `12:2`.

This is the only way in which the human can see or recognize things on the spiritual plane. Jesus expressed this same idea to the disciples, that they who recognized his spirit or mind, and thus knew him, would be acquainted with the Father also in the same way. "If ye had known me, ye should have known my Father also; and from henceforth ye know him and have seen him." This is the only sense in which the world will ever see God, for "no man hath seen God at any time" ["whom no man hath seen, nor can see"]--"the only begotten Son, he hath declared him." (`1 Tim. 6:16`; `John 1:18`.) Jesus revealed or caused his disciples to see him by making known his character--revealing him as the God of Love.

It was in the same way that the Papal system was shown by Luther and others, and seen by many, as the Antichrist; or as Paul had foretold, that wicked system-- the man of sin, was then revealed.

Thus it is that Jesus, the head (now present to gather the jewels), is being now revealed to the living members of the "little flock," though others know not of his presence.--`Luke 17:26-30`.

Thus also it will be in the Millennial day, when the complete Christ--the Priest --is revealed; he will be revealed only to those that look for him, and only those shall see him. They will see him, not by physical sight, but as we now see all spiritual things--Jesus, the Father, the prize, etc.--by the eye of faith. Men will not see the Christ by physical sight, for the same reason that they will never see Jehovah; because on a different plane of being-- one spirit, the other flesh. But we (the little flock) shall see him as he is, for we shall be like him.--`1 John 3:2`.

But, though only those who look shall be able to recognize the Christ as the deliverer who will save them from the dominion of death, yet this will embrace all the world, for the manner of revelation will be such that ultimately all must see. Every eye shall see him; and all in their graves, being then awakened, even they that pierced him will realize that they crucified the Lord of glory. "He shall be revealed [In the sky? No!] in flaming fire [judgments], taking vengeance on those that know not [acknowledge not] God, and that obey not the gospel of Christ." It will not take long for all mankind to recognize him under such circumstances. Now the

good suffer; then shall ye discern between him that serveth the Lord, and him that serveth him not; for in that day the distinction will be manifested. (`Mal. 3:15-18`.) Then all, seeing clearly, may accept of him and have everlasting life; for "We trust in the living God, who is the Savior of all men, specially of those that believe."--`1 Tim. 4:10`.

This the types illustrate--"And as it is appointed unto men [Aaron and his successors, who were only types of the High Priest of the new creation] once to die [typically, as represented in the animal slain], and after this [following as a result of those sacrifices] the judgment [of God, manifesting approval or disapproval of the sacrifice], so Christ [head and body, the true, Royal Priesthood] was once offered [never will it be repeated] to bear the sins of many ["every man"]; and unto them that look for him, he shall appear the second time, without sin [not blemished by the sins borne, nor to repeat the sin-offering, but] unto salvation"-- to give the redeemed life to all who desire it upon God's conditions of faith and obedience.--`Heb. 9:27,28`.

Every time a Priest went into the Most Holy on the Atonement Day he risked his life; for if his sacrifice had been imperfect he would have died as he passed the second Vail. Neither would he have been accepted into the Most Holy himself, nor would his imperfect sacrifice have been acceptable as an atonement for the sins of the people. Hence any failure meant his death, and the continuance in condemnation of all whose sins he attempted to cover or propitiate. This was the "judgment." Jesus, our Priest, passed this judgment successfully; his sacrifice was acceptable, as evidenced in his sending the blessing at Pentecost, which was a guarantee or assurance that ultimately he [and we in him] would come forth to bless the people--the world, for whose sins he fully and acceptably atoned.

Many have been looking in an indefinite way for a good time to come, for the removal in some manner of the curse of sin and dying and general evil; but they have not understood the long delay. They do not realize that the sacrifice of the Day of Atonement is necessary before the glory and blessing can come. "The whole creation groaneth and travaileth in pain together until now, waiting [though in ignorance] for the manifestation of the sons of God."--`Rom. 8:19,22`.

"And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat, which, when all the people saw, they shouted and fell on their faces"--worshipped. This is the same thought expressed in another form. The fire symbolizes God's acceptance; its recognition by the people shows that the world will realize the sacrifice and its value in God's estimation as the price of their liberty from death and the grave; and when they realize it, they will worship Jehovah and his representative, the Priest.

How beautifully these types teach a restitution, and a full ransom for all the people, and a blessing to come upon all. Nothing in the types seems to make a distinction between the living and the dead, and some may be inclined to infer that when the sacrifices of the High Priest are over, and the blessing commences, only those who are then living will be greatly benefited. But we answer, Nay, in God's estimation the living and the dead are alike; he speaks of them all as dead; all died in Adam, and all the little spark of life which any man possesses is really but one stage of dying. It is a dead race because of the sin of Adam, and it will be a race justified at the close of the Day of Atonement, to the same life he enjoyed and forfeited; and all who will, may have back life, liberty, favor of God and all that was lost, whether they have gone all the way down into death, or whether they still linger on the brink--in "the valley of the shadow of death."

This is the object of the sin-offerings; to release mankind from the dominion of death and restore them to the perfection of being which is essential to perfect happiness and at-one-ment with the Creator. This is the blessing which comes to all the families of the earth through The Seed of Abraham. This is the good news which was preached to Abraham, as we read: "God, foreseeing that he would justify the heathen [all mankind--Gentiles] through faith, preached before the gospel [good tidings] to Abraham, saying, In thee, and in thy seed, shall all nations be blessed [justified]...which Seed is Christ [primarily the head, and secondarily the body]; and if ye be Christ's [members] then are ye Abraham's seed, and heirs according to the promise" referred to--viz.: that these may bless all the families of the earth. (`Gal. 3:16,19`.) But the Seed must be complete before the blessing comes, as shown in the type just considered:--The sin-offering must be ended before all the blessings resulting can flow out.

While the sacrifices of the people (Israel --the world) belong to the next age, and will then be presented to the Priests, yet in a certain sense this has a very slight beginning now. Thus it is that the worldly man possessed of wealth is in that sense a steward of God's things, and can use that "mammon" and with it make for himself friends; that when this age of Satan's rule is ended, and the reign of Christ commences, in which he shall no longer be a steward, then those whom he thus favored will bless him. If the worldly stewards of wealth (the mammon or god of this age) were wise, they would use more of their means thus. For whosoever shall give even a cup of cold water unto one of the least of these (Priests) shall by no means lose his reward when the kingdom of Christ is organized and its rule begins.--`Luke 16:1-8` and `Matt. 10:42`.

The restriction that the High Priest alone went into the Most Holy once a year to make an atonement should not be misunderstood to mean that he and the under-priests never went in thither during succeeding days--after the Atonement Day had made full reconciliation for sins. On the contrary, the High Priest went in there often in after days. It was into the Most Holy that the High Priest went whenever he would inquire for Israel, using the breast-plate of Judgment, the Urim and Thummim. Again, whenever they broke camp, which was often, the Priests went in and took down the Vails and wrapped up the Ark, and all the holy vessels, before the Levites could carry them. --`Num. 4:5-16`.

Again, whenever an Israelite offered a sin-offering unto the priests (after the "Day of Atonement" sacrifices were over), they all ate it in the Most Holy. (`Num. 18:10`.) So with the antitype, after the present "Day of Atonement" is over; the "Royal Priesthood" shall be in the Most Holy or perfect spiritual condition, and there accept (eat) the sacrifices for sin, brought by the world for their own transgressions--not the Adamic sins which were canceled on the Day of Atonement. There, in the perfect spiritual condition, the priesthood shall instruct in every matter, as represented in the decisions and answers given to Israel by the Urim and Thummim.

SACRIFICES, SUBSEQUENT TO THE DAY OF ATONEMENT.

Those sacrifices which do not belong to the class we denominate the "Day of Atonement sacrifices" illustrate offerings and sacrifices which belong to the Millennial Age.

As in the type the Day of Atonement sacrifices preceded all others, and were a basis of general forgiveness and acceptance with God for all Israel, but were followed by other sacrifices after that day, for individual sins, termed "sin-offerings," "trespass-offerings," etc., so it will be in the antitype. After the sacrifices of this Gospel Age shall have brought the world into a justified condition, there will still be sins and trespasses committed, which will require confession and reconciliation, making these after-sacrifices necessary.

The Atonement Day sacrifices represent the cancellation of Adamic sin by the sacrifice of the Christ, but during the Millennium, while the benefits of that atonement are being applied to the world, while they are being gradually restored to actual perfection and life and harmony with God, errors will be committed, for which they will be in some measure individually responsible. For such they must make some amend, accompanied by repentance, before they can be again in harmony with God through Christ their Mediator.

Consecration will be also in order in the next age, though, owing to the changed government of the world, consecration will no longer, as now, mean unto death, but on the contrary it will be unto life, for with the close of Satan's reign comes the end of pain, sorrow and death, except upon evil-doers. Consecration must always be a voluntary presentation of one's powers, and hence this is represented in some of the sacrifices after the Atonement-Day.

As the basis of all forgiveness of sins in the next age will be the "Day of Atonement sacrifices," it would be appropriate in the type for the sinner to bring some sacrifice which would indicate a recognition of those sacrifices, as the ground for forgiveness anew. And so we find that all offerings of the people after the Day of Atonement were of a kind which pointed back to, or recognized, the sacrifices of that day. These offerings might be of cattle, or sheep, or fowl (turtle doves or young pigeons), or of fine flour, the article offered depending on the ability of the offerer.

During the Millennial Age all men "will come to a knowledge of the truth," and be saved from the curse of Adamic death. (`1 Tim. 2:4`.) When we remember that this death includes all the sickness, pain and imperfection to which humanity is now subject, we see that God's plan includes a full restoration to human perfection; but perfection will come gradually, and it will require the co-operation of the sinner's WILL to ever reach it. He must do what he can to climb up again to perfection, and will have all the assistance necessary. This is shown by these sacrifices in general; they were to be according to every man's ability. If very much degraded by sin and very imperfect, he must, when he comes to a knowledge of the truth, present himself to God. If thus poor and degraded he may bring a dove, or pigeon; when less degraded, a goat; and when perfect as a man his offering may be a bullock. Just as a bullock was used to typify the perfect humanity (much fat) of Jesus' sacrifice, and as a goat (wayward and lean) was used to represent our imperfect human nature in the sacrifices of this Atonement Day, so those animals similarly represent the offerers (Israel-- typical of the then believing world) in their consecrations. But it should be remembered that these Burnt offerings and Peace offerings of the future represent the people as consecrating--giving themselves to the Lord. They do not represent atonement sacrifices as the sin offerings of the Atonement Day do.

When the whole world has been brought to perfection there will be no longer any who are poor in this sense--in the sense of deficiency of mental, moral or physical ability; all will be perfect men and their offerings will be their perfect selves, typified by bullocks. David, speaking of this, says: "Then shalt thou be pleased with the sacrifices of righteousness (of right doing), with burnt offering and whole burnt offering then shall they offer bullocks (perfect sacrifices) upon thine altar." (`Psa. 51:19`.) Yet that David's language should not be understood to teach the restoration of the literal, bloody, typical sacrifices is evident, for in the same connection he says, "Thou desirest not sacrifice" (the typical) broken spirit; and a contrite heart, O God, thou wilt not despise." All these sacrifices must be of the free will and desire of the offerer.--`Lev. 1:3`.

The completeness of consecration is shown by the death of the animal; that is, each member of the race must consecrate his will; but it will be followed neither by the destruction of the human nature (the burning of the flesh outside the camp) nor by the taking of the life into a new nature--into the Most Holy; only the High Priest enters there, as shown in the Atonement sacrifices. No; when consecrated, they are accepted as human beings, their right to life as such having been purchased by the High Priest, in the members of whose body all the overcoming Church is represented. Their consecration represents their appreciation of their ransom and their acquiescence to the law of God as the condition upon which they shall continue to live everlastingly in harmony and favor with him.

THEIR BURNT OFFERINGS.

The burnt offerings of the Priests were to be kept up continually on the Altar, and the fire never suffered to die out. "This is the law of the Burnt Offering; it is the Burnt Offering because of the burning upon the Altar all night unto the morning, and the fire of the Altar shall be burning in it....It shall not be put out, and the Priest shall burn wood on it every morning, and lay the burnt offering in order upon it....The fire shall ever be burning upon the Altar; it shall never go out."--`Lev. 6:9,12,13`.

Thus is represented to the mind of each offerer the fact that the Altar was already sanctified or set apart, and their offerings acceptable because of God's acceptance of the Atonement Day sacrifices. To this Altar the Israelite brought his free will offering as narrated in `Lev. 1`. It was made in the usual way; the animal, cut in pieces and washed, was laid, the pieces to the head, on the Altar, and wholly burnt, a sacrifice of sweet savor unto the Lord. This would serve to typify a thankful prayer to Jehovah--an acknowledgment of his mercy, wisdom and love, as manifested in the broken body of the Christ--their ransom.

THEIR TRESPASS OR SIN OFFERINGS.

"If a soul [being] commit a trespass and sin through ignorance in the holy things of the Lord;...if he sin and commit any of these things which are forbidden

to be done by the Commandments of the Lord, though he wist it not, yet is he guilty, and shall bear his iniquity." "And he shall bring a ram without blemish out of the flock," and money according to the Priest's estimation of the trespass, with a FIFTH MORE, and this shall be their offering. And the priest shall make an atonement for him. And if any sin knowingly and damage or defraud his neighbor, he shall restore it in the principal, and shall add the fifth part more thereto [twenty per cent. interest] and give it to the wronged one. And he shall bring a ram for the trespass offering unto the Lord.--`Lev. 5:15-19`; and `6:1-7`.

This teaches that for every wrong, restoration must be made with interest, and a repentance or asking forgiveness of the Lord through the Church (Priesthood); their recognition of their own imperfections and the value of their ransom being shown by the ram presented.

But notice the difference between the treatment of this sin-offering and the sin-offerings of the Day of Atonement: The latter were offered to God (Justice) in the Holy as the ransom or purchase-price of sinners; the former were offered to the Priests who, during the Atonement Day, had purchased the people. The acknowledgement of the people will be made to their Redeemer. The Priest took a part and offered it to the Lord as a memorial, as a recognition that the whole plan of redemption as executed on the Atonement Day (Gospel Age) was his, appropriating to himself (eating) the remainder.

The offerings of the Atonement Day, we have seen, were always burned (`Lev. 6:30`; `Heb. 13:11`), but the after sin-offerings are not to be burned, but eaten by the Priests. "This is the law of the sin-offering ....The priest that offereth it for sin shall eat it....All the males among the priests shall eat thereof."-- `Lev. 6:25-29`.

The whole world, purchased with the precious blood (human life) of Christ, will present themselves, for forgiveness of trespass, to the Royal Priesthood who paid their ransom-price; and their acceptance of the gift will be the forgiveness. To this agree Jesus' words to his disciples: "He breathed on them and saith unto them, Receive ye the Holy Spirit. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain [to them] they are retained."-- `John 20:23`.

While this "ministry of reconciliation" belongs in its fullest sense in the next age, when all the sacrifices of Atonement will have been completed, yet even now, any member of the "Royal Priesthood" may say to those who believe and repent, "Thy sins are forgiven thee"--as did our Head, by faith looking forward to the completion of the sacrifice for sins, which sacrifice he had begun.

THEIR PEACE OFFERINGS.

This offering must be of the herd or flock, and it might be made either in fulfilment of a vow (covenant), or as a willing "thank-offering." Part of it was to be brought to Jehovah by the offerer--"His own hands shall bring the offerings of the Lord made by fire; the fat with the breast; it shall he bring," and the priest shall burn the fat on the altar, and wave the breast before the Lord. But the breast shall be the priest's, also the shoulder. The offerer must eat the sacrifice. --`Lev. 3` and `7:11-18,30-34`.

This seems to show, that if any man would come into a condition of full peace and harmony (as all are to do or else be cut off in the second death), he must eat or fulfil a covenant before God, of entire consecration to him. If, after being thus perfected, he again becomes defiled with sin, he must die (the second death), as shown by the touching of unclean things. --`Lev. 7:19-21`.

With this sacrifice there was presented an offering of unleavened cakes mingled with oil, and anointed wafers, representing the offerer's faith in Christ's character, which he will copy; and leavened bread indicating his acknowledgment of his own present imperfection at the time of consecration--leaven being a type of sin. --`Lev. 7:11-13`.

THEIR MEAT OFFERINGS.

These, of fine flour, unleavened cakes, with oil, etc., were presented to the Lord through the priest. They probably represent praises and worship offered to the Lord by the world, through his Church. "Unto him be glory in the Church by Christ Jesus throughout all ages." (`Eph. 3:21`.) These were accepted by the priests. A sample being offered on the Altar shows that it was acceptable to Jehovah.

OTHER SIGNIFICANT TYPES.

In the preceding description we have purposely omitted an explanation of some interesting details which can now be better understood by those who have, through careful study, obtained a clear understanding of the general plan of the Tabernacle, its services, and their typical signification.

THE POSTS which stood in the court, and held up the white curtains, represent justified believers. They are in the "Court," the proper place for such, as we have already seen. They are of wood, a corruptible material. This shows that they are not actually perfect as human beings; for since human perfection is represented by copper, those posts should either be made of copper, or covered with copper, to represent actually perfect human beings. They were made of wood, but were set into sockets of copper, which teaches us that, though actually imperfect, their standing is that of perfect human beings. It would be impossible more clearly to represent justification by faith.

THE WHITE CURTAIN, which, held up by those posts, formed the Court, well illustrates the same justification or purity. Thus justified ones should continually hold up to the view of the world (the camp) the pure linen representing Christ's righteousness, as their covering.

THE SILVER HOOKS, by which the posts held up the curtain, are symbolic of truth. Silver is a general symbol of truth. They can really and truthfully claim that Christ's righteousness covers all their imperfections. (`Lev. 27:11-17`.) And it is only by the aid of the truth that they are able to hold to their justification.

THE POSTS at the entrance of the Tabernacle --at the "door" of the Holy-- were covered by the first vail. They were totally different from the posts in the court, and represent the consecrated saints. The difference between these and the posts in the "Court" shows the difference between the justified and the sanctified conditions. The consecration to death of a justified man we have seen to be the way into the "Holy"--passing through the death of the human will, the fleshly mind, the first vail. Hence these posts should illustrate this change; and so they do. They were covered with gold, symbol of the divine nature. Being set in sockets of copper represents how "we have this treasure [divine nature] in earthen vessels" (`2 Cor. 4:7`)-- i.e., our new nature is still based upon, and rests in, our justified humanity. This, it will be remembered, corresponds exactly with what we found the "Holy" to symbolize, viz.: our place or standing as new creatures, not yet perfected.-- `Exod. 26:37`.

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